T13n0411_大乘大集地藏十輪經
大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
No. 411 [No. 410]
大乘大集地藏十輪經序品第一
三藏法師玄奘奉 詔譯
如是我聞：
一時，薄伽梵在佉羅帝耶山，諸牟尼仙所依住處，與大苾芻眾俱，謂過數量大聲聞僧；復有菩薩摩訶薩眾，謂過數量大菩薩僧；說月藏已。
爾時，南方大香云來，雨大香雨；大花云來，雨大花雨；大妙殊麗寶飾云來，雨大殊麗妙寶飾雨；大妙鮮潔衣服云來，雨大鮮潔妙衣服雨。是諸雲雨充遍其山，諸牟尼仙所依住處。從諸香花寶飾衣服，演出種種百千微妙大法音聲，謂：歸敬三寶聲、受持學處聲、忍辱柔和聲、精進勇猛聲、降伏四魔聲、趣入智慧聲、廣大名稱遍滿三界聲、勸修殊勝念定總持聲、空無相無愿聲、厭離貪慾聲、色如聚沫聲、受如浮泡聲、想如陽焰聲、行如芭蕉聲、識如幻事聲、無常聲、苦聲、無我聲、空聲、慚愧聲、遠離聲、護念聲、慈悲喜捨聲、證得諸法聲、生天涅槃聲、趣向三乘聲、轉大法輪聲、雨大法雨聲、成熟有情聲、度三惡趣聲、修治圓滿六到彼岸聲、善巧方便聲、趣入十地聲、遊戲神通聲、遊戲清凈無上大乘聲、不退轉地聲、無生法忍聲、灌頂受位聲、趣入一切諸佛大海
【現代漢語翻譯】 現代漢語譯本 大乘大集地藏十輪經 序品第一 三藏法師玄奘 奉 詔譯 如是我聞： 一時，薄伽梵（Bhagavan，世尊）在佉羅帝耶山（Kharadiya Mountain），是諸牟尼仙（Muni，聖者）所居住的地方，與眾多大苾芻（Bhiksu，比丘）在一起，這些比丘的數量超過了通常的大聲聞僧團；還有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）眾，他們的數量也超過了通常的大菩薩僧團；當時世尊已經講完了《月藏經》。 那時，南方涌來巨大的香云，降下大香雨；又來巨大的花云，降下大花雨；又來巨大的精美寶飾云，降下精美寶飾雨；又來巨大的潔凈衣服云，降下潔凈衣服雨。這些雲和雨充滿了整座山，也就是諸牟尼仙居住的地方。從這些香、花、寶飾和衣服中，發出了各種各樣成百上千的微妙大法音聲，包括：歸敬三寶（Buddha, Dharma, Sangha，佛、法、僧）的聲音、受持戒律的聲音、忍辱柔和的聲音、精進勇猛的聲音、降伏四魔（煩惱魔、五蘊魔、死魔、天魔）的聲音、趣入智慧的聲音、廣大名稱遍滿三界（欲界、色界、無色界）的聲音、勸修殊勝的念、定、總持（陀羅尼）的聲音、空、無相、無愿的聲音、厭離貪慾的聲音、色如聚沫的聲音、受如浮泡的聲音、想如陽焰的聲音、行如芭蕉的聲音、識如幻事的聲音、無常的聲音、苦的聲音、無我的聲音、空的聲音、慚愧的聲音、遠離的聲音、護念的聲音、慈悲喜捨（四無量心）的聲音、證得諸法實相的聲音、往生天界和涅槃的聲音、趣向三乘（聲聞乘、緣覺乘、菩薩乘）的聲音、轉大法輪的聲音、降下大法雨的聲音、成熟有情的聲音、度脫三惡趣（地獄、餓鬼、畜生）的聲音、修治圓滿六到彼岸（佈施、持戒、忍辱、精進、禪定、智慧）的聲音、善巧方便的聲音、趣入十地（菩薩修行十個階段）的聲音、遊戲神通的聲音、遊戲清凈無上大乘的聲音、不退轉地的聲音、無生法忍（對諸法不生不滅的體悟）的聲音、灌頂受位（菩薩受記）的聲音、趣入一切諸佛大海的聲音。
【English Translation】 English version The Great Collection Sutra of the Ten Wheels of Ksitigarbha Bodhisattva, Chapter 1: Introduction Translated by the Tripitaka Master Xuanzang under Imperial Decree Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling on Mount Kharadiya, the abode of the Munis (Sages), together with a great assembly of Bhiksus (Monks), a number exceeding that of the usual great Sravaka (Hearer) Sangha; and also with a great assembly of Bodhisattva-Mahasattvas (Great Bodhisattvas), a number exceeding that of the usual great Bodhisattva Sangha; having already expounded the 'Moon Treasury Sutra'. At that time, great fragrant clouds came from the south, raining down great fragrant rain; great flower clouds came, raining down great flower rain; great wondrous and exquisite jeweled ornament clouds came, raining down great exquisite and wondrous jeweled ornament rain; great wondrous and pure clothing clouds came, raining down great pure and wondrous clothing rain. These clouds and rain filled the entire mountain, the abode of the Munis. From these fragrances, flowers, jeweled ornaments, and clothing, various kinds of hundreds and thousands of subtle Dharma sounds arose, including: the sound of taking refuge in the Three Jewels (Buddha, Dharma, Sangha), the sound of upholding the precepts, the sound of patience and gentleness, the sound of diligence and vigor, the sound of subduing the four maras (klesha mara, skandha mara, death mara, deva mara), the sound of entering into wisdom, the sound of great renown pervading the three realms (desire realm, form realm, formless realm), the sound of encouraging the cultivation of superior mindfulness, concentration, and dharani, the sound of emptiness, signlessness, and wishlessness, the sound of renouncing desire, the sound of form being like foam, the sound of feeling being like a 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, the sound of suffering, the sound of no-self, the sound of emptiness, the sound of shame, the sound of detachment, the sound of mindfulness, the sound of loving-kindness, compassion, joy, and equanimity (the four immeasurables), the sound of realizing the true nature of all dharmas, the sound of being born in the heavens and attaining nirvana, the sound of progressing towards the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the sound of turning the great Dharma wheel, the sound of raining down the great Dharma rain, the sound of maturing sentient beings, the sound of liberating from the three evil realms (hell, hungry ghosts, animals), the sound of cultivating and perfecting the six paramitas (generosity, morality, patience, diligence, concentration, wisdom), the sound of skillful means, the sound of entering the ten bhumis (ten stages of Bodhisattva practice), the sound of playing with supernatural powers, the sound of playing with the pure and unsurpassed Mahayana, the sound of the non-retrogressive stage, the sound of the non-origination of dharmas, the sound of receiving the anointment of position (Bodhisattva prediction), the sound of entering the ocean of all Buddhas.
聲。
爾時，一切諸來大眾咸見如是種種雲雨，亦聞如是諸法音聲。隨意所樂，各見其身種種香花、寶飾、衣服之所莊嚴。又各自見兩手掌中持如意珠，從是一一如意珠中雨種種寶，復從一一如意珠中放諸光明。因光明故，一一有情，皆見十方殑伽沙等諸佛世界。又因光明，見諸佛土一一世尊，無量眾會恭敬圍繞。復因光明，見諸佛土一切有情，若有病者，因此光明之所照觸，眾病除愈。諸應被殺、及囚繫者，光明照故，皆得解脫。諸身、語、意、粗重穢濁，因光皆得輕軟清凈，諸飢渴者亦皆飽滿。諸被種種刑罰逼切，光明照故、皆離憂苦。諸少衣服、寶飾、珍財，光明照故，隨念皆足。若諸有情，樂欲殺生，乃至或有樂欲邪見，由此光明之所照觸，皆悉樂欲遠離殺生，乃至樂欲遠離邪見。若諸有情，為于種種求不得苦之所逼切，光明照故，隨愿皆得。
又因光明，見諸佛土一切有情所受眾苦，無不休息，皆悉歡娛受諸妙樂。又見如是諸佛土中，由此光明之所照觸，遠離一切昏云、塵霧、烈風、暴雨、不善音聲，及諸臭穢、苦辛、惡味、惡觸、恐怖；遠離一切邪業、邪語、邪意、邪歸；不寒不熱，安靜坦然，地平如掌，諸妙樂具充滿其中。
爾時，眾會其身欻然，地界增強，堅重難舉。既睹斯瑞，
【現代漢語翻譯】 現代漢語譯本 當時，所有前來集會的大眾都看到這樣種種的雲彩和雨水，也聽到這樣種種的佛法音聲。他們隨心所欲，各自看到自己的身體被各種香花、寶飾、衣服所莊嚴。又各自看到自己的兩手掌中拿著如意珠（能滿足願望的寶珠），從每一顆如意珠中都降下各種寶物，又從每一顆如意珠中放出各種光明。因為這光明，每一個有情（眾生）都看到十方恒河沙數般多的諸佛世界。又因為這光明，看到諸佛國土中每一位世尊（佛的尊稱），都被無量的眾會恭敬圍繞。又因為這光明，看到諸佛國土中一切有情，如果有生病的，因為這光明照耀觸及，各種疾病都痊癒了。那些應該被殺害、以及被囚禁的人，因為光明照耀，都得到解脫。那些身、語、意粗重污濁的，因為光明都變得輕柔清凈，那些飢餓口渴的人也都飽足。那些被各種刑罰逼迫的人，因為光明照耀，都脫離了憂愁痛苦。那些缺少衣服、寶飾、珍貴財物的人，因為光明照耀，隨心所想都能滿足。如果有些有情喜歡殺生，乃至有些喜歡邪見，因為這光明照耀觸及，都喜歡遠離殺生，乃至喜歡遠離邪見。如果有些有情，被各種求不得的痛苦所逼迫，因為光明照耀，隨心所愿都能得到。 又因為這光明，看到諸佛國土中一切有情所受的各種痛苦，沒有不停止的，都歡喜快樂地享受各種美妙的快樂。又看到這些佛土中，因為這光明照耀觸及，遠離一切昏暗的云、塵土、霧氣、狂風、暴雨、不好的聲音，以及各種臭穢、苦辣、惡味、惡觸、恐怖；遠離一切邪惡的行為、邪惡的言語、邪惡的思想、邪惡的歸宿；不冷不熱，安靜坦然，地面平坦如手掌，各種美妙的享樂器具充滿其中。 當時，集會大眾的身體突然感到，地界的重量增加，變得堅硬沉重難以舉起。他們看到這種祥瑞的景象，
【English Translation】 English version At that time, all the assembled multitude saw such various clouds and rains, and also heard such various sounds of the Dharma. According to their wishes, each saw their own body adorned with various fragrant flowers, precious ornaments, and clothing. They also each saw themselves holding wish-fulfilling jewels (a gem that grants wishes) in the palms of their hands. From each of these wish-fulfilling jewels, various treasures rained down, and from each jewel, various lights were emitted. Because of this light, each sentient being saw the countless Buddha worlds, as numerous as the sands of the Ganges River, in the ten directions. Also because of this light, they saw each World Honored One (a title for the Buddha) in the Buddha lands, respectfully surrounded by countless assemblies. Also because of this light, they saw all sentient beings in the Buddha lands, and if any were sick, they were healed by the touch of this light. Those who were to be killed or imprisoned were all liberated by the light. Those whose bodies, speech, and minds were coarse, heavy, and impure became light, soft, and pure because of the light. Those who were hungry and thirsty were also satisfied. Those who were oppressed by various punishments were freed from sorrow and suffering by the light. Those who lacked clothing, ornaments, and precious wealth were all fulfilled according to their thoughts by the light. If there were sentient beings who enjoyed killing, or even those who enjoyed wrong views, they all desired to abstain from killing and wrong views because of the touch of this light. If there were sentient beings who were oppressed by the suffering of not getting what they desired, they all obtained what they wished for because of the light. Also because of this light, they saw that all the various sufferings experienced by sentient beings in the Buddha lands ceased, and they all joyfully enjoyed various wonderful pleasures. They also saw that in these Buddha lands, because of the touch of this light, they were free from all dark clouds, dust, fog, strong winds, heavy rains, unpleasant sounds, and all foul odors, bitter tastes, bad flavors, bad touches, and terrors. They were free from all evil actions, evil speech, evil thoughts, and evil refuges. It was neither cold nor hot, peaceful and tranquil, the ground was as flat as the palm of a hand, and all kinds of wonderful pleasure instruments filled it. At that time, the bodies of the assembled multitude suddenly felt an increase in the weight of the earth element, becoming hard, heavy, and difficult to lift. Having seen this auspicious sign,
咸悉驚疑：「何因何緣而現此相？」于眾會中，有天帝釋名無垢生，去薄伽梵不遠而坐，即從座起，頂禮世尊合掌向佛，以頌問曰：
「具諦語諦見、 諦善住牟尼， 普為眾弘宣， 諦究竟堅法， 令諸有情類， 滅苦、及苦因， 何緣於此中， 現諸云、雨等？ 令舉眾歡悅， 咸生凈信心， 皆發趣大乘， 度疑、生實見。 天、人、大眾身， 地界增堅重， 不能自勝舉， 此相有何緣？ 兩手皆珠現， 雨眾寶，放光 照十方；除罪， 息苦，獲安樂； 導師復何因， 令舉眾皆見， 種種香鬘等， 各各自嚴身？ 天、人普猶豫， 不測何因緣， 有誰將欲來， 現此神通力？ 為是佛菩薩？ 為梵魔釋天？ 唯愿大導師， 速為眾宣說！」
爾時，世尊告無垢生天帝釋曰：「汝等當知，有菩薩摩訶薩，名曰地藏，已於無量、無數大劫，五濁惡時無佛世界，成熟有情。今與八十百千那庾多頻跋羅菩薩俱，為欲來此禮敬、親近、供養我故，觀大集會生隨喜故，並諸眷屬作聲聞像，將來至此，以神通力現是變化。
「是地藏菩薩摩訶薩，有無量、無數、不可思議、殊勝功德之所莊嚴。一切世間、聲聞、獨覺、所不能測。此大
【現代漢語翻譯】 現代漢語譯本 眾人皆感到驚奇疑惑：『是什麼原因、什麼緣故而出現這種景象？』在眾人之中，有一位名叫無垢生的天帝釋（天界之主），他坐在薄伽梵（佛）不遠的地方，隨即從座位上起身，向世尊頂禮，合掌向佛，用偈頌問道： 『具備真諦之語、真諦之見的牟尼（佛），安住于真諦善法，普遍為眾生弘揚，究竟堅固的真諦之法，使一切有情眾生，滅除痛苦以及痛苦的根源。是什麼緣故，在此處顯現出云、雨等景象？使所有人都感到歡喜，都生起清凈的信心，都發愿趣向大乘，消除疑惑，生起真實的見解。天人大眾的身體，地界變得更加堅硬沉重，不能自己舉起，這種景像是什麼緣故？雙手都顯現出寶珠，降下各種寶物，放出光明，照耀十方；消除罪業，止息痛苦，獲得安樂；導師又是什麼原因，使所有人都看到，各種香鬘等，各自用來莊嚴自身？天人普遍感到猶豫，無法測知是什麼因緣，有誰將要到來，顯現這種神通之力？是佛菩薩？還是梵天、魔王、帝釋天？唯愿大導師，迅速為大眾宣說！』 這時，世尊告訴無垢生天帝釋說：『你們應當知道，有一位菩薩摩訶薩（大菩薩），名叫地藏（能安忍如大地，靜慮如密藏），已經在無量無數大劫，在五濁惡世沒有佛的世界裡，成熟有情眾生。現在與八十百千那庾多頻跋羅（數量單位）菩薩一起，爲了前來這裡禮敬、親近、供養我，觀看大**（佛的出生）隨喜，以及他的眷屬們化作聲聞的形象，將要來到這裡，用神通力顯現這種變化。』 『這位地藏菩薩摩訶薩，具有無量無數不可思議的殊勝功德所莊嚴。一切世間的聲聞、獨覺（辟支佛）都無法測知。這位大菩薩』
【English Translation】 English version Everyone was surprised and doubtful: 'What is the cause, what is the reason for this phenomenon?' Among the assembly, there was a Deva named Vimalagarbha (Immaculate Birth), who was sitting not far from the Bhagavan (Buddha). He immediately rose from his seat, bowed to the World Honored One, joined his palms, and asked the Buddha in verse: 'The Muni (Buddha) who possesses the truth of speech, the truth of vision, and dwells in the truth of goodness, universally proclaims the ultimate and firm Dharma of truth for all beings, enabling all sentient beings to extinguish suffering and the cause of suffering. What is the reason that clouds, rain, and other phenomena appear here? Causing everyone to rejoice, to generate pure faith, to aspire to the Mahayana, to dispel doubts, and to generate true understanding. The bodies of gods and humans, the earth element becomes more solid and heavy, unable to lift themselves. What is the reason for this phenomenon? Both hands manifest jewels, raining down various treasures, emitting light, illuminating the ten directions; eliminating sins, ceasing suffering, and obtaining happiness; what is the reason, O Guide, that causes everyone to see various fragrant garlands, etc., each adorning themselves? Gods and humans are generally hesitant, unable to fathom the cause, who is about to come, manifesting such supernatural power? Is it a Buddha or Bodhisattva? Or Brahma, Mara, or Indra? May the great Guide quickly explain it to the assembly!' At that time, the World Honored One said to the Deva Vimalagarbha: 'You should know that there is a Bodhisattva Mahasattva (Great Bodhisattva) named Ksitigarbha (Earth Treasury), who has already matured sentient beings in countless great kalpas, in the evil times of the five turbidities, in worlds without Buddhas. Now, together with eighty hundred thousand nayutas of Pindapala (a unit of number) Bodhisattvas, in order to come here to pay homage, draw near, and make offerings to me, to observe the great ** (Buddha's birth) with joy, and with his retinue, transforming into the appearance of Sravakas (Hearers), they will come here, using supernatural powers to manifest these transformations.' 'This Ksitigarbha Bodhisattva Mahasattva is adorned with immeasurable, countless, inconceivable, and supreme merits. All the Sravakas and Pratyekabuddhas (Solitary Buddhas) of the world cannot fathom him. This great Bodhisattva'
菩薩，是諸微妙功德伏藏、是諸解脫珍寶出處、是諸菩薩明凈眼目、是趣涅槃商人導首，如如意珠，雨眾財寶，隨所希求皆令滿足。譬諸商人所採寶渚，是能生長善根良田、是能盛貯解脫樂器、是出妙寶功德賢瓶。照行善者猶如朗日；照失道者猶如明炬；除煩惱熱如月清涼；如無足者所得車乘、如遠涉者所備資糧、如迷方者所逢示導、如狂亂者所服妙藥、如疾病者所遇良醫、如羸老者所憑幾杖、如疲倦者所止床座。度四流者為作橋樑，趣彼岸者為作船筏。是三善根殊勝果報，是三善本所引等流。常行惠施如輪恒轉，持戒堅固如妙高山，精進難壞如金剛寶，安忍不動猶如大地，靜慮深密猶如秘藏，等至嚴麗如妙花鬘，智慧深廣猶如大海，無所染著譬太虛空。妙果近因如眾花葉，伏諸外道如師子王，降諸天魔如大龍象，斬煩惱賊猶如神劍，厭諸諠雜如獨覺乘，洗煩惱垢如清凈水，能除臭穢如疾飄風，斷眾結縛如利刀劍，護諸怖畏如親如友，防諸怨敵如塹如城，救諸危難猶如父母，藏諸怯劣猶若叢林。如夏遠行所投大樹，與熱渴者作清冷水、與饑乏者作諸甘果、為露形者作諸衣服、為熱乏者作大密雲、為貧匱者作如意寶、為恐懼者作所歸依、為諸稼穡作甘澤雨、為諸濁水作月愛珠。令諸有情善根不壞，現妙境界令眾欣悅，勸
【現代漢語翻譯】 現代漢語譯本：菩薩是各種微妙功德的寶藏，是各種解脫珍寶的產地，是諸位菩薩明亮的眼睛，是引導前往涅槃的商隊首領，如同如意寶珠，降下各種財寶，隨眾生所希望的都能滿足。譬如商人所採集的寶藏之地，是能夠生長善根的良田，是能夠盛裝解脫樂器的容器，是產出美妙珍寶功德的賢瓶。照耀行善之人如同朗朗的太陽；照耀迷失方向的人如同明亮的火炬；消除煩惱的炎熱如同月亮的清涼；如同沒有腳的人得到的車乘，如同遠行的人所準備的資糧，如同迷路的人所遇到的嚮導，如同瘋狂的人所服用的妙藥，如同生病的人所遇到的良醫，如同衰弱年老的人所依靠的枴杖，如同疲倦的人所休息的床座。對於想要渡過四種瀑流的人，菩薩是橋樑；對於想要到達彼岸的人，菩薩是船筏。菩薩是三種善根殊勝的果報，是三種善本所引發的等流。菩薩經常行佈施如同車輪恒常轉動，持戒堅固如同妙高山，精進難以摧毀如同金剛寶，安忍不動如同大地，禪定深密如同秘密的寶藏，等至莊嚴美麗如同美妙的花鬘，智慧深廣如同大海，沒有執著如同虛空。菩薩是美妙果實的近因，如同花朵和葉子，降伏各種外道如同獅子王，降伏各種天魔如同大象，斬斷煩惱的賊寇如同神劍，厭惡喧鬧雜亂如同獨覺乘，洗滌煩惱的污垢如同清凈的水，能夠去除臭穢如同疾風，斬斷各種束縛如同鋒利的刀劍，保護各種恐懼如同親人朋友，防禦各種怨敵如同壕溝和城墻，救助各種危難如同父母，庇護各種膽怯弱小如同叢林。如同夏天遠行所投靠的大樹，為炎熱口渴的人提供清涼的水，為飢餓乏力的人提供各種甘甜的水果，為裸露身體的人提供各種衣服，為炎熱疲乏的人提供巨大的密雲，為貧窮匱乏的人提供如意寶，為恐懼的人提供依靠，為各種莊稼提供甘甜的雨水，為各種渾濁的水提供月亮的愛珠。使各種有情的善根不被破壞，展現美妙的境界使大眾歡喜，勸導 導眾生趣入佛道，令諸眾生永離眾苦，令諸眾生安住快樂，令諸眾生永斷諸漏，令諸眾生速證菩提，令諸眾生皆得解脫，令諸眾生皆得安隱，令諸眾生皆得清凈，令諸眾生皆得自在，令諸眾生皆得無畏，令諸眾生皆得無礙，令諸眾生皆得無病，令諸眾生皆得長壽，令諸眾生皆得富饒，令諸眾生皆得端正，令諸眾生皆得尊貴，令諸眾生皆得聰慧，令諸眾生皆得勇健，令諸眾生皆得安樂，令諸眾生皆得無憂，令諸眾生皆得無惱，令諸眾生皆得無熱，令諸眾生皆得無怖，令諸眾生皆得無諍，令諸眾生皆得無怨，令諸眾生皆得無害，令諸眾生皆得無嗔，令諸眾生皆得無慢，令諸眾生皆得無嫉，令諸眾生皆得無慳，令諸眾生皆得無諂，令諸眾生皆得無誑，令諸眾生皆得無邪，令諸眾生皆得無曲，令諸眾生皆得無垢，令諸眾生皆得無濁，令諸眾生皆得無暗，令諸眾生皆得無翳，令諸眾生皆得無障，令諸眾生皆得無礙，令諸眾生皆得無難，令諸眾生皆得無苦，令諸眾生皆得無厄，令諸眾生皆得無衰，令諸眾生皆得無老，令諸眾生皆得無病，令諸眾生皆得無死，令諸眾生皆得無畏，令諸眾生皆得無憂，令諸眾生皆得無惱，令諸眾生皆得無熱，令諸眾生皆得無怖，令諸眾生皆得無諍，令諸眾生皆得無怨，令諸眾生皆得無害，令諸眾生皆得無嗔，令諸眾生皆得無慢，令諸眾生皆得無嫉，令諸眾生皆得無慳，令諸眾生皆得無諂，令諸眾生皆得無誑，令諸眾生皆得無邪，令諸眾生皆得無曲，令諸眾生皆得無垢，令諸眾生皆得無濁，令諸眾生皆得無暗，令諸眾生皆得無翳，令諸眾生皆得無障，令諸眾生皆得無礙，令諸眾生皆得無難，令諸眾生皆得無苦，令諸眾生皆得無厄，令諸眾生皆得無衰，令諸眾生皆得無老，令諸眾生皆得無病，令諸眾生皆得無死。
【English Translation】 English version: Bodhisattvas are the repositories of all subtle merits, the source of all liberation treasures, the clear eyes of all Bodhisattvas, and the leaders of merchants heading towards Nirvana. They are like wish-fulfilling jewels, raining down all kinds of wealth, fulfilling all desires. They are like the treasure islands where merchants gather, the fertile fields that grow good roots, the containers that hold the instruments of liberation, and the virtuous vases that produce wonderful treasures. They illuminate those who practice good deeds like the bright sun; they illuminate those who have lost their way like a bright torch; they dispel the heat of afflictions like the coolness of the moon; they are like vehicles for the footless, provisions for those traveling far, guides for those who are lost, wonderful medicine for the insane, good doctors for the sick, crutches for the weak and elderly, and beds for the weary. For those who wish to cross the four streams, Bodhisattvas are bridges; for those who wish to reach the other shore, they are boats and rafts. They are the supreme rewards of the three good roots, and the outflows of the three good foundations. They constantly practice giving like a wheel that is always turning, their precepts are firm like Mount Sumeru, their diligence is indestructible like a diamond, their patience is immovable like the earth, their meditation is profound like a secret treasure, their samadhi is adorned like a beautiful garland, their wisdom is vast like the ocean, and they are unattached like the empty sky. They are the proximate causes of wonderful fruits, like flowers and leaves, they subdue all heretics like a lion king, they subdue all heavenly demons like great elephants, they cut off the thieves of afflictions like divine swords, they detest noisy chaos like Pratyekabuddhas, they wash away the filth of afflictions like pure water, they can remove foul odors like a swift wind, they cut off all bonds like sharp swords, they protect all fears like relatives and friends, they defend against all enemies like moats and walls, they save all dangers like parents, and they shelter all the timid and weak like forests. They are like great trees where travelers seek refuge in summer, they provide cool water for the hot and thirsty, they provide various sweet fruits for the hungry and weak, they provide clothes for the naked, they provide great dense clouds for the hot and weary, they provide wish-fulfilling jewels for the poor and needy, they provide refuge for the fearful, they provide sweet rain for all crops, and they provide moon-loving jewels for all turbid waters. They ensure that the good roots of all sentient beings are not destroyed, they manifest wonderful realms to delight the masses, and they encourage all beings to enter the path of the Buddha, they enable all beings to be forever free from all suffering, they enable all beings to dwell in happiness, they enable all beings to forever cut off all outflows, they enable all beings to quickly attain Bodhi, they enable all beings to attain liberation, they enable all beings to attain peace, they enable all beings to attain purity, they enable all beings to attain freedom, they enable all beings to attain fearlessness, they enable all beings to attain unobstructedness, they enable all beings to attain freedom from illness, they enable all beings to attain longevity, they enable all beings to attain wealth, they enable all beings to attain beauty, they enable all beings to attain honor, they enable all beings to attain wisdom, they enable all beings to attain courage, they enable all beings to attain happiness, they enable all beings to attain freedom from worry, they enable all beings to attain freedom from vexation, they enable all beings to attain freedom from heat, they enable all beings to attain freedom from fear, they enable all beings to attain freedom from strife, they enable all beings to attain freedom from resentment, they enable all beings to attain freedom from harm, they enable all beings to attain freedom from anger, they enable all beings to attain freedom from pride, they enable all beings to attain freedom from jealousy, they enable all beings to attain freedom from stinginess, they enable all beings to attain freedom from flattery, they enable all beings to attain freedom from deceit, they enable all beings to attain freedom from evil, they enable all beings to attain freedom from crookedness, they enable all beings to attain freedom from defilement, they enable all beings to attain freedom from turbidity, they enable all beings to attain freedom from darkness, they enable all beings to attain freedom from obscurity, they enable all beings to attain freedom from obstacles, they enable all beings to attain freedom from hindrance, they enable all beings to attain freedom from difficulty, they enable all beings to attain freedom from suffering, they enable all beings to attain freedom from distress, they enable all beings to attain freedom from decline, they enable all beings to attain freedom from old age, they enable all beings to attain freedom from illness, they enable all beings to attain freedom from death, they enable all beings to attain freedom from fear, they enable all beings to attain freedom from worry, they enable all beings to attain freedom from vexation, they enable all beings to attain freedom from heat, they enable all beings to attain freedom from fear, they enable all beings to attain freedom from strife, they enable all beings to attain freedom from resentment, they enable all beings to attain freedom from harm, they enable all beings to attain freedom from anger, they enable all beings to attain freedom from pride, they enable all beings to attain freedom from jealousy, they enable all beings to attain freedom from stinginess, they enable all beings to attain freedom from flattery, they enable all beings to attain freedom from deceit, they enable all beings to attain freedom from evil, they enable all beings to attain freedom from crookedness, they enable all beings to attain freedom from defilement, they enable all beings to attain freedom from turbidity, they enable all beings to attain freedom from darkness, they enable all beings to attain freedom from obscurity, they enable all beings to attain freedom from obstacles, they enable all beings to attain freedom from hindrance, they enable all beings to attain freedom from difficulty, they enable all beings to attain freedom from suffering, they enable all beings to attain freedom from distress, they enable all beings to attain freedom from decline, they enable all beings to attain freedom from old age, they enable all beings to attain freedom from illness, they enable all beings to attain freedom from death.
發有情增上慚愧，求福慧者令具莊嚴。能除煩惱如吐下藥，能攝亂心如等持境，辯才無滯如水激輪，攝事繫心如觀妙色，安忍堅住如妙高山，總持深廣猶如大海，神足無礙譬若虛空。滅除一切惑障習氣，猶如烈日銷釋輕冰。常游靜慮無色正道，一切智智妙寶洲渚，能無功用轉大法輪。
「善男子！是地藏菩薩摩訶薩，具如是等，無量、無數、不可思議殊勝功德。與諸眷屬欲來至此，先現如是神通之相。」
世尊說是地藏菩薩諸功德已。爾時，地藏菩薩摩訶薩，與八十、百、千、那庾多頻跋羅菩薩，以神通力，現聲聞像，從南方來，至佛前住，與諸眷屬，恭敬頂禮世尊雙足，右繞三匝，在如來前，合掌而立，以頌讚曰：
「兩足尊導師， 慈心常普覆， 安忍如大地， 遍除瞋忿心。 具殊勝相好， 莊嚴諸佛國， 能以諦慈悲， 充滿一切土。 永絕諸愛網， 如實善安住， 舍諸清凈國， 度染濁眾生。 本願攝穢土， 成熟惡眾生， 起堅固正勤， 久修諸苦行。 久修諸苦行， 聞生悚懼心， 修諸施戒忍， 及精進定慧。 曾供事無量， 佛菩薩聲聞， 及濟諸有情， 飢渴病死者。 本為他有情， 自舍多身命， 本為正法故，
【現代漢語翻譯】 現代漢語譯本 使有情眾生增長慚愧之心，追求福德和智慧的人能具足莊嚴。能像吐出瀉藥一樣去除煩惱，能像進入禪定境界一樣攝持散亂的心，辯才無礙就像水流衝擊車輪一樣，攝持事物專注於心就像觀看美妙的色彩，安忍堅固就像妙高山一樣，總持的智慧深廣猶如大海，神足通達無礙就像虛空一樣。滅除一切迷惑障礙和習氣，就像烈日消融輕薄的冰雪。常在靜慮和無色界的正道中游歷，到達一切智慧的寶洲，能不費力地轉動大法輪。 『善男子！這位地藏菩薩摩訶薩（Mahasattva，偉大的菩薩），具足如此等等，無量、無數、不可思議的殊勝功德。他與他的眷屬想要來到這裡，先顯現這樣的神通之相。』 世尊說完地藏菩薩的種種功德后。當時，地藏菩薩摩訶薩，與八十、百、千、那庾多（Nayuta，數量單位，意為千萬）頻跋羅（Pimbala，數量單位，意為億）菩薩，以神通力，顯現聲聞（Sravaka，佛陀的弟子）的形象，從南方而來，到達佛前住下，與他的眷屬，恭敬地頂禮世尊的雙足，右繞三圈，在如來面前，合掌而立，用偈頌讚嘆道： 『兩足尊導師（指佛陀），慈悲之心常常普遍覆蓋一切，安忍就像大地一樣，能普遍去除眾生的嗔恨和忿怒之心。具足殊勝的相好，莊嚴諸佛的國土，能以真實的慈悲，充滿一切國土。永遠斷絕一切愛慾的束縛，如實地安住于真理，捨棄清凈的佛國，度化染污的眾生。本願是攝受穢土，成熟惡劣的眾生，發起堅固的正勤，長久地修行各種苦行。長久地修行各種苦行，聽到眾生受苦就心生恐懼，修行佈施、持戒、忍辱，以及精進、禪定、智慧。曾經供養無量的佛、菩薩、聲聞，並且救濟各種有情眾生，使飢渴、疾病、死亡的眾生得到救助。本來爲了其他有情眾生，自己捨棄了許多的生命，本來爲了正法，'
【English Translation】 English version Those who have sentient beings increase their sense of shame and seek blessings and wisdom are adorned with virtues. They can remove afflictions like expelling medicine, they can gather scattered minds like entering a state of samadhi, their eloquence is unimpeded like water rushing a wheel, they can focus on matters like observing beautiful colors, their patience is firm like Mount Sumeru, their total retention is deep and vast like the ocean, and their spiritual powers are unobstructed like the void. They eradicate all delusions, obstacles, and habitual tendencies, like the fierce sun melting thin ice. They constantly roam in the correct paths of meditative absorption and the formless realms, reaching the treasure island of all wisdom, and can effortlessly turn the great Dharma wheel. 'Good man! This Ksitigarbha Bodhisattva Mahasattva (great Bodhisattva), possesses such immeasurable, countless, and inconceivable supreme merits. He and his retinue, desiring to come here, first manifest such miraculous signs.' After the World Honored One finished speaking about the various merits of Ksitigarbha Bodhisattva. At that time, Ksitigarbha Bodhisattva Mahasattva, along with eighty, hundred, thousand, nayuta (a unit of large number, ten million) pimbala (a unit of large number, one hundred million) Bodhisattvas, using their spiritual powers, manifested as Sravakas (Buddha's disciples), came from the south, and stood before the Buddha. With their retinue, they respectfully bowed at the feet of the World Honored One, circumambulated him three times to the right, and stood before the Tathagata, with their palms joined, and praised him with verses: 'The Guide of the Two-Legged Honored One (referring to the Buddha), whose compassionate heart always covers all, whose patience is like the earth, who can universally remove the anger and resentment of sentient beings. Possessing supreme marks and characteristics, adorning the Buddha lands, able to fill all lands with true compassion. Forever severing all nets of desire, truly dwelling in the truth, abandoning pure Buddha lands, to liberate defiled sentient beings. His original vow is to embrace the impure lands, to mature evil sentient beings, to arouse firm diligence, and to cultivate various ascetic practices for a long time. Having cultivated various ascetic practices for a long time, hearing of the suffering of sentient beings, he feels fear, cultivating generosity, precepts, patience, as well as diligence, meditation, and wisdom. He has served countless Buddhas, Bodhisattvas, and Sravakas, and has also aided various sentient beings, helping those who are hungry, thirsty, sick, and dying. Originally for the sake of other sentient beings, he has given up many lives, originally for the sake of the true Dharma,'
舍多骨血皮。 棄捨自安樂， 悲愍諸有情， 專為諸有情， 勤修斷惑網。 善護於六根， 恒遠離諸欲， 觀有為無常， 苦空無我性。 諸苦業增長， 皆貪愛為因， 故先於六根， 永斷諸貪慾。 普于有情界， 常安住大悲， 雖得勝菩提， 而不捨本願。 隨見諸有情， 逼切在眾苦， 隨起勤精進， 勇猛而濟拔。 令勤修施戒， 忍進定般若， 如母於一子， 慈心而養育。 本于有情類， 常住普慈心， 故速證菩提， 度脫無量眾。 本修菩提行， 無不為眾生， 故今于有情， 不捨於六度。 昔常于末世， 求無上菩提， 今還末世中， 速成無上覺。 調伏諸惡見， 天龍人藥叉， 安住能斷惑， 如金剛聖道。 授無量有情， 得勝菩提記， 成應供導首， 最上良福田。 世尊無等侶， 普覆諸群生， 無量大名聞， 充滿十方界。 是故諸菩薩， 為成就己事， 咸共來歸依， 大牟尼足下。 聞所說妙法， 皆生歡喜心， 起增上正勤， 修習菩提行。 由導師法力， 皆速證菩提， 故今者導師， 大集未曾有， 十三兆藥叉， 恒啖諸血
【現代漢語翻譯】 現代漢語譯本 捨棄這由骨、血、面板組成的身體。 放棄自身的安樂，悲憫一切有情眾生。 一心爲了所有有情眾生，勤奮修行以斷除煩惱的羅網。 善於守護六根（眼、耳、鼻、舌、身、意），恒常遠離各種慾望。 觀察一切有為法都是無常的，具有苦、空、無我的本性。 各種痛苦的業力增長，都是由於貪愛所引起的。 因此首先要從六根入手，永遠斷除各種貪慾。 普遍地對有情眾生界，常安住于大悲心之中。 即使證得了殊勝的菩提（覺悟），也不捨棄最初的誓願。 每當見到有情眾生，被種種痛苦所逼迫時。 就立即發起勤奮精進之心，勇猛地去救濟他們。 讓他們勤奮修習佈施、持戒、忍辱、精進、禪定、般若（智慧）這六度。 如同母親對待唯一的孩子一樣，以慈愛之心養育他們。 原本就對一切有情眾生，常住普遍的慈悲心。 所以能迅速證得菩提，度脫無量無邊的眾生。 原本修習菩提道行，沒有不是爲了眾生的。 所以現在對於有情眾生，不捨棄佈施、持戒、忍辱、精進、禪定、般若這六度。 過去常常在末法時代，尋求無上的菩提（覺悟）。 現在還在末法時代中，迅速成就無上的覺悟。 調伏各種邪惡的見解，包括天、龍、人、藥叉（一種守護神）。 安住于能夠斷除煩惱的，如同金剛般堅固的聖道。 授予無量無邊的有情眾生，殊勝的菩提（覺悟）的授記。 成為應供（值得供養）的導師，最上等的良田福地。 世尊是無與倫比的，普遍覆蓋一切眾生。 無量無邊的大名聲，充滿十方世界。 因此，各位菩薩，爲了成就自己的事業。 都一同前來歸依，大牟尼（釋迦牟尼佛）的足下。 聽聞所說的微妙佛法，都生起歡喜之心。 發起更加增上的精進，修習菩提道行。 由於導師的佛法力量，都迅速證得菩提（覺悟）。 所以今天導師，有如此盛大的集會，是前所未有的。 有十三兆藥叉（一種守護神），經常吞食各種血肉。
【English Translation】 English version Abandoning this body of bones, blood, and skin. Forsaking one's own comfort, with compassion for all sentient beings. Single-mindedly for all sentient beings, diligently cultivating to sever the net of afflictions. Skillfully guarding the six senses (eyes, ears, nose, tongue, body, mind), constantly staying away from all desires. Observing that all conditioned phenomena are impermanent, having the nature of suffering, emptiness, and no-self. The growth of various painful karmas is all due to craving and attachment. Therefore, one must first start with the six senses, and forever cut off all cravings and desires. Universally towards the realm of sentient beings, constantly abiding in great compassion. Even having attained the supreme Bodhi (enlightenment), one does not abandon the original vows. Whenever seeing sentient beings, being oppressed by various sufferings. One immediately arises with diligent effort, courageously to rescue them. Enabling them to diligently cultivate giving, morality, patience, diligence, meditation, and prajna (wisdom), the six perfections. Like a mother towards her only child, nurturing them with loving-kindness. Originally towards all sentient beings, constantly abiding in universal compassion. Therefore, one can quickly attain Bodhi, liberating countless beings. Originally cultivating the Bodhi path, there is nothing not for the sake of sentient beings. Therefore, now towards sentient beings, one does not abandon the six perfections of giving, morality, patience, diligence, meditation, and prajna. In the past, often in the degenerate age, seeking the unsurpassed Bodhi (enlightenment). Now still in the degenerate age, quickly achieving unsurpassed enlightenment. Subduing all evil views, including gods, dragons, humans, and yakshas (a type of guardian spirit). Abiding in the holy path that can sever afflictions, as firm as a diamond. Bestowing upon countless sentient beings, the prediction of supreme Bodhi (enlightenment). Becoming a worthy guide, the most supreme field of merit. The World Honored One is unparalleled, universally covering all beings. The immeasurable great renown, fills the ten directions. Therefore, all Bodhisattvas, in order to accomplish their own tasks. All come to take refuge, at the feet of the Great Muni (Shakyamuni Buddha). Hearing the wonderful Dharma that is spoken, all give rise to joyful hearts. Arousing even greater diligence, cultivating the Bodhi path. Due to the power of the guide's Dharma, all quickly attain Bodhi (enlightenment). Therefore, today the guide, has such a grand gathering, which is unprecedented. There are thirteen trillion yakshas (a type of guardian spirit), who constantly devour various flesh and blood.
肉， 皆舍諸惡業， 速趣大菩提。 有得勝總持， 安忍及靜慮， 有永盡諸漏， 應供世間尊。 有修四無量， 有住四攝法， 有得四辯才， 有安住順忍， 有得健行定， 有得妙慧眼， 有住無生忍， 皆由導師力。 世尊大威德， 摧滅眾魔怨， 降伏諸外道， 九十五異類。 盡地獄傍生， 餓鬼非天趣， 故貞實有情， 咸歸尊足下。 今者息刀兵， 疫病饑饉劫， 度迷失正道， 盲冥諸有情， 諸煩惱狂亂， 皆安寂滅道， 故我舍諸緣， 來禮敬尊足。 無邊諸佛土， 現在諸導師， 咸廣贊世尊， 聞者皆來此。 我聞遍知海， 真實德無邊， 度脫諸有情， 心歡喜敬禮。 曾修無量福， 今得禮尊足， 愿無量劫中， 常修多供養。 我今學世尊， 發如是誓願， 當於此穢土， 得無上菩提。」
爾時，地藏菩薩摩訶薩以妙伽他禮讚佛已，與諸眷屬復持無量天妙香花、種種寶飾而散佛上，變成寶蓋，住虛空中。為聽法故，即于佛前儼然而坐。
爾時，一切諸來大眾，既見地藏菩薩摩訶薩已，皆獲希奇，得未曾有，各持種種上妙香花、寶飾、衣服、幢幡蓋等，奉散地藏菩
【現代漢語翻譯】 現代漢語譯本 他們都捨棄各種惡業，迅速趨向偉大的菩提（覺悟）。 有人獲得殊勝的總持（記憶力），安忍和禪定。 有人永遠斷盡各種煩惱，成為應受世間供養的尊者。 有人修習四無量心（慈、悲、喜、舍），有人安住於四攝法（佈施、愛語、利行、同事）。 有人獲得四種辯才（法、義、辭、樂說），有人安住于順忍（隨順真理的忍耐）。 有人獲得健行定（快速進入禪定的能力），有人獲得微妙的智慧之眼。 有人安住于無生忍（對一切法不生不滅的領悟），這一切都源於導師（佛陀）的力量。 世尊（佛陀）具有偉大的威德，摧毀了各種魔的怨恨，降伏了各種外道，九十五種不同的異類。 使地獄、畜生、餓鬼、非天等惡道眾生都得以解脫，因此，真實的有情眾生，都歸順於您的足下。 現在，平息刀兵、瘟疫、饑荒等災難，救度迷失正道、盲目無知的眾生。 使各種煩惱狂亂的眾生，都安住于寂滅之道，所以我捨棄各種因緣，前來禮敬您的足下。 無邊無際的諸佛國土，現在的所有導師（佛陀），都廣泛讚歎世尊（佛陀），聽到的人都來到這裡。 我聽聞遍知海（佛陀的智慧）的真實功德無邊無際，能救度一切有情眾生，心中歡喜敬禮。 我曾修習無量福德，今得禮敬您的足下，愿在無量劫中，常修各種供養。 我今學習世尊（佛陀），發下這樣的誓願，當於此污穢的國土，證得無上菩提（覺悟）。』 當時，地藏菩薩摩訶薩（大菩薩）以美妙的偈頌禮讚佛陀后，與他的眷屬又拿著無量的天妙香花、各種寶飾散在佛陀身上，變成寶蓋，停留在虛空中。爲了聽法，就在佛前端正而坐。 當時，所有前來聽法的大眾，見到地藏菩薩摩訶薩后，都感到稀奇，得到前所未有的體驗，各自拿著各種上妙香花、寶飾、衣服、幢幡蓋等，奉獻散在地藏菩薩身上。
【English Translation】 English version All abandon evil deeds, and quickly approach great Bodhi (enlightenment). Some have attained the supreme Dharani (memory), patience, and meditation. Some have forever exhausted all defilements, becoming worthy of worldly offerings. Some cultivate the four immeasurables (loving-kindness, compassion, joy, equanimity), some abide in the four means of attraction (giving, kind speech, beneficial action, cooperation). Some have attained the four kinds of eloquence (in Dharma, meaning, language, and joyful speech), some abide in the patience of acceptance (tolerance that accords with truth). Some have attained the swift-walking Samadhi (ability to quickly enter meditation), some have attained the eye of wondrous wisdom. Some abide in the patience of non-arising (understanding that all phenomena are neither born nor die), all of this is due to the power of the guide (Buddha). The World Honored One (Buddha) has great majestic virtue, destroying the hatred of all demons, subduing all heretics, the ninety-five different kinds of non-believers. Releasing beings from hell, animals, hungry ghosts, and Asuras (demi-gods), therefore, all truthful sentient beings, return to your feet. Now, may the calamities of war, plague, and famine cease, and may those who have lost the right path, the blind and ignorant beings, be saved. May all beings who are troubled by afflictions, abide in the path of tranquility, therefore, I abandon all conditions, and come to pay homage at your feet. In the boundless Buddha lands, all the present guides (Buddhas), widely praise the World Honored One (Buddha), and those who hear it all come here. I have heard of the boundless true virtues of the ocean of omniscience (Buddha's wisdom), which can liberate all sentient beings, and I joyfully pay homage. I have cultivated immeasurable blessings, and now I am able to pay homage at your feet, may I always cultivate various offerings in immeasurable kalpas (eons). I now learn from the World Honored One (Buddha), and make this vow, that in this defiled land, I will attain supreme Bodhi (enlightenment).' At that time, Ksitigarbha Bodhisattva Mahasattva (great Bodhisattva), after praising the Buddha with wonderful verses, together with his retinue, again took immeasurable heavenly fragrant flowers and various precious ornaments and scattered them on the Buddha, which transformed into a jeweled canopy, remaining in the empty space. In order to listen to the Dharma, they sat solemnly before the Buddha. At that time, all the great assembly who had come to listen to the Dharma, after seeing Ksitigarbha Bodhisattva Mahasattva, all felt amazed and had an unprecedented experience, each taking various supreme fragrant flowers, precious ornaments, clothing, banners, and canopies, and offered them by scattering them on Ksitigarbha Bodhisattva.
薩摩訶薩，而為供養。皆作是言：「我等今者快得善利，因佛神力，親得瞻仰、禮敬、供養、如是大士。」
爾時，眾中有菩薩摩訶薩，名好疑問，從座而起，整理衣服，偏袒一肩，禮佛雙足，右膝著地，合掌向佛，而白佛言：「世尊！此善男子從何而來？所居佛國去此遠近？成就何等功德善根，而蒙世尊種種稱歎？復能贊佛不可思議功德法海？我等昔來未曾聞見，唯愿為說。」
世尊告曰：「止！善男子！如是大士功德善根，一切世間，天、人、大眾，皆不能測其量淺深。若聞如來為汝廣說如是大士功德善根，一切世間，天、人、大眾，皆生迷悶，或不信受。」
時，好疑問復重請言：「唯愿如來，哀愍為說。」
佛言：「諦聽！善思念之。吾當為汝略說少分。如是大士，成就無量不可思議殊勝功德；已能安住首楞伽摩勝三摩地，善能悟入如來境界；已得最勝無生法忍，于諸佛法已得自在；已能堪忍一切智位，已能超度一切智海；已能安住師子奮迅幢三摩地，善能登上一切智山；已能摧伏外道邪論，為欲成熟一切有情，所在佛國，悉皆止住。如是大士，隨所止住諸佛國土、隨所安住諸三摩地，發起無量殊勝功德，成就無量所化有情。
「如是大士，隨住如是諸佛國土，若入能發智定
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩們都前來供養。他們都說：『我們今天真是得到了極大的好處，因為佛的神力，能夠親自瞻仰、禮敬、供養這樣的大士。』 當時，大眾中有一位菩薩摩訶薩，名叫好疑問，從座位上站起來，整理好衣服，袒露右肩，向佛陀雙足頂禮，右膝跪地，合掌向佛，對佛說：『世尊！這位善男子是從哪裡來的？他所居住的佛國距離這裡有多遠？他成就了什麼樣的功德善根，而蒙受世尊如此種種的稱讚？又能讚歎佛陀不可思議的功德法海？我們過去從來沒有聽說過，希望您能為我們解說。』 世尊告訴他說：『停止吧！善男子！這樣的大士的功德善根，一切世間的天、人、大眾，都不能測度其深淺。如果我為你們廣說這樣的大士的功德善根，一切世間的天、人、大眾，都會感到迷惑不解，或者不相信接受。』 當時，好疑問再次請求說：『希望如來，慈悲憐憫為我們解說。』 佛說：『仔細聽！好好思考！我當爲你們略說少分。這樣的大士，成就了無量不可思議殊勝的功德；已經能夠安住于首楞伽摩（Shurangama Samadhi，首楞嚴三昧）殊勝的三摩地，善於悟入如來的境界；已經得到了最殊勝的無生法忍（Anutpattika-dharma-kshanti，無生法忍），對於諸佛的教法已經得到了自在；已經能夠堪忍一切智位（Sarvajna-pada，一切智位），已經能夠超越一切智海（Sarvajna-sagara，一切智海）；已經能夠安住于師子奮迅幢（Simhavikridita-dhvaja，師子奮迅幢）三摩地，善於登上一切智山（Sarvajna-parvata，一切智山）；已經能夠摧伏外道的邪論，爲了成熟一切有情，在所在的佛國，都安住其中。這樣的大士，隨著所安住的諸佛國土、隨著所安住的諸三摩地，發起無量殊勝的功德，成就無量所化度的有情。 『這樣的大士，隨著安住于這樣的諸佛國土，如果進入能夠發起智慧的禪定』
【English Translation】 English version: The Bodhisattva Mahasattvas came to make offerings. They all said, 'We are truly fortunate today, because of the Buddha's divine power, to be able to personally behold, pay homage to, and make offerings to such a great being.' At that time, among the assembly, there was a Bodhisattva Mahasattva named Good Question, who rose from his seat, arranged his robes, bared one shoulder, bowed at the Buddha's feet, knelt on his right knee, joined his palms, and said to the Buddha, 'World Honored One! Where does this good man come from? How far is the Buddha-land where he resides from here? What merits and roots of goodness has he accomplished that he receives such praise from the World Honored One? And how can he praise the Buddha's inconceivable ocean of meritorious virtues? We have never heard or seen this before, we hope you will explain it to us.' The World Honored One said, 'Stop! Good man! The merits and roots of goodness of such a great being cannot be measured in depth by all the beings in the world, including gods, humans, and the great assembly. If I were to extensively explain to you the merits and roots of goodness of such a great being, all the beings in the world, including gods, humans, and the great assembly, would become confused or disbelieving.' Then, Good Question requested again, 'We hope that the Tathagata, out of compassion, will explain it to us.' The Buddha said, 'Listen carefully! Think well about it! I will briefly explain a small portion to you. Such a great being has accomplished immeasurable, inconceivable, and supreme merits; he has already been able to abide in the Shurangama Samadhi (首楞伽摩勝三摩地), and is skilled in entering the realm of the Tathagata; he has already attained the most supreme Anutpattika-dharma-kshanti (無生法忍), and has gained freedom in the teachings of all Buddhas; he has already been able to endure the position of Sarvajna (一切智位), and has already been able to transcend the ocean of Sarvajna (一切智海); he has already been able to abide in the Simhavikridita-dhvaja Samadhi (師子奮迅幢三摩地), and is skilled in ascending the mountain of Sarvajna (一切智山); he has already been able to subdue the heretical doctrines of the outsiders, and in order to mature all sentient beings, he abides in all the Buddha-lands where he is present. Such a great being, according to the Buddha-lands where he abides, and according to the Samadhis where he abides, initiates immeasurable supreme merits, and matures immeasurable sentient beings who are to be transformed.' 'Such a great being, as he abides in such Buddha-lands, if he enters the samadhi that can generate wisdom'
，由此定力，令彼佛土一切有情，皆悉同見諸三摩地所行境界。隨住如是諸佛國土，若入具足無邊智定，由此定力，令彼佛土一切有情，隨其所應，能以無量上妙供具，恭敬供養諸佛世尊。隨住如是諸佛國土，若入具足清凈智定，由此定力，令彼佛土一切有情，皆悉同見諸欲境界無量過患，心得清凈。隨住如是諸佛國土，若入具足慚愧智定，由此定力，令彼佛土一切有情，皆得具足增上慚愧，離諸惡法，心無忘失。隨住如是諸佛國土，若入具足諸乘明定，由此定力，令彼佛土一切有情，皆得善巧，天眼智通、宿住智通、死生智通，了達此世、他世因果。隨住如是諸佛國土，若入無憂神通明定，由此定力，令彼佛土一切有情，皆離一切愁、憂、昏、昧。
「隨住如是諸佛國土，若入具足勝通明定，由此定力，令彼佛土一切有情，皆得具足神通善巧。隨住如是諸佛國土，若入普照諸世間定，由此定力，令十方界離諸昏暗，令彼佛土一切有情，普見十方諸佛國土。隨住如是諸佛國土，若入諸佛燈炬明定，由此定力，令彼佛土一切有情，舍邪歸依歸正三寶。隨住如是諸佛國土，若入金剛光定，由此定力，令彼佛土所有一切小輪圍山、大輪圍山、蘇迷盧山，及諸餘山、溪澗、溝壑、瓦礫、毒刺、諸穢、草木，皆悉不現。令
【現代漢語翻譯】 現代漢語譯本 憑藉這種定力，使那佛土的一切眾生，都能共同見到各種三摩地（samadhi，禪定）所行的境界。安住于這樣的佛國，如果進入具足無邊智慧的禪定，憑藉這種定力，使那佛土的一切眾生，都能根據他們的需要，以無量上妙的供品，恭敬供養諸佛世尊。安住于這樣的佛國，如果進入具足清凈智慧的禪定，憑藉這種定力，使那佛土的一切眾生，都能共同見到各種慾望境界的無量過患，內心得到清凈。安住于這樣的佛國，如果進入具足慚愧智慧的禪定，憑藉這種定力，使那佛土的一切眾生，都能具足增上的慚愧心，遠離各種惡法，內心不會忘失。安住于這樣的佛國，如果進入具足諸乘明定的禪定，憑藉這種定力，使那佛土的一切眾生，都能善巧地獲得天眼智通、宿住智通、死生智通，了達此世、他世的因果。安住于這樣的佛國，如果進入無憂神通明定的禪定，憑藉這種定力，使那佛土的一切眾生，都能遠離一切愁、憂、昏沉、迷惑。 安住于這樣的佛國，如果進入具足勝通明定的禪定，憑藉這種定力，使那佛土的一切眾生，都能具足神通的善巧。安住于這樣的佛國，如果進入普照諸世間定的禪定，憑藉這種定力，使十方世界遠離各種昏暗，使那佛土的一切眾生，普遍見到十方諸佛的國土。安住于這樣的佛國，如果進入諸佛燈炬明定的禪定，憑藉這種定力，使那佛土的一切眾生，捨棄邪道，歸依正道，歸依三寶（Buddha, Dharma, Sangha，佛、法、僧）。安住于這樣的佛國，如果進入金剛光定，憑藉這種定力，使那佛土所有的一切小輪圍山、大輪圍山、蘇迷盧山（Sumeru，須彌山），以及其他的山、溪澗、溝壑、瓦礫、毒刺、各種污穢、草木，都全部不顯現。使
【English Translation】 English version Through this samadhi power, all sentient beings in that Buddha-land can together see the realms traversed by various samadhis (samadhi, meditative absorption). Residing in such a Buddha-land, if one enters the samadhi of possessing boundless wisdom, through this samadhi power, all sentient beings in that Buddha-land, according to their needs, can respectfully make offerings to all Buddhas, the World Honored Ones, with immeasurable supreme offerings. Residing in such a Buddha-land, if one enters the samadhi of possessing pure wisdom, through this samadhi power, all sentient beings in that Buddha-land can together see the immeasurable faults of various desire realms, and their minds become pure. Residing in such a Buddha-land, if one enters the samadhi of possessing shame and remorse wisdom, through this samadhi power, all sentient beings in that Buddha-land can possess increased shame and remorse, be apart from all evil dharmas, and their minds will not forget. Residing in such a Buddha-land, if one enters the samadhi of possessing the clear understanding of all vehicles, through this samadhi power, all sentient beings in that Buddha-land can skillfully obtain the divine eye wisdom, the knowledge of past lives, and the knowledge of death and rebirth, understanding the causes and effects of this life and other lives. Residing in such a Buddha-land, if one enters the samadhi of the clear understanding of worry-free supernatural powers, through this samadhi power, all sentient beings in that Buddha-land can be apart from all sorrow, worry, dullness, and confusion. Residing in such a Buddha-land, if one enters the samadhi of possessing the clear understanding of superior supernatural powers, through this samadhi power, all sentient beings in that Buddha-land can possess the skillful use of supernatural powers. Residing in such a Buddha-land, if one enters the samadhi of universally illuminating all worlds, through this samadhi power, the ten directions of the world are apart from all darkness, and all sentient beings in that Buddha-land can universally see the Buddha-lands of the ten directions. Residing in such a Buddha-land, if one enters the samadhi of the Buddhas' lamp of clear understanding, through this samadhi power, all sentient beings in that Buddha-land abandon the wrong path, take refuge in the right path, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). Residing in such a Buddha-land, if one enters the Vajra Light samadhi, through this samadhi power, all the small surrounding mountains, the great surrounding mountains, Mount Sumeru (Sumeru, the central world-mountain), and all other mountains, streams, ravines, gullies, rubble, poisonous thorns, all impurities, and vegetation in that Buddha-land, all become invisible. Making
彼佛土所有一切眾邪蠱毒、諸惡蟲獸、災橫、疫癘、昏暗、塵垢、不凈、臭穢，悉皆銷滅。令彼佛土地平如掌，種種嘉祥自然踴現，清凈、殊勝、眾相莊嚴。隨住如是諸佛國土，若入智力難摧伏定，由此定力，令彼佛土一切魔王及諸眷屬，皆悉驚怖，歸依三寶。
「隨住如是諸佛國土，若入電光明定，由此定力，令彼佛土一切有情，皆悉遠離後世恐怖，得法安慰。隨住如是諸佛國土，若入具足上妙味定，由此定力，令彼佛土一切有情，隨念皆得飲食充足。隨住如是諸佛國土，若入具足勝精氣定，由此定力，令彼佛土一切有情，無不皆得增上力勢離諸病苦。隨住如是諸佛國土，若入上妙諸資具定，由此定力，令彼佛土一切有情，隨樂皆得床座、敷具、衣服、寶飾、諸資身具，無所乏少，殊妙端嚴，甚可愛樂。隨住如是諸佛國土，若入無諍智定，由此定力，令彼佛土一切有情，身心勇健，遠離一切怨憎繫縛，和順歡娛，愛樂具足，施戒安忍，勇猛、精進，心無散亂，成就智慧。
「隨住如是諸佛國土，若入能引勝踴躍定，由此定力，令彼佛土一切有情，皆受無量勝妙歡喜。隨住如是諸佛國土，若入具足世路光定，由此定力，令彼佛土一切有情，得無礙智，能修種種清凈事業。隨住如是諸佛國土，若入善住勝金
【現代漢語翻譯】 現代漢語譯本：在那佛土之中，所有一切邪惡的蠱毒、各種惡蟲猛獸、災難橫禍、瘟疫疾病、昏暗不明、塵土污垢、不潔之物、臭穢之氣，都將全部消滅。使得那佛土平坦如手掌，各種吉祥美好的景象自然涌現，清凈、殊勝、以各種莊嚴的相貌裝飾。隨順安住于這樣的佛國之中，如果進入智力難以摧毀的禪定（難摧伏定），憑藉此禪定之力，使得那佛土中一切魔王及其眷屬，都感到驚恐害怕，歸依佛法僧三寶。 隨順安住于這樣的佛國之中，如果進入電光明禪定（電光明定），憑藉此禪定之力，使得那佛土中一切有情眾生，都遠離來世的恐懼，得到佛法的安慰。隨順安住于這樣的佛國之中，如果進入具足上妙美味的禪定（具足上妙味定），憑藉此禪定之力，使得那佛土中一切有情眾生，隨心所想都能得到充足的飲食。隨順安住于這樣的佛國之中，如果進入具足殊勝精氣的禪定（具足勝精氣定），憑藉此禪定之力，使得那佛土中一切有情眾生，無不都能得到增強的力量和氣勢，遠離各種病痛的折磨。隨順安住于這樣的佛國之中，如果進入上妙各種資具的禪定（上妙諸資具定），憑藉此禪定之力，使得那佛土中一切有情眾生，隨心所愿都能得到床座、鋪蓋、衣服、寶飾、各種生活用具，沒有任何缺乏，殊勝美妙，極其可愛。 隨順安住于這樣的佛國之中，如果進入無諍智慧的禪定（無諍智定），憑藉此禪定之力，使得那佛土中一切有情眾生，身心都變得勇猛強健，遠離一切怨恨憎惡的束縛，和睦順暢，歡喜愉悅，愛樂圓滿，奉行佈施、持戒、安忍，勇猛精進，內心沒有散亂，成就智慧。 隨順安住于這樣的佛國之中，如果進入能夠引發殊勝踴躍的禪定（能引勝踴躍定），憑藉此禪定之力，使得那佛土中一切有情眾生，都感受到無量殊勝美妙的歡喜。隨順安住于這樣的佛國之中，如果進入具足世間道路光明的禪定（具足世路光定），憑藉此禪定之力，使得那佛土中一切有情眾生，得到無礙的智慧，能夠修行各種清凈的事業。隨順安住于這樣的佛國之中，如果進入善住殊勝金
【English Translation】 English version: In that Buddha-land, all evil poisons, various wicked insects and beasts, disasters, plagues, darkness, dust, impurities, and foul odors will all be eliminated. This will make that Buddha-land as flat as the palm of a hand, and various auspicious and beautiful signs will naturally appear, pure, sublime, and adorned with various magnificent features. Residing in such a Buddha-land, if one enters the Samadhi of Unconquerable Wisdom (智力難摧伏定), by the power of this Samadhi, all the Mara kings and their retinues in that Buddha-land will be terrified and take refuge in the Triple Gem (三寶). Residing in such a Buddha-land, if one enters the Samadhi of Electric Light (電光明定), by the power of this Samadhi, all sentient beings in that Buddha-land will be free from the fear of future lives and receive the comfort of the Dharma. Residing in such a Buddha-land, if one enters the Samadhi of Perfect Supreme Taste (具足上妙味定), by the power of this Samadhi, all sentient beings in that Buddha-land will obtain sufficient food and drink according to their thoughts. Residing in such a Buddha-land, if one enters the Samadhi of Perfect Superior Vitality (具足勝精氣定), by the power of this Samadhi, all sentient beings in that Buddha-land will gain increased strength and vigor, and be free from all suffering of illness. Residing in such a Buddha-land, if one enters the Samadhi of Supreme Resources (上妙諸資具定), by the power of this Samadhi, all sentient beings in that Buddha-land will obtain beds, bedding, clothing, jewelry, and various necessities of life according to their wishes, without any lack, being exquisite, beautiful, and extremely delightful. Residing in such a Buddha-land, if one enters the Samadhi of Non-Contention Wisdom (無諍智定), by the power of this Samadhi, all sentient beings in that Buddha-land will become courageous and strong in body and mind, free from all bonds of hatred and resentment, harmonious and joyful, with love and happiness fulfilled, practicing generosity, morality, and patience, being courageous and diligent, with minds free from distraction, and achieving wisdom. Residing in such a Buddha-land, if one enters the Samadhi of Leading to Supreme Joy (能引勝踴躍定), by the power of this Samadhi, all sentient beings in that Buddha-land will experience immeasurable supreme joy. Residing in such a Buddha-land, if one enters the Samadhi of Perfect Worldly Path Light (具足世路光定), by the power of this Samadhi, all sentient beings in that Buddha-land will obtain unobstructed wisdom and be able to cultivate various pure deeds. Residing in such a Buddha-land, if one enters the Samadhi of Well-Established Supreme Gold
剛定，由此定力，令彼佛土一切有情，皆得諸根具足無缺，常樂遠離，其心寂靜。隨住如是諸佛國土，若入增上觀勝幢定，由此定力，令彼佛土一切有情，皆深呵厭自惡業過，咸善護持十善業道，生天要路。隨住如是諸佛國土，若入具足慈悲聲定，由此定力，令彼佛土一切有情，皆悉發起慈心、悲心、無怨害心、普平等心、更相利益安樂之心。隨住如是諸佛國土，若入引集諸福德定，由此定力，令彼佛土一切有情，離諸斗諍、疾疫、饑饉、非時風雨、苦、澀、辛、酸、諸惡色觸，悉皆銷滅。
「如是大士，隨住如是諸佛國土，若入海電光定，由此定力，令彼佛土一切大地眾寶合成，一切過患皆悉遠離，種種寶樹、衣樹、器樹、諸瓔珞樹、花樹、果樹、諸音樂樹、無量樂具周遍莊嚴。以要言之，此善男子，於一一日每晨朝時，為欲成熟諸有情故，入殑伽河沙等諸定，從定起已遍於十方諸佛國土，成熟一切所化有情，隨其所應利益安樂。
「此善男子，已於無量、無數大劫，五濁惡時無佛世界，成熟有情。復于當來過於是數，或有世界，刀兵劫起，害諸有情。此善男子見是事已，于晨朝時以諸定力，除刀兵劫，令諸有情互相慈愍。或有世界，疫病劫起，害諸有情。此善男子見是事已，于晨朝時以諸定力，除疫
【現代漢語翻譯】 現代漢語譯本 剛進入此禪定，憑藉此定力，使彼佛土一切眾生，都能諸根完好無缺，常樂於遠離喧囂，內心寂靜。隨其所住的這些佛國，若入增上觀勝幢定（一種禪定），憑藉此定力，使彼佛土一切眾生，都深切厭惡自己的惡業過失，都善於護持十善業道（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），走上通往天界的要道。隨其所住的這些佛國，若入具足慈悲聲定（一種禪定），憑藉此定力，使彼佛土一切眾生，都發起慈心、悲心、無怨害心、普平等心、互相利益安樂之心。隨其所住的這些佛國，若入引集諸福德定（一種禪定），憑藉此定力，使彼佛土一切眾生，遠離各種鬥爭、瘟疫、饑荒、非時風雨、苦澀、辛辣、酸味、各種惡劣的色觸，全部消滅。 如此大菩薩，隨其所住的這些佛國，若入海電光定（一種禪定），憑藉此定力，使彼佛土一切大地都由眾寶合成，一切過患都遠離，各種寶樹、衣樹、器樹、各種瓔珞樹、花樹、果樹、各種音樂樹、無量樂器周遍莊嚴。總而言之，這位善男子，在每一天的早晨，爲了成熟眾生，進入恒河沙數般的各種禪定，從禪定出來后，遍於十方諸佛國土，成熟一切所化眾生，隨其所應給予利益安樂。 這位善男子，已經在無量無數大劫，在五濁惡世沒有佛的世界裡，成熟眾生。又在未來超過這個數量的劫數，或許有的世界，會發生刀兵劫（戰爭災難），傷害眾生。這位善男子看到這種情況后，在早晨用各種禪定之力，消除刀兵劫，使眾生互相慈愛憐憫。或許有的世界，會發生瘟疫劫（瘟疫災難），傷害眾生。這位善男子看到這種情況后，在早晨用各種禪定之力，消除瘟疫。
【English Translation】 English version Having just entered this samadhi (meditative state), by the power of this samadhi, he causes all sentient beings in that Buddha-land to have all their faculties complete and without deficiency, to always delight in being apart from disturbances, and to have their minds tranquil. In whatever Buddha-lands he dwells, if he enters the 'Augmented Observation Victorious Banner Samadhi' (a type of samadhi), by the power of this samadhi, he causes all sentient beings in that Buddha-land to deeply abhor their own evil karmic faults, to all be skilled in upholding the ten virtuous paths of action (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being deluded), and to embark on the essential path to the heavens. In whatever Buddha-lands he dwells, if he enters the 'Complete Compassionate Sound Samadhi' (a type of samadhi), by the power of this samadhi, he causes all sentient beings in that Buddha-land to generate loving-kindness, compassion, a mind without resentment or harm, a mind of universal equality, and a mind of mutual benefit and happiness. In whatever Buddha-lands he dwells, if he enters the 'Attracting All Meritorious Virtues Samadhi' (a type of samadhi), by the power of this samadhi, he causes all sentient beings in that Buddha-land to be free from all strife, plagues, famines, untimely winds and rains, bitterness, pungency, sourness, and all unpleasant sensory contacts, all of which are completely eliminated. Such a great Bodhisattva, in whatever Buddha-lands he dwells, if he enters the 'Ocean Lightning Light Samadhi' (a type of samadhi), by the power of this samadhi, he causes all the lands in that Buddha-land to be composed of various treasures, all faults to be far removed, and various jeweled trees, clothing trees, utensil trees, various garland trees, flower trees, fruit trees, various music trees, and countless musical instruments to be everywhere adorned. In short, this virtuous man, every morning, in order to mature sentient beings, enters samadhis as numerous as the sands of the Ganges River, and having arisen from samadhi, pervades the Buddha-lands of the ten directions, maturing all sentient beings to be converted, and bestowing benefit and happiness according to their needs. This virtuous man has already, in countless great kalpas (eons), in the evil times of the five turbidities, in worlds without Buddhas, matured sentient beings. And in the future, exceeding this number of kalpas, perhaps in some worlds, a 'kalpa of weapons' (war disaster) will arise, harming sentient beings. Having seen this, this virtuous man, in the morning, by the power of various samadhis, eliminates the kalpa of weapons, causing sentient beings to have mutual loving-kindness and compassion. Perhaps in some worlds, a 'kalpa of plagues' (epidemic disaster) will arise, harming sentient beings. Having seen this, this virtuous man, in the morning, by the power of various samadhis, eliminates the plagues.
病劫，令諸有情皆得安樂。或有世界，饑饉劫起，害諸有情。此善男子見是事已，于晨朝時以諸定力，除饑饉劫，令諸有情皆得飽滿。此善男子，以諸定力作如是等，無量、無邊、不可思議、利益安樂諸有情事。
「此善男子，具足成就無量、無數、不可思議、殊勝功德，常勤精進利益安樂一切有情。曾於過去無量、無數、殑伽沙等佛世尊所，為欲成熟利益安樂諸有情故，發起大悲，堅固難壞、勇猛、精進、無盡誓願。由此大悲堅固難壞、勇猛、精進、無盡誓願增上勢力，於一日夜或一食頃，能度無量、百、千、俱胝那庾多數諸有情類，皆令解脫種種憂苦，及令一切如法所求，意願滿足。
「隨所在處，若諸有情，種種希求憂苦逼切；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，離諸憂苦。隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，飢渴所逼；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，飲食充足。隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，乏少種種衣服、寶飾、醫藥、床敷、及諸資具；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，衣服、寶飾、醫藥、床敷、及諸資具無不備足，隨其所應，
【現代漢語翻譯】 現代漢語譯本：當有情眾生遭受疾病災難時，他能使他們都得到安樂。或者在某些世界，發生饑荒災難，危害有情眾生。這位善男子看到這種情況后，會在早晨運用禪定之力，消除饑荒災難，使所有有情眾生都得到飽足。這位善男子運用禪定之力，做了這樣無數、無邊、不可思議的利益安樂有情眾生的事情。 這位善男子，具足成就了無量、無數、不可思議的殊勝功德，常常勤奮精進地利益安樂一切有情眾生。他曾在過去無量、無數、恒河沙數般的佛世尊那裡，爲了成熟、利益、安樂有情眾生，發起了大悲心，以及堅固不壞、勇猛精進、無盡的誓願。由於這大悲心、堅固不壞、勇猛精進、無盡誓願的增上力量，他能在一天一夜或一頓飯的時間裡，度脫無量、百、千、俱胝（千萬）那由他（億）數目的有情眾生，使他們都解脫各種憂愁痛苦，並使他們一切如法所求的願望都得到滿足。 無論在什麼地方，如果有情眾生，遭受各種希求不得的憂愁痛苦逼迫；如果有人能至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩（菩薩中的大菩薩），一切都能如願以償，遠離各種憂愁痛苦。並根據他們的情況，安置他們走上生天或涅槃的道路。無論在什麼地方，如果有情眾生，遭受飢渴的逼迫；如果有人能至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切都能如願以償，得到充足的飲食。並根據他們的情況，安置他們走上生天或涅槃的道路。無論在什麼地方，如果有情眾生，缺少各種衣服、寶飾、醫藥、床鋪以及各種生活用品；如果有人能至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切都能如願以償，衣服、寶飾、醫藥、床鋪以及各種生活用品都應有盡有，並根據他們的情況，
【English Translation】 English version: When sentient beings suffer from the calamity of disease, he enables them all to attain peace and happiness. Or in some worlds, when the calamity of famine arises, harming sentient beings, this good man, upon seeing this, uses his meditative powers in the morning to eliminate the famine, enabling all sentient beings to be fully satisfied. This good man, through his meditative powers, performs such immeasurable, boundless, and inconceivable acts of benefiting and bringing happiness to sentient beings. This good man is fully endowed with immeasurable, countless, and inconceivable supreme merits, and he is constantly diligent and vigorous in benefiting and bringing happiness to all sentient beings. In the past, he made great vows of compassion, which are firm, indestructible, courageous, vigorous, and endless, before countless Buddhas, as numerous as the sands of the Ganges River, for the purpose of maturing, benefiting, and bringing happiness to sentient beings. Due to the power of this great compassion, firm, indestructible, courageous, vigorous, and endless vows, he is able to liberate countless, hundreds, thousands, kotis (ten millions), and nayutas (hundred millions) of sentient beings in one day and night or in the time it takes to eat a meal, freeing them from all kinds of worries and sufferings, and fulfilling all their righteous wishes. Wherever there are sentient beings who are oppressed by various unfulfilled desires and sufferings, if they can sincerely call upon, recite, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), they will all obtain what they rightfully seek and be freed from all worries and sufferings. According to their circumstances, they will be placed on the path to rebirth in heavens or to Nirvana. Wherever there are sentient beings who are oppressed by hunger and thirst, if they can sincerely call upon, recite, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, they will all obtain what they rightfully seek and be provided with sufficient food and drink. According to their circumstances, they will be placed on the path to rebirth in heavens or to Nirvana. Wherever there are sentient beings who lack various clothes, ornaments, medicines, bedding, and other necessities, if they can sincerely call upon, recite, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, they will all obtain what they rightfully seek, and clothes, ornaments, medicines, bedding, and other necessities will be fully provided. According to their circumstances,
安置生天、涅槃之道。隨所在處，若諸有情，愛樂別離，怨憎合會；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得愛樂合會，怨憎別離，隨其所應，安置生天、涅槃之道。
「隨所在處，若諸有情，身心憂苦，眾病所惱；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得身心安樂、眾病除愈，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，互相乖違，興諸斗諍；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得舍毒害心，共相和穆，歡喜忍受，展轉悔愧，慈心相向，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，閉在牢獄、杻械、枷鎖、檢系其身，具受眾苦；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得解脫牢獄、杻械、枷鎖，自在歡喜，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，應被囚執、鞭撻、拷楚、臨當被害；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得免離囚執、鞭撻加害，隨其所應，安置生天、涅槃之道。
「隨所在處，若諸有情，身心疲倦氣力羸惙；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得身心暢適，氣力強盛，隨其所應，安置生天、涅槃之道。隨所在處，
【現代漢語翻譯】 現代漢語譯本 安置眾生往生天界、證入涅槃的方法。無論在何處，如果眾生喜愛分離，怨恨相聚；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩（Mahasattva，意為大菩薩），一切眾生都能得到喜愛的人相聚，怨恨的人分離，並根據他們的情況，引導他們往生天界、證入涅槃。 無論在何處，如果眾生身心憂愁痛苦，被各種疾病困擾；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切眾生都能得到身心安樂、各種疾病痊癒，並根據他們的情況，引導他們往生天界、證入涅槃。 無論在何處，如果眾生互相違背，引發各種爭鬥；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切眾生都能捨棄毒害之心，彼此和睦相處，歡喜忍讓，互相懺悔，以慈悲心相待，並根據他們的情況，引導他們往生天界、證入涅槃。 無論在何處，如果眾生被囚禁在牢獄中，被手銬、腳鐐、枷鎖束縛，遭受各種痛苦；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切眾生都能解脫牢獄、手銬、腳鐐、枷鎖的束縛，獲得自在歡喜，並根據他們的情況，引導他們往生天界、證入涅槃。 無論在何處，如果眾生即將被囚禁、鞭打、拷問、甚至面臨被殺害；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切眾生都能免於被囚禁、鞭打和加害，並根據他們的情況，引導他們往生天界、證入涅槃。 無論在何處，如果眾生身心疲憊，氣力衰弱；若有人能至誠稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切眾生都能得到身心舒暢，氣力強盛，並根據他們的情況，引導他們往生天界、證入涅槃。
【English Translation】 English version The way to settle beings in heavens and Nirvana. Wherever beings are, if they love separation and hate coming together; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva), all will attain the coming together of those they love and the separation from those they hate, and according to their circumstances, be settled on the path to heavens and Nirvana. Wherever beings are, if they are suffering from mental and physical distress, and are afflicted by various illnesses; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all will attain peace of mind and body, and the healing of various illnesses, and according to their circumstances, be settled on the path to heavens and Nirvana. Wherever beings are, if they are in conflict with each other, and engage in various disputes; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all will abandon their harmful intentions, live together in harmony, joyfully endure, mutually repent, treat each other with compassion, and according to their circumstances, be settled on the path to heavens and Nirvana. Wherever beings are, if they are imprisoned in jails, bound by handcuffs, shackles, and chains, and suffer various pains; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all will be liberated from jails, handcuffs, shackles, and chains, and attain freedom and joy, and according to their circumstances, be settled on the path to heavens and Nirvana. Wherever beings are, if they are about to be imprisoned, whipped, tortured, or even face being killed; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all will be freed from imprisonment, whipping, and harm, and according to their circumstances, be settled on the path to heavens and Nirvana. Wherever beings are, if they are physically and mentally exhausted, and their strength is weak; if there are those who can sincerely recite, chant, take refuge in, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all will attain physical and mental comfort, and strong vitality, and according to their circumstances, be settled on the path to heavens and Nirvana.
若諸有情，諸根不具，隨有損壞；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得諸根具足，無有損壞，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，顛狂心亂，鬼魅所著；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得心無狂亂，離諸擾惱，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，貪慾、瞋恚、愚癡、忿恨、慳嫉、憍慢、惡見、睡眠、放逸、疑等皆悉熾盛，惱亂身心，常不安樂；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離貪慾等身心安樂，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，為火所焚，為水所溺，為風所飄，或於山巖崖岸，樹舍顛墜墮落，其心慞惶；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸危難，安隱無損。隨其所應，安置生天、涅槃之道。
「隨所在處，若諸有情，為諸毒蛇毒蟲所螫，或被種種毒藥所中；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸惱害，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，惡鬼所持成諸瘧病，或日日發，或隔日發，或三四日而一發者，或令狂亂，身心戰掉，迷悶失念，無所了知；有能至心稱名、唸誦、歸敬、供養地藏
【現代漢語翻譯】 現代漢語譯本：如果眾生，身體的各個器官不完整，或者有損傷；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩（菩薩中的大菩薩），那麼所有這些眾生都能夠得到身體器官的完整，沒有損傷，並且根據他們的情況，被安置在通往天界或涅槃的道路上。無論在什麼地方，如果眾生，精神錯亂，心神不定，被鬼怪附身；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼所有這些眾生都能夠得到心不狂亂，遠離各種煩惱，並且根據他們的情況，被安置在通往天界或涅槃的道路上。無論在什麼地方，如果眾生，貪慾、嗔恨、愚癡、憤怒、吝嗇、嫉妒、傲慢、邪見、昏睡、放縱、疑惑等各種煩惱都非常強烈，擾亂身心，常常感到不安樂；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼所有這些眾生都能夠遠離貪慾等煩惱，身心安樂，並且根據他們的情況，被安置在通往天界或涅槃的道路上。無論在什麼地方，如果眾生，被火燒，被水淹，被風吹走，或者從山崖、岸邊、樹上、房屋上跌落，心中驚慌失措；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼所有這些眾生都能夠遠離各種危難，平安無事。並且根據他們的情況，被安置在通往天界或涅槃的道路上。 無論在什麼地方，如果眾生，被各種毒蛇毒蟲咬傷，或者中了各種毒藥；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼所有這些眾生都能夠遠離各種惱害，並且根據他們的情況，被安置在通往天界或涅槃的道路上。無論在什麼地方，如果眾生，被惡鬼纏身而患上各種瘧疾，或者每天發作，或者隔天發作，或者三四天發作一次，或者導致精神錯亂，身體顫抖，迷失方向，失去記憶，什麼都不知道；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩
【English Translation】 English version: If sentient beings have incomplete faculties, or have any damage; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), then all these beings will obtain complete faculties, without any damage, and according to their circumstances, be placed on the path to heaven or Nirvana. Wherever they may be, if sentient beings are mentally deranged, their minds are disturbed, or they are possessed by demons; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva, then all these beings will obtain minds free from derangement, be free from all disturbances, and according to their circumstances, be placed on the path to heaven or Nirvana. Wherever they may be, if sentient beings have strong afflictions such as greed, hatred, ignorance, anger, stinginess, jealousy, arrogance, wrong views, drowsiness, indulgence, and doubt, which disturb their bodies and minds, and they are constantly unhappy; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva, then all these beings will be free from greed and other afflictions, their bodies and minds will be at peace, and according to their circumstances, be placed on the path to heaven or Nirvana. Wherever they may be, if sentient beings are burned by fire, drowned by water, blown away by wind, or fall from cliffs, banks, trees, or houses, and their hearts are filled with panic; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva, then all these beings will be free from all dangers, and be safe and unharmed. And according to their circumstances, be placed on the path to heaven or Nirvana. Wherever they may be, if sentient beings are bitten by various poisonous snakes or insects, or poisoned by various poisons; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva, then all these beings will be free from all harm, and according to their circumstances, be placed on the path to heaven or Nirvana. Wherever they may be, if sentient beings are possessed by evil ghosts and suffer from various malarial diseases, which occur daily, every other day, or every three or four days, or cause mental derangement, trembling of the body, disorientation, loss of memory, and unawareness; if there are those who can wholeheartedly call upon the name, recite, pay homage, and make offerings to Ksitigarbha Bodhisattva Mahasattva
菩薩摩訶薩者，一切皆得解脫無畏，身心安適，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，為諸藥叉、羅剎、餓鬼、畢舍遮鬼、布怛那鬼、鳩畔荼鬼、羯吒布怛那鬼、吸精氣鬼，及諸虎、狼、師子、惡獸、蠱毒、厭禱、諸惡咒術、怨賊、軍陣，及餘種種諸怖畏事之所纏繞，身心慞惶、懼失身命，惡死貪生，厭苦求樂；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸怖畏，保全身命，隨其所應，安置生天、涅槃之道。
「隨所在處，若諸有情，或為多聞、或為凈信、或為凈戒、或為靜慮、或為神通、或為般若、或為解脫、或為妙色、或為妙聲、或為妙香、或為妙味、或為妙觸、或為利養、或為名聞、或為功德、或為工巧、或為花果、或為樹林、或為床座、或為敷具、或為道路、或為財谷、或為醫藥、或為舍宅、或為僕使、或為彩色、或為甘雨、或為求水、或為稼穡、或為扇拂、或為涼風、或為求火、或為車乘、或為男女、或為方便、或為修福、或為溫暖、或為清涼、或為憶念、或為種種世、出世間，諸利樂事，于追求時，為諸憂苦之所逼切；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，此善男子，功德、妙定、威神力故，令彼一切皆離憂苦，意願滿足，隨其所應，安置生
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）能夠使一切眾生都得到解脫，沒有恐懼，身心安適，並根據他們各自的情況，引導他們走上往生天界或涅槃的道路。無論在什麼地方，如果眾生被藥叉（夜叉，一種守護神）、羅剎（惡鬼）、餓鬼、畢舍遮鬼（食肉鬼）、布怛那鬼（臭鬼）、鳩畔荼鬼（甕形鬼）、羯吒布怛那鬼（極臭鬼）、氣鬼，以及虎、狼、獅子等惡獸，蠱毒、詛咒、各種惡咒術、怨賊、軍隊的威脅，以及其他各種令人恐懼的事物所纏繞，導致身心驚慌、害怕失去生命、貪生怕死、厭惡痛苦而追求快樂；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼一切眾生都能夠脫離各種恐懼，保全生命，並根據他們各自的情況，引導他們走上往生天界或涅槃的道路。 無論在什麼地方，如果眾生爲了追求多聞、清凈的信仰、清凈的戒律、禪定、神通、般若（智慧）、解脫、美妙的容貌、美妙的聲音、美妙的香氣、美妙的味道、美妙的觸感、利益供養、名聲、功德、工藝技巧、花果、樹林、床座、鋪蓋、道路、財物穀物、醫藥、房屋、僕人、色彩、甘雨、求水、莊稼、扇子、涼風、求火、車乘、男女、方便、修福、溫暖、清涼、憶念，以及各種世間和出世間的利益和快樂，在追求這些事物時，被各種憂愁和痛苦所逼迫；如果有人能夠至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，那麼這位善男子，憑藉其功德、殊勝的禪定和威神力量，能夠使他們都脫離憂愁和痛苦，心願滿足，並根據他們各自的情況，引導他們走上往生天界或涅槃的道路。
【English Translation】 English version: The Bodhisattva Mahasattva (great Bodhisattva) enables all beings to attain liberation, freedom from fear, and peace of body and mind, and according to their respective circumstances, places them on the path to rebirth in the heavens or to Nirvana. Wherever they may be, if sentient beings are entangled by Yakshas (nature spirits), Rakshasas (demons), hungry ghosts, Pisachas (flesh-eating demons), Putanas (foul-smelling demons), Kumbhandas (pot-shaped demons), Kataputanas (extremely foul-smelling demons), air spirits, as well as tigers, wolves, lions, other ferocious beasts, poisons, curses, various evil incantations, enemies, military threats, and other various frightening things, causing their bodies and minds to be panicked, fearing the loss of life, clinging to life and fearing death, hating suffering and seeking pleasure; if anyone can sincerely call upon, recite, take refuge in, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then all beings can be freed from all fears, preserve their lives, and according to their respective circumstances, be placed on the path to rebirth in the heavens or to Nirvana. Wherever they may be, if sentient beings, in pursuit of extensive learning, pure faith, pure precepts, meditative concentration, supernatural powers, prajna (wisdom), liberation, beautiful appearance, beautiful sounds, beautiful fragrances, beautiful tastes, beautiful tactile sensations, benefits and offerings, fame, merit, craftsmanship, flowers and fruits, forests, beds, bedding, roads, wealth and grains, medicine, houses, servants, colors, sweet rain, seeking water, crops, fans, cool breezes, seeking fire, vehicles, men and women, skillful means, cultivating blessings, warmth, coolness, mindfulness, and various worldly and other-worldly benefits and pleasures, are oppressed by various sorrows and sufferings while pursuing these things; if anyone can sincerely call upon, recite, take refuge in, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then this virtuous man, by the power of his merit, sublime samadhi, and majestic spiritual power, can enable them all to be freed from sorrow and suffering, have their wishes fulfilled, and according to their respective circumstances, be placed on the path to rebirth in the heavens or to Nirvana.
天、涅槃之道。
「隨所在處，若諸有情，以諸種子，殖于荒田、或熟田中，若勤營務、或不營務；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，此善男子，功德、妙定、威神力故，令彼一切果實豐稔。所以者何？此善男子，曾過無量、無數大劫，於過數量佛世尊所，發大精進堅固誓願，由此願力，為欲成熟諸有情故，常普任持一切大地，常普任持一切種子，常普令彼一切有情隨意受用。此善男子威神力故，能令大地一切，草木、根鬚、芽莖、枝葉、花果，皆悉生長，藥谷、苗稼、花果、茂實成熟，潤澤香潔軟美。
「隨所在處，若諸有情，貪、瞋、癡等，皆猛利故，造作殺生、或不與取、或欲邪行、或虛誑語、或粗惡語、或離間語、或雜穢語、或貪、或瞋、或復邪見、十惡業道；有能至心稱名、唸誦、歸敬、供養地藏菩薩摩訶薩者，一切煩惱悉皆銷滅，遠離十惡，成就十善，于諸眾生，起慈悲心及利益心。此善男子，成就如是，功德、妙定、威神之力，勇猛、精進，於一食頃，能于無量、無數佛土，一一土中以一食頃，皆能度脫無量、無數、殑伽沙等所化有情，令離眾苦皆得安樂，隨其所應，安置生天、涅槃之道。
「此善男子，成就如是，如我所說，不可思議諸功德法，堅固誓願，勇
【現代漢語翻譯】 現代漢語譯本 天界和涅槃的道路。 『無論在何處，如果有情眾生，用各種種子，種植在荒地或熟田中，無論勤勞耕作與否；如果有人能至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩（大菩薩），這位善男子，憑藉其功德、殊勝的禪定、威神之力，能使一切果實豐收。這是為什麼呢？因為這位善男子，在過去無量無數大劫中，于無數佛世尊前，發下了大精進的堅固誓願，憑藉此願力，爲了成熟一切有情眾生，他常普遍地任持一切大地，常普遍地任持一切種子，常普遍地令一切有情隨意受用。這位善男子憑藉其威神之力，能使大地上的一切草木、根鬚、芽莖、枝葉、花果，都生長茂盛，藥材、穀物、苗稼、花果都茂盛成熟，滋潤、香潔、柔軟美好。 『無論在何處，如果有情眾生，由於貪、嗔、癡等煩惱熾盛，造作殺生、偷盜、邪淫、妄語、惡語、兩舌、綺語，或貪慾、嗔恨、邪見等十惡業道；如果有人能至誠地稱念、誦持、歸敬、供養地藏菩薩摩訶薩，一切煩惱都將消滅，遠離十惡，成就十善，對一切眾生，生起慈悲心和利益心。這位善男子，成就如此的功德、殊勝的禪定、威神之力，勇猛精進，在一頓飯的時間裡，能在無量無數的佛土中，在每一個佛土中用一頓飯的時間，都能度脫無量無數恒河沙數般的所化有情，使他們脫離一切痛苦，得到安樂，並根據他們的根器，安置在生天或涅槃的道路上。 『這位善男子，成就如此，如我所說，不可思議的諸功德法，堅固的誓願，勇猛精進，』
【English Translation】 English version The path to heavens and Nirvana. 'Wherever there are sentient beings, if they plant various seeds in barren or cultivated fields, whether they diligently cultivate them or not; if there are those who can sincerely call upon, recite, pay homage to, and make offerings to Ksitigarbha Bodhisattva Mahasattva (Great Bodhisattva), this virtuous man, through his merits, wondrous samadhi, and divine power, can cause all fruits to be abundant. Why is this so? Because this virtuous man, in the past countless great kalpas, before countless Buddhas, made a great and firm vow of diligent effort. By this vow, in order to mature all sentient beings, he constantly and universally sustains all the earth, constantly and universally sustains all seeds, and constantly and universally enables all sentient beings to use them as they wish. This virtuous man, through his divine power, can cause all the grass, trees, roots, stems, branches, leaves, flowers, and fruits on the earth to grow luxuriantly, and medicinal herbs, grains, seedlings, flowers, and fruits to be abundant and ripe, moist, fragrant, clean, soft, and beautiful. 'Wherever there are sentient beings, if they, due to intense greed, anger, and delusion, commit acts of killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle chatter, or greed, hatred, and wrong views, the ten evil paths of karma; if there are those who can sincerely call upon, recite, pay homage to, and make offerings to Ksitigarbha Bodhisattva Mahasattva, all afflictions will be extinguished, they will be separated from the ten evils, and they will achieve the ten virtues, and towards all sentient beings, they will generate compassion and the desire to benefit them. This virtuous man, having achieved such merits, wondrous samadhi, and divine power, is courageous and diligent. In the time it takes to eat a meal, he can, in countless Buddha lands, in each Buddha land, in the time it takes to eat a meal, liberate countless sentient beings, as numerous as the sands of the Ganges, causing them to be free from all suffering and attain happiness, and according to their capacities, place them on the path to heavens or Nirvana.' 'This virtuous man, having achieved such, as I have said, inconceivable meritorious dharmas, firm vows, courageous and diligent effort,'
猛、精進。為欲成熟諸有情故，於十方界，或時現作大梵王身，為諸有情如應說法。或復現作大自在天身、或作欲界他化自在天身、或作樂變化天身、或作睹史多天身、或作夜摩天身、或作帝釋天身、或作四大王天身、或作佛身、或作菩薩身、或作獨覺身、或作聲聞身、或作轉輪王身、或作剎帝利身、或作婆羅門身、或作茷捨身、或作戍達羅身、或作丈夫身、或作婦女身、或作童男身、或作童女身、或作健達縛身、或作阿素洛身、或作緊捺洛身、或作莫呼洛伽身、或作龍身、或作藥叉身、或作羅剎身、或作鳩畔荼身、或作畢舍遮身、或作餓鬼身、或作布怛那身、或作羯吒布怛那身、或作粵阇訶洛鬼身、或作師子身、或作香象身、或作馬身、或作牛身、或作種種禽獸之身、或作剡魔王身、或作地獄卒身、或作地獄諸有情身，現作如是等，無量、無數異類之身，為諸有情如應說法，隨其所應，安置三乘不退轉位。
「善男子！如是大士，成就如是不可思議諸功德法，是諸殊勝功德伏藏、是諸解脫珍寶出處、是諸菩薩明凈眼目、是趣涅槃商人導首。如是乃至能無功用轉大法輪，如前廣說。
「善男子！假使有人，于其彌勒及妙吉祥，並觀自在、普賢之類，而為上首，殑伽沙等諸大菩薩摩訶薩所，于百劫中，至心
【現代漢語翻譯】 現代漢語譯本：勇猛、精進。爲了使一切有情眾生得以成熟，在十方世界，有時顯現為大梵天王之身，為眾生宣說相應的佛法。有時顯現為大自在天之身，或顯現為欲界他化自在天之身，或顯現為樂變化天之身，或顯現為兜率天（Tusita）之身，或顯現為夜摩天（Yama）之身，或顯現為帝釋天（Indra）之身，或顯現為四大天王之身，或顯現為佛身，或顯現為菩薩身，或顯現為獨覺（Pratyekabuddha）之身，或顯現為聲聞（Sravaka）之身，或顯現為轉輪王之身，或顯現為剎帝利（Ksatriya）之身，或顯現為婆羅門（Brahmana）之身，或顯現為吠舍（Vaisya）之身，或顯現為首陀羅（Sudra）之身，或顯現為丈夫之身，或顯現為婦女之身，或顯現為童男之身，或顯現為童女之身，或顯現為乾闥婆（Gandharva）之身，或顯現為阿修羅（Asura）之身，或顯現為緊那羅（Kinnara）之身，或顯現為摩睺羅伽（Mahoraga）之身，或顯現為龍身，或顯現為藥叉（Yaksa）之身，或顯現為羅剎（Rakshasa）之身，或顯現為鳩槃荼（Kumbhanda）之身，或顯現為畢舍遮（Pisaca）之身，或顯現為餓鬼之身，或顯現為布怛那（Putana）之身，或顯現為羯吒布怛那（Kataputana）之身，或顯現為粵阇訶洛鬼（Yaksha-haraka）之身，或顯現為獅子之身，或顯現為香象之身，或顯現為馬之身，或顯現為牛之身，或顯現為種種禽獸之身，或顯現為閻魔王（Yama）之身，或顯現為地獄卒之身，或顯現為地獄諸有情之身。顯現如此等等，無量無數不同種類之身，為眾生宣說相應的佛法，隨其所應，安置於三乘（聲聞乘、緣覺乘、菩薩乘）不退轉的地位。 善男子！如此大菩薩，成就如此不可思議的諸功德法，是諸殊勝功德的寶藏，是諸解脫珍寶的來源，是諸菩薩明凈的眼目，是趣向涅槃的商人領袖。像這樣乃至能無功用地轉大法輪，如前面所廣說的那樣。 善男子！假設有人，對於彌勒（Maitreya）以及妙吉祥（Manjusri），還有觀自在（Avalokitesvara）、普賢（Samantabhadra）之類，以他們為首，像恒河沙數那樣多的諸大菩薩摩訶薩那裡，在百劫之中，至誠
【English Translation】 English version: Vigorous and diligent. In order to mature all sentient beings, in the ten directions, sometimes manifesting as the body of the Great Brahma King, teaching the Dharma accordingly to sentient beings. Sometimes manifesting as the body of the Great Free God, or manifesting as the body of the Paranirmitavasavartin Deva of the Desire Realm, or manifesting as the body of the Nirmanarati Deva, or manifesting as the body of the Tusita Deva, or manifesting as the body of the Yama Deva, or manifesting as the body of Indra, or manifesting as the body of the Four Heavenly Kings, or manifesting as the body of a Buddha, or manifesting as the body of a Bodhisattva, or manifesting as the body of a Pratyekabuddha, or manifesting as the body of a Sravaka, or manifesting as the body of a Chakravartin King, or manifesting as the body of a Ksatriya, or manifesting as the body of a Brahmana, or manifesting as the body of a Vaisya, or manifesting as the body of a Sudra, or manifesting as the body of a man, or manifesting as the body of a woman, or manifesting as the body of a boy, or manifesting as the body of a girl, or manifesting as the body of a Gandharva, or manifesting as the body of an Asura, or manifesting as the body of a Kinnara, or manifesting as the body of a Mahoraga, or manifesting as the body of a dragon, or manifesting as the body of a Yaksa, or manifesting as the body of a Rakshasa, or manifesting as the body of a Kumbhanda, or manifesting as the body of a Pisaca, or manifesting as the body of a hungry ghost, or manifesting as the body of a Putana, or manifesting as the body of a Kataputana, or manifesting as the body of a Yaksha-haraka ghost, or manifesting as the body of a lion, or manifesting as the body of a fragrant elephant, or manifesting as the body of a horse, or manifesting as the body of a cow, or manifesting as the body of various birds and beasts, or manifesting as the body of Yama, or manifesting as the body of a hell guard, or manifesting as the body of sentient beings in hell. Manifesting in such countless and diverse forms, teaching the Dharma accordingly to sentient beings, placing them in the non-retrogressive position of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) as appropriate. Good man! Such a great Bodhisattva, having accomplished such inconceivable meritorious dharmas, is a treasure of all excellent merits, a source of all liberation jewels, the clear eyes of all Bodhisattvas, and the leader of merchants heading towards Nirvana. In this way, even being able to effortlessly turn the great Dharma wheel, as has been extensively explained before. Good man! Suppose there is someone who, towards Maitreya, Manjusri, Avalokitesvara, Samantabhadra, and others of their kind, with them as leaders, to as many great Bodhisattva Mahasattvas as there are sands in the Ganges River, for a hundred kalpas, with utmost sincerity
歸依、稱名、唸誦、禮拜、供養、求諸所愿，不如有人於一食頃，至心歸依、稱名、唸誦、禮拜、供養地藏菩薩，求諸所愿速得滿足。所以者何？地藏菩薩利益安樂一切有情，令諸有情所愿滿足，如如意寶，亦如伏藏。如是大士，為欲成熟諸有情故，久修堅固大愿、大悲、勇猛、精進，過諸菩薩。是故，汝等應當供養。」
爾時，十方諸來大眾、一切菩薩摩訶薩，及諸聲聞、天人、藥叉、健達縛等，皆從座起，隨力所作，各持種種金銀等屑，眾寶、花香，奉散地藏菩薩摩訶薩。復持種種上妙衣服、末尼寶珠、真珠花鬘、真珠瓔珞、金銀寶縷、幢幡蓋等，奉上地藏菩薩摩訶薩。復以無量上妙音樂、種種讚頌、恭敬供養地藏菩薩。
爾時，地藏菩薩摩訶薩，持此種種上妙供具，回奉世尊，而說頌曰：
「天、人、龍、神所供養， 十方菩薩皆來奉， 聞救世有大功德， 唯愿受我最勝供。」
爾時，地藏菩薩摩訶薩說是頌已，頂禮佛足。於是世尊復說頌曰：
「起堅固慧清凈心， 滅諸有情無量苦， 施眾妙樂如寶手， 能斷惑網如金剛。 起大悲慧具精進， 善持妙供奉世尊， 以海智救苦眾生， 登諸趣有無畏岸。」
爾時，地藏菩薩摩訶薩即從座起，而白佛言：
【現代漢語翻譯】 現代漢語譯本：僅僅是歸依、稱念名號、唸誦經文、禮拜、供養，以及祈求各種願望，都不如有人在一頓飯的時間裡，至誠地歸依、稱念名號、唸誦經文、禮拜、供養地藏菩薩（Ksitigarbha Bodhisattva），這樣祈求各種願望就能迅速得到滿足。這是為什麼呢？因為地藏菩薩利益安樂一切眾生，使所有眾生的願望都能滿足，就像如意寶一樣，也像埋藏的寶藏一樣。這樣的大菩薩，爲了成熟所有眾生，長久地修持堅固的大愿、大悲、勇猛、精進，超過了其他菩薩。因此，你們應當供養他。 那時，十方前來的大眾、一切菩薩摩訶薩（Bodhisattva-Mahasattva），以及各位聲聞（Sravaka）、天人、藥叉（Yaksa）、健達縛（Gandharva）等，都從座位上站起來，儘自己的能力，各自拿著各種金銀等屑，各種珍寶、花香，奉獻給地藏菩薩摩訶薩。又拿著各種上好的衣服、末尼寶珠（Mani jewel）、珍珠花鬘、珍珠瓔珞、金銀寶線、幢幡蓋等，奉獻給地藏菩薩摩訶薩。又用無量上好的音樂、各種讚頌，恭敬地供養地藏菩薩。 那時，地藏菩薩摩訶薩，拿著這些各種上好的供品，回奉給世尊（Buddha），並說了偈頌： 『天、人、龍、神所供養，十方菩薩都來奉獻，聽說救世有大功德，唯愿接受我最殊勝的供養。』 那時，地藏菩薩摩訶薩說完這偈頌后，頂禮佛足。於是世尊又說了偈頌： 『發起堅固的智慧和清凈的心，滅除所有眾生無量的痛苦，施予各種美妙的快樂像寶手一樣，能斷除迷惑的網羅像金剛一樣。發起大悲心和智慧，具備精進，善於拿著美妙的供品奉獻給世尊，用如海的智慧救度痛苦的眾生，登上所有輪迴中無畏的彼岸。』 那時，地藏菩薩摩訶薩立即從座位上站起來，對佛說：
【English Translation】 English version: Merely taking refuge, reciting the name, chanting scriptures, bowing, making offerings, and seeking various wishes are not as effective as someone who, for the duration of a meal, sincerely takes refuge, recites the name, chants scriptures, bows, and makes offerings to Ksitigarbha Bodhisattva, for then their various wishes will be quickly fulfilled. Why is this so? Because Ksitigarbha Bodhisattva benefits and brings happiness to all sentient beings, enabling all sentient beings' wishes to be fulfilled, like a wish-fulfilling jewel, and also like a hidden treasure. Such a great Bodhisattva, in order to mature all sentient beings, has long cultivated steadfast great vows, great compassion, courage, and diligence, surpassing all other Bodhisattvas. Therefore, you should make offerings to him. At that time, the great assembly from the ten directions, all the Bodhisattva-Mahasattvas, as well as the Sravakas, Devas, Yaksas, Gandharvas, and others, all rose from their seats, and to the best of their abilities, each took various gold and silver dust, various precious jewels, flowers, and incense, and offered them to Ksitigarbha Bodhisattva-Mahasattva. They also took various excellent clothes, Mani jewels, pearl garlands, pearl necklaces, gold and silver threads, banners, canopies, and so on, and offered them to Ksitigarbha Bodhisattva-Mahasattva. They also used immeasurable excellent music and various praises to respectfully make offerings to Ksitigarbha Bodhisattva. At that time, Ksitigarbha Bodhisattva-Mahasattva, holding these various excellent offerings, offered them back to the World Honored One (Buddha), and spoke a verse: 'Worshipped by Devas, humans, dragons, and spirits, Bodhisattvas from the ten directions all come to offer, having heard of the great merit of saving the world, I wish you would accept my most supreme offering.' At that time, after Ksitigarbha Bodhisattva-Mahasattva finished speaking this verse, he bowed at the Buddha's feet. Then the World Honored One spoke another verse: 'Arise with steadfast wisdom and a pure heart, extinguish the immeasurable suffering of all sentient beings, bestow various wonderful joys like a treasure hand, able to cut through the net of delusion like a diamond. Arise with great compassion and wisdom, possessing diligence, skillfully holding wonderful offerings to present to the World Honored One, using ocean-like wisdom to save suffering sentient beings, ascending to the fearless shore in all realms of existence.' At that time, Ksitigarbha Bodhisattva-Mahasattva immediately rose from his seat and said to the Buddha:
「大德世尊！我當濟度此四洲渚世尊弟子，一切苾芻，及苾芻尼，鄔波索迦，鄔波斯迦，令其皆得，增長憶念、增長守護憶念、增長壽命、增長身體、增長無病、增長色力、增長名聞、增長資具、增長親友、增長弟子、增長凈戒、增長多聞、增長慧舍、增長妙定、增長安忍、增長方便、增長覺分聖諦光明、增長趣入大乘正道、增長法明、增長成熟有情、增長大慈大悲、增長一切白法、增長妙稱遍滿三界、增長法雨普潤三界、增長一切大地精氣滋味、增長一切眾生精氣善作事業、增長正法精氣善行、增長智慧光明、增長六到彼岸妙行、增長五眼、增長灌頂、增長生天涅槃。所謂有名，具足水火吉祥光明大記明咒總持章句，我於過去殑伽沙等佛世尊所，親承受持此陀羅尼，能令增長一切白法，增長一切種子、根鬚、芽莖、枝葉、花果、藥谷、精氣、滋味，增長雨澤，增長有益地、水、火、風，增長喜樂，增長財寶，增長勝力，增長一切受用資具。此陀羅尼能令一切智慧猛利，破煩惱賊。」
即說咒曰：
「讖蒱(一) 讖蒱(二) 讖讖蒱(三) 阿迦舍讖蒱(四) 縛羯洛讖蒱(五) 庵跋洛讖蒱(六) 筏羅讖蒱(七) 伐折洛讖蒱(八) 阿路迦讖蒱(九) 萏摩讖蒱(十) 薩帝(丁𤿺反)摩讖蒱(
【現代漢語翻譯】 現代漢語譯本： 「大德世尊！我應當救度這四大部洲（指我們所居住的世界）的世尊弟子，所有的比丘（出家男眾），以及比丘尼（出家女眾）、鄔波索迦（在家男眾）、鄔波斯迦（在家女眾），使他們都能夠增長憶念、增長守護憶念、增長壽命、增長身體、增長無病、增長色力、增長名聞、增長資具、增長親友、增長弟子、增長凈戒、增長多聞、增長慧舍、增長妙定、增長安忍、增長方便、增長覺分聖諦光明、增長趣入大乘正道、增長法明、增長成熟有情、增長大慈大悲、增長一切善法、增長美名遍滿三界、增長法雨普潤三界、增長一切大地精氣滋味、增長一切眾生精氣善作事業、增長正法精氣善行、增長智慧光明、增長六到彼岸妙行、增長五眼、增長灌頂、增長生天涅槃。這有一個名為『具足水火吉祥光明大記明咒總持章句』的咒語，我在過去如恒河沙數般的佛世尊那裡，親自接受並持誦這個陀羅尼（總持，能持一切善法，遮一切惡法的力量），它能使一切善法增長，使一切種子、根鬚、芽莖、枝葉、花果、藥谷、精氣、滋味增長，使雨澤增長，使有益的地、水、火、風增長，使喜樂增長，使財寶增長，使殊勝的力量增長，使一切受用資具增長。這個陀羅尼能使一切智慧猛利，破除煩惱賊。」 即說咒語如下： 『讖蒱(一) 讖蒱(二) 讖讖蒱(三) 阿迦舍讖蒱(四) 縛羯洛讖蒱(五) 庵跋洛讖蒱(六) 筏羅讖蒱(七) 伐折洛讖蒱(八) 阿路迦讖蒱(九) 萏摩讖蒱(十) 薩帝(丁𤿺反)摩讖蒱(十一)』
【English Translation】 English version: 「Great Virtuous World Honored One! I shall deliver the disciples of the World Honored One in these four continents (referring to the world we live in), all Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), enabling them all to increase in mindfulness, increase in guarding mindfulness, increase in lifespan, increase in physical health, increase in freedom from illness, increase in physical strength, increase in fame, increase in resources, increase in friends, increase in disciples, increase in pure precepts, increase in learning, increase in wisdom, increase in wonderful samadhi, increase in patience, increase in skillful means, increase in the light of the enlightenment factors and noble truths, increase in entering the Great Vehicle's right path, increase in the clarity of Dharma, increase in maturing sentient beings, increase in great loving-kindness and great compassion, increase in all wholesome dharmas, increase in wonderful reputation pervading the three realms, increase in the Dharma rain that universally moistens the three realms, increase in the essence and flavor of all the earth, increase in the essence of all beings to do good deeds, increase in the essence of the righteous Dharma to practice well, increase in the light of wisdom, increase in the wonderful practice of the six perfections, increase in the five eyes, increase in empowerment, increase in birth in heavens and Nirvana. There is a mantra called 『The Great Mantra of Auspicious Light of Water and Fire, the Chapter of Dharani (a power that upholds all good dharmas and prevents all evil dharmas)』, which I personally received and upheld from the Buddhas, as numerous as the sands of the Ganges River, in the past. This Dharani can increase all wholesome dharmas, increase all seeds, roots, sprouts, stems, branches, leaves, flowers, fruits, medicinal grains, essence, and flavors, increase rainfall, increase beneficial earth, water, fire, and wind, increase joy, increase wealth, increase superior power, and increase all resources for enjoyment. This Dharani can make all wisdom sharp and fierce, destroying the thieves of afflictions.」 Then the mantra was spoken: 『Cembu (1), Cembu (2), Cencembu (3), Akasha Cembu (4), Vakara Cembu (5), Ambala Cembu (6), Vala Cembu (7), Vajra Cembu (8), Aloka Cembu (9), Dama Cembu (10), Satya (Ding𤿺 reverse) ma Cembu (11)』
十一) 薩帝(丁𤿺反)昵(泥吉反)訶羅讖蒱(十二) 毗婆(縛迦反)路迦插婆讖蒱(十三) 鄔波睒摩讖蒱(十四) 奈野娜讖蒱(十五) 缽剌惹三牟底(都異反)剌拏讖蒱(十六) 剎拏讖蒱(十七) 毗濕婆(縛迦反)梨夜讖蒱(十八) 舍薩多臘婆(縛迦反)讖蒱(十九) 毗阿(去聲)荼素(上聲)吒(二十)(知戒反) 莫醯隸(二十一) 萏謎(二十二) 睒謎(二十三) 斫羯洛細(二十四) 斫羯洛沫呬隸(二十五) 廁(初凡反)隸(二十六) 諀(匹里反)隸(二十七) 揭剌婆跋羅伐剌帝(二十八) 𣢁(上聲醯以反)㘑(二十九) 缽臘薜(三十) 缽剌遮啰飯怛泥(三十一)(去聲) 曷剌怛泥(三十二)(去聲) 播啰(三十三) 遮遮遮遮(三十四) 𣢁(上聲)隸(三十五) 弭隸(三十六) 黳羯他(三十七) 托契(三十八) 托齲盧(三十九) 闥㘑(四十) 闥㘑(四十一) 弭隸(四十二) 磨綻(四十三)(徒界反) 癉綻(四十四)(徒界反) 矩隸(四十五) 弭隸隸(四十六) 盎矩之多毗(四十七) 遏𠼝(四十八) 祁(上聲)𠼝(四十九) 波啰祁(上聲)𠼝(五十) 矩吒苫沫隸(五十一) 敦祇(五十二)(葵計反) 敦祇(五十三)(葵計
【現代漢語翻譯】 現代漢語譯本 十一) 薩帝(sà dì)昵(nì)訶(hē)羅(luó)讖(chèn)蒱(pú)（十二）毗(pí)婆(pó)路(lù)迦(jiā)插(chā)婆(pó)讖(chèn)蒱(pú)（十三）鄔(wū)波(bō)睒(shǎn)摩(mó)讖(chèn)蒱(pú)（十四）奈(nài)野(yě)娜(nà)讖(chèn)蒱(pú)（十五）缽(bō)剌(lá)惹(rě)三(sān)牟(móu)底(dǐ)剌(lá)拏(ná)讖(chèn)蒱(pú)（十六）剎(chà)拏(ná)讖(chèn)蒱(pú)（十七）毗(pí)濕(shī)婆(pó)梨(lí)夜(yè)讖(chèn)蒱(pú)（十八）舍(shě)薩(sà)多(duō)臘(là)婆(pó)讖(chèn)蒱(pú)（十九）毗(pí)阿(ā)荼(tú)素(sù)吒(zhà)（二十）莫(mò)醯(xī)隸(lì)（二十一）萏(dàn)謎(mí)（二十二）睒(shǎn)謎(mí)（二十三）斫(zhuó)羯(jié)洛(luò)細(xì)（二十四）斫(zhuó)羯(jié)洛(luò)沫(mò)呬(xī)隸(lì)（二十五）廁(cè)隸(lì)（二十六）諀(pǐ)隸(lì)（二十七）揭(jiē)剌(là)婆(pó)跋(bá)羅(luó)伐(fá)剌(là)帝(dì)（二十八）醯(xī)㘑(lěi)（二十九）缽(bō)臘(là)薜(bì)（三十）缽(bō)剌(lá)遮(zhē)啰(luó)飯(fàn)怛(dá)泥(ní)（三十一）曷(hé)剌(là)怛(dá)泥(ní)（三十二）播(bō)啰(luó)（三十三）遮(zhē)遮(zhē)遮(zhē)遮(zhē)（三十四）醯(xī)隸(lì)（三十五）弭(mǐ)隸(lì)（三十六）黳(yī)羯(jié)他(tā)（三十七）托(tuō)契(qì)（三十八）托(tuō)齲(qǔ)盧(lú)（三十九）闥(tà)㘑(lěi)（四十）闥(tà)㘑(lěi)（四十一）弭(mǐ)隸(lì)（四十二）磨(mó)綻(zhàn)（四十三）癉(dàn)綻(zhàn)（四十四）矩(jǔ)隸(lì)（四十五）弭(mǐ)隸(lì)隸(lì)（四十六）盎(àng)矩(jǔ)之(zhī)多(duō)毗(pí)（四十七）遏(è)𠼝(yì)（四十八）祁(qí)𠼝(yì)（四十九）波(bō)啰(luó)祁(qí)𠼝(yì)（五十）矩(jǔ)吒(zhà)苫(shān)沫(mò)隸(lì)（五十一）敦(dūn)祇(qí)（五十二）敦(dūn)祇(qí)（五十三） 這些是咒語的音譯，沒有具體的含義，主要用於修行時的誦唸。
【English Translation】 English version 11) Sati(sà dì)ni(nì)he(hē)luo(luó)chan(chèn)pu(pú) (12) Pi(pí)po(pó)lu(lù)jia(jiā)cha(chā)po(pó)chan(chèn)pu(pú) (13) Wu(wū)bo(bō)shan(shǎn)mo(mó)chan(chèn)pu(pú) (14) Nai(nài)ye(yě)na(nà)chan(chèn)pu(pú) (15) Bo(bō)la(lá)re(rě)san(sān)mou(móu)di(dǐ)la(lá)na(ná)chan(chèn)pu(pú) (16) Cha(chà)na(ná)chan(chèn)pu(pú) (17) Pi(pí)shi(shī)po(pó)li(lí)ye(yè)chan(chèn)pu(pú) (18) She(shě)sa(sà)duo(duō)la(là)po(pó)chan(chèn)pu(pú) (19) Pi(pí)a(ā)tu(tú)su(sù)zha(zhà) (20) Mo(mò)xi(xī)li(lì) (21) Dan(dàn)mi(mí) (22) Shan(shǎn)mi(mí) (23) Zhuo(zhuó)jie(jié)luo(luò)xi(xì) (24) Zhuo(zhuó)jie(jié)luo(luò)mo(mò)xi(xī)li(lì) (25) Ce(cè)li(lì) (26) Pi(pǐ)li(lì) (27) Jie(jiē)la(là)po(pó)ba(bá)luo(luó)fa(fá)la(là)di(dì) (28) Xi(xī)lei(lěi) (29) Bo(bō)la(là)bi(bì) (30) Bo(bō)la(lá)zhe(zhē)luo(luó)fan(fàn)da(dá)ni(ní) (31) He(hé)la(là)da(dá)ni(ní) (32) Bo(bō)luo(luó) (33) Zhe(zhē)zhe(zhē)zhe(zhē)zhe(zhē) (34) Xi(xī)li(lì) (35) Mi(mǐ)li(lì) (36) Yi(yī)jie(jié)ta(tā) (37) Tuo(tuō)qi(qì) (38) Tuo(tuō)qu(qǔ)lu(lú) (39) Ta(tà)lei(lěi) (40) Ta(tà)lei(lěi) (41) Mi(mǐ)li(lì) (42) Mo(mó)zhan(zhàn) (43) Dan(dàn)zhan(zhàn) (44) Ju(jǔ)li(lì) (45) Mi(mǐ)li(lì)li(lì) (46) Ang(àng)ju(jǔ)zhi(zhī)duo(duō)pi(pí) (47) E(è)yi(yì) (48) Qi(qí)yi(yì) (49) Bo(bō)luo(luó)qi(qí)yi(yì) (50) Ju(jǔ)zha(zhà)shan(shān)mo(mò)li(lì) (51) Dun(dūn)qi(qí) (52) Dun(dūn)qi(qí) (53) These are transliterations of mantras, without specific meanings, mainly used for recitation during practice.
反) 敦具隸(五十四) 滸盧(五十五) 滸盧(五十六) 滸盧(五十七) 矩盧窣都弭隸(五十八) 弭[口李]第(五十九) 彌[口李]綻(六十)(徒界反) 叛荼陀(六十一) 喝(訶葛反)羅(六十二) 𣢁(上聲)梨(六十三) 滸盧(六十四) 滸魯盧(六十五)
「善說能凈諸有塵、 善說能凈斗諍劫、 善說能凈濁惡意、 善說能凈濁大種、 善說能凈濁惡味、 善說能凈濁惡氣、 善說能滿諸希望、 善說能成諸稼穡、 善說能令一切佛， 如來世尊所加護， 善說又能令一切， 菩薩加護而隨喜。
「世尊！如是具足水火吉祥光明大記明咒總持章句，我於過去殑伽沙等佛世尊所，親承受持此陀羅尼。能令增長一切白法，廣說乃至增長一切受用資具。
「大德世尊！此陀羅尼，普能濟度此四洲渚世尊弟子，一切苾芻、及苾芻尼、鄔波索迦、鄔波斯迦，令其皆得增長憶念，廣說乃至增長一切受用資具。此陀羅尼，能令世尊甘露聖教熾然久住，利益安樂三界眾生。」
爾時，地藏菩薩摩訶薩，演說如是大記明咒總持章句。時，佉羅帝耶山，普皆震動，俱胝天樂不鼓自鳴，雨無量種天妙香花及珍寶等，一切眾會咸悉驚躍，皆獲希奇得未曾有。
【現代漢語翻譯】 現代漢語譯本 反) 敦具隸(五十四) 滸盧(五十五) 滸盧(五十六) 滸盧(五十七) 矩盧窣都弭隸(五十八) 弭[口李]第(五十九) 彌[口李]綻(六十)(徒界反) 叛荼陀(六十一) 喝(訶葛反)羅(六十二) 𣢁(上聲)梨(六十三) 滸盧(六十四) 滸魯盧(六十五)
『善說能凈化一切存在的塵垢，善說能凈化鬥爭和劫難， 善說能凈化污濁的惡意，善說能凈化污濁的四大元素， 善說能凈化污濁的惡味，善說能凈化污濁的惡氣， 善說能滿足一切希望，善說能成就一切莊稼， 善說能令一切佛，如來世尊所加持守護， 善說又能令一切菩薩加持守護而隨喜。
『世尊！如此具足水火吉祥光明大記明咒總持章句，我於過去如恒河沙數般多的佛世尊那裡，親自承受並持誦此陀羅尼。能令增長一切善法，廣說乃至增長一切受用資具。
『大德世尊！此陀羅尼，普遍能救度此四大洲的世尊弟子，一切比丘、比丘尼、優婆塞、優婆夷，令他們都能增長憶念，廣說乃至增長一切受用資具。此陀羅尼，能令世尊甘露聖教熾盛長久住世，利益安樂三界眾生。』
爾時，地藏菩薩摩訶薩，演說如此大記明咒總持章句。當時，佉羅帝耶山，普遍震動，無數天樂不擊自鳴，降下無量種天妙香花及珍寶等，一切與會大眾都感到驚奇，都獲得了希有難得的體驗。
【English Translation】 English version Reverse) Dun Ju Li (54), Hu Lu (55), Hu Lu (56), Hu Lu (57), Ju Lu Su Du Mi Li (58), Mi [mouthLi] Di (59), Mi [mouthLi] Zhan (60) (Tu Jie reverse), Pan Tuo Tuo (61), He (He Ge reverse) Luo (62), 𣢁 (rising tone) Li (63), Hu Lu (64), Hu Lu Lu (65)
'Well spoken, it can purify the dust of all existences; well spoken, it can purify the kalpas of strife and contention; Well spoken, it can purify the turbid ill will; well spoken, it can purify the turbid great elements; Well spoken, it can purify the turbid bad taste; well spoken, it can purify the turbid bad air; Well spoken, it can fulfill all hopes; well spoken, it can accomplish all crops; Well spoken, it can cause all Buddhas, the Tathagata World Honored Ones, to be protected and blessed; Well spoken, it can also cause all Bodhisattvas to protect and bless with joy.
'World Honored One! Such is the great auspicious light mantra dharani, complete with water and fire, I have personally received and upheld this dharani from the past Buddhas, World Honored Ones, as numerous as the sands of the Ganges. It can cause the growth of all white dharmas, broadly speaking, even the growth of all resources for enjoyment.'
'Great Virtuous World Honored One! This dharani can universally save the disciples of the World Honored One in these four continents, all Bhikshus, Bhikshunis, Upasakas, and Upasikas, causing them all to increase their mindfulness, broadly speaking, even the growth of all resources for enjoyment. This dharani can cause the nectar-like holy teachings of the World Honored One to flourish and abide for a long time, benefiting and bringing peace to all beings in the three realms.'
At that time, the Bodhisattva Mahasattva Ksitigarbha, expounded such a great auspicious light mantra dharani. At that time, Mount Kharadiya, universally shook, countless heavenly music played without being struck, and immeasurable kinds of heavenly fragrant flowers and treasures rained down. All those assembled were astonished and obtained rare and unprecedented experiences.
時，眾會中有，大吉祥天女、具大吉祥天女、大池妙音天女、大堅固天女、具大水天女、放大光天女而為上首，總有一萬八千天女，於四大種皆得自在，從座而起，稽首佛足，合掌恭敬，而白佛言：「希有，大德！甚奇，世尊！我等雖于諸四大種得自在轉，而不能知是四大種初中后相生滅違順。如此大士，已得微細甚深般若波羅蜜多，能善了知是四大種初中后相生滅違順。」
佛言：「如是，如是。天女！此善男子，已得微細甚深般若波羅蜜多，能善了知是四大種初中后相生滅違順。天女當知，如如意珠具足眾德，能雨種種上妙珍寶，施諸眾生；此善男子亦復如是，能雨種種覺支珍寶，施諸眾生。如寶洲渚種種珍寶，充滿其中；此善男子亦復如是，成就種種覺支珍寶。如天波利質多羅樹，眾妙香花之所嚴飾；此善男子亦復如是，種種微妙佛法珍寶，而自莊嚴。如師子王，一切畜獸無能驚伏；此善男子亦復如是，一切眾生無能驚伏。譬如朗日，能滅世間一切昏暗；此善男子亦復如是，能滅一切眾生惡見，無明昏暗。譬如明月，于夜分中，能示一切失道眾生平坦正路，隨其欲往，皆令得至；此善男子亦復如是，于無明夜，能示一切迷三乘道，馳騁生死曠野眾生，三乘正路，隨其所應，方便安立，令得出離。譬
【現代漢語翻譯】 現代漢語譯本：當時，在法會大眾中，以大吉祥天女（Mahāśrī, 象徵財富和繁榮的天神）、具大吉祥天女（Mahāśrīdevī, 大吉祥天女的另一種稱呼）、大池妙音天女（Mahāpadmā, 象徵美妙聲音的天神）、大堅固天女（Mahādṛḍhā, 象徵堅固的天神）、具大水天女（Mahājalā, 象徵水的天神）、放大光天女（Mahāprabhā, 象徵光芒的天神）為首，總共有18000位天女，她們在四大元素（地、水、火、風）中都獲得了自在。她們從座位上站起來，向佛陀的腳稽首致敬，合掌恭敬地對佛陀說：『希有啊，大德！真是太奇妙了，世尊！我們雖然在四大元素中能夠自在運轉，卻不能知道這四大元素初、中、后相的生滅和違順。像這樣的大士，已經獲得了微妙甚深的般若波羅蜜多（Prajñāpāramitā, 智慧的完美），能夠善巧地了知這四大元素初、中、后相的生滅和違順。』 佛陀說：『是的，是的。天女們！這位善男子，已經獲得了微妙甚深的般若波羅蜜多，能夠善巧地了知這四大元素初、中、后相的生滅和違順。天女們應當知道，就像如意寶珠（Cintāmaṇi, 能實現願望的寶珠）具足各種功德，能夠降下種種上妙珍寶，佈施給眾生一樣；這位善男子也像這樣，能夠降下種種覺支（bodhyaṅga, 覺悟的因素）珍寶，佈施給眾生。就像寶洲（ratnadvīpa, 充滿珍寶的島嶼）中充滿各種珍寶一樣；這位善男子也像這樣，成就了種種覺支珍寶。就像天上的波利質多羅樹（Pārijāta, 天界的神樹）被各種美妙的香花裝飾一樣；這位善男子也像這樣，用種種微妙的佛法珍寶來莊嚴自己。就像獅子王（siṃharāja, 象徵力量和威嚴的獅子）一樣，一切畜生都不能驚嚇和降伏它；這位善男子也像這樣，一切眾生都不能驚嚇和降伏他。譬如朗日（sūrya, 太陽），能夠消滅世間一切昏暗；這位善男子也像這樣，能夠消滅一切眾生的惡見和無明昏暗。譬如明月（candra, 月亮），在夜晚時分，能夠為一切迷失道路的眾生指示平坦的正路，讓他們隨心所欲地到達目的地；這位善男子也像這樣，在無明的黑夜中，能夠為一切迷失在三乘道（yāna, 乘，指聲聞乘、緣覺乘、菩薩乘）上，在生死曠野中奔波的眾生，指示三乘正路，根據他們各自的根器，方便安立，使他們得以出離。』
【English Translation】 English version: At that time, in the assembly, there were the great goddesses, headed by Mahāśrī (the goddess of wealth and prosperity), Mahāśrīdevī (another name for Mahāśrī), Mahāpadmā (the goddess of beautiful sounds), Mahādṛḍhā (the goddess of firmness), Mahājalā (the goddess of water), and Mahāprabhā (the goddess of great light), totaling eighteen thousand goddesses. They had attained mastery over the four great elements (earth, water, fire, and wind). They rose from their seats, bowed at the Buddha's feet, joined their palms in reverence, and said to the Buddha, 'Rare indeed, O Great Virtuous One! How marvelous, O World Honored One! Although we have mastery over the four great elements, we do not know the arising, abiding, and ceasing, and the concord and discord of these four elements in their beginning, middle, and end phases. Such a great being has attained the subtle and profound Prajñāpāramitā (the perfection of wisdom), and is able to skillfully understand the arising, abiding, and ceasing, and the concord and discord of these four elements in their beginning, middle, and end phases.' The Buddha said, 'So it is, so it is. O goddesses! This virtuous man has attained the subtle and profound Prajñāpāramitā, and is able to skillfully understand the arising, abiding, and ceasing, and the concord and discord of these four elements in their beginning, middle, and end phases. O goddesses, you should know that just as a Cintāmaṇi (wish-fulfilling jewel) possesses all virtues and can rain down various supreme and wonderful treasures to bestow upon all beings, so too, this virtuous man can rain down various treasures of the bodhyaṅga (factors of enlightenment) to bestow upon all beings. Just as a ratnadvīpa (treasure island) is filled with various treasures, so too, this virtuous man has perfected various treasures of the bodhyaṅga. Just as the Pārijāta (heavenly coral tree) is adorned with various wonderful fragrant flowers, so too, this virtuous man adorns himself with various subtle and wonderful Dharma treasures. Just as a siṃharāja (lion king) cannot be frightened or subdued by any animal, so too, this virtuous man cannot be frightened or subdued by any being. Just as the sūrya (sun) can dispel all darkness in the world, so too, this virtuous man can dispel all evil views and the darkness of ignorance in all beings. Just as the candra (moon) in the night can show all beings who have lost their way the flat and correct path, allowing them to reach their destination as they wish, so too, this virtuous man, in the night of ignorance, can show all beings who are lost on the paths of the three yānas (vehicles, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and wandering in the wilderness of birth and death, the correct paths of the three yānas, and according to their respective capacities, establish them with skillful means, enabling them to attain liberation.'
如大地一切種子，樹山、稼穡、地身眾生，之所依止；此善男子亦復如是，一切殊妙菩提分法之所依止。譬如大寶妙高山王，善住堅固，無缺無隙；此善男子亦復如是，善住一切不共佛法。由不棄捨諸眾生故，名為無缺。一切善根皆善施與諸眾生故，名為無隙。譬如虛空一切眾生，皆所受用；此善男子亦復如是，一切眾生皆所受用。此善男子，成如是等，無量、無邊、諸功德法。」
時，諸大眾聞說地藏菩薩摩訶薩，成就無量稱讚功德，皆獲希奇得未曾有，尊重恭敬，皆大歡喜，至心諦觀地藏菩薩目不暫舍。爾時，世尊重顯此義，而說頌曰：
「地藏真大士， 具杜多功德， 現聲聞色相， 來稽首大師。 施諸眾生樂， 救脫三有苦， 雨無量種雨， 為供養大師。 天帝無垢生， 觀察四方已， 合掌恭敬住， 贊請于大師。 我見世尊眾， 末尼寶光明， 遍照諸佛國， 無不皆明瞭。 六通照世間， 今當來至此， 勇猛名地藏， 現出家威儀。 七聖財伏藏， 無畏佛音聲， 諸菩薩勝幢， 眾生之導首。 解脫寶所依， 福海具精進， 悲意樂聰敏， 救苦諸有情。 與怖者為城， 如明月示道， 生善根如地， 破惑如金剛
【現代漢語翻譯】 現代漢語譯本：如同大地是所有種子、樹木、山巒、莊稼、土地上的眾生所依賴的；這位善男子（指地藏菩薩）也是如此，是一切殊勝微妙的菩提分法所依賴的。譬如大寶妙高山王（須彌山），安穩堅固，沒有缺損和縫隙；這位善男子也是如此，安穩地住於一切不共佛法（佛獨有的教法）。由於不捨棄一切眾生，所以稱為沒有缺損。一切善根都善於施與眾生，所以稱為沒有縫隙。譬如虛空，一切眾生都可受用；這位善男子也是如此，一切眾生都可受用。這位善男子，成就瞭如此等等，無量無邊的功德法。 當時，大眾聽聞宣說地藏菩薩摩訶薩（大菩薩）成就無量稱讚的功德，都感到稀奇，得到前所未有的體驗，尊重恭敬，都非常歡喜，全神貫注地注視著地藏菩薩，眼睛都不敢眨一下。這時，世尊爲了再次闡明這個道理，就說了以下偈頌： 『地藏真是大菩薩，具足苦行功德，現出聲聞（小乘修行者）的形象，前來頂禮大師（佛陀）。他給予眾生快樂，救脫三有（欲界、色界、無色界）的痛苦，像雨一樣降下無量的甘露，用來供養大師。天帝（帝釋天）無垢生，觀察四方之後，合掌恭敬地站立，讚歎並請問大師。我看到世尊的弟子們，身上發出摩尼寶（如意寶珠）的光明，遍照諸佛國土，沒有不清楚明白的。六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）照耀世間，現在將要來到這裡，他勇猛的名字叫地藏，現出出家人的威儀。他是七聖財（信、戒、慚、愧、聞、舍、慧）的寶藏，擁有佛陀無畏的音聲，是諸菩薩的殊勝旗幟，是眾生的引導者。他是解脫的依靠，福德如海般具足精進，悲心歡喜且聰敏，救度一切受苦的有情。對於恐懼的人來說，他是依靠的城墻，如同明月指示道路，生長善根如同大地，破除迷惑如同金剛。』
【English Translation】 English version: Just as the earth is the support for all seeds, trees, mountains, crops, and living beings on the land; this good man (referring to Ksitigarbha Bodhisattva) is also like that, being the support for all the wonderful and sublime aspects of Bodhi. Like the great treasure Mount Sumeru, which is stable and firm, without any defects or gaps; this good man is also like that, firmly abiding in all the unique Buddha-dharmas (teachings unique to the Buddha). Because he does not abandon any living beings, he is called without defects. Because all good roots are generously given to all living beings, he is called without gaps. Just as space is used by all living beings; this good man is also like that, used by all living beings. This good man has accomplished such immeasurable and boundless meritorious dharmas. At that time, the assembly, upon hearing the discourse on Ksitigarbha Bodhisattva Mahasattva (great Bodhisattva) achieving immeasurable and praiseworthy merits, all felt amazed, gaining an unprecedented experience, with respect and reverence, they were all very joyful, intently gazing at Ksitigarbha Bodhisattva, not daring to blink their eyes. Then, the World Honored One, in order to further clarify this meaning, spoke the following verses: 'Ksitigarbha is truly a great Bodhisattva, possessing ascetic virtues, appearing in the form of a Sravaka (a Hinayana practitioner), coming to bow to the Master (Buddha). He gives joy to all beings, rescues them from the suffering of the three realms (desire realm, form realm, formless realm), like rain, he pours down immeasurable nectar, to offer to the Master. The heavenly emperor (Indra) Immaculate Born, after observing the four directions, stands with palms together in reverence, praising and asking the Master. I see the disciples of the World Honored One, emitting the light of Mani jewels (wish-fulfilling jewels), illuminating all Buddha lands, with nothing not clear and understood. The six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) illuminate the world, now about to come here, his courageous name is Ksitigarbha, appearing in the dignified manner of a renunciate. He is the treasure of the seven noble riches (faith, precepts, shame, remorse, learning, generosity, wisdom), possessing the fearless voice of the Buddha, the supreme banner of all Bodhisattvas, the guide of all beings. He is the reliance of liberation, his merit is like the ocean, full of diligence, compassionate, joyful, and intelligent, saving all suffering sentient beings. For those who are afraid, he is a city of refuge, like the bright moon showing the way, growing good roots like the earth, breaking through delusion like a diamond.'
。 能施解脫寶， 如水漂眾惑， 煩惱熱為蓋， 愈疾如良醫。 一日稱地藏， 功德大名聞， 勝俱胝劫中， 稱余智者德。 能解諸眾生， 一切煩惱縛， 至健行定等， 諸定之彼岸。 十二緣清凈， 諸智如虛空， 破無邊佛土， 諸有情暗聚。 隨諸土入定， 四靜慮等流， 普令諸有情， 入定除惑熱。 眾生宿惡業， 刀兵病饑饉， 隨所在惱害， 皆能令解脫。 眾生五趣身， 諸苦所逼切， 歸敬地藏者， 有苦悉皆除。 眾生乘苦輪， 展轉相違害， 歸敬地藏者， 皆住忍慈心。 十二緣所怖， 追求苦所依， 歸敬地藏者， 皆安住無畏。 若樂修諸福， 正念戒聞慧， 歸敬地藏者， 所求皆滿足。 樂一一功德， 工巧藥種子， 歸敬地藏者， 所求皆滿足。 求諸谷藥田， 男女衣僕使， 歸敬地藏者， 所求皆滿足。 眾德具相應， 能任持大地， 因茲諸谷藥， 潤澤而細軟。 諸煩惱所覆， 樂行十惡業， 歸敬地藏者， 煩惱惡皆除。 現作種種身， 為眾生說法， 具足施功德， 悲愍諸眾生。 假使百劫中， 贊說其功德， 猶
【現代漢語翻譯】 現代漢語譯本 能施予解脫的珍寶，如同水流沖刷眾生的迷惑。 煩惱的熱惱如同覆蓋，能像良醫一樣治癒疾病。 一日稱念地藏（Ksitigarbha，菩薩名），其功德廣大而聞名。 勝過俱胝劫（kotis，極長的時間單位）中，稱念其他智者的功德。 能解脫一切眾生的煩惱束縛，到達健行定（健行三昧，一種禪定）等諸禪定的彼岸。 十二緣起（pratītyasamutpāda，佛教基本教義）清凈，諸種智慧如同虛空。 能破除無邊佛土（Buddha-ksetra，佛所教化的世界）中，一切有情（sattva，有情眾生）的黑暗聚集。 隨順諸佛土進入禪定，四靜慮（dhyāna，禪定）等流出。 普遍令一切有情進入禪定，消除迷惑的熱惱。 眾生宿世的惡業，導致刀兵、疾病、饑饉等災難。 無論在何處遭受惱害，都能令其解脫。 眾生在五趣（gati，輪迴的五種去處）之身，被諸苦所逼迫。 歸敬地藏菩薩的人，所有的痛苦都將消除。 眾生在痛苦的輪轉中，輾轉互相傷害。 歸敬地藏菩薩的人，都能安住于忍辱和慈悲之心。 因十二緣起所產生的恐懼，追求痛苦的根源。 歸敬地藏菩薩的人，都能安住于無畏。 如果樂於修習諸種福德，正念、持戒、聞法、修慧。 歸敬地藏菩薩的人，所求都能滿足。 樂於追求種種功德，工巧、醫藥、種子等。 歸敬地藏菩薩的人，所求都能滿足。 求取穀物、藥物、田地、男女、衣服、僕使等。 歸敬地藏菩薩的人，所求都能滿足。 具足眾德相應，能任持大地。 因此，諸種穀物和藥物，都潤澤而細軟。 被諸煩惱所覆蓋，樂於行持十惡業（不善的行為）。 歸敬地藏菩薩的人，煩惱和惡業都將消除。 顯現種種身形，為眾生說法。 具足佈施的功德，悲憫一切眾生。 假使在百劫之中，贊說其功德，
【English Translation】 English version Able to bestow the treasure of liberation, like water washing away the delusions of beings. The heat of afflictions is like a covering, able to heal diseases like a good physician. One day of reciting Ksitigarbha's (Bodhisattva's name) name, his merits are vast and renowned. Surpassing the merits of reciting the names of other wise ones in kotis (an extremely long unit of time) of kalpas (eons). Able to liberate all beings from the bonds of afflictions, reaching the other shore of all samadhis (meditative states), such as the samadhi of vigorous walking. The twelve links of dependent origination (pratītyasamutpāda, the fundamental Buddhist doctrine) are pure, all wisdoms are like the void. Able to break through the dark gatherings of all sentient beings (sattva, beings with consciousness) in the boundless Buddha-lands (Buddha-ksetra, the world where a Buddha teaches). Following the lands of the Buddhas, entering samadhi, the four dhyanas (meditative absorptions) and others flow forth. Universally enabling all sentient beings to enter samadhi, eliminating the heat of delusion. The evil karma of beings from past lives leads to calamities such as war, disease, and famine. Wherever they suffer harm, they can be liberated. Beings in the bodies of the five realms (gati, the five realms of rebirth), are oppressed by all kinds of suffering. Those who take refuge in Ksitigarbha, all suffering will be eliminated. Beings are in the cycle of suffering, harming each other in turn. Those who take refuge in Ksitigarbha, will all abide in patience and compassion. The fear caused by the twelve links of dependent origination, seeking the source of suffering. Those who take refuge in Ksitigarbha, will all abide in fearlessness. If one is happy to cultivate all kinds of merits, right mindfulness, precepts, listening to the Dharma, and wisdom. Those who take refuge in Ksitigarbha, all their wishes will be fulfilled. Happy to pursue all kinds of merits, craftsmanship, medicine, seeds, etc. Those who take refuge in Ksitigarbha, all their wishes will be fulfilled. Seeking grains, medicine, fields, men and women, clothes, servants, etc. Those who take refuge in Ksitigarbha, all their wishes will be fulfilled. Possessing all merits in accordance, able to uphold the earth. Therefore, all grains and medicines are moist and soft. Covered by all afflictions, happy to practice the ten evil deeds (unwholesome actions). Those who take refuge in Ksitigarbha, afflictions and evil deeds will be eliminated. Manifesting various forms, teaching the Dharma to beings. Possessing the merits of giving, compassionate to all beings. Even if in hundreds of kalpas, praising his merits,
尚不能盡， 故皆當供養。」
大乘大集地藏十輪經卷第一
(永徽二年正月廿三日于長安大慈恩寺翻經院法師玄奘奉 詔譯)
(大慈恩寺沙門大乘光筆受 法海寺沙門神昉筆受)
(大總持寺沙門道觀筆受 蒲洲普救寺沙門行友證文)
(普光寺沙門道智證文 汴洲真諦寺沙門玄忠證文)
(弘福寺沙門明浚正字 大總持寺沙門玄應正字)
(弘福寺沙門文備證義 蒲洲棲巖寺沙門神泰證義)
(廓洲法講寺沙門道深證義 寶昌寺沙門法祥證義)
(羅漢寺沙門慧貴證義 實際寺沙門道明證義)
(大總持寺沙門道洪證義 大慈恩寺沙門玄奘奉詔譯) 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第二
三藏法師玄奘奉 詔譯
十輪品第二
爾時，地藏菩薩摩訶薩從座而起，整理衣服，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬，而白佛言：
「我今問世尊， 無量功德海， 唯愿賜開許， 為解釋除疑。」
世尊告曰：「汝真善士！於一切法智見無礙，為欲饒益他有情，故請問如來。隨汝意問，吾當為汝分別解說，令汝心喜。」
於是地藏菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 『尚且不能完全做到，所以都應當供養。』
《大乘大集地藏十輪經》卷第一
（永徽二年正月廿三日于長安大慈恩寺翻經院法師玄奘奉詔譯）
（大慈恩寺沙門大乘光筆受 法海寺沙門神昉筆受）
（大總持寺沙門道觀筆受 蒲洲普救寺沙門行友證文）
（普光寺沙門道智證文 汴洲真諦寺沙門玄忠證文）
（弘福寺沙門明浚正字 大總持寺沙門玄應正字）
（弘福寺沙門文備證義 蒲洲棲巖寺沙門神泰證義）
（廓洲法講寺沙門道深證義 寶昌寺沙門法祥證義）
（羅漢寺沙門慧貴證義 實際寺沙門道明證義）
（大總持寺沙門道洪證義 大慈恩寺沙門玄奘奉詔譯） 大正藏第 13 冊 No. 0411 《大乘大集地藏十輪經》
《大乘大集地藏十輪經》卷第二
三藏法師玄奘奉詔譯
十輪品第二
爾時，地藏菩薩摩訶薩（Mahasattva，大菩薩）從座位上站起，整理好衣服，頂禮佛足，偏袒右肩，右膝著地，合掌恭敬，對佛說：
『我今要問世尊（Bhagavan，佛），您是無量功德的海洋， 唯愿您允許我提問，為我解釋，消除我的疑惑。』
世尊告訴地藏菩薩說：『你真是善男子！對於一切法的智慧和見解都沒有障礙，爲了利益其他有情眾生，所以才向如來（Tathagata，佛的稱號）請問。隨你的意思問吧，我將為你分別解說，讓你心生歡喜。』
於是地藏菩薩摩訶薩（Mahasattva，大菩薩）
【English Translation】 English version: 'Still not able to fully accomplish, therefore all should make offerings.'
The First Scroll of the Mahayana Mahasamnipata Ksitigarbha Ten-Wheels Sutra
(Translated by the Tripitaka Master Xuanzang at the Translation Institute of the Great Ci'en Temple in Chang'an on the 23rd day of the first month of the second year of Yonghui, under imperial decree)
(Transcribed by the Shramana Mahayanaprakasha of the Great Ci'en Temple, and the Shramana Shenfang of the Faha Temple)
(Transcribed by the Shramana Daoguan of the Great Zongchi Temple, and the Shramana Xingyou of the Puzhou Pujiu Temple, who verified the text)
(Verified by the Shramana Daozhi of the Puguang Temple, and the Shramana Xuanzhong of the Bianzhou Zhendi Temple)
(Corrected by the Shramana Mingjun of the Hongfu Temple, and the Shramana Xuanying of the Great Zongchi Temple)
(Verified the meaning by the Shramana Wenbei of the Hongfu Temple, and the Shramana Shentai of the Puzhou Qiyan Temple)
(Verified the meaning by the Shramana Daoshen of the Kuozhou Fajang Temple, and the Shramana Faxiang of the Baochang Temple)
(Verified the meaning by the Shramana Huigui of the Luohan Temple, and the Shramana Daoming of the Shiji Temple)
(Verified the meaning by the Shramana Daohong of the Great Zongchi Temple, and translated by the Shramana Xuanzang of the Great Ci'en Temple under imperial decree) Taisho Tripitaka Volume 13, No. 0411, The Mahayana Mahasamnipata Ksitigarbha Ten-Wheels Sutra
The Second Scroll of the Mahayana Mahasamnipata Ksitigarbha Ten-Wheels Sutra
Translated by the Tripitaka Master Xuanzang under imperial decree
The Second Chapter: The Ten Wheels
At that time, Ksitigarbha Bodhisattva Mahasattva (great being) rose from his seat, adjusted his robes, prostrated at the Buddha's feet, bared one shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha:
'I now ask the World Honored One (Bhagavan), you are the ocean of immeasurable merits, I only wish you would grant me permission to ask, to explain and dispel my doubts.'
The World Honored One said: 'You are truly a good man! Your wisdom and understanding of all dharmas are unobstructed. It is for the benefit of other sentient beings that you ask the Tathagata (the Buddha). Ask as you wish, and I will explain it to you in detail, so that your heart may be joyful.'
Then, Ksitigarbha Bodhisattva Mahasattva (great being)
薩，以頌問曰：
「我曾十三劫， 已勤修苦行， 為一切有情， 除三災五濁。 多俱胝佛所， 已設無邊供， 曾見大集會， 清信眾和合； 聰哲勤精進， 皆來同會集， 未曾見如是， 無諸雜穢眾。 云何此佛國， 穢惡損凈善， 智者皆遠離， 惡行者同居； 多造無間罪， 誹謗于正法， 毀聖起惡見， 妄說斷常論； 具造十惡業， 不畏後世苦， 多遠離三乘， 臭穢向惡趣； 無明蔽其目， 貪嫉多奸矯？ 云何轉佛輪， 度此眾生類？ 云何破相續， 如金剛煩惱？ 云何得總持， 果能如是忍？ 今我見導師， 大集甚希有， 未曾見余處， 具如是眾德。 具杜多功德， 勤修菩提道。 云何處愚眾， 能開示佛輪？」
世尊告曰：「善哉，善哉！善男子！汝於過去殑伽沙等諸佛世界，五濁惡時，已曾請問殑伽沙等諸佛世尊，如是法義。汝于如是所問法義，已作劬勞，已善通達，已到圓滿眾行彼岸；已得善巧方便妙智。今為成熟一切有情，令得利益、安樂事故；為令一切菩薩摩訶薩，善巧、方便、聖行、伏藏、施等六種波羅蜜多，成熟一切有情，勝行一切智智，功德大海速圓滿故；為轉一切剎
【現代漢語翻譯】 現代漢語譯本 薩（Sā，菩薩名），以偈頌提問說： 『我曾經歷十三劫（jié，佛教時間單位），勤奮地修行苦行，爲了所有眾生，消除三災（sān zāi，指饑饉、疾疫、刀兵三種災難）和五濁（wǔ zhuó，指劫濁、見濁、煩惱濁、眾生濁、命濁）。 在無數的佛陀那裡，我曾供養無邊的供品，曾見過偉大的僧團（sēng tuán，佛教出家人的團體），清凈的信徒和合相處； 聰明智慧、勤奮精進的人，都來一同集會，我從未見過如此沒有雜穢的僧眾。 為何這個佛國，如此污穢邪惡，損害清凈善良，有智慧的人都遠離，作惡的人卻同住？ 他們大多造作無間罪（wú jiàn zuì，指極重的罪業），誹謗正法，毀壞聖賢，生起邪見，妄說斷滅論和常見論； 他們具足造作十惡業（shí è yè，指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），不畏懼後世的苦果，大多遠離三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘），臭穢地走向惡道； 無明遮蔽了他們的眼睛，貪婪嫉妒，奸詐虛偽？ 如何轉動法輪（fǎ lún，指佛陀的教法），度化這些眾生？ 如何破除相續不斷的，如金剛般堅固的煩惱？ 如何獲得總持（zǒng chí，指能總攝憶持一切法義的智慧），果真能如此忍耐？ 如今我見到導師（dǎo shī，指佛陀），如此盛大的集會非常稀有，我從未在其他地方見過，具足如此眾多的功德。 具足頭陀功德（tóu tuó gōng dé，指苦行），勤奮修習菩提道（pú tí dào，指成佛之道）。 為何身處愚癡的眾生之中，還能開示佛法？』 世尊（shì zūn，指佛陀）回答說：『好啊，好啊！善男子！你過去在恒河沙數般的諸佛世界，五濁惡世之時，已經請問過恒河沙數般的諸佛世尊，這樣的法義。 你對於所問的法義，已經勤勞修行，已經善於通達，已經到達圓滿眾行彼岸；已經獲得善巧方便的微妙智慧。 如今爲了成熟一切眾生，讓他們得到利益和安樂；爲了讓一切菩薩摩訶薩，善巧方便地修行聖行、伏藏、佈施等六種波羅蜜多（bō luó mì duō，指到達彼岸的修行方法），成熟一切眾生，殊勝地修行一切智智（yī qiè zhì zhì，指佛陀的智慧），使功德大海迅速圓滿；爲了轉動一切剎
【English Translation】 English version Sā (a Bodhisattva), asked in verse: 'I have, for thirteen kalpas (a Buddhist unit of time), diligently practiced asceticism, for the sake of all sentient beings, removing the three calamities (famine, disease, and war) and the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life). In the presence of countless Buddhas, I have offered boundless offerings, and have seen great Sanghas (Buddhist monastic communities), with pure believers living in harmony; The wise, intelligent, diligent, and zealous ones all come together, and I have never seen such a gathering without impurities. Why is this Buddha-land so defiled and evil, harming purity and goodness, with the wise all departing, and the wicked dwelling together? They mostly commit the unpardonable sins (extremely grave offenses), slander the true Dharma, destroy the sages, give rise to evil views, and falsely speak of annihilationism and eternalism; They fully 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, mostly turning away from the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and foully heading towards the evil realms; Ignorance has blinded their eyes, they are greedy, jealous, deceitful, and hypocritical? How can the Dharma wheel (the Buddha's teachings) be turned, to liberate these beings? How can the continuous, diamond-like afflictions be broken? How can one attain total retention (the wisdom to remember and understand all teachings), and truly endure in this way? Now I see the Teacher (the Buddha), such a grand gathering is very rare, I have never seen elsewhere, such a multitude of virtues. Possessing the virtues of dhūta (ascetic practices), diligently cultivating the Bodhi path (the path to Buddhahood). How can one, dwelling among foolish beings, still expound the Dharma wheel?' The World Honored One (the Buddha) replied: 'Excellent, excellent! Good man! In the past, in the Buddha-worlds as numerous as the sands of the Ganges, during the evil times of the five turbidities, you have already asked the World Honored Ones, as numerous as the sands of the Ganges, about such Dharma teachings. You have already diligently practiced these teachings, have already become skilled in understanding them, have already reached the other shore of perfect practice; you have already attained the subtle wisdom of skillful means. Now, for the sake of maturing all sentient beings, enabling them to obtain benefit and happiness; for the sake of enabling all Bodhisattva Mahāsattvas to skillfully practice the holy conduct, the hidden treasures, the six pāramitās (perfections) such as giving, and to mature all sentient beings, to supremely practice the all-knowing wisdom (Buddha's wisdom), and to quickly perfect the ocean of merits; for the sake of turning all the lands
帝利王諸暴惡行，使不墮落三惡趣故；為令此土三寶種姓，威德熾盛，久住世故；復問如來如是法義。諦聽諦聽，善思念之！吾當為汝，分別解說。」
「唯然！世尊！愿樂欲聞。」
爾時，佛告地藏菩薩摩訶薩言：「善男子！如來由本願力，成就十種佛輪。居此佛土五濁惡世一切有情，退沒一切白凈善法、匱乏所有七聖財寶、遠離一切聰敏智者、斷常羅網之所覆蔽；常好乘馭諸惡趣車，於後世苦不見怖畏；常處遍重無明黑闇，具足十種不善業道，造五無間、誹謗正法、毀呰賢聖、離諸善法、具諸惡法。我住如是雜惡土中，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，降諸天魔、外道、邪論，摧滅一切諸眾生類，猶如金剛堅固煩惱，隨其所樂，安置一切有力眾生，令住三乘不退轉位。
「善男子！譬如有國，時虛君位，其中所有一切人民、自軍、他軍、更相侵害，憂愁擾亂，人眾不安。有無量種斗訟違諍、互相欺凌，諂言、妄語、粗惡、乖離、誣誷、矯亂；種種疾病、盲翳昏闇、寒熱瘧疾、溫氣疫癘、癲癇乾枯、飲食不消；其心狂亂，諸根不具，支體缺減，乏少種種衣食資具，一切所有皆不可樂。諸有情類，歸依種種外道邪神，惡見、噁心及惡意樂，皆悉熾盛，迷失正道，臨墮
【現代漢語翻譯】 現代漢語譯本：爲了使帝利王（一個國王的名字）的各種暴虐行為，不至於讓他墮落到三惡道（地獄、餓鬼、畜生），爲了使這個國土的三寶（佛、法、僧）的種子，威德熾盛，長久住世，所以再次向如來請問這樣的佛法要義。仔細聽，仔細聽，好好思考！我將為你們，分別解說。」 「是的！世尊！我們願意聽聞。」 這時，佛告訴地藏菩薩摩訶薩（大菩薩）說：「善男子！如來由於本願的力量，成就了十種佛輪（佛法的傳播和教化）。居住在這個佛土五濁惡世（充滿各種污濁和痛苦的世界）的一切眾生，退失了一切清凈的善法，缺乏所有的七聖財寶（信、戒、慚、愧、聞、舍、慧），遠離一切聰敏智慧的人，被斷常的羅網所覆蓋；常常喜歡乘坐各種惡趣的車（指造惡業），對於後世的苦難沒有畏懼；常常處於普遍深重的無明黑暗中，具足十種不善業道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），誹謗正法，譭謗賢聖，遠離各種善法，具足各種惡法。我住在這樣混雜惡劣的國土中，能夠安穩地住著，沒有驚恐，沒有畏懼。自稱我處於大仙尊位，轉動佛輪，降伏各種天魔、外道、邪論，摧毀一切眾生，猶如金剛般堅固的煩惱，隨其所樂，安置一切有力量的眾生，讓他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）不退轉的地位。 「善男子！譬如有一個國家，正值君位空缺，其中所有的一切人民、自己的軍隊、他國的軍隊，互相侵害，憂愁擾亂，人民不安。有無數種爭鬥訴訟、互相欺凌，諂媚的言語、虛妄的言語、粗暴的言語、乖離的言語、誣陷的言語、矯飾的言語；各種疾病、盲眼昏暗、寒熱瘧疾、溫熱疫病、癲癇乾枯、飲食不消化；他們的心狂亂，各種感官不健全，肢體殘缺，缺乏各種衣食資具，一切所有都令人不快樂。各種眾生，歸依各種外道邪神，惡見、噁心以及惡的意樂，都非常熾盛，迷失了正道，即將墮落。
【English Translation】 English version: To prevent King Dili (a king's name) from falling into the three evil realms (hell, hungry ghosts, animals) due to his various violent actions, and to ensure that the seeds of the Three Jewels (Buddha, Dharma, Sangha) in this land flourish with power and virtue, and endure for a long time, I once again ask the Tathagata about such profound Dharma teachings. Listen carefully, listen carefully, and contemplate well! I will explain it to you in detail.」 「Yes! World Honored One! We are eager to hear.」 At that time, the Buddha said to the Bodhisattva Mahasattva Ksitigarbha (a great Bodhisattva): 「Good man! The Tathagata, through the power of his original vows, has accomplished the ten wheels of the Buddha (the propagation and teaching of the Dharma). All sentient beings dwelling in this impure world of the five turbidities (a world full of various impurities and sufferings) of this Buddha-land, have retreated from all pure and virtuous dharmas, lack all the seven noble treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), are far from all intelligent and wise people, and are covered by the net of eternalism and annihilationism; they often like to ride the vehicles of various evil realms (referring to creating evil karma), and have no fear of the sufferings of future lives; they are often in a state of pervasive and profound ignorance and darkness, possessing the ten unwholesome paths of action (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), slandering the true Dharma, defaming the virtuous and noble, abandoning all virtuous dharmas, and possessing all evil dharmas. I dwell in such a mixed and evil land, yet I am able to dwell peacefully, without fear, and without terror. I proclaim myself to be in the position of a great sage, turning the wheel of the Dharma, subduing all heavenly demons, heretics, and false doctrines, destroying all sentient beings, like the adamantine firmness of afflictions, and according to their desires, placing all powerful sentient beings, causing them to abide in the non-retrogressive position of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). 「Good man! It is like a country where the throne is vacant, and all the people, their own armies, and the armies of other countries, harm each other, causing worry and chaos, and the people are uneasy. There are countless kinds of disputes and lawsuits, mutual bullying, flattering words, false words, harsh words, divisive words, slanderous words, and deceptive words; various diseases, blindness and dimness, chills and fevers, warm epidemics, epilepsy and dryness, indigestion; their minds are confused, their various senses are not sound, their limbs are incomplete, they lack various clothing and food supplies, and everything is unpleasant. Various sentient beings take refuge in various heretical and evil gods, their evil views, evil minds, and evil intentions are all very intense, they have lost the right path, and are about to fall.
惡趣。
「時彼國中有諸耆舊，聰明、多智、博學、平恕、威嚴、整肅，相與謀議，運諸籌策，即便召集國邑人民，共所薦推取一王子。先具多種佈施、調伏、寂靜、尸羅、精進、勇猛、難行、苦行，一切備滿。具諸殊勝福德之相，諸根圓滿，支體無缺，身形長大，相好端嚴，成就最勝美妙容色。常為一切尊重恭敬，率土人民無不親愛，稟性淳質，常懷慈悲，博學多才，備諸伎藝。柔和忍辱，莊嚴其心。是大后妃所生嫡子，以諸妙香薰、清凈水、調和冷暖，沐浴其身。著于種種上妙香薰、眾寶、莊嚴、鮮凈、衣服，末尼珠寶置在髻中，金寶華鬘冠飾其首，素練輕繒束于髮際。又以種種末尼真珠、金、銀、等寶，共所合成、珥珰、瓔珞、環玔印等，眾妙寶飾，莊嚴其身。織成寶履下承其足，眾寶傘蓋上覆其頂，安置古昔一切天仙所護持座。趣入一切天帝同許共所護持善巧營構殊妙大殿，登自先王所升尊座。紹王位已，扣擊一切天帝、龍帝、藥叉、神帝、阿素洛帝、鳩畔荼帝，各所護持廣大鐘鼓，其聲振響周遍國界。
「剎帝利等四大種姓，無量人眾，沐浴其身，著凈衣服，執持種種妙寶、繒彩、傘蓋、幢幡、末尼真珠、金銀、螺貝、璧玉、珊瑚、茷琉璃等，生色可染，無量珍奇，奉獻新王，以呈嘉瑞。貴族
【現代漢語翻譯】 現代漢語譯本： 惡趣。 當時那個國家裡有一些年長德高望重的人，他們聰明、有智慧、博學、公正、威嚴、莊重，他們一起商議，運用各種計策，然後召集國內的百姓，共同推舉一位王子。這位王子事先具備了多種佈施（dana，慷慨的給予）、調伏（damatha，控制感官和情緒）、寂靜（samatha，內心的平靜）、尸羅（sila，道德行為）、精進（viriya，努力）、勇猛（parakkama，勇敢）、難行（dukkara，難以做到的行為）、苦行（tapa，自我約束的修行），一切都圓滿具備。他具有各種殊勝的福德之相，諸根圓滿，肢體沒有殘缺，身材高大，相貌端正莊嚴，成就最殊勝美妙的容色。他常常受到一切人的尊重和恭敬，全國人民沒有不親近愛戴他的，秉性純樸善良，常常懷有慈悲之心，博學多才，具備各種技藝。他性格柔和，能夠忍辱，以此來莊嚴自己的內心。他是王后所生的嫡子，用各種美妙的香料薰香，用清凈的水調和冷暖，沐浴他的身體。穿上各種上等的香薰過的、用珠寶裝飾的、鮮艷乾淨的衣服，將末尼（mani，一種珍貴的寶石）珠寶放在髮髻中，用金寶華鬘（mala，花環）裝飾他的頭，用素色的輕柔絲綢束在髮際。又用各種末尼真珠、金、銀等寶物，共同製成耳環、瓔珞（keyura，項鍊）、手鐲、戒指等各種美妙的寶飾，來莊嚴他的身體。穿上用寶石裝飾的鞋子，腳下踩著，用眾寶傘蓋遮蓋他的頭頂，安置在古代一切天仙所守護的座位上。進入一切天帝都允許並共同守護的、巧妙建造的殊勝大殿，登上先王所坐的尊貴寶座。繼承王位后，敲擊一切天帝、龍帝（naga，龍族）、藥叉（yaksa，一種守護神）、神帝、阿素洛帝（asura，一種好戰的神）、鳩畔荼帝（kumbhanda，一種鬼神）各自守護的巨大鐘鼓，其聲音震響，傳遍整個國界。 剎帝利（ksatriya，統治階級）等四大種姓，無數的人們，沐浴身體，穿上乾淨的衣服，拿著各種美妙的寶物、絲綢綵帶、傘蓋、幢幡、末尼真珠、金銀、螺貝、璧玉、珊瑚、茷琉璃（vaiḍūrya，一種寶石）等，色彩鮮豔，可以染色，無數珍奇的物品，奉獻給新王，以此來呈獻吉祥的徵兆。貴族
【English Translation】 English version: The evil realms. At that time, in that country, there were many elders, wise, intelligent, learned, impartial, dignified, and composed. They consulted with each other, devised various plans, and then summoned the people of the country to jointly recommend a prince. This prince had previously cultivated various practices of giving (dana), taming (damatha), tranquility (samatha), morality (sila), diligence (viriya), courage (parakkama), difficult practices (dukkara), and asceticism (tapa), all of which were fully accomplished. He possessed various auspicious marks of merit, his faculties were complete, his limbs were without defect, his stature was tall, his appearance was dignified and majestic, and he had attained the most excellent and beautiful complexion. He was always respected and revered by everyone, and all the people of the country loved and cherished him. His nature was pure and kind, he always held compassion in his heart, he was learned and talented, and he possessed various skills. He was gentle and patient, using this to adorn his mind. He was the legitimate son of the queen, and his body was bathed with various fragrant perfumes and purified water, adjusted to a comfortable temperature. He was dressed in various superior fragrant, jeweled, and clean clothes, with mani jewels placed in his hair knot, and his head adorned with golden flower garlands (mala). A plain, light silk was tied around his hairline. He was also adorned with various mani pearls, gold, silver, and other precious jewels, which were made into earrings, necklaces (keyura), bracelets, rings, and other exquisite ornaments. He wore jeweled shoes on his feet, and a jeweled umbrella was held over his head. He was placed on a seat protected by all the ancient celestial beings. He entered the magnificent hall, skillfully constructed and protected by all the gods, and ascended the noble throne that his predecessor had occupied. After inheriting the throne, he struck the great bells and drums protected by all the gods, the dragon gods (naga), the yakshas (yaksa), the divine gods, the asuras (asura), and the kumbhandas (kumbhanda), and their sound reverberated throughout the entire kingdom. The four castes, including the kshatriyas (ksatriya), and countless people, bathed their bodies, put on clean clothes, and held various exquisite treasures, silk ribbons, umbrellas, banners, mani pearls, gold, silver, conch shells, jade, coral, vaiḍūrya, and other colorful and dyeable items, countless rare and precious things, and offered them to the new king, as a sign of auspiciousness. The nobles
凈行博學多才諸婆羅門，以無量種微妙讚頌、歌詠帝德，種種善事咒愿于王，以諸吉祥散灑王頂。先王所重宿望貴族，博學多藝，性直賢明，隨其所應，授以種種職位、官僚、理諸王事。先於國境自軍、他軍、更相侵害，今皆令息。亦令一切怨敵、惡友、能為害者，皆悉殄滅。損除自國一切黑品，增益自國一切白品。善男子！剎帝利種灌頂大王，成就如是第一王輪。由此輪故，于自國土得安樂住，能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是雜染、五濁惡世、索訶佛土，空無佛時，其中所有一切眾生，為自心中，隨眠纏垢，自軍、他軍、惱害侵逼，愁憂擾亂，愚冥不安，起無量種，執著斷常、斗訟、違諍、互相輕蔑、起貪、瞋、癡、諂、誑言等，具足十種不善業道。執著有情紛擾世界，成就種種煩惱、疾病，闕正法眼，忿恨燒惱，常不思惟真實正法，棄正法味，譏毀善行，乏少所受喜樂滋味，常為種種煩惱羅網之所覆蔽，歸依六種外道邪師，迷失聖道，向三惡趣。
「於此土中，有諸菩薩摩訶薩，已於過去親近、供養無量諸佛，已入諸佛功德大海，已住諸佛本所行道，皆共集會來至我所，同謂我言：『汝於過去，已修無量佈施、調伏、寂靜、尸羅、精進、勇猛，難行、苦行、一切備滿。
【現代漢語翻譯】 現代漢語譯本： 那些精通各種學問的婆羅門（Brahman，古印度祭司階層），用無數種美妙的讚歌和頌詞讚美國王的功德，並用各種善行來為國王祈福，將吉祥之物灑在國王的頭頂。先王所器重的、有聲望的貴族，他們博學多才，品性正直賢明，根據他們的才能，被授予各種職位和官職，來管理國家事務。先前在國境之內，無論是自己的軍隊還是敵方的軍隊，都互相侵擾，現在都讓他們停止爭鬥。也讓所有怨敵、惡友以及那些可能造成傷害的人，都被消滅。減少自己國家的一切黑暗勢力，增加自己國家的一切光明力量。善男子！剎帝利（Kshatriya，古印度武士階層）種姓的灌頂大王，成就了這樣的第一王輪。因為這個王輪，他能在自己的國土上安樂地居住，能夠降伏一切怨敵和惡友，善於保護自身，從而增長壽命。
善男子！像這樣混雜染污、充滿五濁的惡世、娑婆佛土（Saha，我們所居住的這個世界），在沒有佛陀住世的時候，其中所有的眾生，因為自己心中的隨眠煩惱，被自己和敵方的軍隊所惱害侵逼，憂愁煩亂，愚昧無知，不得安寧，生起無數種執著于斷見和常見、爭鬥訴訟、互相違背爭吵、互相輕視，生起貪婪、嗔恨、愚癡、諂媚、欺騙等，具足十種不善業道。執著于有情眾生，擾亂世界，成就各種煩惱和疾病，缺少正確的佛法眼光，忿恨燒惱，常常不思惟真實的佛法，拋棄佛法的滋味，譏諷譭謗善行，缺少所能感受的喜樂滋味，常常被各種煩惱的羅網所覆蓋，歸依六種外道邪師，迷失了聖道，走向三惡道。
在這個世界中，有許多菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），他們過去已經親近供養了無數的佛陀，已經進入了諸佛的功德大海，已經安住在諸佛所行之道，他們都一起來到我這裡，一同對我說：『你在過去，已經修習了無量的佈施、調伏、寂靜、戒律、精進、勇猛，難行苦行，一切都圓滿具足。』
【English Translation】 English version: Those learned Brahmins (Brahman, the priestly class in ancient India), with countless exquisite hymns and praises, extolled the virtues of the king, and with various good deeds, they blessed the king, scattering auspicious things upon the king's head. The esteemed and respected nobles of the former king, who were learned and skilled, upright and virtuous, were, according to their abilities, granted various positions and offices to manage the affairs of the state. Previously, within the borders of the country, whether it was their own army or the enemy's army, they harassed each other, but now they were all made to cease their fighting. Also, all enemies, evil friends, and those who could cause harm were eliminated. All dark forces within their own country were diminished, and all bright forces within their own country were increased. Good man! The crowned king of the Kshatriya (the warrior class in ancient India) caste has achieved this first wheel of kingship. Because of this wheel, he can live peacefully in his own land, able to subdue all enemies and evil friends, and is good at protecting himself, thereby increasing his lifespan.
Good man! In this mixed and defiled, evil world of the five turbidities, the Saha (the world we live in) Buddha-land, when there is no Buddha in the world, all the sentient beings within it, because of the latent afflictions in their own minds, are harassed and oppressed by their own and enemy armies, are troubled and disturbed, ignorant and uneasy, giving rise to countless attachments to annihilationism and eternalism, disputes and lawsuits, mutual contradictions and quarrels, mutual contempt, giving rise to greed, hatred, ignorance, flattery, deception, etc., fully possessing the ten unwholesome paths of action. They are attached to sentient beings, disturbing the world, creating various afflictions and diseases, lacking the correct Dharma eye, burning with resentment and anger, constantly not contemplating the true Dharma, abandoning the taste of the Dharma, ridiculing and slandering good deeds, lacking the taste of joy and happiness, constantly covered by the nets of various afflictions, taking refuge in six kinds of heretical teachers, losing the holy path, and heading towards the three evil realms.
In this world, there are many Bodhisattva-Mahasattvas (great Bodhisattvas), who in the past have already been close to and made offerings to countless Buddhas, have already entered the ocean of the merits of the Buddhas, have already resided in the path practiced by the Buddhas, and they have all come to me together, saying to me: 'In the past, you have already cultivated immeasurable giving, taming, tranquility, precepts, diligence, courage, difficult practices, and ascetic practices, all of which are fully complete.'
是諸微妙，福慧、方便、大慈悲等，共所莊嚴大功德藏，是一切定、總持、安忍、諸地功德，圓滿大海，無諂、無誑。身形長大，相好圓滿，忍辱柔和，端正殊妙。不復依他修菩提道，一切智海已得圓滿，成就最勝美妙容色。能為一切聲聞、獨覺、作大導師；亦能安慰一切生死怖畏眾生，與作親友；大慈悲等無量功德，共所莊嚴。是羯洛迦孫馱、羯諾迦牟尼、迦葉波如來等，父之真子，於此賢劫，當得作佛，一切菩薩摩訶薩中，最為上首。以諸功德，種種妙香薰奢摩他、毗缽舍那清凈之水，而自沐浴，著慚愧衣，清凈法界為髻中珠，冠飾諸佛所行境界，廣大華鬘，束以解脫殊妙素練。又以種種，一切智智、無生忍等，功德珍寶而自莊嚴。慈、悲、喜、舍以為寶履，能覆三界。三種妙行，圓滿聖因，以為傘蓋。安置古昔諸佛天仙，共所護持金剛定座。趣入一切聲聞、獨覺恭敬護持四種念住。坐先諸佛所敷之座，證得無上正等菩提一切智位。為令一切三寶種姓不斷絕故，轉於法輪擊法鐘鼓，妙法音聲遍滿三界，令諸天、龍、藥叉、羅剎、阿素洛、揭路荼、緊捺洛、莫呼洛伽、鳩畔荼、彌荔多、畢舍遮、布怛那、羯吒布怛那、人、非人等，於四聖諦皆得明解，三轉十二行相法輪。一切世間所有沙門，若婆羅門、諸天、魔、梵
、人、非人等，所不能轉。為欲利益、安樂世間無量天人，令得殊勝廣大義利，昔所未轉，而今轉之。』
「善男子！我成如是第一佛輪。由此輪故，如實了知此世、他世、是處、非處，得安隱住、得無驚恐、得無所畏，降諸天魔、外道、邪論，轉大梵輪成大梵行。我應住此雜染世界，五濁惡時，處大眾中正師子吼。滅諸有情五無間業，廣說乃至諸不善根，摧滅一切諸眾生類堅如金剛相續煩惱，建立一切永盡諸漏解脫妙果，隨其所樂，安置一切有力眾生，令住三乘不退轉位。
「善男子！如剎帝利灌頂大王初登王位，受帝職已，觀察過去、未來、現在諸王法道，于其種種王業輪中，以善觀察因果報智，隨其所應，建立一切輔臣、僚佐，普及國邑愚智人民三種業輪。由此業輪，率土眾生長夜受用。所有種種適意資具、喜樂增長，能滅一切怨敵、惡友。何等名為三種業輪？一者、建立帝王業輪，謂善教習軍陣鬥戰，降他兵眾，撫育人民。二者、建立田宅業輪，謂善教習造舍營農，令得安隱，飲食充足。三者、建立財寶業輪，謂善教習工商雜藝，令得種種珍玩資財，隨意受用，增諸快樂。善男子！剎帝利種灌頂大王，成就如是第二王輪。由此輪故，于自國土得安樂住，能伏一切怨敵、惡友，善守護身，令增壽命
【現代漢語翻譯】 現代漢語譯本：『人和非人等都不能轉動。爲了利益和安樂世間無量的天人，使他們獲得殊勝廣大的利益，過去沒有轉動過的，現在我來轉動它。』 『善男子！我成就了這樣的第一佛輪。由於這個輪子的緣故，如實了知此世、他世、是處、非處，得以安穩居住、沒有驚恐、沒有畏懼，降伏諸天魔、外道、邪論，轉動大梵輪成就大梵行。我應當住在這個雜染的世界，五濁惡世，處在大眾之中發出正師子吼。滅除一切有情的五無間業，廣說乃至各種不善的根源，摧毀一切眾生堅如金剛的相續煩惱，建立一切永盡諸漏的解脫妙果，隨其所樂，安置一切有力的眾生，使他們安住於三乘不退轉的地位。 『善男子！如同剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）灌頂大王初登王位，接受帝王職責后，觀察過去、未來、現在諸王的法道，在各種王業輪中，以善於觀察因果報應的智慧，根據情況，建立一切輔臣、僚佐，普及國邑愚智人民三種業輪。由於這個業輪，全國百姓長久受用。所有各種適意的資具、喜樂增長，能夠消滅一切怨敵、惡友。什麼叫做三種業輪？第一，建立帝王業輪，即善於教習軍陣戰鬥，降伏敵軍，撫養人民。第二，建立田宅業輪，即善於教習建造房屋、經營農業，使人民得以安穩，飲食充足。第三，建立財寶業輪，即善於教習工商業和各種技藝，使人民獲得各種珍玩資財，隨意享用，增加快樂。善男子！剎帝利種灌頂大王，成就了這樣的第二王輪。由於這個輪子的緣故，在自己的國土得以安樂居住，能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。』
【English Translation】 English version: 『That which cannot be turned by humans, non-humans, etc. For the sake of benefiting and bringing peace to the immeasurable gods and humans in the world, enabling them to attain supreme and vast benefits, that which has not been turned in the past, I now turn.』 『Good man! I have accomplished such a first Dharma wheel. Because of this wheel, I truly understand this world, the other world, what is appropriate, and what is inappropriate. I can dwell in peace, without fear, without dread, subduing all heavenly demons, heretics, and false doctrines, turning the great Brahma wheel and accomplishing great Brahma conduct. I should dwell in this defiled world, in this evil age of the five turbidities, and among the masses, roar the true lion's roar. I will extinguish the five heinous karmas of all sentient beings, and broadly speaking, all unwholesome roots, destroy all the continuous afflictions of sentient beings that are as firm as diamonds, establish the wonderful fruit of liberation that completely exhausts all outflows, and according to their desires, place all powerful sentient beings, enabling them to dwell in the irreversible position of the three vehicles. 『Good man! Just as a Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) crowned king, upon ascending the throne and receiving the imperial duties, observes the ways of the past, future, and present kings, and within the various wheels of royal duties, with the wisdom of observing cause and effect, establishes all ministers and assistants according to the circumstances, and extends the three wheels of karma to the foolish and wise people of the country. Because of these wheels of karma, the people of the entire land benefit for a long time. All kinds of suitable resources and joys increase, and all enemies and evil friends can be eliminated. What are the three wheels of karma? First, the establishment of the imperial wheel of karma, which is to be skilled in teaching military formations and battles, subduing enemy forces, and nurturing the people. Second, the establishment of the land and housing wheel of karma, which is to be skilled in teaching the construction of houses and the management of agriculture, enabling the people to live in peace and have sufficient food and drink. Third, the establishment of the wealth and treasure wheel of karma, which is to be skilled in teaching industry, commerce, and various arts, enabling the people to obtain various precious treasures and resources, to use them as they please, and to increase their happiness. Good man! A Kshatriya crowned king accomplishes such a second royal wheel. Because of this wheel, he can dwell peacefully in his own country, subdue all enemies and evil friends, protect himself well, and increase his lifespan.』
。
「善男子！如是如來，初成佛果，得無上智，觀察過去、未來、現在諸佛法眼。以善觀察，諸業法受因果報智，建立一切所化有情三種業輪。由此業輪，能令三寶、種姓、法眼長夜不滅，無上正法熾盛流通。令諸有情，長受種種生天涅槃安隱快樂，及令一切外道邪論不能降伏我正法眼，而能如法摧彼邪論。善男子！何等名為三種業輪？一者、建立修定業輪。二者、建立習誦業輪。三者、建立營福業輪。
「善男子！云何如來修定業輪？定有十種。何等為十？謂正觀察諸有識身六種境界，我、我所執以為其因，業為良田，無明覆蓋，愛為滋潤，無有自在，依他而立系屬眾緣。為欲斷滅，業、煩惱、苦三種流故，如是觀察，云何業流？謂諸有情所行諸行。若此諸行，所由無明及愛為因，能生諸有，名煩惱流。若由煩惱，識為其因，眾緣和合，名色生起。名色為因，眾緣和合，六處生起。六處為因，眾緣和合，觸受後有，生、老死等次第生起，是名苦流。如是三流，業為良田，無明為因，愛為滋潤，而得生長。為欲枯涸，業為良田，無明為因，愛為滋潤，三種流故，於五取蘊，觀為無常及苦、無我，愚鈍無動，如幻、如焰、如水中月、如夢所見，空無所有、無相、無愿、無所造作、無生、無起、無出、無像
【現代漢語翻譯】 現代漢語譯本： 『善男子！像這樣如來，初成佛果，獲得無上智慧，觀察過去、未來、現在諸佛的法眼（佛的智慧之眼）。以善巧的觀察，瞭解諸業法所受的因果報應的智慧，建立一切所教化的有情眾生的三種業輪。通過這業輪，能使三寶（佛、法、僧）、種姓（佛的血統）、法眼（佛的智慧之眼）長久不滅，無上正法興盛流傳。使一切有情眾生，長久享受種種生天、涅槃的安穩快樂，並使一切外道邪說不能降伏我的正法眼，而能如法摧毀那些邪說。善男子！什麼叫做三種業輪？第一，建立修定業輪。第二，建立習誦業輪。第三，建立營福業輪。 『善男子！如來如何修定業輪？定有十種。是哪十種？就是正確觀察一切有情眾生的六種境界，以我執、我所執為因，業為良田，無明覆蓋，愛為滋潤，沒有自在，依他而立，系屬於眾多因緣。爲了斷滅業、煩惱、苦這三種流，這樣觀察，什麼是業流？就是一切有情眾生所行的各種行為。如果這些行為，由無明和愛為因，能產生各種有，就叫做煩惱流。如果由煩惱，以識為因，眾多因緣和合，名色（精神和物質）產生。以名色為因，眾多因緣和合，六處（眼、耳、鼻、舌、身、意）產生。以六處為因，眾多因緣和合，觸受後有，生、老、死等次第產生，這就叫做苦流。這三種流，以業為良田，無明為因，愛為滋潤，而得以生長。爲了使之枯竭，以業為良田，無明為因，愛為滋潤的三種流，對於五取蘊（色、受、想、行、識），觀察為無常、苦、無我，愚鈍無動，如幻、如焰、如水中月、如夢所見，空無所有、無相、無愿、無所造作、無生、無起、無出、無像。
【English Translation】 English version: 'Good man! Thus, the Tathagata, upon first attaining Buddhahood, gains unsurpassed wisdom, observing the Dharma-eye (the eye of wisdom of the Buddha) of all Buddhas of the past, future, and present. Through skillful observation, understanding the wisdom of karmic retribution for all actions, establishes the three wheels of karma for all sentient beings to be transformed. Through these wheels of karma, the Three Jewels (Buddha, Dharma, Sangha), lineage (the lineage of the Buddha), and the Dharma-eye (the eye of wisdom of the Buddha) can endure without extinction, and the unsurpassed Right Dharma can flourish and spread. It enables all sentient beings to long enjoy the peace and happiness of being born in heavens and attaining Nirvana, and ensures that all heretical doctrines cannot subdue my Right Dharma-eye, but rather, can be rightfully destroyed by it. Good man! What are these three wheels of karma? First, the establishment of the wheel of meditative practice. Second, the establishment of the wheel of recitation practice. Third, the establishment of the wheel of meritorious deeds. 'Good man! How does the Tathagata practice the wheel of meditative practice? There are ten types of meditation. What are these ten? They are the correct observation of the six realms of all sentient beings, with the attachment to self and what belongs to self as the cause, karma as the fertile field, ignorance as the covering, craving as the nourishment, without autonomy, dependent on others, and bound by numerous conditions. In order to cut off the three streams of karma, afflictions, and suffering, one observes thus: What is the stream of karma? It is the various actions performed by all sentient beings. If these actions, caused by ignorance and craving, can produce various existences, it is called the stream of afflictions. If from afflictions, with consciousness as the cause, and numerous conditions coming together, form and name (mind and matter) arise. With form and name as the cause, and numerous conditions coming together, the six sense bases (eye, ear, nose, tongue, body, mind) arise. With the six sense bases as the cause, and numerous conditions coming together, contact, sensation, and subsequent existence, birth, old age, death, etc., arise in sequence, this is called the stream of suffering. These three streams, with karma as the fertile field, ignorance as the cause, and craving as the nourishment, are able to grow. In order to dry them up, with karma as the fertile field, ignorance as the cause, and craving as the nourishment, regarding the three streams, one observes the five aggregates (form, sensation, perception, mental formations, consciousness) as impermanent, suffering, and without self, dull and unmoving, like illusions, like flames, like the moon in water, like what is seen in a dream, empty and without substance, without characteristics, without desires, without creation, without birth, without arising, without coming forth, without form.'
、寂靜遠離、無所出生。於五取蘊如是觀察，能順空忍、順無相忍、順無愿忍。為欲隨順，觀五取蘊，複方便修入出息觀，即是修習，持來去念。
「云何由念如實觀察入息、出息？謂正觀察，數故、隨故、止故、觀故、轉故、凈故。應知此中，數能造作二種事業：一、能為依伏諸尋伺，二、能取于入出息相。隨能造作二種事業：一、依出離舍諸尋伺，二、能善取入出息相。止能造作二種事業：一、能示現入出息滅，二、能安住勝三摩地。觀能造作二種事業：一、能示現入出息盡，二、能安住心及心法別異觀察。轉能造作二種事業：一、能方便舍諸取蘊，二、能方便趣入聖地。凈能造作二種事業：一、能捨結，二、能凈見。如是六種方便修習入出息觀，便能隨順觀五取蘊。所以者何？如是入息、出息自性，名色取蘊。如是入息、出息領納，名受取蘊。如是入息、出息取相，名想取蘊。如是入息、出息造作，名行取蘊。如是入息、出息了別，名識取蘊。如是所說五種取蘊，各各別異，互不相似，新新非故，無住、無積、不可言說。如是觀察五種取蘊，能除三行。
「若能如是究竟隨觀三種行盡，便能於此諸有識身六種境界，究竟隨觀我、我所執，于無明、愛因田覆潤一切皆盡。如是修習四種念住，皆得圓滿
【現代漢語翻譯】 現代漢語譯本：寂靜遠離，無所生起。如此觀察五取蘊（色、受、想、行、識五種構成執取的要素），能順應空忍（對空性的理解和接受）、順應無相忍（對無相的理解和接受）、順應無愿忍（對無愿的理解和接受）。爲了隨順這些，觀察五取蘊，進一步方便地修習入出息觀（觀察呼吸），也就是修習，保持對來去氣息的覺察。 如何通過念如實觀察入息、出息呢？就是正確地觀察，通過數息（計數呼吸）、隨息（跟隨呼吸）、止息（停止呼吸）、觀息（觀察呼吸）、轉息（轉化呼吸）、凈息（凈化呼吸）。應當知道，這裡，數息能產生兩種作用：一、能作為伏藏尋伺（粗略的思考）的依據，二、能把握入出息的相狀。隨息能產生兩種作用：一、依靠出離捨棄尋伺，二、能善巧地把握入出息的相狀。止息能產生兩種作用：一、能顯示入出息的滅盡，二、能安住于殊勝的三摩地（禪定）。觀息能產生兩種作用：一、能顯示入出息的止息，二、能安住於心及心法（心理現象）的分別觀察。轉息能產生兩種作用：一、能方便地捨棄諸取蘊，二、能方便地趣入聖地。凈息能產生兩種作用：一、能捨棄煩惱結縛，二、能凈化見解。像這樣六種方便修習入出息觀，就能隨順地觀察五取蘊。為什麼呢？因為入息、出息的自性，名為色取蘊。入息、出息的領納，名為受取蘊。入息、出息的取相，名為想取蘊。入息、出息的造作，名為行取蘊。入息、出息的了別，名為識取蘊。像這樣所說的五種取蘊，各自不同，互不相似，新新不住，無常、無積聚、不可言說。像這樣觀察五種取蘊，能去除三種行（身行、口行、意行）。 如果能像這樣究竟地隨觀三種行的止息，就能對這有識之身的六種境界，究竟地隨觀我、我所的執著，對於無明（對實相的無知）、愛（貪愛）的因田（產生煩惱的根源）的覆蓋和滋潤全部滅盡。像這樣修習四種念住（身念住、受念住、心念住、法念住），都能得到圓滿。
【English Translation】 English version: Being in solitude and remoteness, without any arising. Observing the five aggregates (skandhas) of clinging (rupa, vedana, samjna, samskara, vijnana) in this way, one can accord with the patience of emptiness (sunyata-ksanti), accord with the patience of no-sign (animitta-ksanti), and accord with the patience of no-wish (apranihita-ksanti). In order to accord with these, observing the five aggregates, one further facilitates the practice of mindfulness of breathing (anapanasati), which is to practice, maintaining awareness of the incoming and outgoing breaths. How does one observe the incoming and outgoing breaths with mindfulness as they truly are? It is through correct observation, through counting (samkhya), following (anugama), stopping (sthana), observing (darsana), transforming (vivartana), and purifying (visuddhi). It should be known that, here, counting can produce two kinds of actions: first, it can serve as a basis for subduing coarse thoughts (vitarka); second, it can grasp the characteristics of the incoming and outgoing breaths. Following can produce two kinds of actions: first, relying on detachment, it abandons coarse thoughts; second, it can skillfully grasp the characteristics of the incoming and outgoing breaths. Stopping can produce two kinds of actions: first, it can reveal the cessation of the incoming and outgoing breaths; second, it can abide in superior samadhi (meditative absorption). Observing can produce two kinds of actions: first, it can reveal the exhaustion of the incoming and outgoing breaths; second, it can abide in the separate observation of the mind and mental phenomena. Transforming can produce two kinds of actions: first, it can facilitate the abandonment of the aggregates of clinging; second, it can facilitate the entry into the holy ground. Purifying can produce two kinds of actions: first, it can abandon the fetters; second, it can purify views. Practicing mindfulness of breathing in these six ways, one can then accord with the observation of the five aggregates of clinging. Why is this so? Because the nature of the incoming and outgoing breaths is called the aggregate of form (rupa-skandha). The feeling of the incoming and outgoing breaths is called the aggregate of feeling (vedana-skandha). The perception of the incoming and outgoing breaths is called the aggregate of perception (samjna-skandha). The formations of the incoming and outgoing breaths are called the aggregate of formations (samskara-skandha). The consciousness of the incoming and outgoing breaths is called the aggregate of consciousness (vijnana-skandha). These five aggregates of clinging, as described, are each different, not similar to each other, constantly new, impermanent, unaccumulated, and inexpressible. Observing the five aggregates in this way can remove the three kinds of actions (body, speech, and mind). If one can thus completely observe the cessation of the three kinds of actions, then one can completely observe the clinging to 'I' and 'mine' in the six realms of this conscious body, and the covering and nourishing of the field of ignorance (avidya) and craving (trsna), the root of afflictions, will all be extinguished. Practicing the four foundations of mindfulness (satipatthana) in this way, all will be perfected.
。乃至修習八支聖道，皆得圓滿。如是乃至，修習十八不共佛法，皆得圓滿。如是乃至，修一切種無生法忍，首楞伽摩三摩地等，皆得圓滿。如是修習持來去念入諸靜慮，名住正法勝義有情、名為真實修習靜慮、名為真實供養三世諸佛世尊、名一切佛心中之子從佛口生，是法所成，是法所化。或有菩薩，如是修習漸漸退轉，乃至漏盡成阿羅漢具六神通。或有菩薩，如是修習漸漸增長，功德圓滿成大菩薩，乃至十八不共佛法，一切種智修習圓滿，此人不久當得無上正等菩提。
「善男子！我以如是諸業法受因果報智，觀察三世諸佛法眼安立有情，於此十種修定業輪令其修習。善男子！是名如來修定業輪。
「善男子！云何如來習誦業輪？謂諸苾芻、或苾芻尼、鄔波索迦、鄔波斯迦，或復凈信諸善男子、或善女人，善根微薄，依世俗諦，根機未熟。我當安置如是有情，令其習誦，初夜、后夜精勤無怠。若諸有情，求無上智，我當安置純凈大乘，令其自讀、或教他讀，令其自誦、或教他誦，令其自說、或教他說，于大乘中令其自習、或教他習，為令自身及他身中大煩惱眾皆除滅故；為令證得無上智故；為除一切有情苦故；為令趣入無畏城故。若諸有情求緣覺乘，我當安置諸緣起法，令其習誦。若諸有情求聲聞乘
【現代漢語翻譯】 現代漢語譯本：乃至修習八支聖道（八正道），都能夠圓滿成就。像這樣乃至修習十八不共佛法（佛陀獨有的十八種功德），都能夠圓滿成就。像這樣乃至修習一切種無生法忍（對一切法不生不滅的領悟），首楞伽摩三摩地（一種深定）等，都能夠圓滿成就。像這樣修習保持來去之念，進入各種禪定，這被稱為安住于正法勝義的有情，被稱為真實修習禪定，被稱為真實供養三世諸佛世尊，被稱為一切佛心中的孩子，從佛口所生，是法所成就，是法所化育。或者有菩薩，像這樣修習卻漸漸退轉，乃至漏盡（煩惱斷盡）成為阿羅漢（已證得解脫的聖者），具足六神通（六種超自然能力）。或者有菩薩，像這樣修習卻漸漸增長，功德圓滿成為大菩薩，乃至十八不共佛法，一切種智（佛陀的智慧）修習圓滿，這個人不久將證得無上正等菩提（無上正覺）。 『善男子！我以像這樣諸業法受因果報的智慧，觀察三世諸佛的法眼所安立的有情，在這十種修定業輪中令他們修習。善男子！這被稱為如來修定業輪。 『善男子！什麼是如來習誦業輪？是指那些比丘（出家男眾）、或者比丘尼（出家女眾）、鄔波索迦（在家男居士）、鄔波斯迦（在家女居士），或者其他有凈信的善男子、或者善女人，他們的善根微薄，依世俗諦（世俗的真理），根機尚未成熟。我應當安置這些有情，讓他們習誦，初夜、后夜精勤不懈怠。如果有些有情，求無上智（佛陀的智慧），我應當安置他們修習純凈的大乘（菩薩乘），讓他們自己讀誦、或者教他人讀誦，讓他們自己背誦、或者教他人背誦，讓他們自己宣說、或者教他人宣說，在大乘中讓他們自己修習、或者教他人修習，爲了使自身及他人身中的大煩惱眾都消除滅盡；爲了使證得無上智；爲了消除一切有情的痛苦；爲了使趣入無畏城（涅槃）。如果有些有情求緣覺乘（獨覺乘），我應當安置他們修習諸緣起法（因緣生滅的法則），讓他們習誦。如果有些有情求聲聞乘（阿羅漢乘）
【English Translation】 English version: And even cultivating the Eightfold Noble Path, all are brought to perfection. Likewise, even cultivating the Eighteen Unique Qualities of a Buddha, all are brought to perfection. Likewise, even cultivating all kinds of forbearance of the non-arising of phenomena, the Śūraṅgama Samādhi (a profound state of meditative absorption), and so on, all are brought to perfection. Thus, cultivating mindfulness of coming and going, entering into various meditative absorptions, this is called dwelling in the true Dharma, the supreme meaning of sentient beings, called truly cultivating meditative absorption, called truly making offerings to the Buddhas, World Honored Ones of the three times, called the children in the hearts of all Buddhas, born from the mouths of Buddhas, accomplished by the Dharma, and transformed by the Dharma. Or there are Bodhisattvas who, cultivating in this way, gradually regress, until the exhaustion of outflows (of defilements), becoming Arhats (enlightened beings) possessing the six supernormal powers. Or there are Bodhisattvas who, cultivating in this way, gradually increase, their merits perfected, becoming great Bodhisattvas, until the Eighteen Unique Qualities of a Buddha, and the all-knowing wisdom are perfected, this person will soon attain unsurpassed, complete, and perfect enlightenment (Anuttarā-samyak-saṃbodhi). 『Good man! I, with such wisdom of the karmic laws of cause and effect, observe sentient beings established by the Dharma eye of the Buddhas of the three times, and cause them to cultivate in these ten wheels of meditative practice. Good man! This is called the Tathāgata's wheel of meditative practice.』 『Good man! What is the Tathāgata's wheel of recitation practice? It refers to those Bhikṣus (monks), or Bhikṣuṇīs (nuns), Upāsakas (male lay practitioners), Upāsikās (female lay practitioners), or other good men or good women with pure faith, whose roots of goodness are weak, who rely on conventional truth, and whose faculties are not yet mature. I should place these sentient beings, causing them to recite, diligently and without laziness during the early and late watches of the night. If there are sentient beings who seek unsurpassed wisdom (Buddha's wisdom), I should place them in the pure Mahāyāna (Great Vehicle), causing them to read it themselves or teach others to read it, causing them to recite it themselves or teach others to recite it, causing them to explain it themselves or teach others to explain it, causing them to cultivate it themselves or teach others to cultivate it within the Mahāyāna, in order to eliminate the great afflictions in their own bodies and the bodies of others; in order to attain unsurpassed wisdom; in order to eliminate the suffering of all sentient beings; in order to enter the city of fearlessness (Nirvana). If there are sentient beings who seek the Pratyekabuddha Vehicle (Solitary Buddha Vehicle), I should place them in the teachings of dependent origination, causing them to recite it. If there are sentient beings who seek the Śrāvakayāna (Arhat Vehicle)
，我當安置百千文頌四阿笈摩、百千文頌毗奈耶藏、百千文頌阿毗達磨及毗婆沙，令其習誦。善男子！是名如來習誦業輪。
「善男子！云何如來營福業輪？謂諸有情，根機愚鈍，未種善根，智慧微劣，懈怠失念，染著種種受用資具，遠離善友。我當安置如是有情，使營福業，謂令修作佛、法、僧事，及親教師、軌範師事。善男子！是名如來營福業輪。
「善男子！我成如是第二佛輪。由此輪故，以其無上三世業智，如實了知一切有情，諸業法受因及果報。隨其所應，立三業輪，成熟一切所化有情，得安隱住、得無驚恐、得無所畏、摧諸天魔、外道、邪論，轉大梵輪成大梵行，如實了知眾生因報。
「善男子！如剎帝利灌頂大王，成善巧智，觀察一切沙門、婆羅門、剎帝利、茷舍、戍達羅等，種種功德、多聞、勇健、工巧伎藝。若諸眾生富有功德，成巧便智，精進、勇猛、堅固不退，種種福德而自莊嚴，此剎帝利灌頂大王隨彼所應，給施珍寶、財谷、田宅、奴婢、僕使。于自國土，若諸眾生德藝輕微，功業鮮薄，此剎帝利灌頂大王隨彼所應，微加賑恤。于自國土，若諸眾生功德薄劣，少於精進，懈怠懶惰，忘失正念，無慈悲心，不知恩報，於後世苦不見怖畏，沒居家泥，積諸惡行，此剎帝利灌頂大
【現代漢語翻譯】 我應當安置百千文頌的四阿笈摩（Āgama，意為聖典），百千文頌的毗奈耶藏（Vinaya Pitaka，意為戒律藏），百千文頌的阿毗達磨（Abhidharma，意為論藏）及毗婆沙（Vibhāṣā，意為註釋），讓他們學習背誦。善男子！這稱為如來的習誦業輪。 善男子！什麼是如來的營福業輪？是指那些根器愚鈍，沒有種下善根，智慧微弱，懈怠失念，貪戀各種享用資具，遠離善友的有情眾生。我應當安置這些有情眾生，使他們經營福業，即讓他們修作佛、法、僧的事業，以及親教師、軌範師的事業。善男子！這稱為如來的營福業輪。 善男子！我成就了這樣的第二佛輪。由於這個輪的緣故，憑藉其無上的三世業智，如實了知一切有情的諸業法受的因和果報。根據他們所應得的，建立三業輪，成熟一切所教化的有情，使他們得到安穩的住處，得到無驚恐，得到無所畏懼，摧毀諸天魔、外道、邪論，轉大法輪，成就大梵行，如實了知眾生的因果報應。 善男子！就像剎帝利（Kshatriya，意為貴族）灌頂大王，成就了善巧的智慧，觀察一切沙門（Śrāmaṇa，意為出家修行者）、婆羅門（Brāhmaṇa，意為祭司）、剎帝利、吠舍（Vaiśya，意為商人）、首陀羅（Śūdra，意為奴隸）等，各種功德、多聞、勇健、工巧技藝。如果眾生富有功德，成就了巧妙的智慧，精進、勇猛、堅固不退，用各種福德來莊嚴自己，這位剎帝利灌頂大王會根據他們所應得的，給予珍寶、財谷、田宅、奴婢、僕役。在自己的國土中，如果眾生德藝輕微，功業淺薄，這位剎帝利灌頂大王會根據他們所應得的，稍微加以賑濟。在自己的國土中，如果眾生功德薄弱，缺少精進，懈怠懶惰，忘失正念，沒有慈悲心，不知恩報，對後世的苦難沒有畏懼，沉溺於居家生活，積累各種惡行，這位剎帝利灌頂大
【English Translation】 I should arrange for hundreds of thousands of texts of the four Āgamas (Āgama, meaning sacred texts), hundreds of thousands of texts of the Vinaya Pitaka (Vinaya Pitaka, meaning the collection of monastic rules), hundreds of thousands of texts of the Abhidharma (Abhidharma, meaning the collection of philosophical treatises), and the Vibhāṣā (Vibhāṣā, meaning commentaries), and have them learn and recite them. Good man! This is called the Tathāgata's wheel of practice through recitation. Good man! What is the Tathāgata's wheel of meritorious activity? It refers to those sentient beings whose faculties are dull, who have not planted roots of goodness, whose wisdom is weak, who are lazy and forgetful, who are attached to various means of enjoyment, and who are far from good friends. I should arrange for these sentient beings to engage in meritorious activities, that is, to have them engage in the affairs of the Buddha, Dharma, and Sangha, as well as the affairs of their preceptors and instructors. Good man! This is called the Tathāgata's wheel of meritorious activity. Good man! I have accomplished this second wheel of the Buddha. Because of this wheel, with its unsurpassed wisdom of the three times of karma, I truly understand the causes and consequences of all sentient beings' karmic actions and experiences. According to what is appropriate for them, I establish the three wheels of karma, maturing all sentient beings who are to be taught, enabling them to dwell in peace, to be free from fear, to be fearless, to destroy all heavenly demons, heretics, and false doctrines, to turn the great Dharma wheel, to accomplish great Brahma conduct, and to truly understand the karmic retribution of sentient beings. Good man! Just like a Kshatriya (Kshatriya, meaning noble) crowned king, who has attained skillful wisdom, observes all Śrāmaṇas (Śrāmaṇa, meaning renunciates), Brāhmaṇas (Brāhmaṇa, meaning priests), Kshatriyas, Vaiśyas (Vaiśya, meaning merchants), Śūdras (Śūdra, meaning laborers), and others, with their various merits, learning, courage, and skillful arts. If sentient beings are rich in merit, have attained skillful wisdom, are diligent, courageous, firm, and unretreating, and adorn themselves with various merits, this Kshatriya crowned king will give them treasures, grains, fields, houses, slaves, and servants according to what is appropriate for them. In his own kingdom, if sentient beings have slight virtue and skill, and their accomplishments are meager, this Kshatriya crowned king will give them slight relief according to what is appropriate for them. In his own kingdom, if sentient beings have weak merits, lack diligence, are lazy, forgetful, lack compassion, are ungrateful, have no fear of suffering in future lives, are immersed in household life, and accumulate various evil deeds, this Kshatriya crowned king will
王隨彼所應，種種謫罰，或以言教、苦切、呵責，或奪種種珍寶、資財，或奪受用如意、產業，或罰鞭杖、或禁牢獄、或斷支節、或斬身首，如是無量隨應謫罰。善男子！剎帝利種灌頂大王成就如是第三王輪，由此輪故，令自國土增長安樂，能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，成就善巧，知根機智。若諸弟子，遠離福慧巧方便智，及以佈施、調伏、寂靜，失念心亂，來至我所，歸依於我，而我善知彼根意樂，隨眠勝解。隨其所應，為說治罰毗奈耶法。若諸眾生其性佷戾，于諸學處不能奉持，為令久住我之聖教多有所作，或為制立憶念治罰、或以言教恐怖呵責、或暫驅擯、或令折伏歸誠禮拜、或不與語不共同利、或如草布、或覆滅擯。我以妙智，知諸有情補特伽羅根機、意樂、隨眠、勝解，如應謫罰，為令皆破廣大積聚無義黑闇枯竭煩惱諸瀑流故、令得生天涅槃樂故、為行惡道補特伽羅得調伏故、隨其所應，說治罰法。觀察黑說大說差別，隨其所應，授與治罰行惡道法。我以妙智，知諸有情，具足成就，增上信敬，純凈意樂。隨其所應，為說種種善品差別，令其修學，乃至令彼一切善根，皆得圓滿，入無畏城。
「善男子！我成如是第三佛輪，由此輪故，知諸有情補特伽羅
【現代漢語翻譯】 現代漢語譯本：國王會根據情況施加各種懲罰，有時用言語教誨、嚴厲斥責，有時剝奪各種珍寶、資財，有時剝奪如意的享用和產業，有時施以鞭打，有時關入牢獄，有時砍斷肢體，有時斬首，像這樣施加無量隨應的懲罰。善男子！剎帝利種姓的灌頂大王成就了這第三王輪，憑藉此輪，使自己的國土增長安樂，能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。 善男子！如來也成就了善巧，知道眾生的根機智慧。如果弟子們，遠離福慧、巧妙方便的智慧，以及佈施、調伏、寂靜，失念心亂，來到我這裡，歸依於我，而我善於瞭解他們的根機、意樂、隨眠和勝解。我會根據他們的情況，為他們宣說懲治的毗奈耶法。如果眾生性情剛強暴戾，不能奉持各種學處，爲了使我的聖教長久住世，我會採取多種措施，或者制定憶念懲罰，或者用言語教誨恐嚇責備，或者暫時驅逐，或者令其折服歸順禮拜，或者不與他們交談、不與他們共享利益，或者像對待草一樣對待他們，或者徹底擯棄。我以微妙的智慧，瞭解眾生（補特伽羅）的根機、意樂、隨眠和勝解，根據情況施加懲罰，爲了讓他們破除廣大積聚的無意義的黑暗，枯竭煩惱的瀑流，從而獲得生天和涅槃的快樂，爲了讓行惡道的眾生得到調伏，我會根據情況宣說懲罰之法。觀察黑說和白說的差別，根據情況，給予懲罰，施行惡道之法。我以微妙的智慧，瞭解眾生，具足成就，增長信敬，純凈意樂。我會根據情況，為他們宣說各種善品的差別，讓他們修學，乃至讓他們的一切善根都得到圓滿，進入無畏之城。 善男子！我成就了這第三佛輪，憑藉此輪，瞭解眾生（補特伽羅）
【English Translation】 English version: The king, according to what is appropriate, inflicts various punishments, sometimes with verbal instruction, harsh reproaches, or scolding; sometimes he confiscates various treasures and wealth; sometimes he deprives them of desired enjoyments and property; sometimes he inflicts whipping; sometimes he imprisons them; sometimes he cuts off limbs; sometimes he beheads them. Thus, he inflicts immeasurable punishments as appropriate. Good man! A Kshatriya (warrior caste) king, having received the consecration, achieves this third royal wheel. By means of this wheel, he causes his own kingdom to grow in peace and happiness, is able to subdue all enemies and evil friends, is skilled in protecting himself, and increases his lifespan. Good man! The Tathagata (Buddha) also achieves skillful means, knowing the faculties and wisdom of beings. If disciples, who are far from the wisdom of merit and skillful means, as well as from giving, taming, and tranquility, with disturbed minds and loss of mindfulness, come to me and take refuge in me, I am skilled in knowing their faculties, inclinations, latent tendencies, and understanding. According to what is appropriate, I teach them the Vinaya (monastic discipline) of punishment. If beings are stubborn and rebellious, unable to uphold the various precepts, in order to make my holy teachings endure, I take various measures, either establishing mindfulness of punishment, or using verbal instruction to frighten and scold, or temporarily banishing them, or causing them to submit and prostrate in reverence, or not speaking to them, not sharing benefits with them, or treating them like grass, or completely expelling them. With my subtle wisdom, I know the faculties, inclinations, latent tendencies, and understanding of beings (pudgalas), and according to what is appropriate, I inflict punishment, in order to break down the vast accumulation of meaningless darkness, to dry up the torrents of afflictions, so that they may attain the happiness of rebirth in heaven and Nirvana (liberation), and in order to tame beings who walk the path of evil. According to what is appropriate, I teach the methods of punishment. Observing the difference between black speech and white speech, according to what is appropriate, I give punishment and practice the path of evil. With my subtle wisdom, I know beings who are fully accomplished, who have increased faith and reverence, and who have pure intentions. According to what is appropriate, I teach them the differences of various virtuous qualities, causing them to practice, until all their roots of virtue are perfected, and they enter the city of fearlessness. Good man! I have achieved this third Buddha wheel. By means of this wheel, I know beings (pudgalas)
種種根機、意樂、隨眠，及與勝解諸業法受。隨其所應，利益安樂，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，知自國土，有無量有情補特伽羅，歸依種種邪神外道，起于邪信及起邪見，學邪禁戒、執著修治邪吉兇相，具受種種無利益苦。大王知已，數數召集，以其先王治國正法，開悟示現，教習誡敕，令其舍除、倒信倒見，修學先王，正直舊法。令自國土一切有情，一趣、一歸、一意、一欲、一切和合，同依先王正法，而轉聽受詔命隨順奉行，率土和同，作所應作。時剎帝利灌頂大王，常與群臣數數集會，共味嘉餚，受諸快樂、嬉戲、遊行，不相猜貳，咸共疇咨理諸王務。
「善男子！剎帝利種灌頂大王，成就如是第四王輪，由此輪故，令自國土增長安樂，能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，成就善巧，知勝解智。見諸世間種種邪歸、邪見、邪意、樂著邪法行、邪業行，由是因緣受無量苦。如來見已，數數召集於大眾前，以其過去諸佛世尊、三寶、種姓因果、六種波羅蜜多、瑜伽依因、三律儀等諸因果法，開悟示現，慶慰誡敕一切眾會。令其解脫諸顛倒見，建立
【現代漢語翻譯】 現代漢語譯本 種種根器（眾生的接受能力）、意樂（內心的傾向）、隨眠（潛在的煩惱），以及與勝解（深刻的理解）相應的諸業法果報。隨其所應，利益安樂眾生，使他們獲得安穩的住處、沒有驚恐、沒有畏懼。自稱為處於大仙尊位，轉動佛法之輪，摧毀諸天魔、外道、邪論，在大眾之中發出正師子吼。
『善男子！譬如剎帝利（統治者）灌頂大王，知道自己的國土中，有無量有情補特伽羅（眾生），歸依種種邪神外道，生起邪信和邪見，學習邪禁戒，執著于修治邪吉兇之相，承受種種無益的痛苦。大王知道后，多次召集他們，用先王治理國家的正法，開導他們，讓他們明白，教導他們，告誡他們，使他們捨棄顛倒的信仰和見解，修學先王正直的舊法。使自己的國土一切眾生，一心一意，歸向同一目標，一切和合，共同依靠先王的正法，聽從詔命，隨順奉行，全國上下和睦同心，做應該做的事情。這時，剎帝利灌頂大王，常常與群臣一起，品嚐美味佳餚，享受各種快樂、嬉戲、娛樂，不互相猜疑，共同商議處理國家事務。
『善男子！剎帝利種灌頂大王，成就這樣的第四王輪，因為這個王輪的緣故，使自己的國土增長安樂，能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。
『善男子！如來也是這樣，成就善巧，知道勝解的智慧。看到世間種種邪歸、邪見、邪意、樂著邪法行、邪業行，因為這些因緣而承受無量的痛苦。如來看到后，多次召集大眾，在他們面前，用過去諸佛世尊的三寶、種姓因果、六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）、瑜伽依因、三律儀（別解脫律儀、靜慮律儀、無漏律儀）等諸因果法，開導他們，讓他們明白，安慰他們，告誡一切眾會。使他們解脫各種顛倒的見解，建立
【English Translation】 English version Various faculties (capacities of beings), intentions, latent tendencies, and the karmic consequences of actions associated with profound understanding. According to what is appropriate, benefiting and bringing happiness to beings, enabling them to attain a secure dwelling, free from fear and terror. Proclaiming oneself to be in the position of a great sage, turning the wheel of Dharma, destroying all heavenly demons, heretics, and false doctrines, and roaring the lion's roar of truth in the midst of the assembly.
'Good man! Just like a Kshatriya (ruler) enthroned king, who knows that in his own country, there are countless sentient beings (pudgalas) who take refuge in various evil gods and heretics, giving rise to wrong beliefs and wrong views, learning evil precepts, clinging to the practice of evil auspicious and inauspicious signs, and enduring various useless sufferings. Knowing this, the king repeatedly gathers them, using the righteous laws of the previous kings to govern the country, enlightening them, showing them the truth, teaching them, and admonishing them, causing them to abandon their inverted beliefs and views, and to learn the upright old laws of the previous kings. He makes all sentient beings in his country of one mind, one goal, one intention, one desire, all in harmony, relying together on the righteous laws of the previous kings, listening to the decrees, following and practicing them, so that the whole country is harmonious and united, doing what should be done. At this time, the Kshatriya enthroned king often enjoys delicious food with his ministers, experiencing various pleasures, amusements, and entertainments, without suspicion of each other, and together they discuss and manage the affairs of the kingdom.
'Good man! The Kshatriya caste enthroned king, achieves such a fourth king's wheel, and because of this wheel, he causes his country to increase in peace and happiness, is able to subdue all enemies and evil friends, is good at protecting himself, and increases his lifespan.
'Good man! The Tathagata (Buddha) is also like this, achieving skillful means, knowing the wisdom of profound understanding. Seeing the various wrong refuges, wrong views, wrong intentions, and attachment to wrong practices and wrong actions in the world, and because of these causes, they endure immeasurable suffering. Having seen this, the Tathagata repeatedly gathers the assembly, and in front of them, uses the Three Jewels (Buddha, Dharma, Sangha), the lineage of cause and effect, the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the basis of Yoga, the three vows (Pratimoksha, Samvara, Anasrava), and other causal laws of past Buddhas, enlightening them, showing them the truth, comforting them, and admonishing all the assemblies. Causing them to be liberated from all inverted views, and establishing
正見，安置十善正直舊道，共諸有情數數同修，法隨法行，方便引攝因果等流。為諸有情，四眾和合，同修一切殊勝善行，便共遊戲四種念住，於三摩地、解脫智見、諸道品中，歡娛受樂，為令聖教久住世故、紹三寶種不斷絕故，便共遊戲四正勤、四神足、五根、五力、七等覺支、八聖道支，于其種種勝三摩地、解脫智見、諸道品中，歡娛受樂。
「善男子！我成如是第四佛輪。由此輪故，知諸有情補特伽羅種種勝解，歸趣意樂，諸業法受。隨其所應，利益安樂，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，知自國土或他國土，有無量有情補特伽羅，于自財色耽染無厭，於他財色貪求追愛。即便安置堅固城郭、村坊戍邏、國邑王宮，廣說乃至舍羅鸚鵡、防守眾具，令無損失。善男子！剎帝利種灌頂大王成就如是第五王輪，由此輪故，令自國土增長安樂，能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，成就善巧，知諸性智。知諸惡魔、及九十五眾邪外道，並余無量眾魔外道所惑有情，于自財色耽染無厭、於他財色貪求追愛、於我自身及我徒眾深生憎嫉。為害我故，假設珍饌雜以毒
【現代漢語翻譯】 現代漢語譯本 『正見』（正確的見解），安置在十善（十種善行）的正直舊道上，與所有眾生一起反覆修行，使法與法相應而行，方便地引導因果的相續。爲了所有眾生，四眾（比丘、比丘尼、優婆塞、優婆夷）和合，共同修習一切殊勝的善行，便一起在四種念住（身念住、受念住、心念住、法念住）中游戲，在三摩地（禪定）、解脫智見（解脫的智慧和見解）、各種道品（修行的方法）中，歡喜快樂地享受。爲了使聖教長久住世，爲了使三寶（佛、法、僧）的種子不中斷，便一起在四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲神足、勤神足、心神足、觀神足）、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）、七等覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支）、八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）中游戲，在各種殊勝的三摩地、解脫智見、各種道品中，歡喜快樂地享受。 『善男子！』我成就了這樣的第四佛輪。由於這個輪子的緣故，知道所有眾生『補特伽羅』（人）的各種殊勝的理解，歸向的意願，各種業的法則和感受。根據他們所應得的，利益他們，使他們安樂，得到安穩的居住，得到沒有驚恐，得到沒有畏懼。自稱我處於大仙尊的地位，轉動佛輪，摧毀諸天魔、外道、邪論，在大眾中發出正師子吼。 『善男子！』如同剎帝利（統治者）灌頂大王，知道自己的國土或者其他國土，有無量眾生『補特伽羅』，對於自己的財富和美色貪戀無厭，對於他人的財富和美色貪求追逐。便安置堅固的城郭、村莊、戍邏、國邑、王宮，廣至舍羅鸚鵡（一種鳥）等防守的器具，使之沒有損失。『善男子！』剎帝利種的灌頂大王成就了這樣的第五王輪，由於這個輪子的緣故，使自己的國土增長安樂，能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。 『善男子！』如同如來，成就了善巧，知道各種自性智慧。知道各種惡魔，以及九十五種邪外道，以及其餘無量被魔外道所迷惑的眾生，對於自己的財富和美色貪戀無厭，對於他人的財富和美色貪求追逐，對於我自身和我的徒眾深深地產生憎恨嫉妒。爲了傷害我，假設用珍貴的食物摻雜毒藥。
【English Translation】 English version 'Right View' (correct understanding), is established on the upright old path of the Ten Virtues (ten virtuous actions), together with all sentient beings, repeatedly cultivating, making the Dharma accord with the Dharma, skillfully guiding the flow of cause and effect. For the sake of all sentient beings, the four assemblies (monks, nuns, laymen, laywomen) unite, jointly practicing all the supreme virtuous actions, then together they play in the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), in Samadhi (meditative concentration), the wisdom and insight of liberation, and the various factors of enlightenment, joyfully enjoying themselves. In order to make the Holy Teachings long-lasting in the world, in order to make the seeds of the Three Jewels (Buddha, Dharma, Sangha) not be interrupted, then together they play in the four right exertions (preventing evil that has arisen, preventing evil that has not arisen, increasing good that has arisen, causing good that has not arisen to arise), the four bases of psychic power (desire, effort, mind, investigation), the five roots (faith, effort, mindfulness, concentration, wisdom), the five powers (faith, effort, mindfulness, concentration, wisdom), the seven factors of enlightenment (investigation of dharma, effort, joy, tranquility, concentration, equanimity, mindfulness), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), in various supreme Samadhi, the wisdom and insight of liberation, and the various factors of enlightenment, joyfully enjoying themselves. 'Good man!' I have accomplished such a fourth wheel of the Buddha. Because of this wheel, I know the various supreme understandings of all sentient beings, 'Pudgalas' (persons), their inclinations, the laws and feelings of various karmas. According to what they deserve, I benefit them, make them peaceful, obtain peaceful dwelling, obtain no fear, obtain no dread. I proclaim myself to be in the position of a great sage, turning the wheel of the Dharma, destroying all the heavenly demons, heretics, and false doctrines, and roaring the true lion's roar in the assembly. 'Good man!' Just like a Kshatriya (ruler) enthroned king, knowing that in his own country or other countries, there are countless sentient beings, 'Pudgalas', who are insatiably attached to their own wealth and beauty, and greedily pursue the wealth and beauty of others. He then establishes firm city walls, villages, garrisons, towns, and palaces, extending to defensive equipment such as 'Shara parrots' (a type of bird), so that there is no loss. 'Good man!' The enthroned king of the Kshatriya lineage accomplishes such a fifth wheel of kingship, and because of this wheel, he makes his own country grow in peace and happiness, is able to subdue all enemies and evil friends, is good at protecting himself, and increases his lifespan. 'Good man!' Just like the Tathagata, who has accomplished skillful means, knows all kinds of inherent wisdom. He knows all kinds of demons, as well as the ninety-five kinds of heretical paths, and the countless other sentient beings who are deluded by demons and heretics, who are insatiably attached to their own wealth and beauty, who greedily pursue the wealth and beauty of others, and who deeply generate hatred and jealousy towards myself and my disciples. In order to harm me, they might mix poison with precious food.
藥、闇置火坑偽敷床座，或推山石、或放狂象、拔劍追逐，散坌塵穢、謗行淫慾、毀是不男、或謂非人、或言幻化，以是諸惡而相誹毀。于佛、法、僧亦起無量種種誹謗、罵詈、毀辱。於我近住聲聞弟子，嫉妒因緣起諸譭謗。如來知已，善守六根、依四梵住、具四辯才，為諸聲聞宣說法要，安立清凈三解脫門。我以如是世、出世間知諸性智，如實了知一切眾生種種無量諸性差別。隨其所應，為作饒益。
「善男子！我成如是第五佛輪，由此輪故，以世、出世知諸性智，知諸有情補特伽羅種種無量諸性差別。隨其所應，利益安樂，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，安置一切堅固城郭、村坊戍邏、國邑王宮，廣說乃至舍羅鸚鵡、防守具已，處自宮中與諸眷屬、后妃、婇女而自圍繞，遊戲五欲種種樂具，放恣六根受諸喜樂。善男子！剎帝利種灌頂大王成就如是第六王輪，由此輪故，令自國土增長安樂，能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，與諸菩薩摩訶薩眾及大聲聞，安置一切堅固聖教防守之事，即便現入最初靜慮，乃至現入第四靜慮，現入無邊虛空處定，廣說乃
【現代漢語翻譯】 現代漢語譯本 他們會用毒藥、把人放在偽裝成床座的火坑裡，或者推下山石、放出狂象、拔劍追逐，散佈塵土污穢、誹謗說人淫亂、詆譭說人不是男人、或者說人不是人、或者說人是幻化出來的，用這些惡行來互相誹謗。他們還會對佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）生起無量種種的誹謗、謾罵、侮辱。對於我身邊居住的聲聞弟子（Sravaka，聽聞佛法而修行的弟子），他們會因為嫉妒而生起各種誹謗。如來（Tathagata，佛的稱號）知道這些后，會善於守護六根（眼、耳、鼻、舌、身、意），依止四梵住（慈、悲、喜、舍），具足四辯才（法、義、辭、樂說），為聲聞們宣說佛法的要義，安立清凈的三解脫門（空、無相、無愿）。我憑藉這種世間和出世間的智慧，如實了知一切眾生種種無量的性格差別。根據他們的情況，為他們帶來利益。 『善男子！我成就了這樣的第五佛輪（Buddha-cakra，佛的教化之輪），因為這個輪子的緣故，我用世間和出世間的智慧，瞭解一切有情補特伽羅（Pudgala，眾生）種種無量的性格差別。根據他們的情況，給予他們利益和安樂，讓他們得到安穩的居住、沒有驚恐、沒有畏懼。我自稱處於大仙尊位，轉動佛輪，摧毀諸天魔（Mara，障礙修行的魔）、外道（Tirthika，不信奉佛教的修行者）、邪論，在大眾中發出正師子吼（Simhanada，佛陀說法時的威嚴之聲）。』 『善男子！就像剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）灌頂大王（Abhiseka-raja，經過灌頂儀式加冕的國王），安置一切堅固的城郭、村莊哨所、國都王宮，乃至廣設舍羅鸚鵡（Sarika，一種鳥，這裡指代警戒的措施）等防守措施后，在自己的宮殿中與眷屬、后妃、婇女（Cailika，宮女）圍繞，享受五欲（色、聲、香、味、觸）的各種娛樂，放縱六根享受各種喜樂。善男子！剎帝利種的灌頂大王成就了這樣的第六王輪，因為這個輪子的緣故，使自己的國土增長安樂，能夠降伏一切怨敵、惡友，善於守護自身，增長壽命。』 『善男子！如來也是這樣，與諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）眾和大聲聞們，安置一切堅固的聖教防守之事，然後進入最初靜慮（Dhyana，禪定），乃至進入第四靜慮，進入無邊虛空處定（Akasanantyayatana，四空定之一），廣說乃至
【English Translation】 English version They use poison, place people in fire pits disguised as beds, or push down rocks, release mad elephants, chase with drawn swords, scatter dust and filth, slander people as being promiscuous, defame them as not being men, or say they are not human, or say they are illusions, using these evils to slander each other. They also give rise to immeasurable slanders, curses, and insults against the Buddha (the Awakened One), the Dharma (the Buddha's teachings), and the Sangha (the monastic community). Towards my close-dwelling Sravaka (disciples who hear and practice the teachings) disciples, they give rise to various slanders due to jealousy. The Tathagata (the Thus-Gone One, an epithet of the Buddha), knowing this, is skilled in guarding the six senses (eyes, ears, nose, tongue, body, and mind), relies on the four Brahma-viharas (loving-kindness, compassion, joy, and equanimity), possesses the four kinds of eloquence (in Dharma, meaning, expression, and joyful speech), and proclaims the essence of the Dharma to the Sravakas, establishing the pure three doors of liberation (emptiness, signlessness, and wishlessness). With such worldly and transcendental wisdom, I truly understand the various immeasurable differences in the nature of all beings. According to their needs, I bring them benefit. 'Good man! I have accomplished this fifth Buddha-cakra (Wheel of the Buddha), and because of this wheel, with worldly and transcendental wisdom, I understand the various immeasurable differences in the nature of all sentient Pudgalas (individuals). According to their needs, I bring them benefit and happiness, allowing them to dwell in peace, without fear, and without dread. I proclaim myself to be in the position of a great sage, turning the Wheel of the Buddha, destroying all the Maras (demons that hinder practice), Tirthikas (non-Buddhist ascetics), and heretical views, and roaring the lion's roar (Simhanada, the Buddha's authoritative speech) in the midst of the assembly.' 'Good man! Just like a Kshatriya (warrior caste) anointed king (Abhiseka-raja), who establishes all fortified cities, village outposts, and royal palaces, and even sets up Sarika (a type of bird, here representing vigilance) and other defenses, then dwells in his palace surrounded by his retinue, consorts, and Cailikas (palace women), enjoying the various pleasures of the five desires (form, sound, smell, taste, and touch), indulging the six senses in various joys. Good man! The anointed king of the Kshatriya caste accomplishes this sixth royal wheel, and because of this wheel, his kingdom grows in peace and happiness, he is able to subdue all enemies and evil friends, and he is skilled in protecting himself, increasing his lifespan.' 'Good man! Likewise, the Tathagata, with the assembly of Bodhisattva-mahasattvas (great Bodhisattvas) and great Sravakas, establishes all the firm defenses of the holy teachings, and then enters the first Dhyana (meditative absorption), and even enters the fourth Dhyana, enters the Akasanantyayatana (sphere of infinite space), and so on.'
至現入非想非非想定，如是乃至現入一切佛所行定。入此定已，無量百千俱胝那庾多天龍、藥叉、羅剎、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、彌荔多、畢舍遮、布怛那、羯吒布怛那等，于諸眾生常懷毒、惡、損害之心，無慈、無悲，於後世苦不見怖畏。而彼見我入於一切佛所行定，皆於我所生大歡喜，起凈信心於三寶中，皆生最勝歡喜凈信，尊重、恭敬得未曾有；於一切惡慚愧發露，深心悔過，誓願永斷。由是因緣，一剎那頃，無量無數諸煩惱障、業障、法障，皆得銷滅；無量無數福慧資糧，皆得成滿；背離生死趣向涅槃，護持如來無上正法。
「善男子！我成如是第六佛輪，由此輪故，如來遊戲、靜慮、解脫、等持、等至，無量百千微妙深定，以凈智隨轉，滅諸有情無量煩惱。隨其所應，利益安樂，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，與諸群臣領四兵眾，周巡觀察一切自國城邑、聚落、山川、溪澗、園苑、田澤、陂河、池沼、曠野、叢林、鎮邏等處。隨彼所在，國界諸方，險阻多難、不任營理，有疑、有怖，堪容外境怨敵、惡友投竄藏伏。此剎帝利灌頂大王，隨其力能，方便安置種種
【現代漢語翻譯】 現代漢語譯本 直至進入非想非非想定（既非有想也非無想的禪定），像這樣乃至進入一切佛所修行的禪定。進入此禪定后，無量百千俱胝那由他的天龍、藥叉（夜叉，能啖鬼的神）、羅剎（惡鬼）、健達縛（香神）、阿素洛（阿修羅，非天神）、揭路荼（金翅鳥神）、緊捺洛（歌神）、莫呼洛伽（大蟒神）、彌荔多（食人鬼）、畢舍遮（啖精氣鬼）、布怛那（臭餓鬼）、羯吒布怛那（奇臭鬼）等，對於眾生常常懷有毒害、邪惡、損害之心，沒有慈悲之心，對於後世的苦難沒有畏懼。然而他們看到我進入一切佛所修行的禪定，都對我產生極大的歡喜，對三寶生起清凈的信心，都生起最殊勝的歡喜和清凈的信心，尊重、恭敬，得到前所未有的感受；對於一切惡行感到慚愧並懺悔，發自內心深處悔過，發誓永遠斷除。由於這個因緣，在一剎那間，無量無數的煩惱障、業障、法障，都得以消滅；無量無數的福德智慧資糧，都得以圓滿成就；背離生死輪迴，趨向涅槃，護持如來無上的正法。 『善男子！我成就了這樣的第六佛輪，由於這個輪的緣故，如來遊戲神通、靜慮禪定、解脫自在、等持三昧、等至正定，無量百千微妙深奧的禪定，以清凈的智慧隨順運轉，滅除一切有情無量的煩惱。隨順他們所應得的，利益安樂他們，使他們得到安穩的住處、得到沒有驚恐、得到無所畏懼。自稱我處於大仙尊位，轉動佛輪，摧伏一切天魔、外道、邪說，在大眾之中發出正師子吼。 『善男子！如同剎帝利（國王）灌頂大王，與各位大臣率領四種軍隊，巡視觀察自己國家的一切城邑、村落、山川、溪澗、園林、田地、水澤、河流、池塘、曠野、叢林、關隘等地方。在那些地方，國界各處，險阻多難、不適合經營治理，有疑慮、有恐懼，容易讓外來的怨敵、惡友投靠藏匿。這位剎帝利灌頂大王，隨其能力，方便安置各種措施。
【English Translation】 English version Until entering the state of neither perception nor non-perception (a state of meditation where there is neither perception nor non-perception), and thus even entering all the meditations practiced by all Buddhas. Having entered this meditation, countless hundreds of thousands of kotis of nayutas of dragons, yakshas (spirits that devour ghosts), rakshasas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), pishachas (flesh-eating demons), putanas (foul-smelling ghosts), kataputanas (extremely foul-smelling ghosts), and others, who constantly harbor poisonous, evil, and harmful intentions towards sentient beings, lacking compassion and mercy, and not fearing the suffering of future lives. However, upon seeing me enter all the meditations practiced by all Buddhas, they all generate great joy towards me, develop pure faith in the Three Jewels, and all generate the most supreme joy and pure faith, respecting and revering, and experiencing something unprecedented; they feel ashamed of all their evil deeds and confess, deeply repenting, and vowing to forever cease them. Due to this cause, in an instant, countless immeasurable afflictive obscurations, karmic obscurations, and dharma obscurations are all extinguished; countless immeasurable accumulations of merit and wisdom are all fulfilled; they turn away from the cycle of birth and death, and move towards Nirvana, protecting the unsurpassed Dharma of the Tathagata. 'Good man! I have accomplished this sixth Buddha wheel, and because of this wheel, the Tathagata's playful powers, meditative absorptions, liberations, samadhis, and samapattis, countless hundreds of thousands of subtle and profound meditations, are turned with pure wisdom, extinguishing the immeasurable afflictions of all sentient beings. According to what is appropriate for them, they are benefited and made happy, they attain peaceful dwelling, they attain freedom from fear, and they attain fearlessness. I proclaim myself to be in the position of a great sage, turning the wheel of Dharma, subduing all heavenly demons, heretics, and false doctrines, and roaring the lion's roar in the midst of the assembly. 'Good man! Just like a Kshatriya (king) who has been crowned, leading his ministers and four divisions of troops, he goes around inspecting all the cities, villages, mountains, streams, gardens, fields, marshes, rivers, ponds, wildernesses, forests, and fortresses of his own country. In those places, in all parts of the kingdom, where there are dangerous and difficult areas, unsuitable for management, where there is doubt and fear, and where it is easy for foreign enemies and evil friends to take refuge and hide. This Kshatriya king, according to his ability, conveniently establishes various measures.'
修理堅固防守，令彼諸方，平坦無難、堪任營理，無疑、無怖，遮其外境怨敵、惡友投竄藏伏。安撫自國一切人民皆離眾苦，受諸快樂。善男子！剎帝利種灌頂大王成就如是第七王輪，由此輪故，令自國土增長安樂。能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，以其佛眼，如實了知，一切有情補特伽羅有貪、有瞋、有癡心等，如實了知是諸有情種種煩惱病行差別。如來知已，便起無量精進、勇猛、方便勢力，隨其所宜，授以種種修定妙藥，令諸有情精勤修學，除煩惱病。若諸有情，宜修不凈除煩惱病，即便授以修不凈藥；若諸有情，宜修梵住除煩惱病，即便授以修梵住藥；若諸有情，宜修緣起除煩惱病，即便授以修緣起藥；若諸有情，宜修息念除煩惱病，即便授以修息念藥；若諸有情，宜可修於三解脫門除煩惱病，即便授以修於三種解脫門藥；若諸有情，宜修靜慮除煩惱病，即便授以修靜慮藥；若諸有情，宜修無色除煩惱病，即便授以修無色藥；若諸有情，乃至宜修首楞伽摩諸三摩地除煩惱病，即便授以首楞伽摩三摩地藥。所以如來授諸有情如是法藥，不令一切所化有情，為四魔怨之所繫攝。不令一切所化有情，揹人、天乘，向諸惡趣。不令如來無上法眼、三寶種姓速疾壞滅。由是如來
【現代漢語翻譯】 現代漢語譯本 修繕堅固的防禦工事，使各個地方平坦無礙，適宜經營管理，沒有疑慮和恐懼，以此來阻擋外來的敵人和惡友的侵擾和藏匿。安撫自己國家的所有人民，使他們遠離各種痛苦，享受各種快樂。善男子！剎帝利種（武士階層）的灌頂大王成就了這樣的第七王輪，憑藉這個王輪，使自己的國土增長安樂。能夠降伏一切怨敵和惡友，善於守護自身，從而增長壽命。 善男子！像這樣，如來（佛陀）以他的佛眼，如實地了知一切有情（眾生）補特伽羅（個體）有貪心、嗔心、癡心等，如實地了知這些有情種種煩惱病行的差別。如來知道后，便發起無量的精進、勇猛、方便勢力，根據他們各自的適宜，給予種種修定的妙藥，使這些有情精勤修學，去除煩惱病。如果有的有情適合修習不凈觀來去除煩惱病，就給予他們修習不凈觀的藥；如果有的有情適合修習梵住（四無量心）來去除煩惱病，就給予他們修習梵住的藥；如果有的有情適合修習緣起來去除煩惱病，就給予他們修習緣起的藥；如果有的有情適合修習息念（止息雜念）來去除煩惱病，就給予他們修習息唸的藥；如果有的有情適合修習三解脫門來去除煩惱病，就給予他們修習三種解脫門的藥；如果有的有情適合修習靜慮（禪定）來去除煩惱病，就給予他們修習靜慮的藥；如果有的有情適合修習無色定來去除煩惱病，就給予他們修習無色定的藥；如果有的有情乃至適合修習首楞伽摩（勇健）等各種三摩地（禪定）來去除煩惱病，就給予他們首楞伽摩三摩地的藥。所以如來給予這些有情這樣的法藥，不讓一切所教化的有情被四魔怨所束縛。不讓一切所教化的有情背離人天乘，走向各種惡趣。不讓如來的無上法眼和三寶種姓迅速壞滅。因此如來
【English Translation】 English version Repairing strong defenses, making all places flat and unobstructed, suitable for management, without doubt or fear, to block external enemies and evil friends from invading and hiding. Pacifying all the people of one's own country, freeing them from all suffering, and allowing them to enjoy all happiness. Good man! A Kshatriya (warrior caste) king who has received the consecration achieves this seventh wheel of kingship. By virtue of this wheel, he increases peace and happiness in his own country. He is able to subdue all enemies and evil friends, protect himself well, and thus increase his lifespan. Good man! In this way, the Tathagata (Buddha), with his Buddha-eye, truly knows that all sentient beings (beings) and pudgalas (individuals) have greed, hatred, delusion, etc., and truly knows the differences in the various afflictive behaviors of these sentient beings. Having known this, the Tathagata then generates immeasurable diligence, courage, and skillful means, and according to what is suitable for each, gives them various wonderful medicines for cultivating samadhi (meditative concentration), enabling these sentient beings to diligently study and remove afflictive illnesses. If some sentient beings are suitable for cultivating impurity to remove afflictive illnesses, then they are given the medicine of cultivating impurity; if some sentient beings are suitable for cultivating Brahma-viharas (four immeasurables) to remove afflictive illnesses, then they are given the medicine of cultivating Brahma-viharas; if some sentient beings are suitable for cultivating dependent origination to remove afflictive illnesses, then they are given the medicine of cultivating dependent origination; if some sentient beings are suitable for cultivating mindfulness of breathing to remove afflictive illnesses, then they are given the medicine of cultivating mindfulness of breathing; if some sentient beings are suitable for cultivating the three doors of liberation to remove afflictive illnesses, then they are given the medicine of cultivating the three doors of liberation; if some sentient beings are suitable for cultivating dhyana (meditative absorption) to remove afflictive illnesses, then they are given the medicine of cultivating dhyana; if some sentient beings are suitable for cultivating the formless attainments to remove afflictive illnesses, then they are given the medicine of cultivating the formless attainments; if some sentient beings are even suitable for cultivating the Shurangama (heroic) and other samadhis to remove afflictive illnesses, then they are given the medicine of the Shurangama samadhi. Therefore, the Tathagata gives these sentient beings such Dharma medicines, so that all sentient beings who are to be taught are not bound by the four demonic hindrances. He does not allow all sentient beings who are to be taught to turn away from the human and heavenly vehicles and go towards the evil realms. He does not allow the Tathagata's supreme Dharma-eye and the lineage of the Three Jewels to be quickly destroyed. Therefore, the Tathagata
授諸有情，如是法藥。
「善男子！我成如是第七佛輪，由此輪故，以其無上遍行行智，授諸眾生種種法藥，令勤修學除煩惱病，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，憶念自他本昔種姓，初生童子嬉戲等事。謂憶自他于如是處，初生沐浴、懷抱、乳哺、按摩支節，乃至戲笑、或弄灰土、或與侍從種種遨遊、或習伎藝、或復修營種種事業、或游他國夙夜棲泊、或奉事王、或理王務、或為太子、或登王位，得大自在，受諸快樂，廣大名稱遍諸方維。念是事已，安立先王所遵正法，撫育一切國土人民，守護自國不侵他境。善男子！剎帝利種灌頂大王成就如是第八王輪，由此輪故，令自國土增長安樂。能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，處大眾會，憶念自他宿世所經無量種事。謂憶一生、或二、或三，乃至無量百千生事，或憶成劫、或憶壞劫、或憶無量、成劫壞劫，曾於過去，住如是處、如是名字、如是種姓、如是種類、如是飲食、如是領納苦受樂受、如是壽量、如是久住、如是極于壽量邊際，從彼處沒來生此間，復從此沒往生彼處。憶念宿世如是等事，無量無邊，
【現代漢語翻譯】 現代漢語譯本 將這樣的法藥給予一切有情眾生。 『善男子！我成就了這第七佛輪，因為這輪的緣故，我以無上遍行行智，將種種法藥給予眾生，使他們勤奮修學，去除煩惱病，獲得安穩的住處，獲得無驚恐，獲得無所畏懼。我自稱處於大仙尊位，轉動佛輪，摧毀諸天魔、外道、邪論，在大眾之中發出正師子吼。 『善男子！如同剎帝利（武士）灌頂大王，回憶自己和他人過去的種姓，以及初生為童子時的嬉戲等事。即回憶自己和他人曾在這樣的地方，初生沐浴、被懷抱、吃奶、**肢體活動，乃至嬉笑、或玩泥土、或與侍從各種遊玩、或學習技藝、或從事各種事業、或遊歷他國早晚住宿、或侍奉國王、或處理王事、或為太子、或登上王位，獲得大自在，享受各種快樂，廣大的名聲遍佈四方。回憶這些事後，確立先王所遵循的正法，撫養一切國土人民，守護自己的國家不被他國侵犯。善男子！剎帝利種灌頂大王成就了這第八王輪，因為這輪的緣故，使自己的國土增長安樂。能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。 『善男子！如來也是如此，在大眾集會中，回憶自己和他人過去世所經歷的無量種事。即回憶一生、或二生、或三生，乃至無量百千生的事，或回憶成劫（宇宙形成時期）、或回憶壞劫（宇宙毀滅時期）、或回憶無量成劫壞劫，曾在過去，住在這樣的地方、有這樣的名字、這樣的種姓、這樣的種類、這樣的飲食、這樣領納苦受樂受、這樣的壽命長短、這樣長久居住、這樣到達壽命的邊際，從那裡死去來到這裡，又從這裡死去往生到那裡。回憶過去世的這些事，無量無邊。
【English Translation】 English version Bestowing such Dharma medicine upon all sentient beings. 'Good man! I have accomplished this seventh Buddha wheel. Because of this wheel, with my supreme, universally-acting wisdom, I bestow various Dharma medicines upon sentient beings, enabling them to diligently cultivate and learn, remove the sickness of afflictions, attain peaceful dwelling, attain freedom from fear, and attain fearlessness. I proclaim myself to be in the position of a great sage, turning the Dharma wheel, destroying all heavenly demons, heretics, and false doctrines, and roaring the true lion's roar in the midst of the assembly. 'Good man! Just like a Kshatriya (warrior) enthroned king, recalling his own and others' past lineages, and the playful activities of his early childhood. That is, recalling himself and others in such places, being bathed at birth, being held, being breastfed, **moving limbs, even laughing and playing, or playing in the dirt, or various excursions with attendants, or learning skills, or engaging in various undertakings, or traveling to other countries and lodging day and night, or serving the king, or managing royal affairs, or being a crown prince, or ascending the throne, attaining great freedom, enjoying various pleasures, and having a great reputation spread in all directions. After recalling these things, he establishes the righteous laws followed by the former kings, nurtures all the people of the country, and protects his own country from being invaded by other countries. Good man! A Kshatriya enthroned king accomplishes this eighth royal wheel. Because of this wheel, he causes his own country to increase in peace and happiness. He is able to subdue all enemies and evil friends, skillfully protects himself, and increases his lifespan. 'Good man! Likewise, the Tathagata, in the assembly, recalls the immeasurable kinds of things he and others have experienced in past lives. That is, recalling one life, or two, or three, up to immeasurable hundreds and thousands of lives, or recalling a kalpa of formation (the period of the universe's formation), or recalling a kalpa of destruction (the period of the universe's destruction), or recalling immeasurable kalpas of formation and destruction, having in the past, lived in such places, with such names, such lineages, such kinds, such foods, such experiences of suffering and pleasure, such lifespans, such long periods of dwelling, such reaching the end of the lifespan, having died from there and come to this place, and having died from here and gone to that place. Recalling these things of past lives, immeasurable and boundless.'
隨諸眾生根性差別，建立正法為作饒益。
「善男子！我成如是第八佛輪，由此輪故，利益安樂無量有情，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，隨念觀察自國有情、種姓、伎藝及諸事業，死此生彼，因果勝劣差別不同。知彼有情生如是家，其身勇健、或復怯弱，于諸伎藝已學、未學，所有事業善作、惡作，富貴、貧賤、端正、醜陋。如是等類乃至命終，或有自業未盡而死、或有自業已盡而死、或犯王法刑戮而死、或有遞相殘害而死、或因鞭杖捶楚而死、或因囹圄幽縶而死、或因習學伎藝而死、或因戰陣傷殺而死、或因斗諍毆擊而死、或因財寶貪吝而死、或因色慾耽湎而死、或因忿恨結憤而死、或因勞倦頓弊而死、或因飢渴乏絕而死、或有過死、或無過死、或耆年死、或壯年死、或幼年死、或作種種善業而死、或作種種惡業而死。知諸有情，行善行者，身壞命終當往善趣。知諸有情，行惡行者，身壞命終當往惡趣。知是事已，復自思惟：『我當正勤修身善行、修語善行、修意善行；我當施設種種方便、修行、佈施、調伏、寂靜；身壞命終，當往善趣，勿墮惡趣。』
「此剎帝利灌頂大王，思惟
【現代漢語翻譯】 現代漢語譯本 根據各種眾生的根性和差異，建立正法，為他們帶來利益。 『善男子！我成就了這第八佛輪，因為這個輪子的緣故，利益和安樂了無量的眾生，使他們能夠安穩地居住，沒有驚恐，沒有畏懼。我自稱為處於大仙尊位，轉動佛輪，摧毀諸天魔、外道和邪說，在大眾之中發出正師子吼。 『善男子！就像剎帝利灌頂大王（指受過灌頂的國王），他會觀察自己國家的眾生，他們的種姓、技藝和各種事業，以及他們死後轉生到何處，因果的優劣差別。他知道這些眾生出生在什麼樣的家庭，他們的身體是強壯還是虛弱，對於各種技藝是已經學習還是沒有學習，所做的事業是善還是惡，是富貴還是貧賤，是端正還是醜陋。像這樣，直到他們生命的終結，有些人因為自己的業力沒有結束而死，有些人因為自己的業力已經結束而死，有些人因為觸犯王法而被處死，有些人因為互相殘殺而死，有些人因為鞭打捶楚而死，有些人因為被囚禁而死，有些人因為學習技藝而死，有些人因為在戰場上受傷而死，有些人因為爭鬥毆打而死，有些人因為貪戀財寶而死，有些人因為沉迷**而死，有些人因為忿恨結怨而死，有些人因為勞累疲憊而死，有些人因為飢渴而死，有些人是無過而死，有些人是有過而死，有些人是年老而死，有些人是壯年而死，有些人是幼年而死，有些人是做了各種善業而死，有些人是做了各種惡業而死。他知道那些行善的眾生，在身壞命終後會前往善趣。他知道那些行惡的眾生，在身壞命終後會前往惡趣。知道這些事情后，他會進一步思考：『我應當精勤地修身善行、修語善行、修意善行；我應當設定各種方便，修行佈施、調伏、寂靜；這樣，我身壞命終后，應當前往善趣，不要墮入惡趣。』 『這位剎帝利灌頂大王，思考著』
【English Translation】 English version According to the different roots and natures of all beings, establish the Right Dharma to benefit them. 'Good man! I have accomplished this eighth Wheel of the Buddha. Because of this wheel, countless sentient beings are benefited and made peaceful, enabling them to dwell in tranquility, without fear or terror. I proclaim myself to be in the position of a great sage, turning the Wheel of the Buddha, destroying all heavenly demons, heretics, and false doctrines, and roaring the true lion's roar in the midst of the assembly. 'Good man! Just like a Kshatriya (warrior caste) king who has received the consecration, he observes the sentient beings in his own country, their lineages, skills, and various activities, as well as where they are reborn after death, and the differences in the superiority and inferiority of their karma. He knows what kind of family these sentient beings are born into, whether their bodies are strong or weak, whether they have learned various skills or not, whether their actions are good or bad, whether they are rich or poor, whether they are handsome or ugly. Like this, until the end of their lives, some die because their karma has not ended, some die because their karma has ended, some are executed for violating the king's law, some die from mutual killing, some die from whipping and beating, some die from imprisonment, some die from learning skills, some die from being injured in battle, some die from fighting and brawling, some die from greed for wealth, some die from indulging in ** , some die from resentment and hatred, some die from exhaustion, some die from hunger and thirst, some die without fault, some die with fault, some die in old age, some die in their prime, some die in childhood, some die having done various good deeds, and some die having done various evil deeds. He knows that those sentient beings who practice good will go to a good realm after their bodies are destroyed and their lives end. He knows that those sentient beings who practice evil will go to an evil realm after their bodies are destroyed and their lives end. Knowing these things, he further thinks: 'I should diligently cultivate good bodily actions, good verbal actions, and good mental actions; I should establish various means, practice giving, taming, and tranquility; in this way, after my body is destroyed and my life ends, I should go to a good realm and not fall into an evil realm.' 'This Kshatriya king who has received the consecration, thinking'
是已，勇猛、精進，修身、語、意三種善行；常行佈施，一切所有飲食、衣服、象馬騎乘、臥具、醫藥、房舍、燈明，及余資具、奴婢、僮僕、種種珍財頭目、手足，乃至身命無所吝惜；及離殺生、離不與取、離欲邪行、離虛誑語、離粗惡語、離離間語、離雜穢語、離諸貪慾、離諸瞋恚、離諸邪見。由是因緣，此剎帝利灌頂大王，當獲十種功德勝利。何等為十？一者、具大名稱，二者、具大財寶，三者、具妙色相，四者、具多眷屬，五者、少病少惱，六者、朋友眷屬聰慧多聞，七者、正至正行親近供養，八者、廣美聲譽流振十方，九者、大威德天神常隨衛護，十者、身壞命終當生天上，常居善趣安樂國土。善男子！剎帝利種灌頂大王成就如是第九王輪，由此輪故，令自國土增長安樂。能伏一切怨敵、惡友，善守護身，令增壽命。
「善男子！如是如來，如實了知一切有情死生等事。謂如實知，若諸有情，成身惡行、成語惡行、成意惡行、誹謗賢聖，具足邪見，邪見業因身壞命終，墮諸惡趣、或生地獄、或生傍生、或生餓鬼。若諸有情，成身善行、成語善行、成意善行，不謗賢聖，具足正見、正見業因，身壞命終升諸善趣，或生天上、或生人中、或盡諸漏。如來如是如實知已，于彼眾生起大慈悲，勇猛、精進，現
【現代漢語翻譯】 現代漢語譯本：是的，（國王）應當勇猛精進，修習身、語、意三種善行；經常行佈施，對於一切所有的飲食、衣服、象馬坐騎、臥具、醫藥、房舍、燈火，以及其他資具、奴婢、僕人、各種珍寶財物，甚至頭目、手足，乃至生命都毫不吝惜；並且遠離殺生、遠離不予而取（偷盜）、遠離不正當的性行為、遠離虛妄的言語、遠離粗暴惡劣的言語、遠離挑撥離間的言語、遠離雜亂無意義的言語、遠離各種貪慾、遠離各種嗔恨、遠離各種邪見。由於這些因緣，這位剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）灌頂大王，應當獲得十種功德利益。哪十種呢？第一，具有大的名聲；第二，具有大的財富；第三，具有美好的容貌；第四，具有眾多的眷屬；第五，少病少惱；第六，朋友眷屬聰明博學；第七，行為端正的人親近供養；第八，美好的聲譽廣泛流傳於十方；第九，具有大威德的天神常常隨身衛護；第十，身壞命終之後應當往生天上，常居於安樂的善趣國土。善男子！剎帝利種灌頂大王成就這樣的第九王輪，由於這個王輪的緣故，使得自己的國土增長安樂。能夠降伏一切怨敵、惡友，善於守護自身，使壽命增長。 善男子！像這樣，如來（Tathagata，佛的稱號）如實了知一切有情（sentient beings，有情識的生命）的生死等事。所謂如實知，如果有些有情，造作身惡行、語惡行、意惡行，誹謗賢聖，具足邪見，以邪見業的因緣，身壞命終之後，墮入各種惡趣，或者生於地獄，或者生於傍生（畜生），或者生於餓鬼。如果有些有情，造作身善行、語善行、意善行，不誹謗賢聖，具足正見，以正見業的因緣，身壞命終之後升入各種善趣，或者生於天上，或者生於人間，或者斷盡一切煩惱。如來像這樣如實知曉之後，對於那些眾生生起大慈悲心，勇猛精進，現
【English Translation】 English version: Yes, (the king) should be courageous and diligent, cultivating the three good actions of body, speech, and mind; constantly practicing generosity, being unsparing of all possessions such as food, clothing, elephants, horses, riding vehicles, bedding, medicine, houses, lamps, and other resources, servants, maids, various precious treasures, even head, hands, feet, and life itself; and abstaining from killing, abstaining from taking what is not given (stealing), abstaining from improper sexual conduct, abstaining from false speech, abstaining from harsh and abusive speech, abstaining from divisive speech, abstaining from frivolous and meaningless speech, abstaining from all greed, abstaining from all hatred, and abstaining from all wrong views. Because of these causes, this Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) anointed king should obtain ten meritorious benefits. What are the ten? First, possessing great fame; second, possessing great wealth; third, possessing a beautiful appearance; fourth, possessing many dependents; fifth, having few illnesses and afflictions; sixth, having intelligent and learned friends and family; seventh, being approached and honored by those who act righteously; eighth, having a good reputation that spreads widely in all directions; ninth, being constantly protected by powerful and virtuous deities; tenth, after the body breaks and life ends, one should be reborn in heaven, always residing in a happy and virtuous realm. Good man! The Kshatriya anointed king achieves this ninth royal wheel, and because of this wheel, his own country grows in peace and happiness. He is able to subdue all enemies and evil friends, protect himself well, and increase his lifespan. Good man! In this way, the Tathagata (title of the Buddha) truly knows all matters of life and death of all sentient beings. That is, truly knowing that if some sentient beings commit evil actions of body, speech, and mind, slander the wise and noble, possess wrong views, and due to the cause of wrong view karma, after the body breaks and life ends, they fall into various evil realms, either being born in hell, or born as animals, or born as hungry ghosts. If some sentient beings commit good actions of body, speech, and mind, do not slander the wise and noble, possess right views, and due to the cause of right view karma, after the body breaks and life ends, they ascend to various good realms, either being born in heaven, or born among humans, or exhausting all defilements. After the Tathagata truly knows this, he generates great compassion for those beings, is courageous and diligent, and manifests
三神變，令彼眾生歸趣佛法，教誡安置成立世間、出世間信。何等為三？一者、神通變現。二者、記說變現。三者、教誡變現。由是三種變現威力，勸發有情教誡安置成立世間、出世間信，令於一切有趣死生皆得解脫。
「善男子！我成如是第九佛輪，由此輪故，利益安樂無量有情，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！如剎帝利灌頂大王，為除四洲無量有情種種身病，棄捨王位。以諸香湯沐浴身首，著鮮凈衣，端坐思惟。于諸眾生，其心平等，慈悲護念。為令解脫一切病故，以其種種香花、伎樂及余供具，供養一切大威德天神。爾時，一切天帝、龍帝乃至莫呼洛伽神帝，知是事已，各相謂言：『此剎帝利灌頂大王，具諸功德，有大威神應作輪王，統四洲渚。我等宜應共往建立，令復王位，統四洲渚，令諸眾生無病安樂。』時諸天帝乃至莫呼洛伽神帝，即便共往，立剎帝利灌頂大王轉輪王位，令具七寶，統四大洲，皆得自在。千子具足，勇健端正，能摧怨敵，跨王大地，亙窮海際，謫罰皆停，刀杖不舉，咸修正法，普受安樂。善男子！剎帝利種灌頂大王成就如是第十王輪，由此輪故，於四大洲爰及八萬四千小渚，安立其
【現代漢語翻譯】 現代漢語譯本 三種神變，使那些眾生歸向佛法，教導他們並使他們確立世間和出世間的信仰。哪三種呢？第一種是神通變現。第二種是記說變現。第三種是教誡變現。通過這三種變現的力量，勸導啓發有情眾生，教導他們並使他們確立世間和出世間的信仰，使他們在一切有生有死的輪迴中都得到解脫。
『善男子！我成就了這樣的第九佛輪，因為這個輪子的緣故，利益安樂了無量眾生，使他們得到安穩的住處，得到沒有驚恐，得到無所畏懼。我自稱為處於大仙尊位，轉動佛輪，摧毀諸天魔、外道、邪論，在大眾之中發出正師子吼。
『善男子！就像剎帝利灌頂大王（剎帝利：古印度四大種姓之一，指武士和統治者；灌頂：一種宗教儀式，象徵權力授予），爲了消除四大洲無量眾生的各種身病，放棄了王位。他用各種香湯沐浴身體，穿上乾淨的衣服，端坐思惟。對於一切眾生，他的心平等，慈悲地護念。爲了使他們解脫一切疾病，他用各種香花、伎樂以及其他供品，供養一切大威德天神。那時，一切天帝、龍帝乃至莫呼洛伽神帝（莫呼洛伽：佛教中的一種神，形似蟒蛇），知道這件事後，互相說道：『這位剎帝利灌頂大王，具足各種功德，有大威神，應該成為轉輪王，統治四大洲。我們應該一起去擁立他，讓他恢復王位，統治四大洲，使眾生沒有疾病，安樂。』這時，諸天帝乃至莫呼洛伽神帝，就一起前往，擁立剎帝利灌頂大王成為轉輪王，使他擁有七寶，統治四大洲，都得到自在。他有一千個兒子，勇猛健壯，端正，能夠摧毀敵人，跨越整個大地，直到海邊，刑罰都停止，刀劍都不舉起，都修正法，普遍享受安樂。善男子！剎帝利種的灌頂大王成就了這樣的第十王輪，因為這個輪子的緣故，在四大洲以及八萬四千個小洲，安立了他們的統治。
【English Translation】 English version The three kinds of miraculous transformations enable those sentient beings to turn towards the Buddha's teachings, instructing them and establishing their faith in both the mundane and the supramundane. What are the three? The first is the transformation through miraculous powers. The second is the transformation through prophetic pronouncements. The third is the transformation through teachings. Through the power of these three transformations, they encourage and inspire sentient beings, instructing them and establishing their faith in both the mundane and the supramundane, enabling them to attain liberation from all cycles of birth and death.
'Good man! I have accomplished this ninth Wheel of the Buddha, and because of this wheel, countless sentient beings are benefited and find peace, attaining a secure dwelling, freedom from fear, and fearlessness. I proclaim myself to be in the position of a great sage, turning the Wheel of the Dharma, destroying all heavenly demons, heretics, and false doctrines, and roaring the true lion's roar in the midst of the assembly.'
'Good man! Just like a Kshatriya (Kshatriya: one of the four major castes in ancient India, referring to warriors and rulers) king who has undergone the consecration ceremony, in order to eliminate the various physical ailments of countless sentient beings in the four continents, abandons his throne. He bathes his body with various fragrant waters, puts on clean clothes, and sits in contemplation. Towards all sentient beings, his heart is equal, with compassionate care. In order to liberate them from all diseases, he offers various fragrant flowers, music, and other offerings to all the great and powerful heavenly deities. At that time, all the heavenly emperors, dragon emperors, and even the Mohoraga (Mohoraga: a kind of deity in Buddhism, resembling a python) deity, knowing this, said to each other: 'This Kshatriya king who has undergone the consecration ceremony, possesses all kinds of merits, and has great divine power, should become a Chakravartin (Chakravartin: a universal monarch) king, ruling the four continents. We should go together to establish him, let him restore his throne, rule the four continents, and make sentient beings free from disease and happy.' At this time, the heavenly emperors and even the Mohoraga deity, went together, established the Kshatriya king who had undergone the consecration ceremony as a Chakravartin king, enabling him to possess the seven treasures, rule the four continents, and attain freedom. He has a thousand sons, brave and strong, upright, able to destroy enemies, spanning the entire earth, until the sea, punishments are stopped, swords are not raised, all practice the true Dharma, and universally enjoy happiness. Good man! The Kshatriya king who has undergone the consecration ceremony has accomplished this tenth Wheel of the King, and because of this wheel, in the four continents and the eighty-four thousand small islands, their rule is established.'
中諸有情類，十善業道，善守護身，令增壽命，身壞命終當生天中，受諸妙樂。
「善男子！如是如來，昔菩薩位，知自他身有無量種諸煩惱病，以定香水洗浴其身，及以諦法大慈大悲灌沐其首，著慚愧衣。十方一切諸佛世尊，以諸靜慮、等持、精進、方便、智意、慈悲護念，咸作是言：『如是大士！是大福慧莊嚴寶器！堪容一切三種不護、四無所畏、如來十力，及與十八不共佛法，堪得無上一切智智，大慈、大悲無不具足；常欣利樂一切眾生，是求佛寶商人導首，能救有情生死眾苦，能施有情涅槃大樂。我等一切諸佛世尊，應以誠言，與其所愿，令成如來，應正等覺，得無上法，為大法王。』我于爾時，依福慧力勇猛精進，於四聖諦如實知已，證得無上正等菩提。
「善男子！如轉輪王統四大洲，皆得自在。如是如來，於四靜慮、四無色定、四種梵住、四無礙解、四聖諦觀、四無所畏、如來十力，及與十八不共佛法，一切種智皆得自在。如轉輪王，具足七寶。如是如來，成就七種菩提分寶。如轉輪王，千子具足，勇健端正，能伏怨敵。如是如來，有阿若多憍陳那為最初、蘇跋陀囉囌剌多為最後，諸大聲聞，從佛心生、從佛口生、從法化生，得佛法分，諸漏永盡，名為勇健。具四梵住，名為端正，能伏一
【現代漢語翻譯】 現代漢語譯本 在這些有情眾生中，如果能奉行十善業道，好好守護自己的身口意，就能增長壽命，身壞命終后將往生天界，享受各種美妙的快樂。
『善男子！像這樣的如來，在過去菩薩的階段，就知道自己和他人身上有無數種煩惱病，於是用禪定的香水洗滌自己的身體，用真諦之法和大慈大悲的甘露灌溉自己的頭頂，穿上慚愧的衣服。十方一切諸佛世尊，用禪定、等持、精進、方便、智慧、慈悲來護念他，都這樣說：『這位大士！是福慧莊嚴的寶器！能夠容納一切三種不護、四無所畏、如來十力，以及十八不共佛法，能夠證得無上的一切智智，大慈大悲無不具足；常常歡喜利益一切眾生，是尋求佛寶的商隊領袖，能夠救度有情眾生的生死痛苦，能夠給予有情眾生涅槃的大樂。我們一切諸佛世尊，應當用真誠的語言，滿足他的願望，讓他成就如來、應正等覺，得到無上的佛法，成為大法王。』我當時，依靠福慧的力量勇猛精進，對四聖諦如實了知后，證得了無上正等菩提。
『善男子！就像轉輪王統治四大洲，都能自在無礙。像這樣的如來，對於四靜慮（四種禪定）、四無色定（四種無色界禪定）、四種梵住（慈、悲、喜、舍四種心境）、四無礙解（法、義、辭、辯四種無礙的智慧）、四聖諦觀（苦、集、滅、道四種真理的觀察）、四無所畏（如來所具有的四種無畏懼的自信）、如來十力（如來所具有的十種力量），以及十八不共佛法（佛獨有的十八種功德），一切種智（佛所具有的一切智慧）都能自在無礙。就像轉輪王，具足七寶。像這樣的如來，成就七種菩提分寶（七種有助於證悟的修行方法）。就像轉輪王，有一千個兒子，勇猛健壯，相貌端正，能夠降伏怨敵。像這樣的如來，有阿若多憍陳那（最初的弟子）為最初，蘇跋陀囉囌剌多（最後的弟子）為最後，這些大聲聞弟子，從佛的心中生出、從佛的口中生出、從佛的法中化生，得到佛法的分，各種煩惱都永遠斷盡，被稱為勇健。具足四梵住，被稱為端正，能夠降伏一
【English Translation】 English version Among these sentient beings, if they practice the ten wholesome paths of action, well guarding their body, speech, and mind, they will increase their lifespan. When their bodies break and their lives end, they will be reborn in the heavens, enjoying all kinds of wonderful pleasures.
'Good man! Such a Tathagata, in his past Bodhisattva stage, knew that his own body and the bodies of others had countless kinds of afflictions. Therefore, he washed his body with the fragrant water of meditation, irrigated his head with the nectar of true Dharma and great compassion, and put on the clothes of shame and remorse. All the Buddhas, World Honored Ones, in the ten directions, with meditation, samadhi, diligence, skillful means, wisdom, and compassion, protected and remembered him, and all said: 『This great being! Is a precious vessel adorned with merit and wisdom! He can contain all three kinds of non-protection, four fearlessnesses, the ten powers of the Tathagata, and the eighteen unique qualities of the Buddha. He can attain the unsurpassed all-knowing wisdom, and is fully endowed with great compassion and great mercy. He always rejoices in benefiting all sentient beings, and is the leader of the merchant caravan seeking the treasure of Buddhahood. He can save sentient beings from the suffering of birth and death, and can give sentient beings the great bliss of Nirvana. We, all the Buddhas, World Honored Ones, should use sincere words to fulfill his wishes, so that he may become a Tathagata, a fully enlightened one, obtain the unsurpassed Dharma, and become the great Dharma King.』 At that time, relying on the power of merit and wisdom, I was courageous and diligent. After truly understanding the Four Noble Truths, I attained the unsurpassed, perfect enlightenment.
'Good man! Just as a wheel-turning king rules the four continents and is free and unhindered. So too, the Tathagata is free and unhindered in the four meditations (four levels of dhyana), the four formless absorptions (four levels of formless dhyana), the four Brahma abodes (loving-kindness, compassion, joy, and equanimity), the four unobstructed knowledges (knowledge of the Dharma, meaning, language, and eloquence), the contemplation of the Four Noble Truths (suffering, origin, cessation, and path), the four fearlessnesses (the four kinds of fearlessness possessed by a Buddha), the ten powers of the Tathagata (the ten powers possessed by a Buddha), and the eighteen unique qualities of the Buddha (the eighteen unique qualities of a Buddha), and all-knowing wisdom (the wisdom of a Buddha). Just as a wheel-turning king possesses the seven treasures. So too, the Tathagata has achieved the seven treasures of enlightenment (the seven factors of enlightenment). Just as a wheel-turning king has a thousand sons, who are brave, strong, and handsome, and can subdue enemies. So too, the Tathagata has Ajnatakaundinya (the first disciple) as the first, and Subhadra Surata (the last disciple) as the last. These great Sravaka disciples are born from the Buddha's heart, born from the Buddha's mouth, and transformed by the Buddha's Dharma. They have received a share of the Buddha's Dharma, and all their defilements are forever extinguished. They are called brave and strong. They are endowed with the four Brahma abodes, and are called handsome and upright, and can subdue one
切天魔、外道、異論、怨敵。如轉輪王，化及八萬四千小渚。如是如來，于百俱胝南贍部洲、于百俱胝西瞿陀尼洲、于百俱胝東毗提訶洲、于百俱胝北俱盧洲、于百俱胝諸大溟海、于百俱胝諸妙高山、于百俱胝四大王天、于百俱胝乃至非想非非想天、于百俱胝大輪圍山、於此高廣一佛土中，言音施化，皆得自在。
「善男子！我成如是第十佛輪，由此輪故，如實了知自身、他身、諸漏永盡，利益安樂無量有情，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，摧諸天魔、外道、邪論，處大眾中正師子吼。
「善男子！我成如是十種佛輪，本願力故，居此佛土五濁惡世，一切有情，損減一切白凈善法、匱乏所有七聖財寶、遠離一切聰慜智者、斷常羅網之所覆蔽；常好乘馭諸惡趣車，於後世苦不見怖畏；常處遍重無明黑闇，具十惡業，造五無間、誹謗正法、毀呰賢聖、離諸善法、具諸惡法；我于其中，成就如是佛十輪故，得安隱住、得無驚恐、得無所畏。自稱我處大仙尊位，轉于佛輪，降諸天魔、外道、邪論，摧滅一切諸有情類猶如金剛堅固煩惱。隨其所樂，安立一切有力眾生，令住三乘不退轉位。」
爾時，會中一切菩薩摩訶薩眾、一切聲聞、一切天龍，廣說乃至一切羯吒布怛那眾、
【現代漢語翻譯】 現代漢語譯本 摧毀天魔（欲界之主）、外道（不信佛教的修行者）、異端邪說、怨敵。如同轉輪王（擁有統治世界的理想君主），教化遍及八萬四千小島。如來（佛的稱號）也是如此，在百俱胝（億的百倍）南贍部洲（我們所居住的大陸）、百俱胝西瞿陀尼洲（西方的洲）、百俱胝東毗提訶洲（東方的洲）、百俱胝北俱盧洲（北方的洲）、百俱胝諸大溟海、百俱胝諸妙高山（須彌山）、百俱胝四大王天（欲界第一層天）、百俱胝乃至非想非非想天（三界最高層天）、百俱胝大輪圍山（圍繞世界的鐵圍山），在這廣大的一佛土中，以言語施教化，都能夠自在無礙。 『善男子！我成就了這樣的第十佛輪（佛的十種力量），因為這佛輪的緣故，如實了知自身、他身，一切煩惱都永遠斷盡，利益安樂無量眾生，得到安穩的住處、得到沒有驚恐、得到無所畏懼。自稱我處於大仙尊位，轉動佛輪，摧毀一切天魔、外道、邪論，在大眾之中發出正師子吼（佛的說法如獅子吼般威猛）。』 『善男子！我成就了這樣的十種佛輪，因為本願力的緣故，居住在這佛土五濁惡世（充滿各種污濁的世間），一切眾生，損減一切清凈的善法、匱乏所有七聖財寶（信、戒、慚、愧、聞、舍、慧）、遠離一切聰敏智者、被斷常羅網（斷見和常見）所覆蓋；常常喜歡乘坐諸惡趣（地獄、餓鬼、畜生）之車，對於後世的苦難不見怖畏；常常處於遍佈的無明黑暗之中，具足十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），造作五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法、譭謗賢聖、遠離一切善法、具足一切惡法；我于其中，成就這樣的佛十輪的緣故，得到安穩的住處、得到沒有驚恐、得到無所畏懼。自稱我處於大仙尊位，轉動佛輪，降伏一切天魔、外道、邪論，摧滅一切眾生猶如金剛般堅固的煩惱。隨其所樂，安立一切有力量的眾生，令他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）不退轉的地位。』 當時，會中一切菩薩摩訶薩眾（大菩薩）、一切聲聞（佛的弟子）、一切天龍（天神和龍），廣說乃至一切羯吒布怛那眾（一種鬼神）,
【English Translation】 English version Destroying the heavenly demons (lords of the desire realm), heretics (non-Buddhist practitioners), heterodox views, and enemies. Like a Chakravartin king (an ideal monarch who rules the world), whose influence extends to eighty-four thousand small islands. Similarly, the Tathagata (an epithet of the Buddha) in a hundred kotis (a hundred times a million) of Jambudvipa (the continent we inhabit), a hundred kotis of Aparagodaniya (the western continent), a hundred kotis of Purvavideha (the eastern continent), a hundred kotis of Uttarakuru (the northern continent), a hundred kotis of great oceans, a hundred kotis of Mount Sumerus (the central world mountain), a hundred kotis of the Four Great King Heavens (the first heaven of the desire realm), a hundred kotis up to the Neither-perception-nor-non-perception Heaven (the highest heaven of the three realms), a hundred kotis of the Great Iron Mountain Range (the mountain range surrounding the world), within this vast Buddha-field, the teachings are given freely and without hindrance. 'Good man! I have accomplished this tenth wheel of the Buddha (the ten powers of the Buddha), and because of this wheel, I truly know myself and others, and all defilements are forever extinguished, benefiting and bringing happiness to countless sentient beings, obtaining a peaceful dwelling, obtaining no fear, and obtaining fearlessness. I proclaim myself to be in the position of a great sage, turning the wheel of Dharma, destroying all heavenly demons, heretics, and false doctrines, and roaring the true lion's roar (the Buddha's teaching is as powerful as a lion's roar) in the assembly.' 'Good man! I have accomplished these ten wheels of the Buddha, and because of the power of my original vows, I dwell in this Buddha-field, in this evil world of the five turbidities (a world full of various impurities), where all sentient beings diminish all pure good dharmas, lack all seven noble treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), are far from all wise and intelligent beings, and are covered by the net of eternalism and annihilationism (the views of permanence and impermanence); they often like to ride the vehicles of the evil realms (hell, hungry ghosts, animals), and do not fear the suffering of future lives; they are often in the darkness of pervasive ignorance, possessing the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, causing disunity in the Sangha), slandering the true Dharma, defaming the virtuous, being far from all good dharmas, and possessing all evil dharmas; I, in this situation, because of accomplishing these ten wheels of the Buddha, obtain a peaceful dwelling, obtain no fear, and obtain fearlessness. I proclaim myself to be in the position of a great sage, turning the wheel of Dharma, subduing all heavenly demons, heretics, and false doctrines, and destroying the afflictions of all sentient beings, which are as firm as diamonds. According to their desires, I establish all powerful beings, causing them to dwell in the irreversible stage of the three vehicles (the vehicle of the Sravakas, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisattvas).' At that time, all the Bodhisattva Mahasattvas (great Bodhisattvas) in the assembly, all the Sravakas (disciples of the Buddha), all the Devas and Nagas (gods and dragons), and all the Kataputanas (a type of ghost), and so on,
人、非人等，皆大歡喜，同唱善哉，雨大香雨、雨大花雨、雨眾寶雨、雨大衣雨，一切大地皆悉震動。聞說如是十種佛輪，于眾會中，有八十四百千那庾多菩薩摩訶薩得無生法忍。復有無量菩薩摩訶薩獲得種種諸陀羅尼、三摩地忍。復有無量無數有情，初發無上正等覺心得不退轉。復有無量無數有情，逮得果證。
大乘大集地藏十輪經卷第二 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第三
三藏法師玄奘奉 詔譯
無依行品第三之一
爾時，會中有大梵天名曰天藏——久殖善根住第十地，具諸菩薩摩訶薩德——即從座起，合掌禮佛，而說頌言：
「功德藏慧海， 我今問所疑， 愿慧海垂聽， 為我除疑滯。 我等今渴仰， 德藏勝法味， 及最上義味， 舉眾咸欲聞。」
佛告天藏大梵天言：「如來今者恣汝意問，當隨問答，令汝心喜。」
大梵天言：「唯然。世尊！」以頌問曰：
「利慧修定者， 安住不放逸， 為住勝義諦？ 為依止生死？ 晝夜於法義， 精勤而誦習， 為渡煩惱海？ 為退墮惡趣？ 勇猛勤營福， 為定趣涅槃？ 為處生死中， 退墮于惡趣？
【現代漢語翻譯】 現代漢語譯本 人和非人等都非常歡喜，一同高唱『善哉』，天空中降下巨大的香雨、巨大的花雨、無數的寶雨、巨大的衣雨，整個大地都震動起來。聽聞宣說這十種佛輪后，在法會中，有八十四百千那庾多（Nayu-ta，數量單位，表示極大的數量）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。又有無數的菩薩摩訶薩獲得了各種陀羅尼（Dharani，總持，能持善法，遮止惡法的咒語）、三摩地忍（Samadhi-ksanti，在禪定中對真理的領悟）。又有無數的有情（Sattva，眾生）初次發起了無上正等覺心（Anuttara-samyak-sambodhi-citta，追求無上圓滿覺悟的心），並且不再退轉。又有無數的有情獲得了果證。
《大乘大集地藏十輪經》卷第二 大正藏第 13 冊 No. 0411 《大乘大集地藏十輪經》
《大乘大集地藏十輪經》卷第三
三藏法師玄奘奉詔譯
無依行品第三之一
當時，法會中有一位名叫天藏的大梵天（Maha-brahman，色界天的最高天神）——他早已種下深厚的善根，安住于第十地（菩薩修行階位的最高階段），具備了菩薩摩訶薩的各種功德——他立即從座位上站起來，合掌向佛陀行禮，並以偈頌說道：
『功德的寶藏，智慧的海洋，我今天有疑問想請教，愿智慧的海洋能夠垂聽，為我消除疑惑和滯礙。 我們現在非常渴望，品嚐功德寶藏的殊勝法味，以及最上乘的真理之味，在場的所有人都想聽聞。』
佛陀告訴天藏大梵天說：『如來現在允許你隨意發問，我將隨你的問題回答，讓你心生歡喜。』
大梵天說：『是的，世尊！』然後用偈頌提問：
『那些具有敏銳智慧、修習禪定的人，安住于不放逸的狀態，他們是安住于勝義諦（Paramartha-satya，最高的真理）呢？還是依賴於生死輪迴？ 那些晝夜精勤地研習佛法的人，他們是爲了渡過煩惱的海洋呢？還是會退墮到惡趣（Durgati，不好的去處）？ 那些勇猛精進地修福的人，他們是註定要趨向涅槃（Nirvana，解脫）呢？還是會處在生死輪迴中，退墮到惡趣？』
【English Translation】 English version Beings, both human and non-human, were all greatly delighted, and together they chanted 'Excellent!' Great fragrant rains fell, great flower rains fell, rains of numerous treasures fell, and great rains of clothing fell, and the entire earth shook. Upon hearing the exposition of these ten wheels of the Dharma, in the assembly, eighty-four hundred thousand nayutas (Nayu-ta, a unit of large number) of Bodhisattva-Mahasattvas (Great Bodhisattvas) attained the forbearance of non-origination of dharmas (Anutpattika-dharma-ksanti, the realization of the truth that all phenomena are neither created nor destroyed). Furthermore, countless Bodhisattva-Mahasattvas attained various dharanis (Dharani, mantras that hold good and prevent evil) and the forbearance of samadhi (Samadhi-ksanti, the realization of truth in meditation). Moreover, countless sentient beings (Sattva, beings with consciousness) initially generated the mind of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta, the mind seeking supreme perfect enlightenment) and did not regress. Furthermore, countless sentient beings attained the fruits of realization.
The Second Scroll of the Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra Taisho Tripitaka Volume 13, No. 0411, Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra
The Third Scroll of the Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra
Translated by the Tripitaka Master Xuanzang under Imperial Decree
Chapter Three: The Practice of Non-Reliance, Part One
At that time, in the assembly, there was a Great Brahma (Maha-brahman, the highest god in the Form Realm) named Deva-garbha—who had long cultivated roots of goodness, resided in the tenth bhumi (the highest stage of Bodhisattva practice), and possessed all the virtues of a Bodhisattva-Mahasattva—he immediately rose from his seat, joined his palms in reverence to the Buddha, and spoke in verse:
'O Treasure of Merit, Ocean of Wisdom, I now ask what I doubt, May the Ocean of Wisdom listen, And dispel my doubts and hindrances. We now yearn, To taste the supreme flavor of the Dharma, The treasure of merit, And the flavor of the highest meaning, All in the assembly wish to hear.'
The Buddha said to the Great Brahma Deva-garbha, 'The Tathagata now allows you to ask whatever you wish, and I will answer according to your questions, so that your heart may be joyful.'
The Great Brahma said, 'Yes, World Honored One!' Then he asked in verse:
'Those with sharp wisdom, who cultivate samadhi, Abiding in non-negligence, Do they abide in the ultimate truth (Paramartha-satya, the highest truth)? Or do they rely on the cycle of birth and death? Those who diligently study the Dharma day and night, Are they crossing the ocean of afflictions? Or will they fall into the evil realms (Durgati, bad destinations)? Those who courageously and diligently cultivate merit, Are they destined to attain Nirvana (Nirvana, liberation)? Or will they remain in the cycle of birth and death, falling into the evil realms?'
聰慧剎帝利， 成就十種輪， 為沉生死中？ 為當升佛果？ 雜染心難伏， 諸煩惱所亂， 以何凈其心， 修定福誦業？」
爾時，世尊告彼天藏大梵天曰：「善哉，善哉！汝善辯才能問斯義；汝於此法已作劬勞，汝于諸行已得圓滿，汝於過去殑伽沙等佛世尊所，已勤三業，興隆正法，紹三寶種；今為饒益無量眾生，復問如來如是深義。
「善男子！有大記別法名無依行，過去一切諸佛世尊，為欲成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。現在十方諸佛世尊，亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。未來一切諸佛世尊，亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。汝於過去諸如來所，已具得聞此無依行大記別法。我於今者亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。汝應諦聽！善思念之！吾當為汝分別解說。」
爾時，天藏大梵天言：「唯然。世尊！愿樂欲聞。」
佛言：「大梵！有十種無依行法。若修定者，
【現代漢語翻譯】 現代漢語譯本 聰慧的剎帝利（Kshatriya，古印度社會中的武士階層），成就了十種輪（指十種修行階段或境界），為何還在生死輪迴中沉淪？為何不能昇華至佛果？ 雜亂的心難以調伏，被各種煩惱所擾亂，要如何才能凈化內心，通過修習禪定、積累福德、誦持經典來達到呢？ 這時，世尊告訴天藏大梵天（Brahmadeva，佛教中的天神）說：『太好了，太好了！你善於辯論，才能提出這樣的問題；你對佛法已經下了很大的功夫，你對各種修行已經達到了圓滿的境界，你在過去無數的佛陀世尊那裡，已經勤奮地修習身、口、意三業，弘揚正法，延續三寶的種子；現在爲了利益無量的眾生，再次向如來請教如此深奧的道理。』 『善男子！有一種偉大的教法，名為無依行（Anasraya-gati，不依賴任何事物或概念的修行方式），過去一切諸佛世尊，爲了成熟一切有情眾生，爲了讓他們厭離生死輪迴，爲了讓他們斷除業力和煩惱，爲了讓他們迅速圓滿聲聞乘、緣覺乘、菩薩乘這三乘的修行，都宣說並住持這種無依行的大教法。現在十方諸佛世尊，也是爲了成熟一切有情眾生，爲了讓他們厭離生死輪迴，爲了讓他們斷除業力和煩惱，爲了讓他們迅速圓滿三乘的修行，都宣說並住持這種無依行的大教法。未來一切諸佛世尊，也是爲了成熟一切有情眾生，爲了讓他們厭離生死輪迴，爲了讓他們斷除業力和煩惱，爲了讓他們迅速圓滿三乘的修行，都宣說並住持這種無依行的大教法。你過去在諸如來那裡，已經聽聞過這種無依行的大教法。我現在也是爲了成熟一切有情眾生，爲了讓他們厭離生死輪迴，爲了讓他們斷除業力和煩惱，爲了讓他們迅速圓滿三乘的修行，宣說並住持這種無依行的大教法。你應該仔細聽！好好思考！我將為你分別解說。』 這時，天藏大梵天說：『是的，世尊！我非常樂意聽聞。』 佛說：『大梵！有十種無依行法。如果修習禪定的人，'
【English Translation】 English version O wise Kshatriya (a warrior caste in ancient India), having achieved the ten wheels (referring to ten stages or realms of practice), why do you still sink in the cycle of birth and death? Why can't you ascend to Buddhahood? The defiled mind is difficult to subdue, disturbed by various afflictions. How can one purify the mind, through practicing meditation, accumulating merit, and reciting scriptures? At that time, the World Honored One said to the Brahmadeva (a deity in Buddhism) named Tiancang: 'Excellent, excellent! You are skilled in debate and able to ask such a question; you have put great effort into the Dharma, you have attained the perfection of various practices, and in the past, with countless Buddhas, you have diligently cultivated the three karmas of body, speech, and mind, promoted the righteous Dharma, and continued the lineage of the Three Jewels; now, for the benefit of countless sentient beings, you again ask the Tathagata about such profound principles.' 'Good man! There is a great teaching called Anasraya-gati (practice without reliance), all the Buddhas of the past, in order to mature all sentient beings, to make them weary of the cycle of birth and death, to make them cut off karma and afflictions, and to make them quickly perfect the three vehicles of Sravakayana, Pratyekabuddhayana, and Bodhisattvayana, have proclaimed and upheld this great teaching of Anasraya-gati. The Buddhas of the ten directions in the present are also, in order to mature all sentient beings, to make them weary of the cycle of birth and death, to make them cut off karma and afflictions, and to make them quickly perfect the three vehicles, proclaim and uphold this great teaching of Anasraya-gati. All the Buddhas of the future will also, in order to mature all sentient beings, to make them weary of the cycle of birth and death, to make them cut off karma and afflictions, and to make them quickly perfect the three vehicles, proclaim and uphold this great teaching of Anasraya-gati. You have heard this great teaching of Anasraya-gati from the Tathagatas in the past. Now, I also, in order to mature all sentient beings, to make them weary of the cycle of birth and death, to make them cut off karma and afflictions, and to make them quickly perfect the three vehicles, proclaim and uphold this great teaching of Anasraya-gati. You should listen carefully! Think well! I will explain it to you separately.' At that time, the Brahmadeva Tiancang said: 'Yes, World Honored One! I am very willing to listen.' The Buddha said: 'Great Brahma! There are ten kinds of Anasraya-gati. If those who practice meditation,'
隨有一行，尚不能成欲界善根，設使先成，尋還退失，況當能成色、無色定，乃至三乘隨成一乘。何等為十？一者、世有一類，雖欲修定，而乏資緣，經求擾亂。二者、復有一類，雖欲修定，而犯尸羅，行諸惡行。三者、復有一類，雖欲修定，而顛倒見，妄執吉兇，身心剛強。四者、復有一類，雖欲修定，而心掉動，不順賢聖，諸根輕躁。五者、復有一類，雖欲修定，而離間語破亂彼此。六者、復有一類，雖欲修定，而粗惡語毀罵賢聖。七者、復有一類，雖欲修定，而雜穢語及虛誑語。八者、復有一類，雖欲修定，而懷貪嫉於他所得利養、恭敬，心不歡悅。九者、復有一類，雖欲修定，而懷瞋忿于諸有情，心常憤恚。十者、復有一類，雖欲修定，而懷邪見撥無因果。大梵！當知是名十種無依行法。若修定者，隨有一行，尚不能成欲界善根，設使先成，尋還退失，況當能成色、無色定，乃至三乘隨成一乘。
「複次，大梵！又有十種無依行法。若修定者、隨有一行，終不能成諸三摩地，設使先成，尋還退失。何等為十？一者、樂著事業。二者、樂著談論。三者、樂著睡眠。四者、樂著營求。五者、樂著艷色。六者、樂著妙聲。七者、樂著芬香。八者、樂著美味。九者、樂著細觸。十者、樂著尋伺。大梵！當知是名
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『大梵天啊，還有十種無法依靠的修行方法。如果修行者有其中任何一種，尚且不能成就欲界的善根，即使先前成就了，也會很快退失，更何況能夠成就色界和無色界的禪定，乃至三乘（聲聞乘、緣覺乘、菩薩乘）中隨一乘的成就。這十種是什麼呢？第一種，世上有一類人，雖然想要修習禪定，但是缺乏資助和因緣，經常被外在的追求所擾亂。第二種，又有一類人，雖然想要修習禪定，但是觸犯戒律，做出各種惡行。第三種，又有一類人，雖然想要修習禪定，但是持有顛倒的見解，妄自執著于吉兇，身心都非常剛強。第四種，又有一類人，雖然想要修習禪定，但是心意散亂，不順從賢聖的教導，各種感官輕浮躁動。第五種，又有一類人，雖然想要修習禪定，但是說離間的話，破壞彼此之間的關係。第六種，又有一類人，雖然想要修習禪定，但是說粗惡的話，譭謗辱罵賢聖。第七種，又有一類人，雖然想要修習禪定，但是說雜亂污穢的話以及虛假不實的話。第八種，又有一類人，雖然想要修習禪定，但是對於他人所獲得的利益供養和恭敬，心懷貪婪嫉妒，內心不歡喜。第九種，又有一類人，雖然想要修習禪定，但是對於一切眾生心懷嗔恨和憤怒，內心常常充滿憤恨。第十種，又有一類人，雖然想要修習禪定，但是持有邪見，否定因果報應。大梵天啊！應當知道，這被稱為十種無法依靠的修行方法。如果修行者有其中任何一種，尚且不能成就欲界的善根，即使先前成就了，也會很快退失，更何況能夠成就色界和無色界的禪定，乃至三乘中隨一乘的成就。』
『再者，大梵天啊！還有十種無法依靠的修行方法。如果修行者有其中任何一種，最終都不能成就各種三摩地（samadhi，禪定），即使先前成就了，也會很快退失。這十種是什麼呢？第一種，喜歡執著于各種事業。第二種，喜歡執著于談論。第三種，喜歡執著于睡眠。第四種，喜歡執著于營求。第五種，喜歡執著于艷麗的色彩。第六種，喜歡執著於美妙的聲音。第七種，喜歡執著于芬芳的氣味。第八種，喜歡執著於美味的食物。第九種，喜歡執著于細滑的觸感。第十種，喜歡執著于尋伺（vitarka-vicara，粗細思惟）。大梵天啊！應當知道，這被稱為十種無法依靠的修行方法。』
【English Translation】 English version: The Buddha said, 'Great Brahma, there are also ten kinds of unreliable practices. If a practitioner has any one of these, they cannot even achieve the wholesome roots of the desire realm. Even if they had previously achieved them, they would quickly regress, let alone achieve the samadhi of the form and formless realms, or even attain any one of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). What are these ten? First, there are those in the world who, although they wish to practice meditation, lack the necessary resources and conditions, and are constantly disturbed by external pursuits. Second, there are those who, although they wish to practice meditation, violate precepts and engage in various evil deeds. Third, there are those who, although they wish to practice meditation, hold distorted views, falsely clinging to good and bad omens, and are rigid in both body and mind. Fourth, there are those who, although they wish to practice meditation, have restless minds, do not follow the teachings of the wise and noble, and whose senses are frivolous and agitated. Fifth, there are those who, although they wish to practice meditation, use divisive speech to disrupt relationships. Sixth, there are those who, although they wish to practice meditation, use harsh language to slander and insult the wise and noble. Seventh, there are those who, although they wish to practice meditation, use mixed and impure speech, as well as false and deceitful speech. Eighth, there are those who, although they wish to practice meditation, harbor greed and jealousy towards the gains, offerings, and respect others receive, and are unhappy in their hearts. Ninth, there are those who, although they wish to practice meditation, harbor anger and resentment towards all sentient beings, and are constantly filled with indignation. Tenth, there are those who, although they wish to practice meditation, hold wrong views and deny the law of cause and effect. Great Brahma! You should know that these are called the ten kinds of unreliable practices. If a practitioner has any one of these, they cannot even achieve the wholesome roots of the desire realm. Even if they had previously achieved them, they would quickly regress, let alone achieve the samadhi of the form and formless realms, or even attain any one of the three vehicles.'
'Furthermore, Great Brahma! There are also ten kinds of unreliable practices. If a practitioner has any one of these, they will ultimately not be able to achieve any samadhi. Even if they had previously achieved them, they would quickly regress. What are these ten? First, being attached to activities. Second, being attached to discussions. Third, being attached to sleep. Fourth, being attached to seeking. Fifth, being attached to beautiful colors. Sixth, being attached to pleasant sounds. Seventh, being attached to fragrant smells. Eighth, being attached to delicious tastes. Ninth, being attached to fine touches. Tenth, being attached to initial and sustained thought (vitarka-vicara). Great Brahma! You should know that these are called the ten kinds of unreliable practices.'
十種無依行法。若修定者隨有一行，終不能成諸三摩地，設使先成，尋還退失。若不能成諸三摩地，雖集所餘諸善法聚，而有是事，追求受用信施因緣，發起噁心心所有法，于諸國王、大臣等所犯諸過罪，或被呵罵、或被捶打、或被斷截肢節手足。由是因緣，或成重病長時受苦、或疾命終於三惡趣，隨生一所，乃至或生無間地獄，如嗢達洛迦、阿邏荼底沙、瞿波理迦、提婆達多，如是等類，退失靜慮，乃至墮于無間地獄，受無量種難忍大苦。」
爾時，世尊告阿若多憍陳那言：「吾聽汝等，給阿練若修定苾芻，最上房舍、最上臥具、最上飲食，一切僧事，皆應放免。所以者何？諸修定者，若乏資緣，即便發起一切噁心心所有法，不能成就諸三摩地，乃至墮于無間地獄，受無量種難忍大苦。修定行者，若具資緣，諸三摩地未成能成，若先已成，終不退失，由此不起一切惡法，廣說乃至不善尋伺，往生天上證得涅槃。修定行者，若未成就諸三摩地，初夜、后夜當舍睡眠，精進修學，遠離憒鬧，少欲知足，無所顧戀，一切貪、瞋、忿覆、惱害、憍慢、貢高、慳吝、嫉妒、離間、粗惡、虛誑、雜穢、一切人間嬉戲、放逸，皆悉遠離。如是行者，應受釋、梵、護世四王、轉輪王等，讚歎、禮拜、恭敬、承事奉施百千那庾多
【現代漢語翻譯】 現代漢語譯本：有十種修行方式會使人無法依靠。如果修習禪定的人有其中任何一種行為，最終都無法成就各種三摩地（samadhi，禪定），即使先前成就了，也會很快退失。如果不能成就各種三摩地，即使積累了其餘的各種善法，也會發生這樣的事情：爲了追求和享用信徒的佈施，生起惡念和與之相應的心所法，在諸如國王、大臣等處犯下各種過錯，或者被呵斥、毆打，或者被截斷肢體手足。由於這些因緣，或者會患上重病長期受苦，或者會迅速死亡而墮入三惡道中的一處，甚至會墮入無間地獄，就像嗢達洛迦（Uddalaka，印度古代哲學家）、阿邏荼底沙（Arada Kalama，釋迦牟尼的老師之一）、瞿波理迦（Gopali，佛陀時代的一位比丘）、提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）等人一樣，他們退失了禪定，最終墮入無間地獄，遭受無量種難以忍受的巨大痛苦。 那時，世尊告訴阿若多憍陳那（Ajnatakaundinya，佛陀最早的五位弟子之一）說：『我允許你們，為在阿蘭若（aranya，寂靜處）修習禪定的比丘，提供最好的房舍、最好的臥具、最好的飲食，一切僧團事務都應該免除。這是為什麼呢？因為修習禪定的人，如果缺乏資助，就會生起一切惡念和與之相應的心所法，不能成就各種三摩地，甚至會墮入無間地獄，遭受無量種難以忍受的巨大痛苦。修習禪定的人，如果具備資助，各種三摩地未成就的能夠成就，如果先前已經成就，最終也不會退失，因此不會生起一切惡法，廣而言之，乃至不會生起不善的尋伺（vitarka，粗略的思考），往生天上，證得涅槃。修習禪定的人，如果尚未成就各種三摩地，初夜和后夜應當捨棄睡眠，精進修學，遠離喧鬧，少欲知足，沒有顧戀，一切貪慾、嗔恨、忿怒、覆藏、惱害、驕慢、貢高、慳吝、嫉妒、離間、粗惡、虛誑、雜穢、一切人間嬉戲、放逸，都應當遠離。像這樣修行的人，應當受到釋（Indra，帝釋天）、梵（Brahma，梵天）、護世四王（Lokapala，四大天王）、轉輪王（Chakravartin，統治世界的理想君主）等的讚歎、禮拜、恭敬、承事和奉獻百千那庾多（nayuta，印度數字單位，表示極大的數量）的供養。』
【English Translation】 English version: There are ten kinds of unsupportive practices. If a meditator engages in any one of these, they will ultimately fail to achieve any samadhi (meditative absorption), and even if they had previously achieved it, they would quickly regress. If they cannot achieve various samadhis, even if they accumulate other virtuous qualities, the following will occur: in pursuit of and enjoyment of the offerings of the faithful, they will generate evil thoughts and associated mental factors, commit various offenses against kings, ministers, and others, be scolded, beaten, or have their limbs severed. Due to these causes, they may contract serious illnesses and suffer for a long time, or die quickly and fall into one of the three evil realms, even into the Avici hell, like Uddalaka (an ancient Indian philosopher), Arada Kalama (one of Siddhartha Gautama's teachers), Gopali (a bhikkhu during the Buddha's time), and Devadatta (the Buddha's cousin who later betrayed him). These individuals lost their meditative states and eventually fell into the Avici hell, enduring immeasurable and unbearable suffering. At that time, the World Honored One said to Ajnatakaundinya (one of the first five disciples of the Buddha): 'I permit you to provide the best dwellings, the best bedding, and the best food for the bhikkhus who practice meditation in the aranya (secluded place), and all monastic duties should be exempted. Why is this so? Because those who practice meditation, if they lack support, will generate all evil thoughts and associated mental factors, and will not be able to achieve various samadhis, and may even fall into the Avici hell, enduring immeasurable and unbearable suffering. If meditators have sufficient support, they will be able to achieve samadhis that have not yet been achieved, and if they have already achieved them, they will not regress. Therefore, they will not generate any evil dharmas, and broadly speaking, they will not even generate unwholesome vitarka (initial application of thought), and will be reborn in the heavens and attain nirvana. If meditators have not yet achieved various samadhis, they should abandon sleep during the early and late watches of the night, diligently practice, stay away from noise, be content with little, have no attachments, and should abandon all greed, hatred, anger, concealment, vexation, pride, arrogance, stinginess, jealousy, divisiveness, harshness, deceit, impurity, all worldly amusements, and negligence. Those who practice in this way should receive praise, prostration, respect, service, and offerings of hundreds of thousands of nayutas (an Indian unit of large numbers) from Indra (the king of the gods), Brahma (the creator god), the Four Guardian Kings (the protectors of the world), and the Chakravartin (the ideal universal ruler).'
供，況剎帝利、婆羅門、茷舍、戍達羅等。未得定者，尚應受此讚歎、禮拜、恭敬、承事奉施供養，何況已得三摩地者！」
爾時，世尊而說頌曰：
「修定能斷惑， 餘業所不能， 故修定為尊， 智者應供養。」
爾時，天藏大梵天言：「大德世尊！于佛法中而出家者，若剎帝利大臣、宰相，以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解肢節、或斷其命，為當合爾？為不合耶？」
佛告天藏大梵天言：「善男子！若諸有情於我法中出家，乃至剃除鬚髮被片袈裟。若持戒、若破戒、下至無戒，一切天、人、阿素洛等，依俗正法，猶尚不合以鞭杖等捶拷其身、或閉牢獄、或復呵罵、或解肢節、或斷其命，況依非法？何以故？除其一切持戒多聞於我法中而出家者，若有破戒，行諸惡法，內懷腐敗如穢蝸螺，實非沙門自稱沙門，實非梵行自稱梵行，恒為種種煩惱所勝，敗壞傾覆。如是破戒諸惡苾芻，猶能示導一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等，無量功德珍寶伏藏。
「又善男子！於我法中而出家者，雖破戒行，而諸有情睹其形相，應生十種殊勝思惟，當獲無量功德寶聚。何等為十？謂我法中而出家者，雖破戒行，而諸有情或有見已，生於念
【現代漢語翻譯】 現代漢語譯本：更何況是剎帝利（統治階級）、婆羅門（祭司階級）、吠舍（商人階級）、首陀羅（奴隸階級）等。那些尚未證得禪定的人，尚且應該接受讚歎、禮拜、恭敬、侍奉和供養，更何況是那些已經證得三摩地（專注的禪定狀態）的人呢！」
當時，世尊說了偈頌：
『修習禪定能斷除迷惑，這是其他行為所不能做到的，所以修習禪定最為尊貴，有智慧的人應當供養。』
當時，天藏大梵天說：『大德世尊！在佛法中出家的人，如果是剎帝利大臣、宰相，用鞭杖等捶打他們的身體，或者關進牢獄，或者呵斥謾罵，或者肢解他們的身體，或者斷送他們的性命，這樣做是合乎道理的嗎？還是不合乎道理的呢？』
佛告訴天藏大梵天說：『善男子！如果眾生在我佛法中出家，乃至剃除鬚髮，披上袈裟。無論是持戒的，還是破戒的，乃至沒有戒律的，一切天、人、阿修羅等，按照世俗的正法，尚且不應該用鞭杖等捶打他們的身體，或者關進牢獄，或者呵斥謾罵，或者肢解他們的身體，或者斷送他們的性命，更何況是依據非法呢？為什麼呢？除了那些持戒多聞，在我佛法中出家的人，如果有人破戒，行諸惡法，內心腐敗如同污穢的蝸牛，實際上不是沙門卻自稱沙門，實際上不是梵行卻自稱梵行，常常被各種煩惱所戰勝，敗壞傾覆。像這樣破戒的惡比丘，仍然能夠引導一切天、龍、藥叉（夜叉）、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）、人、非人等，獲得無量功德珍寶的寶藏。
『還有，善男子！在我佛法中出家的人，即使破戒而行，但是眾生看到他們的形相，也應該生起十種殊勝的思惟，當獲得無量功德的寶藏。是哪十種呢？就是說，在我佛法中出家的人，即使破戒而行，但是眾生或許看到他們之後，會生起這樣的念頭』
【English Translation】 English version: 'Moreover, what about Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), Shudras (laborer class), and others? Those who have not yet attained samadhi (a state of meditative concentration) should still receive praise, worship, respect, service, and offerings, how much more so those who have already attained samadhi!'
At that time, the World Honored One spoke in verse:
'Cultivating samadhi can cut off delusion, which other actions cannot do. Therefore, cultivating samadhi is most venerable, and the wise should make offerings.'
At that time, the Great Brahma Tiancang said: 'Great Virtuous World Honored One! If those who have left home in the Buddha's Dharma, such as Kshatriya ministers or prime ministers, were to have their bodies beaten with whips and sticks, or be imprisoned, or be scolded and cursed, or have their limbs dismembered, or have their lives taken, would this be proper? Or would it not be proper?'
The Buddha told the Great Brahma Tiancang: 'Good man! If sentient beings leave home in my Dharma, even to the point of shaving their heads and wearing the kasaya robe. Whether they uphold the precepts or break them, even if they have no precepts, all gods, humans, asuras, and others, according to the secular righteous law, should not beat their bodies with whips and sticks, or imprison them, or scold and curse them, or dismember their limbs, or take their lives, how much less according to unrighteous law? Why is this? Except for those who uphold the precepts and are learned, who have left home in my Dharma, if there are those who break the precepts, practice evil deeds, and are inwardly corrupt like a filthy snail, who are not actually shramanas (ascetics) but call themselves shramanas, who are not actually practicing brahmacharya (celibacy) but call themselves practicing brahmacharya, who are constantly overcome by various afflictions, and are ruined and overthrown. Such evil bhikshus (monks) who break the precepts can still guide all gods, dragons, yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, and others, to obtain a treasure trove of immeasurable merit.'
'Furthermore, good man! Those who have left home in my Dharma, even if they break the precepts, when sentient beings see their form, they should give rise to ten kinds of superior thoughts, and they will obtain a treasure of immeasurable merit. What are the ten? It is said that those who have left home in my Dharma, even if they break the precepts, when sentient beings see them, they may give rise to the thought'
佛、殷重、信敬、殊勝思惟，由是因緣終不歸信諸外道師書論徒眾，乃至能入離諸怖畏大涅槃城。或有見已，生念聖戒殊勝思惟，由是因緣能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處，乃至能入離諸怖畏大涅槃城。或有見已，生念佈施殊勝思惟，由是因緣得大財位，親近、供養、正至、正行，乃至能入離諸怖畏大涅槃城。或有見已，生念忍辱，柔和質直殊勝思惟，由是因緣便能遠離離間、粗惡、雜穢、瞋忿，乃至能入離諸怖畏大涅槃城。或有見已，生念出家、精勤修行殊勝思惟，由是因緣能捨家法，趣于非家，勇猛、精進、修諸勝行，乃至能入離諸怖畏大涅槃城。或有見已，生念遠離諸散亂心靜慮等至殊勝思惟，由是因緣心樂山林、阿練若處，晝夜精勤修諸定行，乃至能入離諸怖畏大涅槃城。或有見已，生念智慧殊勝思惟，由是因緣欣樂聽聞讀誦正法，乃至能入離諸怖畏大涅槃城。或有見已，生念宿殖出離善根殊勝思惟、軟語慰問，乃至禮足，由是因緣當生尊貴大勢力家，無量有情咸共瞻仰，乃至能入離諸怖畏大涅槃城。
「善男子！於我法中而出家者，雖破戒行，而諸有情睹其形相，生此十種殊勝思惟，當獲無量功德寶聚。是故一切剎帝利王、大臣、宰相，決定不合以鞭杖等捶拷其身，或
【現代漢語翻譯】 現代漢語譯本 有人見到佛（Buddha），產生深深的敬畏、信仰和殊勝的思考，因此，他們最終不會皈依外道師的著作、理論和追隨者，甚至能夠進入遠離一切恐懼的大涅槃之城（Nirvana）。 有人見到佛，產生對聖戒的殊勝思考，因此，他們能夠遠離殺生、偷盜、邪淫、妄語、飲酒等放逸行為，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對佈施的殊勝思考，因此，他們能夠獲得巨大的財富和地位，親近、供養、正直地生活和修行，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對忍辱、柔和、正直的殊勝思考，因此，他們能夠遠離離間、粗暴、雜亂、嗔怒，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對出家、精勤修行的殊勝思考，因此，他們能夠捨棄世俗的家庭生活，走向非世俗的生活，勇猛精進地修行各種殊勝的行持，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對遠離散亂、進入禪定等殊勝思考，因此，他們會喜愛山林、寂靜之處，日夜精勤地修行各種禪定，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對智慧的殊勝思考，因此，他們會欣喜地聽聞、閱讀和背誦正法，甚至能夠進入遠離一切恐懼的大涅槃之城。 有人見到佛，產生對過去所種出離善根的殊勝思考，以及用柔和的語言慰問，甚至禮拜佛足，因此，他們將出生在尊貴、有權勢的家庭，受到無數眾生的瞻仰，甚至能夠進入遠離一切恐懼的大涅槃之城。 『善男子！在我佛法中出家的人，即使破了戒律，但眾生看到他們的形象，產生這十種殊勝的思考，也會獲得無量的功德寶藏。因此，所有的剎帝利王（Kshatriya，古印度四大種姓之一，指武士和統治者）、大臣、宰相，絕對不應該用鞭子等刑具捶打他們的身體，或者'
【English Translation】 English version Some, having seen the Buddha, generate profound reverence, faith, and superior contemplation, and by this cause, they will ultimately not return to believing in the teachers, scriptures, and followers of other paths, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on the holy precepts, and by this cause, they are able to abstain from killing, stealing, sexual misconduct, false speech, and the intoxicating effects of alcohol, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on giving, and by this cause, they are able to obtain great wealth and status, live and practice with closeness, offering, integrity, and righteousness, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on patience, gentleness, and integrity, and by this cause, they are able to abstain from discord, harshness, impurity, and anger, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on renunciation and diligent practice, and by this cause, they are able to abandon worldly family life, go forth into the non-worldly life, and practice various superior conducts with courage and diligence, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on abandoning distractions and entering meditative states, and by this cause, they will delight in forests and secluded places, diligently practicing various meditations day and night, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on wisdom, and by this cause, they will joyfully listen to, read, and recite the true Dharma, and will even be able to enter the great city of Nirvana, free from all fears. Some, having seen the Buddha, generate superior contemplation on the good roots of renunciation they have cultivated in the past, and offer gentle words of comfort, even bowing at the Buddha's feet, and by this cause, they will be born into noble and powerful families, revered by countless beings, and will even be able to enter the great city of Nirvana, free from all fears. 'Good men! Those who have renounced the world in my Dharma, even if they have broken their precepts, when sentient beings see their form, they will generate these ten kinds of superior contemplation, and will obtain immeasurable treasures of merit. Therefore, all Kshatriya kings (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers), ministers, and prime ministers should absolutely not beat their bodies with whips or other instruments of torture, or'
閉牢獄、或復呵罵、或解支節、或斷其命。
「複次，大梵！若有依我而出家者，犯戒、惡行、內懷腐敗如穢蝸螺，實非沙門自稱沙門，實非梵行自稱梵行，恒為種種煩惱所勝，敗壞傾覆。如是苾芻，雖破禁戒、行諸惡行，而為一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等作善知識，示導無量功德伏藏。如是苾芻雖非法器，而剃鬚發，被服袈裟，進止威儀同諸賢聖。因見彼故，無量有情種種善根皆得生長，又能開示無量有情善趣生天涅槃正路。是故依我而出家者，若持戒，若破戒，下至無戒，我尚不許轉輪聖王及余國王、諸大臣等依俗正法以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命，況依非法！
「大梵！如是破戒惡行苾芻，雖於我法毗奈耶中名為死屍，而有出家戒德餘勢。譬如牛麝身命終后，雖是無識傍生死屍，而牛有黃，而麝有香，能為無量無邊有情作大饒益。破戒苾芻亦復如是，雖於我法毗奈耶中名為死屍，而有出家戒德餘勢，能為無量無邊有情作大饒益。
「大梵！譬如賈客入于大海，殺彼一類無量眾生，挑取其目，與末達那果和合搗簁成眼寶藥。若諸有情盲冥無目乃至胞胎而生盲者，持此寶藥涂彼眼中，所患皆除得明凈目。破戒苾芻
【現代漢語翻譯】 現代漢語譯本 關入牢獄，或者呵斥責罵，或者肢解身體，或者斷絕性命。
『再者，大梵！如果有依隨我而出家的人，他們犯戒、行為惡劣、內心腐敗如同污穢的蝸牛，實際上不是沙門卻自稱沙門，實際上不是梵行卻自稱梵行，總是被各種煩惱所戰勝，敗壞墮落。這樣的比丘，即使破了戒律、做了各種惡行，卻能為一切天（deva）、龍（nāga）、藥叉（yakṣa）、健達縛（gandharva）、阿素洛（asura）、揭路荼（garuḍa）、緊捺洛（kiṃnara）、莫呼洛伽（mahoraga）、人、非人等眾生做善知識，指示引導他們走向無量功德的寶藏。這樣的比丘雖然不是法器，但剃了鬚髮，穿上袈裟，舉止威儀和賢聖一樣。因為見到他們，無量有情的各種善根都能生長，又能開示無量有情通往善趣、生天、涅槃的正路。因此，依隨我而出家的人，無論是持戒、破戒，甚至無戒，我尚且不允許轉輪聖王以及其他國王、大臣等依世俗的法律用鞭杖等捶打他們的身體，或者關入牢獄，或者呵斥責罵，或者肢解身體，或者斷絕性命，更何況是依據非法！』
『大梵！像這樣破戒惡行的比丘，雖然在我的佛法和毗奈耶（vinaya，戒律）中被稱為死屍，但還有出家戒德的餘勢。譬如牛和麝死後，雖然是無知的旁生死屍，但牛有黃，麝有香，能為無量無邊的眾生帶來巨大的利益。破戒的比丘也是如此，雖然在我的佛法和毗奈耶中被稱為死屍，但還有出家戒德的餘勢，能為無量無邊的眾生帶來巨大的利益。』
『大梵！譬如商人進入大海，殺死那一類無量的眾生，挑取它們的眼睛，與末達那果（madana fruit）混合搗碎，篩成眼寶藥。如果那些有情是盲人，沒有眼睛，甚至是胎生就失明的人，用這種寶藥塗在他們的眼睛上，所有的疾病都會消除，得到明亮的眼睛。破戒的比丘
【English Translation】 English version imprisoned, or scolded and reviled, or have their limbs dismembered, or have their lives taken.
'Furthermore, O Mahabrahma! If there are those who have left home following me, who break the precepts, behave wickedly, and are inwardly corrupt like a filthy snail, who are not truly śramaṇas (ascetics) yet call themselves śramaṇas, who are not truly practicing brahmacarya (celibacy) yet call themselves practitioners of brahmacarya, who are constantly overcome by various afflictions, and who are ruined and overthrown. Such bhikṣus (monks), even though they have broken the precepts and engaged in various evil deeds, can still be good teachers for all devas (gods), nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), humans, and non-humans, guiding them to the immeasurable treasury of merit. Although such bhikṣus are not vessels of the Dharma, they have shaved their heads, wear the kāṣāya (monk's robe), and their deportment is like that of the sages. Because of seeing them, the various good roots of countless sentient beings can grow, and they can also show countless sentient beings the right path to good rebirths, heavenly realms, and nirvāṇa. Therefore, those who have left home following me, whether they uphold the precepts, break the precepts, or even have no precepts, I do not allow even a cakravartin (universal monarch) or other kings and ministers to beat their bodies with whips and sticks according to secular laws, or imprison them, or scold and revile them, or dismember their limbs, or take their lives, let alone according to unlawful means!'
'O Mahabrahma! Such bhikṣus who have broken the precepts and behave wickedly, although they are called corpses in my Dharma and vinaya (monastic code), still have the residual power of the precepts of leaving home. For example, after the death of a cow or a musk deer, although they are unconscious corpses of animals, the cow has bezoar and the musk deer has musk, which can bring great benefit to countless sentient beings. Bhikṣus who have broken the precepts are also like this; although they are called corpses in my Dharma and vinaya, they still have the residual power of the precepts of leaving home, which can bring great benefit to countless sentient beings.'
'O Mahabrahma! For example, a merchant enters the great ocean, kills a certain kind of countless beings, takes their eyes, mixes them with madana fruit, pounds them, and sifts them into a precious eye medicine. If those sentient beings are blind, have no eyes, or are even born blind, by applying this precious medicine to their eyes, all their ailments will be cured, and they will gain clear vision. Bhikṣus who have broken the precepts
亦復如是，雖於我法毗奈耶中名為死屍，而有出家威儀形相，能令無量無邊有情，暫得見者尚獲清凈智慧法眼，況能為他宣說正法！
「大梵！譬如燒香，其質雖壞，而氣芬馥熏他令香。破戒苾芻亦復如是，由破戒故非良福田；雖恒晝夜信施所燒，身壞命終墮三惡趣，而為無量無邊有情作大饒益，謂皆令得聞于生天涅槃香氣。是故大梵！如是破戒惡行苾芻，一切白衣皆應守護、恭敬、供養。我終不許諸在家者，以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命。我唯許彼清凈僧眾，于布薩時、或自恣時驅擯令出。一切給施四方僧物、飲食、資具不聽受用；一切沙門毗奈耶事，皆令驅出不得在眾。而我不許加其鞭杖，繫縛斷命。」
爾時，世尊而說頌曰：
「瞻博迦華雖萎悴， 而尚勝彼諸餘華， 破戒、惡行諸苾芻， 猶勝一切外道眾。
「複次，大梵！有五無間大罪惡業。何等為五？一者、故思殺父。二者、故思殺母。三者、故思殺阿羅漢。四者、倒見破聲聞僧。五者、噁心出佛身血。如是五種，名為無間大罪惡業。若人於此五無間中，隨造一種，不合出家及受具戒。若令出家或受具戒，師便犯罪，彼應驅擯令出我法。如是之人，以有出家威儀形相，我亦不許加其鞭杖、或
【現代漢語翻譯】 現代漢語譯本 也是如此，即使在我的佛法和戒律中被稱為死屍，但只要有出家人的威儀和外表，就能讓無量無邊的眾生，即使只是短暫地見到，也能獲得清凈的智慧法眼，更何況是為他人宣說正法！ 『大梵（Brahma，印度教的創造之神）！譬如燒香，它的本質雖然壞了，但香氣卻能散發出來薰染他人。破戒的比丘（bhiksu，佛教的男性出家人）也是如此，因為破戒的緣故，他不是好的福田；雖然他日夜接受信徒的供養，身體壞死後會墮入三惡道，但卻能為無量無邊的眾生帶來巨大的利益，讓他們都能聞到昇天和涅槃的香氣。所以，大梵！像這樣破戒惡行的比丘，所有的在家居士都應該守護、恭敬、供養。我絕對不允許在家人用鞭杖等物捶打他們的身體，或者把他們關進監獄，或者呵斥辱罵，或者肢解他們的身體，或者斷送他們的性命。我只允許清凈的僧團，在布薩（uposatha，佛教的齋戒日）時，或者在自恣（pravāraṇā，僧團在雨季安居結束時的儀式）時，驅逐他們離開。一切供養四方僧眾的物品、飲食、資具都不允許他們享用；一切沙門（śrāmaṇa，佛教出家人的通稱）的戒律事務，都要驅逐他們，不讓他們留在僧團中。但我絕對不允許對他們施加鞭打，捆綁或斷送性命。』 這時，世尊（釋迦牟尼佛）說了偈頌： 『瞻博迦（campaka，一種香花）花雖然枯萎了，但仍然勝過其他所有的花，破戒、惡行的比丘，仍然勝過一切外道（tīrthika，指佛教以外的宗教修行者）的群體。』 『再者，大梵！有五種無間大罪惡業。哪五種呢？第一，故意殺害父親。第二，故意殺害母親。第三，故意殺害阿羅漢（arhat，佛教修行中達到最高境界的人）。第四，以顛倒的見解破壞聲聞僧（śrāvakasaṃgha，指佛陀的弟子僧團）。第五，以噁心使佛陀身體出血。這五種，被稱為無間大罪惡業。如果有人犯了這五種無間罪中的任何一種，都不應該出家或受具足戒。如果讓他出家或受具足戒，師父就犯了罪，應該把他驅逐出我的佛法。像這樣的人，即使有出家人的威儀和外表，我也不允許對他施加鞭打，或
【English Translation】 English version It is the same; though in my Dharma and Vinaya (Buddhist monastic rules) they are called corpses, yet having the appearance of a renunciate, they can enable countless sentient beings, even those who see them briefly, to obtain the pure wisdom eye of Dharma, let alone those who can expound the true Dharma for others! 'O Brahma! It is like burning incense; though its substance is spoiled, its fragrance spreads and perfumes others. A precept-breaking bhiksu (Buddhist monk) is also like this; because of breaking the precepts, he is not a good field of merit; though he constantly receives offerings from believers day and night, and his body is destroyed and he falls into the three evil realms, he still brings great benefit to countless sentient beings, causing them all to hear the fragrance of rebirth in heaven and Nirvana. Therefore, O Brahma! Such precept-breaking and evil-doing bhiksus, all lay people should protect, respect, and make offerings to. I absolutely do not allow lay people to beat their bodies with whips or sticks, or imprison them, or scold and abuse them, or dismember their bodies, or take their lives. I only allow the pure Sangha (Buddhist monastic community) to expel them during the uposatha (observance day) or pravāraṇā (end of rainy season retreat) ceremonies. All offerings of things, food, and resources for the Sangha of the four directions are not allowed to be used by them; all matters of the śrāmaṇa (Buddhist renunciate) Vinaya, they should be expelled and not allowed to remain in the community. But I do not allow them to be whipped, bound, or have their lives taken.' At that time, the World Honored One (Buddha) spoke a verse: 'Though the campaka flower is withered, it is still superior to all other flowers; precept-breaking and evil-doing bhiksus are still superior to all groups of tīrthikas (non-Buddhist ascetics).' 'Furthermore, O Brahma! There are five heinous karmas of immediate retribution. What are the five? First, intentionally killing one's father. Second, intentionally killing one's mother. Third, intentionally killing an arhat (enlightened being). Fourth, with perverse views, destroying the śrāvakasaṃgha (community of Buddha's disciples). Fifth, with malicious intent, causing the Buddha's body to bleed. These five are called heinous karmas of immediate retribution. If a person commits any one of these five heinous karmas, they should not be ordained or receive full ordination. If they are ordained or receive full ordination, the teacher commits an offense and should expel them from my Dharma. Such a person, even though they have the appearance of a renunciate, I do not allow them to be whipped, or
閉牢獄、或復呵罵、或解支節、或斷其命。
「復有四種，近五無間大罪惡業根本之罪。何等為四？一者、起不善心殺害獨覺，是殺生命大罪惡業根本之罪。二者、淫阿羅漢苾芻尼僧，是欲邪行大罪惡業根本之罪。三者、侵損所施三寶財物，是不與取大罪惡業根本之罪。四者、倒見破壞和合僧眾，是虛誑語大罪惡業根本之罪。若人於此四近無間大罪惡業根本罪中，隨犯一種，不合出家及受具戒。若令出家、或受具戒，師便得罪，彼應驅擯令出我法。如是之人，以有出家及受具戒，威儀形相，我亦不許加其鞭杖、或閉牢獄、或復呵罵、或解支節、或斷其命。
「如是，或有是根本罪非無間罪，有無間罪非根本罪，有根本罪亦無間罪，有非根本罪亦非無間罪。何等名為是根本罪亦無間罪？謂我法中，先已出家受具戒者，故思殺他已到究竟見諦人等，如是名為是根本罪亦無間罪。此於我法毗奈耶中，應速驅擯。何等名為是根本罪非無間罪？謂我法中，先已出家受具戒者，故思殺害他異生人，下至方便與人毒藥墮其胎藏，如是名為是根本罪非無間罪。此人不應與僧共住，諸有給施四方僧物，亦不應令于中受用。何等名為是無間罪非根本罪？謂若有人，或受三歸、或受五戒、或受十戒，於五無間隨造一種，如是名為
【現代漢語翻譯】 現代漢語譯本 囚禁牢獄，或者呵斥責罵，或者肢解身體，或者斷絕性命。
還有四種，接近五無間地獄的重大罪惡的根本之罪。哪四種呢？第一種，生起不善之心殺害獨覺（辟支佛），這是殺害生命的大罪惡的根本之罪。第二種，與阿羅漢比丘尼僧發生淫慾行為，這是邪淫的大罪惡的根本之罪。第三種，侵佔損害佈施給三寶的財物，這是不予取的大罪惡的根本之罪。第四種，顛倒見解破壞和合的僧眾，這是虛妄語的大罪惡的根本之罪。如果有人犯了這四種接近無間地獄的重大罪惡的根本之罪中的任何一種，就不應該出家和受具足戒。如果讓他出家或者受具足戒，師父就會得罪，應該驅逐他離開我的佛法。對於這樣的人，因為他已經出家和受具足戒，有了威儀的形象，我也不允許對他施加鞭打、囚禁牢獄、或者呵斥責罵、或者肢解身體、或者斷絕性命。
像這樣，或者有是根本罪但不是無間罪，有是無間罪但不是根本罪，有是根本罪也是無間罪，有不是根本罪也不是無間罪。什麼叫做是根本罪也是無間罪呢？就是在我佛法中，已經出家受具足戒的人，故意思慮殺害已經達到究竟見諦的人等，這叫做是根本罪也是無間罪。這樣的人在我的佛法毗奈耶中，應該迅速驅逐。什麼叫做是根本罪但不是無間罪呢？就是在我佛法中，已經出家受具足戒的人，故意思慮殺害其他凡夫俗子，甚至用方便法給別人毒藥使其墮胎，這叫做是根本罪但不是無間罪。這樣的人不應該與僧眾共同居住，所有佈施給四方僧眾的物品，也不應該讓他從中受用。什麼叫做是無間罪但不是根本罪呢？就是如果有人，或者受了三皈依、或者受了五戒、或者受了十戒，犯了五無間罪中的任何一種，這叫做是
【English Translation】 English version Imprisoning in jail, or scolding and rebuking, or dismembering limbs, or taking life.
Furthermore, there are four kinds of sins that are close to the root of the great evil karma of the five uninterrupted hells. What are the four? First, to generate an unwholesome mind and kill a Pratyekabuddha (Solitary Buddha), this is the root of the great evil karma of killing a life. Second, to engage in sexual misconduct with an Arhat Bhikshuni (fully ordained nun), this is the root of the great evil karma of sexual misconduct. Third, to encroach upon and damage the property offered to the Three Jewels, this is the root of the great evil karma of not giving. Fourth, to have perverse views and disrupt the harmonious Sangha, this is the root of the great evil karma of false speech. If a person commits any one of these four kinds of sins that are close to the root of the great evil karma of the uninterrupted hells, they should not be allowed to leave home and receive full ordination. If they are allowed to leave home or receive full ordination, the teacher will be at fault, and they should be expelled from my Dharma. For such a person, because they have already left home and received full ordination, and have the appearance of monastic conduct, I do not allow them to be whipped, imprisoned, scolded, dismembered, or have their life taken.
Thus, there are those that are root sins but not uninterrupted sins, those that are uninterrupted sins but not root sins, those that are both root sins and uninterrupted sins, and those that are neither root sins nor uninterrupted sins. What is called a root sin that is also an uninterrupted sin? It is when, in my Dharma, a person who has already left home and received full ordination, intentionally plans to kill someone who has attained the ultimate realization, such as a person who has seen the truth. This is called a root sin that is also an uninterrupted sin. Such a person should be quickly expelled from my Dharma Vinaya. What is called a root sin that is not an uninterrupted sin? It is when, in my Dharma, a person who has already left home and received full ordination, intentionally plans to kill another ordinary person, or even uses expedient means to give someone poison to cause an abortion. This is called a root sin that is not an uninterrupted sin. Such a person should not live with the Sangha, and should not be allowed to partake of the offerings given to the Sangha from all directions. What is called an uninterrupted sin that is not a root sin? It is when a person, who has taken refuge in the Three Jewels, or taken the five precepts, or taken the ten precepts, commits any one of the five uninterrupted sins, this is called
是無間罪非根本罪。如是之人，不合出家及受具戒。若令出家或受具戒，師便得罪，彼應驅擯令出我法。何等名為非根本罪亦非無間罪？謂若有人，或受三歸、或受五戒，于佛、法、僧而生疑心，或歸外道以為師導，或執種種若少若多吉兇之相祠祭鬼神；若復有人，于諸如來所說正法、或聲聞乘相應正法、或獨覺乘相應正法、或是大乘相應正法，誹謗遮止自不信受，令他厭背，障礙他人讀誦、書寫，下至留難一頌正法，如是名為非根本罪亦非無間，而生極重大罪惡業，近無間罪。如是之人，若未懺悔除滅如是大罪惡業，不合出家及受具戒。若令出家或受具戒，師便得罪，彼應驅擯令出我法；若已出家或受具戒，犯如是罪若不懺悔，此於我法毗奈耶中，應速驅擯。所以者何？此二種人，習行破毀正法眼行、習行隱滅正法燈行、習行斷絕三寶種行，令諸天人習行無義、無利、苦行，墮諸惡趣。此二種人，自謗正法毀呰賢聖，亦令他人誹謗正法毀呰賢聖。命終當墮無間地獄，經劫受苦，不可療治。
「複次，大梵！或有遮罪無依行法、或有性罪無依行法；于性罪中，或有根本無依行法。云何根本無依行法？謂若苾芻行非梵行犯根本罪，或以故思殺異生人犯根本罪，或復偷盜非三寶物犯根本罪，或大妄語犯根本罪。若有
【現代漢語翻譯】 現代漢語譯本：
不是無間罪，但也不是根本罪。像這樣的人，不適合出家和受具足戒。如果讓他出家或受具足戒，師父就會有罪，應該把他驅逐出我的佛法。什麼叫做非根本罪也不是無間罪呢？就是說如果有人，或者受了三皈依（皈依佛、法、僧），或者受了五戒，對佛、法、僧產生懷疑，或者皈依外道作為導師，或者執著于各種各樣或多或少的吉兇之相，祭祀鬼神；又或者有人，對於諸如來所說的正法，或者聲聞乘相應的正法，或者獨覺乘相應的正法，或者是大乘相應的正法，誹謗、阻止，自己不相信接受，讓別人厭惡背離，障礙別人讀誦、書寫，甚至阻礙一句偈頌的正法，這叫做非根本罪也不是無間罪，但是會產生極其重大的罪惡業，接近無間罪。像這樣的人，如果還沒有懺悔消除這樣的大罪惡業，不適合出家和受具足戒。如果讓他出家或受具足戒，師父就會有罪，應該把他驅逐出我的佛法；如果已經出家或受具足戒，犯了這樣的罪如果不懺悔，在我的佛法和毗奈耶（戒律）中，應該迅速驅逐。為什麼呢？這兩種人，習慣於破壞正法眼（智慧之眼）的修行，習慣於隱藏正法燈（指引之燈）的修行，習慣於斷絕三寶（佛、法、僧）的種子，讓諸天人習慣於無意義、無利益的苦行，墮入各種惡趣。這兩種人，自己誹謗正法，譭謗賢聖，也讓別人誹謗正法，譭謗賢聖。命終之後應當墮入無間地獄，經歷劫數受苦，無法救治。
『再者，大梵（梵天，印度教主神）！或者有遮罪（佛所制定的戒律）沒有依據的修行，或者有性罪（本質上是惡的罪行）沒有依據的修行；在性罪中，或者有根本沒有依據的修行。什麼叫做根本沒有依據的修行呢？就是說如果比丘（佛教出家男眾）行非梵行（性行為）犯根本罪，或者故意殺害異生人（非佛教徒）犯根本罪，或者偷盜非三寶的物品犯根本罪，或者說大妄語犯根本罪。如果有人 English version:
It is not an Avici (uninterrupted) offense, nor is it a fundamental offense. Such a person is not suitable for leaving home (becoming a monk) or receiving full ordination. If they are allowed to leave home or receive full ordination, the teacher incurs a sin, and they should be expelled from my Dharma. What is called a non-fundamental offense and not an Avici offense? It refers to someone who, having taken the Three Refuges (refuge in the Buddha, Dharma, and Sangha) or the Five Precepts, develops doubts about the Buddha, Dharma, and Sangha, or takes refuge in an external path as a guide, or clings to various auspicious or inauspicious signs, whether few or many, and makes offerings to ghosts and spirits; or someone who, regarding the true Dharma spoken by the Tathagatas, or the true Dharma corresponding to the Hearer Vehicle, or the true Dharma corresponding to the Solitary Realizer Vehicle, or the true Dharma corresponding to the Great Vehicle, slanders and obstructs it, does not believe or accept it themselves, causes others to be disgusted and turn away, hinders others from reading and writing, even hindering a single verse of the true Dharma. This is called a non-fundamental offense and not an Avici offense, but it generates extremely grave sinful karma, close to an Avici offense. Such a person, if they have not repented and eliminated such great sinful karma, is not suitable for leaving home or receiving full ordination. If they are allowed to leave home or receive full ordination, the teacher incurs a sin, and they should be expelled from my Dharma; if they have already left home or received full ordination, and commit such an offense without repenting, they should be quickly expelled from my Dharma and Vinaya (monastic code). Why is this so? These two types of people are accustomed to practicing the destruction of the eye of the true Dharma (the eye of wisdom), accustomed to practicing the concealment of the lamp of the true Dharma (the lamp of guidance), accustomed to practicing the severing of the lineage of the Three Jewels (Buddha, Dharma, and Sangha), causing gods and humans to be accustomed to meaningless, unprofitable, and painful practices, and to fall into various evil realms. These two types of people, themselves slander the true Dharma and denigrate the noble ones, and also cause others to slander the true Dharma and denigrate the noble ones. After death, they should fall into the Avici hell, enduring suffering for eons, and cannot be cured.
『Furthermore, Great Brahma (Brahma, a major Hindu deity)! There are prohibitive offenses (rules set by the Buddha) without a basis for practice, and there are inherent offenses (actions that are inherently evil) without a basis for practice; among inherent offenses, there are fundamental ones without a basis for practice. What are fundamental offenses without a basis for practice? It means that if a Bhikshu (Buddhist monk) engages in non-celibate conduct (sexual activity), committing a fundamental offense, or intentionally kills a non-Buddhist person, committing a fundamental offense, or steals items that do not belong to the Three Jewels, committing a fundamental offense, or tells a great lie, committing a fundamental offense. If someone
【English Translation】 It is not an Avici (uninterrupted) offense, nor is it a fundamental offense. Such a person is not suitable for leaving home (becoming a monk) or receiving full ordination. If they are allowed to leave home or receive full ordination, the teacher incurs a sin, and they should be expelled from my Dharma. What is called a non-fundamental offense and not an Avici offense? It refers to someone who, having taken the Three Refuges (refuge in the Buddha, Dharma, and Sangha) or the Five Precepts, develops doubts about the Buddha, Dharma, and Sangha, or takes refuge in an external path as a guide, or clings to various auspicious or inauspicious signs, whether few or many, and makes offerings to ghosts and spirits; or someone who, regarding the true Dharma spoken by the Tathagatas, or the true Dharma corresponding to the Hearer Vehicle, or the true Dharma corresponding to the Solitary Realizer Vehicle, or the true Dharma corresponding to the Great Vehicle, slanders and obstructs it, does not believe or accept it themselves, causes others to be disgusted and turn away, hinders others from reading and writing, even hindering a single verse of the true Dharma. This is called a non-fundamental offense and not an Avici offense, but it generates extremely grave sinful karma, close to an Avici offense. Such a person, if they have not repented and eliminated such great sinful karma, is not suitable for leaving home or receiving full ordination. If they are allowed to leave home or receive full ordination, the teacher incurs a sin, and they should be expelled from my Dharma; if they have already left home or received full ordination, and commit such an offense without repenting, they should be quickly expelled from my Dharma and Vinaya (monastic code). Why is this so? These two types of people are accustomed to practicing the destruction of the eye of the true Dharma (the eye of wisdom), accustomed to practicing the concealment of the lamp of the true Dharma (the lamp of guidance), accustomed to practicing the severing of the lineage of the Three Jewels (Buddha, Dharma, and Sangha), causing gods and humans to be accustomed to meaningless, unprofitable, and painful practices, and to fall into various evil realms. These two types of people, themselves slander the true Dharma and denigrate the noble ones, and also cause others to slander the true Dharma and denigrate the noble ones. After death, they should fall into the Avici hell, enduring suffering for eons, and cannot be cured. 『Furthermore, Great Brahma (Brahma, a major Hindu deity)! There are prohibitive offenses (rules set by the Buddha) without a basis for practice, and there are inherent offenses (actions that are inherently evil) without a basis for practice; among inherent offenses, there are fundamental ones without a basis for practice. What are fundamental offenses without a basis for practice? It means that if a Bhikshu (Buddhist monk) engages in non-celibate conduct (sexual activity), committing a fundamental offense, or intentionally kills a non-Buddhist person, committing a fundamental offense, or steals items that do not belong to the Three Jewels, committing a fundamental offense, or tells a great lie, committing a fundamental offense. If someone
苾芻，於此四種根本罪中，隨犯一種，于諸苾芻所作事業令受折伏，一切給施四方僧物，皆悉不聽於中受用。而亦不合加其鞭杖、或閉牢獄、或復呵罵、或解支節、或斷其命。如是名為，于性罪中，根本重罪無依行法。何故說名為根本罪？謂若有人犯此四法，身壞命終墮諸惡趣，是諸惡趣根本罪故，是故說名為根本罪。何故無間及近無間根本罪等，說名極重大罪惡業無依行法？善男子！譬如鐵摶、鉛錫摶等，擲置空中，終無暫住，必速墮地。造五無間及近無間四根本罪，並謗正法、疑三寶等，二種罪人亦復如是。若人於此十一罪中，隨造一種，身壞命終，無餘間隔，定生無間大地獄中，受諸劇苦。故名極重大罪惡業無依行法。犯此極重大罪惡業無依行法，補特伽羅于現身中，決定不能盡諸煩惱，尚不能成諸三摩地，況能趣入正性離生！彼人命終定生地獄受諸重苦。
「複次，大梵！若善男子、若善女人，以凈信心歸依我法，或趣聲聞乘、或趣獨覺乘、或趣大乘，於我法中凈信出家、受具足戒，于諸學處深心敬重、於四根本性罪戒中，堅固、勇猛、精勤守護。如是之人，常為一切人、非人等，隨逐擁衛，名不虛受人天供養，於三乘中隨所欣樂，速能趣入成辦究竟。是故，真實求涅槃者，寧捨身命，終不毀犯如是四
【現代漢語翻譯】 現代漢語譯本：比丘們，如果犯了這四種根本罪中的任何一種，就會在比丘僧團中受到懲罰，所有供養四方僧團的物品都不得享用。但也不應該對其施加鞭打、監禁、呵斥、肢解或剝奪生命。這被稱為在自性罪中，根本重罪的無依行法。為什麼稱之為根本罪？因為如果有人犯了這四種罪，身壞命終後會墮入惡道，這些是惡道的根本罪，所以稱為根本罪。為什麼無間和近無間根本罪等，被稱為極重大罪惡業的無依行法？善男子！譬如鐵塊、鉛錫塊等，拋向空中，不會停留片刻，必定迅速墜地。造作五無間罪和近無間四根本罪，以及誹謗正法、懷疑三寶等兩種罪的人也是如此。如果有人犯了這十一種罪中的任何一種，身壞命終后，沒有絲毫間隔，必定會墮入無間大地獄，遭受各種劇烈的痛苦。所以稱為極重大罪惡業的無依行法。犯下這種極重大罪惡業的無依行法的人，在今生中，絕對不可能斷盡所有煩惱，甚至不能成就各種三摩地，更何況能夠趣入正性離生！這樣的人命終后必定會墮入地獄，遭受各種重大的痛苦。 複次，大梵（對大梵天的稱呼）！如果善男子或善女人，以清凈的信心皈依我的佛法，或者趣向聲聞乘、或者趣向獨覺乘、或者趣向大乘，在我的佛法中以清凈的信心出家、受持具足戒，對於各種學處深心敬重，對於四種根本自性罪戒，堅定、勇猛、精勤地守護。這樣的人，常常會受到一切人、非人等的隨身擁護，被稱為沒有虛受人天供養，在三乘中隨其所樂，能夠迅速趣入，成就究竟。因此，真正尋求涅槃的人，寧可捨棄生命，也絕不毀犯這四種根本罪戒。
【English Translation】 English version: Bhikshus, if any of you commit any of these four fundamental offenses, you will be subject to disciplinary actions within the Bhikshu Sangha, and you will not be allowed to partake of any offerings made to the Sangha from all directions. However, you should not be subjected to whipping, imprisonment, scolding, dismemberment, or the taking of life. This is known as the unsupportable practice of fundamental grave offenses among the inherent transgressions. Why are they called fundamental offenses? Because if someone commits these four offenses, upon the destruction of their body and the end of their life, they will fall into evil realms. These are the fundamental offenses leading to evil realms, hence they are called fundamental offenses. Why are the unremitting and near-unremitting fundamental offenses, etc., called the unsupportable practice of extremely grave evil karma? Good man! Just as a lump of iron or lead or tin, when thrown into the air, will not remain for even a moment but will quickly fall to the ground. Those who commit the five unremitting offenses and the near-unremitting four fundamental offenses, as well as those who slander the true Dharma and doubt the Three Jewels, are the same. If a person commits any one of these eleven offenses, upon the destruction of their body and the end of their life, without any interval, they will certainly fall into the unremitting great hell, suffering all kinds of severe pain. Therefore, it is called the unsupportable practice of extremely grave evil karma. A person who commits this unsupportable practice of extremely grave evil karma will definitely not be able to exhaust all afflictions in this lifetime, nor will they be able to achieve various Samadhis, let alone enter the state of rightness and detachment! Such a person, upon the end of their life, will certainly fall into hell and suffer various severe pains. Furthermore, Great Brahma (addressing Brahma)! If a good man or a good woman, with pure faith, takes refuge in my Dharma, whether they are inclined towards the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Mahayana Vehicle, and with pure faith, they leave home and receive the full monastic precepts in my Dharma, deeply respecting all the training rules, and firmly, courageously, and diligently guard the four fundamental inherent precepts, such a person will always be followed and protected by all humans and non-humans. They are said to not receive the offerings of humans and gods in vain, and in whichever of the three vehicles they desire, they will quickly be able to enter and accomplish the ultimate goal. Therefore, those who truly seek Nirvana would rather give up their lives than violate these four fundamental precepts.
法。所以者何？諸有情類，要由三因得涅槃樂：一者、依止如來為因；二者、依我聖教為因；三者、依我弟子為因。諸有情類依此三因，精勤修行，得涅槃樂。若人毀犯如是四法，我非彼師，彼非弟子。若人毀犯如是四法，則為違越我所宣說甚深廣大、無常、苦、空、無我相應利益安樂，一切有情別解脫教。若越如是別解脫教，則於一切靜慮、等持，皆成盲冥，不能趣入，為諸煩惱、惡業纏縛，於三乘法亦為非器，當墮惡趣受諸重苦。
「若善男子、若善女人，於我所說別解脫教、所制四種根本重罪，清凈無犯，我是彼師，彼是弟子，隨順我語，善住我法，一切所作皆當成滿。此人善住尸羅蘊故，名為善住一切善法、或名具足住聲聞乘、或名具足住獨覺乘、或名具足住于大乘。所以者何？若能護持如是性罪四根本法，當知則為建立一切有漏、無漏善法勝因。是故，護持如是四法，名為一切善法根本。如依大地，一切藥谷、卉木、叢林、皆得生長；如是依止極善護持四根本戒，一切善法皆得生長。如依大地，一切諸山，小輪圍山、大輪圍山、妙高山王，皆得安住；如是依止極善護持四根本戒，諸聲聞乘及獨覺乘、無上大乘，皆得安住。如依大地，求得一切世間美味；如是依止極善護持四根本戒，求得一切念定、總
【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？一切有情眾生，要通過三種因緣才能獲得涅槃的快樂：第一，依靠如來（Tathagata，佛的稱號）作為因緣；第二，依靠我的神聖教誨作為因緣；第三，依靠我的弟子作為因緣。一切有情眾生依靠這三種因緣，精進修行，就能獲得涅槃的快樂。如果有人違犯這四種法，我就不是他的老師，他也不是我的弟子。如果有人違犯這四種法，那就是違背了我所宣說的甚深廣大、無常、苦、空、無我相應的利益安樂，以及一切有情眾生的別解脫教（Pratimoksha，佛教戒律）。如果違越了這樣的別解脫教，那麼對於一切禪定、等持（Samadhi，專注的狀態）都會變得盲目無知，不能進入，會被各種煩惱和惡業纏縛，對於三乘（Triyana，聲聞乘、獨覺乘、菩薩乘）的佛法來說也是不堪造就的器皿，應當墮入惡道承受各種深重的痛苦。 如果善男子、善女人，對於我所說的別解脫教、所制定的四種根本重罪，能夠清凈不犯，我就是他的老師，他就是我的弟子，能夠順從我的教誨，安住於我的佛法，一切所作所為都將圓滿成就。這個人因為能夠安住于戒蘊（Shila-skandha，戒律的集合），所以被稱為安住於一切善法，或者被稱為具足安住于聲聞乘（Shravakayana，聽聞佛法而修行的乘），或者被稱為具足安住于獨覺乘（Pratyekabuddhayana，獨自覺悟的乘），或者被稱為具足安住于大乘（Mahayana，菩薩乘）。這是什麼原因呢？如果能夠守護如是性罪（Prakriti-savadyani，本質上是罪的）的四種根本法，應當知道這就是建立一切有漏（Sasrava，有煩惱的）和無漏（Anasrava，無煩惱的）善法的殊勝因緣。因此，守護這四種法，就稱為一切善法的根本。就像依靠大地，一切藥草、穀物、樹木、叢林都能生長一樣；同樣，依靠極好地守護四根本戒，一切善法都能生長。就像依靠大地，一切山脈，小輪圍山（Cakravada，環繞世界的山）、大輪圍山、妙高山王（Sumeru，宇宙中心的神山）都能安住一樣；同樣，依靠極好地守護四根本戒，聲聞乘、獨覺乘和無上大乘都能安住。就像依靠大地，可以求得一切世間的美味一樣；同樣，依靠極好地守護四根本戒，可以求得一切念定、總
【English Translation】 English version: What is the reason for this? All sentient beings, in order to attain the bliss of Nirvana, must rely on three causes: first, relying on the Tathagata (the title of the Buddha) as a cause; second, relying on my sacred teachings as a cause; third, relying on my disciples as a cause. All sentient beings, relying on these three causes, diligently practice and attain the bliss of Nirvana. If someone violates these four dharmas, I am not their teacher, and they are not my disciples. If someone violates these four dharmas, they are transgressing the profound, vast, impermanent, suffering, empty, and selfless teachings of benefit and bliss that I have proclaimed, as well as the Pratimoksha (Buddhist monastic rules) for the liberation of all sentient beings. If one transgresses such Pratimoksha, then one becomes blind and ignorant to all meditative states and samadhi (concentration), unable to enter them, and will be bound by various afflictions and evil karma. For the three vehicles (Triyana, Shravakayana, Pratyekabuddhayana, and Mahayana), they are also unsuitable vessels, and will fall into evil realms to suffer various heavy pains. If a virtuous man or virtuous woman, regarding the Pratimoksha I have spoken and the four fundamental grave offenses I have established, remains pure and does not violate them, then I am their teacher, and they are my disciples, able to follow my teachings, abide in my Dharma, and all their actions will be fulfilled. This person, because they abide well in the Shila-skandha (aggregate of moral discipline), is called one who abides well in all virtuous dharmas, or is called one who fully abides in the Shravakayana (the vehicle of hearers), or is called one who fully abides in the Pratyekabuddhayana (the vehicle of solitary realizers), or is called one who fully abides in the Mahayana (the Great Vehicle). What is the reason for this? If one can protect these four fundamental dharmas that are inherently sinful (Prakriti-savadyani), one should know that this is the supreme cause for establishing all virtuous dharmas, both with outflows (Sasrava) and without outflows (Anasrava). Therefore, protecting these four dharmas is called the root of all virtuous dharmas. Just as relying on the earth, all herbs, grains, trees, and forests can grow; similarly, relying on the excellent protection of the four fundamental precepts, all virtuous dharmas can grow. Just as relying on the earth, all mountains, the small Cakravada (mountain range surrounding the world), the great Cakravada, and Mount Sumeru (the king of mountains at the center of the universe) can abide; similarly, relying on the excellent protection of the four fundamental precepts, the Shravakayana, the Pratyekabuddhayana, and the unsurpassed Mahayana can abide. Just as relying on the earth, one can obtain all worldly delicacies; similarly, relying on the excellent protection of the four fundamental precepts, one can obtain all mindfulness, samadhi, and total
持、安忍聖道，乃至無上正等菩提。又如大地，于凈、不凈皆等任持；極善護持四根本戒，諸善男子、及善女人，亦復如是，于其法器及非法器，其心平等，不譏、不弄、不自貢高、不卒呵舉，能為一切善法生處。又如大地，一切有情皆共受用而得存活；極善護持四根本戒諸善男子及善女人，亦復如是，于諸如來所說正法，生長第一歡喜凈信，于諸有情無差別想，以四攝法平等攝受，一切有情皆共依止，受用法樂而自存活。」
爾時，尊者優波離聞佛所說，從座而起，整理衣服，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬白佛言：「世尊！如佛所說，極善護持四根本戒諸善男子及善女人，于其法器及非法器，其心平等，不譏、不弄、不自貢高、不卒呵舉。若如是者，于未來世，有諸苾芻破戒惡行，實非沙門自稱沙門，實非梵行自稱梵行，諸苾芻僧於是人等，云何方便呵舉驅擯？」
佛告尊者優波離言：「我終不許外道俗人舉苾芻罪，我尚不許諸苾芻僧，不依於法率爾呵舉破戒苾芻，何況驅擯！若不依法率爾呵舉破戒苾芻、或復驅擯，便獲大罪。優波離！汝今當知有十非法率爾呵舉破戒苾芻，便獲大罪。諸有智者皆不應受。何等為十？一者、不和僧眾，於國王前，率爾呵舉破戒苾芻。二者、不和僧眾，梵志
【現代漢語翻譯】 現代漢語譯本：持守安忍的聖道，直至證得無上正等菩提（無上正等覺悟）。又如大地，對於清凈和不凈的事物都平等地承載；那些極善護持四根本戒（佛教基本戒律）的善男子和善女人，也應如此，對於堪受佛法教誨的法器和不堪受教的非法器，他們的心都平等對待，不譏諷、不戲弄、不自高自大、不輕易呵斥，能成為一切善法生起的地方。又如大地，一切有情眾生都共同受用而得以存活；那些極善護持四根本戒的善男子和善女人，也應如此，對於諸佛所說的正法，生起第一歡喜和清凈的信心，對於一切有情眾生沒有分別心，以四攝法（佈施、愛語、利行、同事）平等攝受，一切有情眾生都共同依靠，受用佛法的快樂而得以存活。 那時，尊者優波離（佛陀的十大弟子之一，持戒第一）聽聞佛陀所說，從座位上站起來，整理衣服，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬地對佛說：『世尊！如佛所說，那些極善護持四根本戒的善男子和善女人，對於堪受佛法教誨的法器和不堪受教的非法器，他們的心都平等對待，不譏諷、不戲弄、不自高自大、不輕易呵斥。如果這樣的話，在未來世，會有一些破戒作惡的比丘（佛教出家男眾），實際上不是沙門（佛教出家修行者）卻自稱沙門，實際上不是梵行（清凈的修行）卻自稱梵行，對於這些人，比丘僧團應該如何方便地呵斥和驅逐呢？』 佛陀告訴尊者優波離說：『我絕不允許外道俗人來指責比丘的罪過，我甚至不允許比丘僧團不依據佛法就輕易地呵斥破戒的比丘，更何況是驅逐！如果不依法就輕易地呵斥破戒的比丘，或者驅逐他們，就會犯下大罪。優波離！你現在應當知道有十種非法的情況，如果輕易地呵斥破戒的比丘，就會犯下大罪。有智慧的人都不應該接受。是哪十種呢？第一，不與僧團和合，在國王面前，輕易地呵斥破戒的比丘。第二，不與僧團和合，在梵志（古印度婆羅門教的修行者）面前，輕易地呵斥破戒的比丘。』
【English Translation】 English version: Maintaining the holy path of patience, even up to the unsurpassed, right and perfect Bodhi (supreme enlightenment). Just like the earth, which equally supports both the pure and the impure; virtuous men and women who perfectly uphold the four fundamental precepts (basic Buddhist precepts) should also be like this, treating those who are suitable vessels for the Dharma and those who are not with equanimity, not criticizing, not mocking, not being arrogant, and not hastily rebuking, being able to be the place where all good dharmas arise. Just like the earth, all sentient beings commonly use it and survive; virtuous men and women who perfectly uphold the four fundamental precepts should also be like this, developing the first joy and pure faith in the true Dharma spoken by the Buddhas, having no discrimination towards all sentient beings, equally embracing them with the four means of attraction (giving, kind speech, beneficial action, and cooperation), so that all sentient beings can rely on them, enjoy the bliss of the Dharma, and survive. At that time, the Venerable Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts), having heard what the Buddha said, rose from his seat, arranged his robes, bowed at the Buddha's feet, bared one shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha: 'World Honored One! As the Buddha has said, those virtuous men and women who perfectly uphold the four fundamental precepts treat those who are suitable vessels for the Dharma and those who are not with equanimity, not criticizing, not mocking, not being arrogant, and not hastily rebuking. If this is the case, in the future, there will be some Bhikkhus (Buddhist monks) who break the precepts and do evil deeds, who are actually not Sramanas (Buddhist renunciates) but call themselves Sramanas, who are actually not practicing Brahmacarya (pure conduct) but call themselves practicing Brahmacarya. How should the Bhikkhu Sangha (Buddhist monastic community) conveniently rebuke and expel these people?' The Buddha said to the Venerable Upali: 'I absolutely do not allow outsiders or lay people to accuse Bhikkhus of offenses. I do not even allow the Bhikkhu Sangha to hastily rebuke Bhikkhus who have broken the precepts without relying on the Dharma, let alone expel them! If one hastily rebukes Bhikkhus who have broken the precepts without relying on the Dharma, or expels them, one will incur great offenses. Upali! You should now know that there are ten unlawful situations in which one will incur great offenses if one hastily rebukes Bhikkhus who have broken the precepts. Wise people should not accept these. What are the ten? First, not being in harmony with the Sangha, hastily rebuking a Bhikkhu who has broken the precepts in front of the king. Second, not being in harmony with the Sangha, hastily rebuking a Bhikkhu who has broken the precepts in front of the Brahmins (ancient Indian Brahmanical practitioners).'
眾前，率爾呵舉破戒苾芻。三者、不和僧眾，宰官眾前，率爾呵舉破戒苾芻。四者、不和僧眾，于諸長者居士眾前，率爾呵舉破戒苾芻。五者、女人眾前，率爾呵舉破戒苾芻。六者、男子眾前，率爾呵舉破戒苾芻。七者、凈人眾前，率爾呵舉破戒苾芻。八者、眾多苾芻、苾芻尼前，率爾呵舉破戒苾芻。九者、宿怨嫌前，率爾呵舉破戒苾芻。十者、內懷忿恨，率爾呵舉破戒苾芻。如是十種，名為非法率爾呵舉破戒苾芻，便獲大罪；設依實事而呵舉者，尚不應受，況于非實，諸有受者亦得大罪。
「復有十種非法呵舉破戒苾芻，便獲大罪。諸有智者亦不應受。何等為十？一者、諸餘外道，呵舉苾芻。二者、不持禁戒在家白衣，呵舉苾芻。三者、造無間罪，呵舉苾芻。四者、誹謗正法，呵舉苾芻。五者、毀呰賢聖，呵舉苾芻。六者、癡狂心亂，呵舉苾芻。七者、痛惱所纏，呵舉苾芻。八者、四方僧凈人，呵舉苾芻。九者、守園林人，呵舉苾芻。十者、被罰苾芻，呵舉苾芻。如是十種非法呵舉破戒苾芻，便獲大罪。設依實事而呵舉者，亦不應受，況于非實！諸有受者亦得大罪。
「複次，優波離！若有苾芻毀犯禁戒，與僧共住；于僧眾中有餘苾芻，軌則所行皆悉具足，一切五德無不圓滿。應從坐起，整理衣服，恭
【現代漢語翻譯】 現代漢語譯本 在眾人面前，不經思考就呵斥指責破戒的比丘（苾芻，佛教出家男眾）。第二種，在僧眾不和的情況下，在官員面前，不經思考就呵斥指責破戒的比丘。第三種，在僧眾不和的情況下，在長者居士面前，不經思考就呵斥指責破戒的比丘。第四種，在女人面前，不經思考就呵斥指責破戒的比丘。第五種，在男人面前，不經思考就呵斥指責破戒的比丘。第六種，在凈人（佛教中為寺院服務的人）面前，不經思考就呵斥指責破戒的比丘。第七種，在眾多比丘、比丘尼面前，不經思考就呵斥指責破戒的比丘。第八種，在有舊怨嫌隙的人面前，不經思考就呵斥指責破戒的比丘。第九種，內心懷有忿恨，不經思考就呵斥指責破戒的比丘。這十種情況，被稱為非法地不經思考就呵斥指責破戒的比丘，會招致大罪；即使是依據事實而呵斥指責，尚且不應該接受，更何況是虛假的指責！那些接受這些指責的人也會得到大罪。 還有十種非法呵斥指責破戒比丘的情況，會招致大罪。有智慧的人也不應該接受。是哪十種呢？第一種，其他外道呵斥指責比丘。第二種，不持守戒律的在家白衣呵斥指責比丘。第三種，犯下無間罪（佛教中最重的罪）的人呵斥指責比丘。第四種，誹謗正法的人呵斥指責比丘。第五種，詆譭賢聖的人呵斥指責比丘。第六種，癡狂心亂的人呵斥指責比丘。第七種，被痛苦煩惱纏繞的人呵斥指責比丘。第八種，四方僧團的凈人呵斥指責比丘。第九種，看守園林的人呵斥指責比丘。第十種，被處罰的比丘呵斥指責比丘。這十種非法呵斥指責破戒比丘的情況，會招致大罪。即使是依據事實而呵斥指責，也不應該接受，更何況是虛假的指責！那些接受這些指責的人也會得到大罪。 再者，優波離（佛陀弟子名）！如果有比丘違犯戒律，與僧團共同居住；在僧團中，有其他比丘，行為舉止都符合規範，一切五德（戒、定、慧、解脫、解脫知見）都圓滿具備。應該從座位上站起來，整理好衣服，恭敬地...
【English Translation】 English version In front of the crowd, hastily and without consideration, to rebuke and accuse a Bhikshu (Buddhist monk) who has broken the precepts. Second, when the Sangha (Buddhist monastic community) is not in harmony, in front of officials, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Third, when the Sangha is not in harmony, in front of elders and lay devotees, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Fourth, in front of women, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Fifth, in front of men, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Sixth, in front of the Upasaka (lay attendant) who serves the monastery, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Seventh, in front of many Bhikshus and Bhikshunis (Buddhist nuns), hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Eighth, in front of someone with old grudges and resentments, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. Ninth, harboring resentment in one's heart, hastily and without consideration, to rebuke and accuse a Bhikshu who has broken the precepts. These ten situations are called unlawfully and hastily rebuking and accusing a Bhikshu who has broken the precepts, and will incur great sin; even if the rebuke and accusation are based on facts, they should not be accepted, let alone false accusations! Those who accept these accusations will also incur great sin. There are also ten kinds of unlawful rebukes and accusations of Bhikshus who have broken the precepts, which will incur great sin. Wise people should not accept them. What are these ten? First, other non-Buddhist practitioners rebuke and accuse Bhikshus. Second, lay people who do not uphold the precepts rebuke and accuse Bhikshus. Third, those who have committed the five heinous crimes (the most serious crimes in Buddhism) rebuke and accuse Bhikshus. Fourth, those who slander the Dharma (Buddhist teachings) rebuke and accuse Bhikshus. Fifth, those who disparage the noble ones rebuke and accuse Bhikshus. Sixth, those who are foolish and mentally disturbed rebuke and accuse Bhikshus. Seventh, those who are tormented by pain and afflictions rebuke and accuse Bhikshus. Eighth, the Upasaka of the Sangha from the four directions rebuke and accuse Bhikshus. Ninth, those who guard the gardens rebuke and accuse Bhikshus. Tenth, Bhikshus who have been punished rebuke and accuse Bhikshus. These ten kinds of unlawful rebukes and accusations of Bhikshus who have broken the precepts will incur great sin. Even if the rebuke and accusation are based on facts, they should not be accepted, let alone false accusations! Those who accept these accusations will also incur great sin. Furthermore, Upali (a disciple of the Buddha)! If there is a Bhikshu who violates the precepts and lives with the Sangha; in the Sangha, there are other Bhikshus whose conduct is in accordance with the rules, and who are fully endowed with all five virtues (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation). They should rise from their seats, arrange their robes, and respectfully...
敬頂禮苾芻僧足，便至破戒惡苾芻前，求聽舉罪，作如是言：『長老憶念，我今欲舉長老所犯，以實非虛妄，應時不非時，軟語非粗獷，慈心不瞋恚，利益非損減，為令如來法眼、法燈久熾盛故。長老聽者，我當如法舉長老罪。』彼若聽者，便應如法如實舉之。彼若不聽，復應頂禮上座僧足，恭敬白言：『如是苾芻，犯如是事，我依五法如實舉之。』時僧眾中上坐苾芻，應審觀察能舉、所舉，及所犯事虛實輕重，依毗奈耶及素怛纜，方便撿問、慰喻、呵責，以七種法如應滅除，若犯重罪應重治罰、若犯中罪應中治罰、若犯輕罪應輕治罰，令其慚愧懺悔所犯。」
時優波離復白佛言：「世尊！若實有過惡行苾芻，恃白衣力、或財寶力、或多聞力、或詞辯力、或弟子力，以如是等諸勢力故，凌拒僧眾，上坐苾芻持素怛纜及毗奈耶、摩怛理迦者，如法教誨皆不承順。如是苾芻，云何治罰？」
佛言：「優波離！上座苾芻持三藏者，應和僧眾，遣使告白國王、大臣令助威力，然後如實依法治罰。」
時優波離復白佛言：「世尊！若彼有過惡行苾芻，以財寶力、或多聞力、或詞辯力、或以種種巧方便力，令彼國王、大臣歡喜，皆住破戒非法朋中，容縱如是惡苾芻罪，不聽如實依法治罰。爾時，僧眾應當云何？
【現代漢語翻譯】 現代漢語譯本：
首先，應頂禮比丘僧的腳，然後到破戒的惡比丘面前，請求允許指出他的罪過，並這樣說：『長老請記住，我現在要指出長老所犯的過錯，這是真實的，不是虛假的；是適時的，不是不適時的；是柔和的言語，不是粗暴的；是慈悲的心，不是嗔恨的；是爲了利益，不是爲了損害；是爲了讓如來的法眼和法燈長久地熾盛。如果長老願意聽，我將依法指出長老的罪過。』如果他願意聽，就應該如實地依法指出他的罪過。如果他不聽，就應該再次頂禮上座僧的腳，恭敬地說：『這位比丘犯了這樣的事，我依據五種方法如實地指出他的罪過。』這時，僧眾中的上座比丘，應該仔細觀察指出罪過的人、被指出罪過的人，以及所犯事情的真實性、輕重程度，依據毗奈耶（Vinaya，戒律）和素怛纜（Sutra，經藏），方便地詢問、安慰、呵責，用七種方法如理如法地消除罪過。如果犯了重罪，應該給予重罰；如果犯了中罪，應該給予中罰；如果犯了輕罪，應該給予輕罰，使他慚愧懺悔所犯的罪過。
這時，優波離（Upali，佛陀十大弟子之一，持戒第一）又對佛說：『世尊！如果確實有行為惡劣的比丘，仗恃白衣（在家信徒）的勢力、或者財寶的勢力、或者多聞的勢力、或者辯才的勢力、或者弟子的勢力，因為這些勢力而凌駕于僧眾之上，上座比丘持有素怛纜（Sutra，經藏）和毗奈耶（Vinaya，戒律）、摩怛理迦（Matrika，論藏）的人，如法教誨他都不聽從。這樣的比丘，應該如何懲罰？』
佛說：『優波離！持有三藏（Tripitaka，經、律、論）的上座比丘，應該和僧眾一起，派遣使者告知國王、大臣，請求他們幫助施加威力，然後如實依法懲罰。』
這時，優波離又對佛說：『世尊！如果那個行為惡劣的比丘，用財寶的勢力、或者多聞的勢力、或者辯才的勢力、或者用各種巧妙的方便手段，使那些國王、大臣都感到歡喜，都站在破戒非法的朋黨中，縱容這樣的惡比丘的罪過，不聽從如實依法懲罰。這時，僧眾應該怎麼辦？』 English version:
First, one should bow down at the feet of the Bhikkhu (monk) Sangha (community), then go before the wicked Bhikkhu who has broken the precepts, and ask for permission to point out his offenses, saying: 『Venerable Elder, please remember, I now wish to point out the offenses you have committed. This is truthful, not false; timely, not untimely; gentle speech, not harsh; with a compassionate heart, not with anger; for benefit, not for harm; so that the Dharma eye and Dharma lamp of the Tathagata (Buddha) may long flourish. If you are willing to listen, I will point out your offenses according to the Dharma.』 If he is willing to listen, then one should point out his offenses truthfully and according to the Dharma. If he does not listen, then one should again bow down at the feet of the senior monks, and respectfully say: 『This Bhikkhu has committed such and such offenses, and I am pointing them out truthfully according to the five methods.』 At this time, the senior Bhikkhu in the Sangha should carefully observe the one who points out the offenses, the one who is being pointed out, and the truth and severity of the offenses committed. Based on the Vinaya (monastic code) and Sutra (discourses), he should skillfully inquire, comfort, and admonish, and eliminate the offenses according to the seven methods. If a serious offense has been committed, a severe punishment should be given; if a medium offense has been committed, a medium punishment should be given; if a minor offense has been committed, a minor punishment should be given, so that he feels ashamed and repents for the offenses he has committed.
At this time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) again said to the Buddha: 『World Honored One! If there is indeed a Bhikkhu with evil conduct, who relies on the power of lay followers, or the power of wealth, or the power of learning, or the power of eloquence, or the power of disciples, and because of these powers, he lords over the Sangha. The senior Bhikkhus who uphold the Sutra (discourses), Vinaya (monastic code), and Matrika (commentaries), and who teach him according to the Dharma, he does not listen to. How should such a Bhikkhu be punished?』
The Buddha said: 『Upali! The senior Bhikkhus who uphold the Tripitaka (the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma), should together with the Sangha, send messengers to inform the king and ministers, requesting their assistance in exerting power, and then punish him truthfully and according to the Dharma.』
At this time, Upali again said to the Buddha: 『World Honored One! If that Bhikkhu with evil conduct, uses the power of wealth, or the power of learning, or the power of eloquence, or uses various skillful means, to make those kings and ministers happy, and they all stand with the party of those who break the precepts and are against the Dharma, and they condone the offenses of such wicked Bhikkhus, and do not listen to truthful and lawful punishment. At this time, what should the Sangha do?』
【English Translation】 First, one should bow down at the feet of the Bhikkhu Sangha, then go before the wicked Bhikkhu who has broken the precepts, and ask for permission to point out his offenses, saying: 『Venerable Elder, please remember, I now wish to point out the offenses you have committed. This is truthful, not false; timely, not untimely; gentle speech, not harsh; with a compassionate heart, not with anger; for benefit, not for harm; so that the Dharma eye and Dharma lamp of the Tathagata may long flourish. If you are willing to listen, I will point out your offenses according to the Dharma.』 If he is willing to listen, then one should point out his offenses truthfully and according to the Dharma. If he does not listen, then one should again bow down at the feet of the senior monks, and respectfully say: 『This Bhikkhu has committed such and such offenses, and I am pointing them out truthfully according to the five methods.』 At this time, the senior Bhikkhu in the Sangha should carefully observe the one who points out the offenses, the one who is being pointed out, and the truth and severity of the offenses committed. Based on the Vinaya and Sutra, he should skillfully inquire, comfort, and admonish, and eliminate the offenses according to the seven methods. If a serious offense has been committed, a severe punishment should be given; if a medium offense has been committed, a medium punishment should be given; if a minor offense has been committed, a minor punishment should be given, so that he feels ashamed and repents for the offenses he has committed. At this time, Upali again said to the Buddha: 『World Honored One! If there is indeed a Bhikkhu with evil conduct, who relies on the power of lay followers, or the power of wealth, or the power of learning, or the power of eloquence, or the power of disciples, and because of these powers, he lords over the Sangha. The senior Bhikkhus who uphold the Sutra, Vinaya, and Matrika, and who teach him according to the Dharma, he does not listen to. How should such a Bhikkhu be punished?』 The Buddha said: 『Upali! The senior Bhikkhus who uphold the Tripitaka, should together with the Sangha, send messengers to inform the king and ministers, requesting their assistance in exerting power, and then punish him truthfully and according to the Dharma.』 At this time, Upali again said to the Buddha: 『World Honored One! If that Bhikkhu with evil conduct, uses the power of wealth, or the power of learning, or the power of eloquence, or uses various skillful means, to make those kings and ministers happy, and they all stand with the party of those who break the precepts and are against the Dharma, and they condone the offenses of such wicked Bhikkhus, and do not listen to truthful and lawful punishment. At this time, what should the Sangha do?』
」
佛言：「優波離！若彼苾芻行無依行，于僧眾中粗重罪相未彰露者，是時僧眾應權舍置。若彼苾芻行無依行，于僧眾中粗重罪相已彰露者，是時僧眾應共和合，依法驅擯令出佛法。優波離！譬如燕麥在麥田中，牙莖、枝葉與麥相似，穢雜凈麥。乃至彼草其穗未出，是時農夫應權舍置。穗既出已，是時農夫恐穢凈麥，並根剪拔，棄于田外。行無依行破戒苾芻，亦復如是。恃白衣等種種勢力，住于僧中，威儀、形相與僧相似，穢雜清眾，乃至善神未相覺發，于僧眾中粗重罪相未彰露者，是時僧眾應權舍置。若諸善神已相覺發，于僧眾中粗重罪相已彰露者，是時僧眾應共和合，依法驅擯令出佛法。優波離！譬如大海不宿死屍，我聲聞僧諸弟子眾，亦復如是，不與破戒惡行苾芻死屍共住。」
時優波離復白佛言：「世尊！若彼破戒惡行苾芻，僧眾和合共驅擯已。彼惡苾芻，以財寶力、或多聞力、或詞辯力、或以種種巧方便力，令彼國王、大臣歡喜，皆住破戒非法朋中，以威勢力凌逼僧眾，還令如是破戒苾芻與僧共住。爾時，僧眾當復云何？」
佛言：「優波離！爾時，僧中有能悔愧持戒苾芻，為護戒故，不應瞋罵破戒苾芻，但應告白國王、大臣，或恐凌逼而不告白，應捨本居，別往余處。」
大
【現代漢語翻譯】 現代漢語譯本 佛陀說：『優波離（佛陀十大弟子之一，持戒第一）！如果那個比丘（佛教出家男眾）行為不檢點，在僧團中嚴重的罪行還沒有暴露出來，這時僧團應該暫時擱置。如果那個比丘行為不檢點，在僧團中嚴重的罪行已經暴露出來，這時僧團應該共同協商，依法驅逐他，讓他離開佛法。優波離！譬如燕麥在麥田中，它的牙莖、枝葉與麥子相似，混雜在純凈的麥子中。直到這種草的穗還沒有長出來，這時農夫應該暫時擱置。穗長出來后，這時農夫擔心它會污染純凈的麥子，就把它連根拔起，扔到田外。行為不檢點、破戒的比丘，也是這樣。他依仗白衣（在家信徒）等各種勢力，住在僧團中，他的威儀、外形與僧人相似，混雜在清凈的僧眾中，直到善神還沒有察覺，在僧團中嚴重的罪行還沒有暴露出來，這時僧團應該暫時擱置。如果諸位善神已經察覺，在僧團中嚴重的罪行已經暴露出來，這時僧團應該共同協商，依法驅逐他，讓他離開佛法。優波離！譬如大海不容納死屍，我的聲聞僧（聽聞佛法而修行的僧人）的弟子們，也是這樣，不與破戒惡行的比丘死屍共同居住。』 這時，優波離又對佛說：『世尊！如果那個破戒惡行的比丘，僧團共同協商驅逐了他之後。那個惡比丘，憑藉財寶勢力、或者博學多聞的勢力、或者能言善辯的勢力、或者用各種巧妙方便的勢力，讓那些國王、大臣歡喜，都站在破戒非法的一方，用威勢凌逼僧團，又讓那個破戒的比丘與僧團共同居住。這時，僧團應該怎麼辦呢？』 佛陀說：『優波離！這時，僧團中有能懺悔、持戒的比丘，爲了守護戒律，不應該嗔罵破戒的比丘，但應該告訴國王、大臣，或者擔心被凌逼而不告訴，應該捨棄原來的住處，到別的地方去。』
【English Translation】 English version The Buddha said, 'Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts)! If that bhikkhu (a Buddhist monk) behaves improperly, and his serious offenses have not yet been revealed in the sangha (Buddhist monastic community), then the sangha should temporarily set it aside. If that bhikkhu behaves improperly, and his serious offenses have been revealed in the sangha, then the sangha should collectively agree and, according to the law, expel him, causing him to leave the Dharma. Upali! It is like oats in a wheat field, its stems and leaves are similar to wheat, mixed in with the pure wheat. Until the ears of this grass have not yet emerged, then the farmer should temporarily set it aside. Once the ears have emerged, then the farmer, fearing that it will contaminate the pure wheat, will pull it up by the roots and throw it outside the field. A bhikkhu who behaves improperly and breaks the precepts is also like this. He relies on the various powers of laypeople, etc., and lives in the sangha, his demeanor and appearance are similar to the monks, mixed in with the pure sangha, until the good spirits have not yet noticed, and his serious offenses have not yet been revealed in the sangha, then the sangha should temporarily set it aside. If the good spirits have already noticed, and his serious offenses have been revealed in the sangha, then the sangha should collectively agree and, according to the law, expel him, causing him to leave the Dharma. Upali! Just as the great ocean does not harbor corpses, my disciples of the sravaka sangha (monks who practice by hearing the Dharma) are also like this, they do not live together with the corpses of bhikkhus who break the precepts and behave wickedly.' At this time, Upali again said to the Buddha, 'World Honored One! If that bhikkhu who breaks the precepts and behaves wickedly, after the sangha has collectively agreed to expel him. That wicked bhikkhu, relying on the power of wealth, or the power of extensive learning, or the power of eloquence, or using various skillful means, makes those kings and ministers happy, and they all stand on the side of breaking the precepts and illegality, using their power to oppress the sangha, and again cause that bhikkhu who breaks the precepts to live with the sangha. At this time, what should the sangha do?' The Buddha said, 'Upali! At this time, there are bhikkhus in the sangha who can repent and uphold the precepts, for the sake of protecting the precepts, they should not scold the bhikkhus who break the precepts, but should inform the kings and ministers, or fearing oppression, not inform them, they should abandon their original residence and go to another place.'
乘大集地藏十輪經卷第三 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第四
三藏法師玄奘奉 詔譯無依行品第三之二
爾時，地藏菩薩摩訶薩復白佛言：「大德世尊！頗有佛土，五濁惡世空無佛時，其中眾生，煩惱熾盛，習諸惡行，愚癡佷戾，難可化不？謂剎帝利旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、婆羅門旃荼羅，如是等人，善根微少，無有信心，諂曲愚癡，懷聰明慢，不見、不畏後世苦果，離善知識，乃至趣向無間地獄。如是等人為財利故，與諸破戒惡行苾芻，相助共為、非法朋黨，皆定趣向無間地獄。若有是處，我當住彼，以佛世尊如來法王利益安樂一切有情無上微妙甘露法味，方便化導，令得受行，拔濟如是剎帝利旃荼羅，乃至婆羅門旃荼羅，令不趣向無間地獄。」
爾時，佛告地藏菩薩摩訶薩言：「善男子！于未來世，此佛土中有諸眾生，煩惱熾盛，習諸惡行，愚癡佷戾，難可化導，謂剎帝利旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、婆羅門旃荼羅。如是等人，善根微少，無有信心，諂曲愚癡，懷聰明慢；離善知識、言無真實，不能隨順善知識語；常行誹謗、毀呰、罵詈于諸正法；猶豫
【現代漢語翻譯】 現代漢語譯本 那時，地藏菩薩摩訶薩再次對佛說：『大德世尊！是否有一些佛土，處於五濁惡世，沒有佛陀住世的時候，那裡的眾生煩惱熾盛，習慣於各種惡行，愚癡而又乖戾，難以教化？比如剎帝利旃荼羅（指種姓為剎帝利的殘暴之人）、宰官旃荼羅（指為官的殘暴之人）、居士旃荼羅（指在家的殘暴之人）、長者旃荼羅（指年長的殘暴之人）、沙門旃荼羅（指僧侶中的殘暴之人）、婆羅門旃荼羅（指婆羅門中的殘暴之人），像這樣的人，善根微薄，沒有信心，虛偽奸詐，愚癡，懷有自以為是的聰明，看不到也不畏懼來世的苦果，遠離善知識，甚至會墮入無間地獄。像這樣的人爲了錢財利益，與那些破戒的惡行比丘互相勾結，結成非法的朋黨，必定會墮入無間地獄。如果存在這樣的地方，我將住在那裡，用佛世尊如來法王利益安樂一切眾生的無上微妙甘露法味，方便教化引導他們，使他們能夠接受修行，救拔這些剎帝利旃荼羅，乃至婆羅門旃荼羅，使他們不至於墮入無間地獄。』 那時，佛告訴地藏菩薩摩訶薩說：『善男子！在未來世，這個佛土中會有一些眾生，煩惱熾盛，習慣於各種惡行，愚癡而又乖戾，難以教化，比如剎帝利旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、婆羅門旃荼羅。像這樣的人，善根微薄，沒有信心，虛偽奸詐，愚癡，懷有自以為是的聰明；遠離善知識，說話不真實，不能聽從善知識的教導；常常誹謗、詆譭、謾罵各種正法；猶豫不決，
【English Translation】 English version At that time, the Bodhisattva Mahasattva Ksitigarbha again said to the Buddha: 'Great Virtuous World Honored One! Are there any Buddha lands, in the five turbid evil ages, when there is no Buddha dwelling, where the sentient beings' afflictions are intense, they are accustomed to all kinds of evil deeds, foolish and perverse, and difficult to transform? Such as Kshatriya Chandala (referring to violent people of the Kshatriya caste), official Chandala (referring to violent officials), householder Chandala (referring to violent lay people), elder Chandala (referring to violent elders), Shramana Chandala (referring to violent monks), Brahmin Chandala (referring to violent Brahmins), people like these, with meager roots of goodness, without faith, deceitful and foolish, harboring conceited cleverness, not seeing or fearing the suffering of future lives, separated from good teachers, and even heading towards the Avici Hell. People like these, for the sake of wealth and profit, collude with those precept-breaking evil-doing Bhikshus, forming illegal factions, and are destined to go to the Avici Hell. If there is such a place, I will dwell there, using the unsurpassed, subtle, sweet dew-like Dharma flavor of the Buddha World Honored One, the Dharma King, which benefits and brings peace to all sentient beings, to skillfully teach and guide them, enabling them to accept and practice, rescuing these Kshatriya Chandalas, and even Brahmin Chandalas, so that they do not head towards the Avici Hell.' At that time, the Buddha said to the Bodhisattva Mahasattva Ksitigarbha: 'Good man! In the future, in this Buddha land, there will be some sentient beings whose afflictions are intense, who are accustomed to all kinds of evil deeds, foolish and perverse, and difficult to transform, such as Kshatriya Chandalas, official Chandalas, householder Chandalas, elder Chandalas, Shramana Chandalas, and Brahmin Chandalas. People like these, with meager roots of goodness, without faith, deceitful and foolish, harboring conceited cleverness; separated from good teachers, their words are not truthful, unable to follow the teachings of good teachers; they often slander, defame, and curse all the true Dharma; they are hesitant,
倒見，不見、不畏、後世苦果；常樂習近諸惡律儀，好行殺生乃至邪見，欺誑世間，自他俱損。是剎帝利旃荼羅，乃至婆羅門旃荼羅，壞亂我法，於我法中而得出家，毀破禁戒，樂營俗業。彼剎帝利乃至婆羅門等，恭敬供養，貪利求財，有言無行，傳書送印，通訊往來，商賈販易，好習外典，種殖營農，藏貯寶物，守護園宅，妻妾男女；習行符印、咒術、使鬼、占相吉兇，合和湯藥療病求財，以自活命；貪著飲食、衣服、寶飾；勤營俗務毀犯尸羅，行諸惡法貝音狗行；實非沙門自稱沙門，實非梵行自稱梵行。彼剎帝利旃荼羅乃至婆羅門旃荼羅，愛樂親近、恭敬、供養、聽受言教。此破戒者，于剎帝利旃荼羅乃至婆羅門旃荼羅，亦樂親近、恭敬、供養、聽受言教。若見有人於我法中，得出家已，具戒、富德、精進修行、學無學行乃至證得最後極果。彼剎帝利旃荼羅乃至婆羅門旃荼羅，反生憎嫉，不樂親近、恭敬、供養、聽受言教。
「善男子！譬如有人入寶洲渚，棄捨種種帝青、大青、金銀、真珠、紅蓮華色茷琉璃等大價真寶，取迦遮珠。于未來世此佛土中，有剎帝利旃荼羅乃至婆羅門旃荼羅，亦復如是，入我正法寶洲渚中，棄捨種種具戒、富德、樂勝義諦、具足慚愧學無學人及善異生，精勤修學六到彼岸，具諸
【現代漢語翻譯】 現代漢語譯本 顛倒地看待事物，看不到、不畏懼來世的苦果；常常喜歡親近各種惡劣的戒律，喜好進行殺生乃至邪見的行為，欺騙世人，使自己和他人一同受損。這些剎帝利旃荼羅（賤民中的剎帝利），乃至婆羅門旃荼羅（賤民中的婆羅門），破壞我的佛法，在我的佛法中出家，卻毀壞戒律，喜歡經營世俗的事務。那些剎帝利乃至婆羅門等，恭敬供養他們，貪圖利益，追求錢財，有言語而無行動，傳遞書信，贈送印章，互相通訊往來，經商販賣，喜歡學習外道的典籍，種植農作物，經營農業，儲藏寶物，守護園宅，以及妻妾子女；他們還學習符印、咒術、役使鬼神、占卜吉兇，調配湯藥治病以求財，以此來維持生計；貪戀飲食、衣服、寶飾；勤于經營世俗事務，毀犯戒律，行為像狗一樣卑劣；實際上不是沙門（出家修行者）卻自稱沙門，實際上不是梵行（清凈的行為）卻自稱梵行。那些剎帝利旃荼羅乃至婆羅門旃荼羅，喜愛親近、恭敬、供養、聽受這些人的言教。這些破戒的人，對於剎帝利旃荼羅乃至婆羅門旃荼羅，也喜歡親近、恭敬、供養、聽受他們的言教。如果看到有人在我的佛法中，出家之後，持守戒律、具有德行、精進修行、學習有學和無學之行，乃至證得最後的極果。那些剎帝利旃荼羅乃至婆羅門旃荼羅，反而會產生憎恨嫉妒，不喜歡親近、恭敬、供養、聽受他們的言教。 「善男子！譬如有人進入寶洲，捨棄種種帝青（深藍色寶石）、大青（青色寶石）、金銀、真珠、紅蓮華色茷琉璃（紅色琉璃）等貴重珍寶，卻去取迦遮珠（劣質的珠子）。在未來的世界，這個佛土中，會有剎帝利旃荼羅乃至婆羅門旃荼羅，也像這樣，進入我的正法寶洲，捨棄種種持戒、具有德行、喜愛殊勝真理、具足慚愧的有學和無學之人，以及善良的凡夫，他們精勤修學六到彼岸（六種到達解脫彼岸的方法），具足各種
【English Translation】 English version They see things in a distorted way, failing to see or fear the bitter consequences of future lives; they are always fond of associating with various evil precepts, delighting in acts of killing and even wrong views, deceiving the world, causing harm to themselves and others. These Kshatriya Chandala (outcasts among the Kshatriyas), and even Brahmin Chandala (outcasts among the Brahmins), corrupt my Dharma, having left home within my Dharma, yet they break the precepts, and enjoy engaging in worldly affairs. Those Kshatriyas and Brahmins, etc., respectfully make offerings to them, greedy for profit and seeking wealth, having words but no actions, passing letters, sending seals, communicating back and forth, engaging in trade and commerce, fond of studying external scriptures, planting crops, managing agriculture, storing treasures, guarding gardens and houses, wives and children; they also learn charms, spells, use ghosts, practice divination of good and bad omens, concoct medicines to cure diseases for profit, using these to make a living; they are greedy for food, clothing, and jewelry; diligently engaging in worldly affairs, breaking the precepts, behaving like dogs; they are not truly Shramanas (ascetics) yet call themselves Shramanas, not truly practicing Brahmacharya (pure conduct) yet call themselves practicing Brahmacharya. Those Kshatriya Chandala and even Brahmin Chandala, love to associate with, respect, make offerings to, and listen to the teachings of these people. These precept-breakers also love to associate with, respect, make offerings to, and listen to the teachings of the Kshatriya Chandala and even Brahmin Chandala. If they see someone within my Dharma, who has left home, upholds the precepts, possesses virtue, diligently practices, studies the paths of the learners and non-learners, and even attains the final ultimate fruit. Those Kshatriya Chandala and even Brahmin Chandala, will instead generate hatred and jealousy, and will not like to associate with, respect, make offerings to, or listen to their teachings. 「Good man! It is like someone entering a treasure island, abandoning various precious treasures such as Indranila (deep blue gems), Mahaneela (blue gems), gold, silver, pearls, red lotus-colored Vaidurya (red lapis lazuli), and other great-value true treasures, and instead taking Kacha beads (inferior beads). In the future world, in this Buddha-land, there will be Kshatriya Chandala and even Brahmin Chandala, who will also be like this, entering the treasure island of my true Dharma, abandoning various precept-holders, those with virtue, those who love the supreme truth, those who are full of shame and remorse, the learners and non-learners, and the good ordinary beings, who diligently study the six Paramitas (six perfections to reach the other shore of liberation), possessing all kinds of
功德真聖弟子；取諸破戒、好行眾惡、無慚、無愧、言辭粗獷、身心憍慠、離諸白法、無慈、無悲、惡行苾芻，以為福田，恭敬、供養、聽受言教。如是惡人師及弟子，俱定趣向無間地獄。
「善男子！有十惡輪，于未來世此佛土中，有剎帝利旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、婆羅門旃荼羅。如是等人，於十惡輪，或隨成一、或具成就，先所修集一切善根，摧壞燒滅皆為灰燼，不久便當肢體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。何等為十？
「如是破戒惡行苾芻，有剎帝利、及宰官等，忍受惡見，謗阿練若清凈苾芻言：『諸仁者！如是苾芻，愚癡凡猥，詐現異相誑惑世間，為求飲食、衣服、利養、恭敬、名譽，自讚毀他；嫉妒、斗亂、貪著名利、無有厭足；應當擯黜勿受其言。如是苾芻，專行妄語，離諦實法；於此皆無得道果者，亦無離欲永盡諸漏，但為利養、恭敬、名譽，住阿練若，自現有德。慎莫供養、恭敬、承事如是諂曲非真福田、非行道者。』時，剎帝利旃荼羅乃至婆羅門旃荼羅，于阿練若清凈苾芻，不能生實信心希有之想，心無恭敬，意懷凌蔑，不樂親近承事供養，所有言說皆不聽受，輕毀如是住阿練若清凈苾芻，即是輕毀一切法眼、
【現代漢語翻譯】 功德真聖弟子啊，如果有人把那些破戒、喜歡作惡、不知羞恥、言語粗魯、身心傲慢、遠離善法、沒有慈悲、行為惡劣的比丘，當作福田，恭敬、供養、聽從他們的教導。這樣的惡人師父和弟子，必定一同墮入無間地獄。 『善男子！有十種惡輪，在未來的世界，在這個佛土中，會有剎帝利旃荼羅（統治者中的惡人）、宰官旃荼羅（官員中的惡人）、居士旃荼羅（在家信徒中的惡人）、長者旃荼羅（年長者中的惡人）、沙門旃荼羅（出家修行者中的惡人）、婆羅門旃荼羅（婆羅門教徒中的惡人）。這些人，在十種惡輪中，或者成就其中一種，或者全部成就，他們先前所修集的一切善根，都會被摧毀燒盡，化為灰燼。不久，他們就會肢體殘缺，多日結舌不能說話，遭受各種痛苦，難以忍受，命終后必定墮入無間地獄。這十種惡輪是什麼呢？』 『像這樣破戒作惡的比丘，有剎帝利和宰官等人，他們忍受邪見，誹謗那些在阿練若（寂靜處）清凈修行的比丘，說：『各位！這些比丘愚癡凡俗，假裝有異相來迷惑世人，爲了求取飲食、衣服、利益、恭敬、名譽，自我讚揚，詆譭他人；嫉妒、爭鬥、貪圖名利，永不滿足；應當驅逐他們，不要聽從他們的話。這些比丘，專門說謊，遠離真實之法；他們之中沒有人能證得道果，也沒有人能斷除慾望，永遠滅盡煩惱，只是爲了利益、恭敬、名譽，才住在阿練若，假裝自己有德行。千萬不要供養、恭敬、侍奉這些諂媚虛偽、不是真正的福田、不是修行道的人。』當時，剎帝利旃荼羅乃至婆羅門旃荼羅，對於在阿練若清凈修行的比丘，不能生起真實的信心和稀有之想，心中沒有恭敬，懷著輕蔑，不樂意親近侍奉供養，所有言語都不聽從，輕視譭謗這些住在阿練若清凈修行的比丘，就是輕視譭謗一切法眼（佛法智慧）。
【English Translation】 O virtuous and truly holy disciple, if one takes those who are precept-breaking, fond of doing evil, shameless, without remorse, with coarse speech, arrogant in body and mind, far from virtuous practices, without compassion or mercy, and evil-acting Bhikshus (monks), as fields of merit, and reveres, makes offerings to, and listens to their teachings. Such evil teachers and disciples are certainly destined to go to the Avici Hell together. 'Good man! There are ten wheels of evil. In the future world, in this Buddha-land, there will be Kshatriya Chandala (outcasts among rulers), ministers Chandala (outcasts among officials), householder Chandala (outcasts among lay followers), elder Chandala (outcasts among the elderly), Shramana Chandala (outcasts among renunciates), and Brahmin Chandala (outcasts among Brahmins). Such people, in the ten wheels of evil, either accomplish one or all of them. All the good roots they have previously cultivated will be destroyed, burned, and reduced to ashes. Soon, their limbs will be crippled, they will be speechless for many days and nights, suffer all kinds of bitter and unbearable pain, and after death, they will certainly fall into the Avici Hell. What are these ten? 'Such precept-breaking and evil-acting Bhikshus, including Kshatriyas and ministers, endure evil views and slander the pure Bhikshus practicing in Aranya (secluded places), saying: 'Dear ones! These Bhikshus are foolish and vulgar, falsely displaying unusual appearances to deceive the world, seeking food, clothing, benefits, reverence, and fame. They praise themselves and slander others; they are jealous, quarrelsome, greedy for fame and gain, and never satisfied. They should be expelled, and their words should not be heeded. These Bhikshus specialize in lying, are far from the true Dharma; none of them can attain the fruit of the path, nor can they be free from desire and completely extinguish all defilements. They only live in Aranya for the sake of benefits, reverence, and fame, pretending to be virtuous. Be careful not to make offerings to, revere, or serve such flattering and false people, who are not true fields of merit and not practitioners of the path.' At that time, the Kshatriya Chandala and even the Brahmin Chandala, towards the pure Bhikshus practicing in Aranya, cannot generate true faith and a sense of rarity. Their hearts are without reverence, harboring contempt, unwilling to approach, serve, or make offerings. They do not listen to any of their words, and they despise and slander these pure Bhikshus practicing in Aranya, which is to despise and slander the entire Dharma Eye (wisdom of the Dharma).
三寶種姓。
「時，彼國中有諸天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿，互相謂言：『仁等當觀此剎帝利宰官、居士、長者、沙門、婆羅門等旃荼羅人，皆悉輕毀一切法眼、三寶種姓、損減善根，由惡友力，攝諸罪業，當墮惡趣。我等從今，勿復擁護此剎帝利旃荼羅等並其所居國土城邑！』作是語已，一切天、龍、藥叉神等，皆悉棄捨，不復擁護彼剎帝利旃荼羅等並彼所居國土城邑。于彼國土一切法器、真實福田，皆出其國；設有住者，亦生舍心，不復護念。
「由諸天、龍、藥叉神等，及諸法器、真實福田，于剎帝利旃荼羅等並彼所居國土城邑，皆舍守護不護念已。時，彼國土自軍、他軍競起侵凌，更相殘害，疾疫、饑饉因此復興。彼剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，一切國民皆無歡樂，先所愛樂今悉別離；朋友眷屬更相瞋恨，潛謀、猜貳、無慈、無悲、嫉妒、慳貪，眾惡皆起，所謂：殺生乃至邪見、無慚、無愧，食用一切窣堵波物及僧祇物，曾無悔心。彼剎帝利旃荼羅王，憎嫉忠賢，愛樂諂佞，令己官庶互相侵凌、憤恚、結怨，興諸斗諍。共余鄰國交陣戰時，軍士離心無不退敗。彼剎帝利旃荼羅王、宰官、居士、長者、沙
【現代漢語翻譯】 現代漢語譯本 三寶種姓。 當時，那個國家裡有諸天、龍、藥叉神等，他們信仰並尊敬三寶，不動搖不破壞。他們對於剎帝利旃荼羅王（意為賤民國王），乃至沙門（意為出家修行者）、婆羅門（意為祭司）等旃荼羅人，心中生起嗔恨和憤怒，互相說道：『你們應當看看這些剎帝利官員、居士、長者、沙門、婆羅門等旃荼羅人，他們都輕視和毀壞一切佛法、三寶的種姓，損減善根，由於惡友的勢力，攝取各種罪業，應當墮入惡道。我們從今以後，不再擁護這些剎帝利旃荼羅等人以及他們所居住的國土城邑！』說完這些話后，一切天、龍、藥叉神等都捨棄了他們，不再擁護那些剎帝利旃荼羅等人以及他們所居住的國土城邑。在那個國家裡，一切佛法器物、真正的福田（指修行人），都離開了那個國家；即使有留下的，也生起了捨棄之心，不再護念他們。 由於諸天、龍、藥叉神等，以及各種佛法器物、真正的福田，都捨棄了對剎帝利旃荼羅等人以及他們所居住的國土城邑的守護和護念。當時，那個國家裡，自己的軍隊和外來的軍隊競相侵略，互相殘殺，瘟疫和饑荒因此再次興起。那個剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，所有國民都沒有歡樂，先前所喜愛的事物現在都分離了；朋友和親屬之間互相嗔恨，暗中謀劃、猜忌、沒有慈悲心、嫉妒、吝嗇，各種惡行都興起，例如：殺生乃至邪見、不知羞恥、沒有慚愧心，食用一切佛塔（窣堵波）的物品以及僧團的物品，從來沒有悔改之心。那個剎帝利旃荼羅王，憎恨忠誠賢良的人，喜愛諂媚奉承的人，使得自己的官員和百姓互相侵凌、憤怒、結怨，興起各種爭鬥。當與鄰國交戰時，軍隊離心離德，沒有不失敗的。那個剎帝利旃荼羅王、官員、居士、長者、沙
【English Translation】 English version The Lineage of the Three Jewels. At that time, in that country, there were gods, dragons, yaksha spirits, and others who believed in and revered the Three Jewels without wavering or destruction. They felt anger and resentment towards the Kshatriya Chandala king (meaning a low-caste king), and even the Shramanas (meaning renunciates) and Brahmins (meaning priests) who were Chandalas. They said to each other, 『You should observe these Kshatriya officials, laypeople, elders, Shramanas, and Brahmins who are Chandalas. They all despise and destroy the Dharma, the lineage of the Three Jewels, diminish their roots of goodness, and, due to the influence of evil friends, accumulate various sins, and they should fall into evil realms. From now on, we will no longer protect these Kshatriya Chandalas and the country and cities where they live!』 After saying these words, all the gods, dragons, yaksha spirits, and others abandoned them and no longer protected those Kshatriya Chandalas and the country and cities where they lived. In that country, all Dharma instruments and true fields of merit (referring to practitioners) left that country; even those who remained developed a mind of abandonment and no longer protected them. Because the gods, dragons, yaksha spirits, and others, as well as various Dharma instruments and true fields of merit, had abandoned their protection and care for the Kshatriya Chandalas and the country and cities where they lived, at that time, in that country, their own armies and foreign armies competed to invade, killing each other, and plagues and famines arose again. That Kshatriya Chandala king, and even the Shramanas and Brahmins who were Chandalas, all the people of the country had no joy, and the things they had previously loved were now separated from them; friends and relatives hated each other, secretly plotted, were suspicious, had no compassion, were jealous, and were stingy. All kinds of evil deeds arose, such as: killing, even wrong views, shamelessness, and no sense of remorse. They consumed all the items of stupas (Sutupa) and the Sangha, and never had any remorse. That Kshatriya Chandala king hated the loyal and virtuous, loved the flattering and fawning, causing his officials and people to invade each other, become angry, and form grudges, leading to various conflicts. When fighting with neighboring countries, the army was disunited and always defeated. That Kshatriya Chandala king, officials, laypeople, elders, Sha
門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。
「複次，善男子！有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，隨惡友行，善根微少，諂曲愚癡，懷聰明慢，於三寶所無淳凈心，不見、不畏，後世苦果。此有一類，于聲聞乘得微少信，實是愚癡自謂聰敏，於我所說緣覺乘法及大乘法，毀呰誹謗，不聽眾生受持、讀誦下至一頌。復有一類，于緣覺乘得微少信，實是愚癡自謂聰敏，於我所說聲聞乘法及大乘法，毀呰誹謗，不聽眾生受持、讀誦下至一頌。復有一類，于大乘法得微少信，實是愚癡自謂聰敏，於我所說聲聞乘法、緣覺乘法，毀呰誹謗，不聽眾生受持、讀誦下至一頌。如是等人，名為譭謗佛正法者，亦為違逆三世諸佛；破三世佛一切法藏，焚燒斷滅皆為灰燼；斷壞一切八支聖道，挑壞無量眾生法眼。
「若剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，于佛所說聲聞乘法、緣覺乘法及大乘法，障礙覆藏，令其隱沒，乃至一頌；當知是人，名不恭敬一切法眼、三寶種姓。由是因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利
【現代漢語翻譯】 現代漢語譯本 那些剎帝利（武士階層）、婆羅門（祭司階層）等旃荼羅人（賤民），不久就會肢體殘缺，多日無法說話，遭受各種劇烈痛苦，死後必定墮入無間地獄。 「再者，善男子！有些剎帝利旃荼羅王、官員、居士、長者、沙門（出家修行者）、婆羅門等旃荼羅人，他們跟隨惡友，善根微薄，虛偽愚癡，自以為聰明，對佛、法、僧三寶沒有純凈的信心，看不到、不畏懼來世的苦果。其中有一類人，對聲聞乘（小乘佛教）稍微有些信仰，實際上愚癡卻自認為聰明，對於我所說的緣覺乘（中乘佛教）和大乘佛法，加以譭謗，不讓眾生受持、讀誦，哪怕是一句偈頌。還有一類人，對緣覺乘稍微有些信仰，實際上愚癡卻自認為聰明，對於我所說的聲聞乘和大乘佛法，加以譭謗，不讓眾生受持、讀誦，哪怕是一句偈頌。還有一類人，對大乘佛法稍微有些信仰，實際上愚癡卻自認為聰明，對於我所說的聲聞乘和緣覺乘佛法，加以譭謗，不讓眾生受持、讀誦，哪怕是一句偈頌。像這樣的人，被稱為譭謗佛陀正法的人，也是違逆過去、現在、未來三世諸佛的人；他們破壞三世諸佛的一切法藏，焚燒斷滅，使其化為灰燼；斷絕一切八支聖道，破壞無數眾生的法眼。 「如果剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，對於佛陀所說的聲聞乘、緣覺乘和大乘佛法，加以障礙、覆蓋、隱藏，使其隱沒，哪怕是一句偈頌；應當知道這些人，是不恭敬一切法眼、三寶種姓的人。由於這個原因，使得守護國土的一切天、龍、藥叉（一種神）等，對三寶有堅定信仰而不動搖者，對剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生嗔恨。廣而言之，那些剎帝利
【English Translation】 English version Those Chandala (outcast) people, such as Kshatriyas (warrior class), Brahmins (priest class), etc., will soon have their limbs disabled, be unable to speak for many days and nights, suffer all kinds of severe pain, and after death, they will surely fall into the Avici Hell. Furthermore, good man! There are some Chandala people, such as Kshatriya Chandala kings, officials, laymen, elders, Shramanas (monastics), Brahmins, etc., who follow evil friends, have meager roots of goodness, are hypocritical and foolish, consider themselves intelligent, and have no pure faith in the Three Jewels (Buddha, Dharma, Sangha). They do not see or fear the bitter consequences of the next life. Among them, there are some who have a little faith in the Sravakayana (Hinayana Buddhism), but are actually foolish and consider themselves intelligent. They slander and defame the Pratyekabuddhayana (Middle Vehicle Buddhism) and Mahayana Dharma that I have spoken, and do not allow sentient beings to uphold, recite, or even a single verse. There are also some who have a little faith in the Pratyekabuddhayana, but are actually foolish and consider themselves intelligent. They slander and defame the Sravakayana and Mahayana Dharma that I have spoken, and do not allow sentient beings to uphold, recite, or even a single verse. There are also some who have a little faith in the Mahayana Dharma, but are actually foolish and consider themselves intelligent. They slander and defame the Sravakayana and Pratyekabuddhayana Dharma that I have spoken, and do not allow sentient beings to uphold, recite, or even a single verse. Such people are called those who slander the Buddha's true Dharma, and they also go against the Buddhas of the past, present, and future; they destroy all the Dharma treasures of the Buddhas of the three times, burn and extinguish them, turning them into ashes; they cut off all the Eightfold Noble Path, and destroy the Dharma eyes of countless sentient beings. If a Kshatriya Chandala king, or even a Shramana, Brahmin, or other Chandala person, obstructs, covers, or hides the Sravakayana, Pratyekabuddhayana, and Mahayana Dharma spoken by the Buddha, causing them to be concealed, even a single verse; it should be known that these people are disrespectful to all Dharma eyes and the lineage of the Three Jewels. Because of this reason, all the Devas (gods), Nagas (dragons), Yakshas (a type of spirit), etc., who protect the country and have unwavering faith in the Three Jewels, will harbor anger towards the Kshatriya Chandala king, and even the Shramanas, Brahmins, and other Chandala people. Broadly speaking, those Kshatriyas
旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間大獄。
「複次，善男子！有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，隨逐破戒惡苾芻行。廣說乃至，于彼國中有諸法器、真實福田，于剎帝利旃荼羅等，皆住舍心而不護念；雖居其國而依法住，常不喜樂俗間居止，亦不數數往施主家；設令暫往而護語言，縱有語言曾無虛誑，終不對彼在家人前，譏毀輕弄諸破戒者；于諸破戒惡行苾芻，終不輕然輒相檢問，亦不現相故顯其非，常近福田，遠諸破戒。而彼破戒惡行苾芻，於此持戒真善行者，反生瞋恨、輕毀侵凌。于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，在家男女大小等前，種種諂曲、虛妄談論、毀呰誹謗此持戒者。令剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，於我弟子少欲、知足、持戒、多聞、具妙辯才諸苾芻所，心生瞋恨，種種粗言呵罵逼切，令心憂惱身不安泰，或奪衣缽諸資身具令其匱乏、或奪所施四方僧物不聽受用、或閉牢獄枷鎖拷楚、或解支節或斬身首。
「善男子！當觀如是諸剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，親近破戒惡行苾芻，造作如是種種大罪，乃至
【現代漢語翻譯】 現代漢語譯本 旃荼羅（Candala，意為賤民）國王、宰官、居士、長者、沙門（Sramana，意為出家修行者）、婆羅門（Brahmana，意為祭司）等旃荼羅人，不久就會肢體殘缺，多日結舌不能說話，遭受各種痛苦折磨難以忍受，命終后必定墮入無間地獄。 「再者，善男子！有些剎帝利（Ksatriya，意為武士）旃荼羅國王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，跟隨破戒的惡比丘（Bhiksu，意為出家受戒的男子）行事。廣而言之，在他們國家裡，有那些堪為法器、真正的福田（指值得尊敬和供養的修行人），對於剎帝利旃荼羅等人，都保持舍心而不加以護念；雖然居住在他們的國家，卻依法修行，不常喜歡世俗的住所，也不經常去施主家；即使偶爾去，也會注意自己的言語，即使說話也從不虛妄，絕不在那些在家人的面前，譏諷輕慢那些破戒的人；對於那些破戒的惡行比丘，絕不輕易地去檢舉責問，也不顯露他們的過失，總是親近福田，遠離那些破戒的人。而那些破戒惡行的比丘，反而對這些持戒的真善修行者，產生嗔恨、輕視、侵犯和欺凌。在剎帝利旃荼羅國王，乃至沙門、婆羅門等旃荼羅人，以及在家男女老少面前，用各種諂媚、虛妄的言論，詆譭誹謗這些持戒的人。使得剎帝利旃荼羅國王，乃至沙門、婆羅門等旃荼羅人，對於我的弟子中那些少欲知足、持戒、多聞、具有巧妙辯才的比丘，心生嗔恨，用各種粗暴的言語呵斥謾罵逼迫，使他們內心憂愁煩惱，身體不得安寧，或者奪走他們的衣缽等生活用品，使他們匱乏，或者奪走所施捨的四方僧物不讓他們使用，或者關進牢獄用枷鎖拷打，或者肢解身體甚至斬首。 「善男子！應當觀察這些剎帝利旃荼羅國王，乃至沙門、婆羅門等旃荼羅人，親近破戒惡行比丘，造作如此種種大罪，乃至
【English Translation】 English version The Candala (outcaste) kings, ministers, lay followers, elders, Sramanas (ascetics), and Brahmanas (priests), who are Candalas, will soon have their limbs disabled, be unable to speak for many days and nights, suffer various bitter and unbearable pains, and upon death, will certainly be reborn in the Avici Hell. Furthermore, good man! There are Ksatriya (warrior) Candala kings, ministers, lay followers, elders, Sramanas, and Brahmanas, who are Candalas, who follow the actions of wicked Bhiksus (monks) who have broken their precepts. Broadly speaking, in their countries, there are those who are vessels of the Dharma, true fields of merit (referring to practitioners worthy of respect and offerings), and towards these, the Ksatriya Candalas and others, they maintain a mind of detachment and do not protect them; although they live in their countries, they practice according to the Dharma, do not often enjoy worldly dwellings, and do not frequently visit the homes of donors; even if they visit occasionally, they are careful with their speech, and even when they speak, they never lie, and they never criticize or belittle those who have broken their precepts in front of lay people; towards those wicked Bhiksus who have broken their precepts, they never lightly accuse or question them, nor do they reveal their faults, always staying close to the fields of merit and far from those who have broken their precepts. However, those wicked Bhiksus who have broken their precepts, instead generate hatred, contempt, violation, and bullying towards these true and virtuous practitioners who uphold the precepts. In front of the Ksatriya Candala kings, and even the Sramanas, Brahmanas, and other Candalas, as well as lay men, women, young and old, they use various flattering and false words to slander and defame these precept-holders. This causes the Ksatriya Candala kings, and even the Sramanas, Brahmanas, and other Candalas, to generate hatred towards my disciples who are content with few desires, uphold the precepts, are learned, and possess skillful eloquence, using various harsh words to scold, curse, and pressure them, causing them to be worried and distressed, and their bodies to be uneasy, or they seize their robes and bowls and other necessities, causing them to be in need, or they seize the offerings made to the Sangha from all directions and do not allow them to use them, or they imprison them and torture them with shackles, or they dismember their bodies or even behead them. Good man! You should observe that these Ksatriya Candala kings, and even the Sramanas, Brahmanas, and other Candalas, who associate with wicked Bhiksus who have broken their precepts, commit such great sins, and even...
當墮無間地獄。若諸眾生作五無間、或犯重戒、或近無間性罪，遮罪猶輕。如是諸剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，親近破戒，越法重罪。善男子！如是破戒惡行苾芻，雖作如是越法重罪，而依我法，剃除鬚髮被服袈裟，進止威儀同諸賢聖。我尚不許國王大臣諸在家者，依俗正法，以鞭杖等捶拷其身、或閉牢獄、或復呵罵、或解支節、或斷其命。況依非法？國王大臣諸在家者，若作此事便獲大罪，決定當生無間地獄。于諸破戒惡行苾芻，猶尚不應如是謫罰，何況持戒真善行者！
「善男子！若有苾芻，于諸根本性重罪中隨犯一罪，雖名破戒惡行苾芻，而於親教和合僧中所得律儀，猶不斷絕，乃至棄捨所學尸羅，猶有白法香氣隨逐。國王大臣諸在家者，無有律儀，不應輕慢及加謫罰。如是苾芻雖非法器，退失聖法，穢雜清眾，破壞一切沙門法事，不得受用四方僧物，而於親教和合僧中所得律儀不棄捨故，猶勝一切在家白衣。犯性罪者尚應如是，況犯其餘諸小遮罪！是故，不許國王大臣諸在家者，輕慢、謫罰。
「所以者何？善男子！乃往過去，有迦奢國王名梵授，敕旃荼羅：『有大象王名青蓮目，六牙具足住雪山邊。汝可往彼，拔取牙來。若不得者，汝等五人定無活義。』時，旃荼羅為護身
【現代漢語翻譯】 現代漢語譯本 將墮入無間地獄。如果眾生造作五無間罪（五種極重的罪行，包括殺父、殺母、殺阿羅漢、破和合僧、出佛身血），或者觸犯重戒，或者接近無間性質的罪行，遮罪（較輕的戒律）還算輕微。像那些剎帝利旃荼羅王（地位低下的國王），乃至沙門（出家修行者）、婆羅門等旃荼羅人，親近破戒者，犯下違背佛法的重罪。善男子！像這樣破戒惡行的比丘（出家男眾），即使犯下如此違背佛法的重罪，但只要依據我的佛法，剃除鬚髮，身披袈裟，舉止威儀與賢聖之人相同，我尚且不允許國王大臣等在家之人，依據世俗的法律，用鞭杖等捶打他們的身體，或者關入牢獄，或者呵斥辱罵，或者肢解身體，或者斷送性命。更何況是依據非法呢？國王大臣等在家之人，如果做了這些事，就會獲得大罪，必定會墮入無間地獄。對於那些破戒惡行的比丘，尚且不應該如此懲罰，更何況是持戒的真善修行者呢！ 善男子！如果有比丘，在根本性重罪（最嚴重的罪行）中，隨便犯下一條罪，即使被稱為破戒惡行的比丘，但在親教師和合僧團中所得到的戒律，仍然不會斷絕，乃至捨棄所學的戒律，仍然有白法（清凈的佛法）的香氣跟隨。國王大臣等在家之人，沒有戒律，不應該輕慢和加以懲罰。這樣的比丘雖然不是法器，退失了聖法，玷污了清凈的僧團，破壞了一切沙門（出家修行者）的法事，不能受用四方僧團的財物，但因為在親教師和合僧團中所得到的戒律沒有捨棄，仍然勝過一切在家的白衣。犯了性罪（根本罪）的人尚且應該如此對待，更何況是犯了其他較小的遮罪呢！因此，不允許國王大臣等在家之人，輕慢和懲罰。 這是為什麼呢？善男子！在過去，有一位迦奢國王，名叫梵授，命令旃荼羅說：『有一頭象王，名叫青蓮目，六牙具足，住在雪山邊。你可以去那裡，拔取象牙回來。如果得不到，你們五個人就一定沒有活路。』當時，旃荼羅爲了保護自己的生命
【English Translation】 English version They will fall into the Avici Hell. If sentient beings commit the five unpardonable offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), or violate major precepts, or commit offenses close to the nature of the unpardonable offenses, the minor offenses are still light. Like those Kshatriya Chandala kings (kings of low status), and even Shramanas (monks), Brahmins, and other Chandala people, who associate with those who have broken precepts, they commit grave offenses against the Dharma. Good man! Even if such a Bhikshu (monk) who has broken precepts and committed evil deeds has committed such grave offenses against the Dharma, as long as they follow my Dharma, shave their heads and beards, wear the Kasaya robe, and their conduct is the same as that of the virtuous, I still do not allow kings, ministers, and other lay people to use whips and sticks to beat their bodies, or imprison them, or scold and insult them, or dismember them, or take their lives, based on secular laws. How much less should they do so based on unlawful means? If kings, ministers, and other lay people do these things, they will incur great offenses and will certainly fall into the Avici Hell. Even for those Bhikshus who have broken precepts and committed evil deeds, they should not be punished in this way, how much less should those who uphold the precepts and practice virtue be punished! Good man! If a Bhikshu commits any one of the fundamental grave offenses (the most serious offenses), even if they are called a Bhikshu who has broken precepts and committed evil deeds, the precepts they received in the presence of their preceptor and the harmonious Sangha are still not severed. Even if they abandon the precepts they have learned, the fragrance of the white Dharma (pure Dharma) still follows them. Kings, ministers, and other lay people, who do not have precepts, should not be disrespectful or punish them. Although such a Bhikshu is not a vessel of the Dharma, has regressed from the holy Dharma, has defiled the pure Sangha, and has destroyed all the Dharma activities of the Shramanas (monks), and cannot use the property of the Sangha from the four directions, because the precepts they received in the presence of their preceptor and the harmonious Sangha have not been abandoned, they are still superior to all lay white-robed people. Those who have committed fundamental offenses should still be treated in this way, how much less should those who have committed other minor offenses be treated! Therefore, kings, ministers, and other lay people are not allowed to be disrespectful or punish them. Why is this so? Good man! In the past, there was a king of Kasha named Brahma-datta, who ordered the Chandalas: 'There is an elephant king named Qinglianmu, with six tusks, living near the Snow Mountain. You can go there and take the tusks back. If you do not get them, the five of you will certainly not survive.' At that time, the Chandalas, in order to protect their lives,
命，執持弓箭，被赤袈裟，詐現沙門威儀形相，往雪山邊至象王所。時彼母象，遙見人來執持弓箭，驚怖馳走詣象王所，白言：『大天！今見有人張弓捻箭，徐行視覘，來趣我等。將非我等命欲盡耶？』象王聞已，舉目便見剃除鬚髮著袈裟人，即為母象而說頌曰：
「『被殑伽沙等， 諸佛法幢相， 觀此離諸惡， 必不害眾生。』
「時，彼母象以頌答曰：
「『雖知被法服， 而執持弓箭， 是惡旃荼羅， 樂惡無悲愍。』
「時，大象王復說頌曰：
「『見袈裟一相， 知是慈悲本， 此必歸佛者， 愍念諸眾生。 汝勿懷疑慮， 宜應速攝心， 被此法衣人， 欲渡生死海。』
「時，旃荼羅即以毒箭彎弓審射，中象王心。母象見之，舉聲號呴悲哀哽噎，以頌白言：
「『被此法衣人， 宜應定歸佛， 威儀雖寂靜， 而懷毒噁心。 應速踏彼身， 令其命根斷， 滅此怨令盡， 以射天身故。』
「時，大象王以頌答曰：
「『寧速捨身命， 不應生噁心， 彼雖懷詐心， 猶似佛弟子。 智者非為命， 而壞清凈心， 為度諸有情， 常習菩提行。』
「時，大象王心生悲愍
【現代漢語翻譯】 現代漢語譯本 有一個人，拿著弓箭，身披紅色的袈裟，假裝成沙門（出家修道的人）的威儀形象，前往雪山邊，來到象王（大象的首領）所在的地方。當時，那頭母象，遠遠地看見有人拿著弓箭走來，驚恐地跑向象王那裡，稟告說：『大天（對像王的尊稱）！現在我看見有人張弓搭箭，慢慢地觀察著，向我們這裡走來。難道我們就要命盡了嗎？』象王聽了，抬眼就看見一個剃除了鬚髮、穿著袈裟的人，就對母象說了偈頌： 『身披如同恒河沙數一樣多的諸佛的法幢（佛法的象徵）之相，觀察這個人，他遠離了各種惡行，必定不會傷害眾生。』 當時，那頭母象用偈頌回答說： 『雖然知道他身披法服，卻拿著弓箭，這是個邪惡的旃荼羅（古印度社會最低等級的人），喜歡作惡，沒有慈悲憐憫之心。』 當時，大象王又說了偈頌： 『看見他身披袈裟這一相，就知道這是慈悲的根本，這個人必定是歸依佛陀的人，憐憫一切眾生。 你不要懷疑顧慮，應該趕快收攝心神，身披這種法衣的人，是想要渡過生死苦海的。』 當時，那個旃荼羅就用毒箭拉滿弓，瞄準射去，射中了象王的心臟。母象看見了，大聲號哭，悲哀哽咽，用偈頌稟告說： 『身披這種法衣的人，應該一定是歸依佛陀的人，雖然外表威儀寂靜，卻懷著毒惡的心。 應該趕快踩踏他的身體，讓他斷絕命根，消滅這個怨敵，因為他射殺了天（象王）的身體。』 當時，大象王用偈頌回答說： 『寧可快速捨棄生命，也不應該生起噁心，他雖然懷著欺詐的心，仍然像是佛陀的弟子。 有智慧的人不會爲了保全生命，而破壞清凈的心，爲了度脫一切有情眾生，常常修習菩提（覺悟）的修行。』 當時，大象王心中生起悲憫之心。
【English Translation】 English version There was a person who, holding a bow and arrows, wearing a red kasaya (monk's robe), and falsely displaying the dignified appearance of a shramana (ascetic), went to the edge of the snowy mountains, to the place where the elephant king (leader of elephants) was. At that time, the mother elephant, seeing from afar a person coming with a bow and arrows, ran in fear to the elephant king, and reported, 'Great Lord (a respectful title for the elephant king)! Now I see a person drawing a bow and nocking an arrow, slowly observing, and coming towards us. Could it be that our lives are about to end?' Upon hearing this, the elephant king raised his eyes and saw a person with shaved hair and beard, wearing a kasaya, and then spoke a verse to the mother elephant: 'Wearing the marks of the Dharma banner (symbol of Buddhist teachings) of all Buddhas, as numerous as the sands of the Ganges, observing this person, he is free from all evils, and will certainly not harm living beings.' At that time, the mother elephant replied with a verse: 'Although knowing he wears the Dharma robe, yet he holds a bow and arrows, this is an evil Chandala (a person of the lowest caste in ancient India), who delights in evil and has no compassion.' At that time, the elephant king again spoke a verse: 'Seeing the single mark of the kasaya, one knows this is the root of compassion, this person must be one who has taken refuge in the Buddha, and has compassion for all living beings. You should not doubt or worry, you should quickly gather your mind, the person wearing this Dharma robe, desires to cross the sea of birth and death.' At that time, the Chandala drew his bow with a poisoned arrow, aimed and shot, hitting the elephant king's heart. The mother elephant saw this, cried out loudly, grieving and choking with sobs, and reported with a verse: 'The person wearing this Dharma robe, should certainly be one who has taken refuge in the Buddha, although his outward appearance is peaceful, he harbors a poisonous and evil heart. You should quickly trample his body, causing him to lose his life, eliminate this enemy, because he has shot the body of the deva (elephant king).' At that time, the elephant king replied with a verse: 'Rather quickly give up my life, than give rise to an evil heart, although he harbors a deceitful heart, he still resembles a disciple of the Buddha. A wise person would not, for the sake of preserving life, destroy a pure heart, in order to liberate all sentient beings, he constantly practices the Bodhi (enlightenment) path.' At that time, the elephant king's heart arose with compassion.
，徐問人曰：『汝何所須？』彼人答曰：『欲須汝牙。』
「像王歡喜，即自拔牙施旃荼羅，而說頌曰：
「『我以白牙今施汝， 無忿、無恨、無貪惜； 愿此施福當成佛， 滅諸眾生煩惱病。』
「善男子！當觀如是過去象王，雖受無睱傍生趣身，為求阿耨多羅三藐三菩提故，而能棄捨身命無吝，恭敬、尊重著袈裟人。雖彼為怨，而不加報。
「然未來世，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，實是愚癡懷聰明慢，諂曲、虛詐、欺誑世間，不見、不畏後世苦果。于歸我法而出家者，若是法器、若非法器諸弟子所，惱亂呵罵、或以鞭杖楚撻其身、或閉牢獄乃至斷命。此於一切過去、未來、現在諸佛，犯諸大罪，決定當趣無間地獄，斷滅善根焚燒相續，一切智者之所遠離。彼既造作如是重罪，復懷傲慢，誑惑世間，自稱：『我等亦求無上正等菩提，我是大乘當得作佛。』譬如有人自挑其目，盲無所見，而欲導他登上大山，終無是處。
「于未來世，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，亦復如是。于歸我法而出家者，若是法器、若非法器諸弟子所，惱亂呵罵、或以鞭杖楚撻其身、或閉牢獄乃至斷命。此於一切過去、未來、
【現代漢語翻譯】 現代漢語譯本：徐問那人說：『你需要什麼？』那人回答說：『我想要你的牙齒。』 象王非常高興，立刻自己拔下牙齒施捨給旃荼羅（意為殘暴的人），並說了偈頌： 『我今天把這潔白的牙齒施捨給你，沒有憤怒、沒有怨恨、沒有貪婪和吝惜；愿以此佈施的福德成就佛果，滅除一切眾生的煩惱病痛。』 善男子！應當觀察過去的那位象王，雖然投生為沒有空閑的旁生，爲了求得阿耨多羅三藐三菩提（意為無上正等正覺）的緣故，能夠毫不吝惜地捨棄自己的身命，恭敬、尊重穿著袈裟的人。即使對方是怨敵，也不加以報復。 然而在未來世，會有剎帝利（意為統治者）旃荼羅王、宰官、居士、長者、沙門（意為出家人）、婆羅門（意為祭司）等旃荼羅人，他們實際上是愚癡的，卻懷有自以為是的聰明傲慢，諂媚、虛偽、欺騙世人，看不到、不畏懼後世的苦果。對於歸依我的佛法而出家的人，無論是法器還是非法器的弟子，他們都會惱亂、呵罵，或者用鞭杖抽打他們的身體，或者把他們關進監獄甚至奪取他們的性命。這些人對於過去、未來、現在的一切諸佛，都犯下了大罪，必定會墮入無間地獄，斷滅善根，焚燒相續，被一切有智慧的人所遠離。他們既然造作了如此嚴重的罪業，又懷著傲慢，欺騙迷惑世人，自稱：『我們也求無上正等菩提，我們是大乘修行者，將來會成佛。』這就好比有人自己挖掉了自己的眼睛，成了盲人，什麼也看不見，卻想要引導別人登上高山，這絕對是不可能的。 在未來世，會有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，也會像這樣。對於歸依我的佛法而出家的人，無論是法器還是非法器的弟子，他們都會惱亂、呵罵，或者用鞭杖抽打他們的身體，或者把他們關進監獄甚至奪取他們的性命。這些人對於過去、未來、
【English Translation】 English version: Xu asked the man, 『What do you need?』 The man replied, 『I want your teeth.』 The elephant king was very happy, and immediately pulled out his own teeth to give to the Candala (meaning cruel person), and spoke a verse: 『I give you these white teeth today, without anger, without hatred, without greed or stinginess; may this merit of giving achieve Buddhahood, and extinguish the suffering of all sentient beings.』 Good man! You should observe that past elephant king, although born into the realm of animals without leisure, for the sake of seeking Anuttara-samyak-sambodhi (meaning unsurpassed perfect enlightenment), he was able to give up his life without hesitation, and respectfully honored those who wore the robes. Even if the other was an enemy, he did not retaliate. However, in the future world, there will be Candala kings of the Kshatriya (meaning rulers) class, officials, laymen, elders, Sramanas (meaning renunciates), Brahmins (meaning priests), and other Candala people, who are actually foolish, yet harbor arrogant pride in their own cleverness, flattering, hypocritical, and deceiving the world, unable to see or fear the bitter consequences of the next life. Towards those who have left home to follow my Dharma, whether they are vessels of the Dharma or not, they will harass and scold them, or whip and beat their bodies, or imprison them, even taking their lives. These people commit great sins against all Buddhas of the past, future, and present, and will surely fall into the Avici hell, severing their roots of goodness, burning their continuity, and being shunned by all wise people. Since they have committed such grave sins, they are also arrogant, deceiving and confusing the world, claiming: 『We also seek unsurpassed perfect enlightenment, we are Mahayana practitioners, and we will become Buddhas in the future.』 This is like someone who has gouged out their own eyes, becoming blind and unable to see anything, yet wants to guide others to climb a high mountain, which is absolutely impossible. In the future world, there will be Candala kings of the Kshatriya class, officials, laymen, elders, Sramanas, Brahmins, and other Candala people, who will also be like this. Towards those who have left home to follow my Dharma, whether they are vessels of the Dharma or not, they will harass and scold them, or whip and beat their bodies, or imprison them, even taking their lives. These people commit great sins against all Buddhas of the past, future,
現在諸佛，犯諸大罪，斷滅善根焚燒相續，一切智者之所遠離，決定當趣無間地獄。彼既造作如是重罪，復懷傲慢，誑惑世間，自稱：『我等亦求無上正等菩提，我是大乘當得作佛。』彼由惱亂出家人故，下賤人身尚難可得，況當能證二乘菩提？無上大乘于其絕分！
「又善男子！過去有國名般遮羅，王號勝軍，統領彼國。時，彼有一大丘壙所，名朅藍婆，甚可怖畏；藥叉、羅剎多住其中，若有入者心驚毛豎。時，國有人罪應合死，王敕典獄縛其五處，送朅藍婆大丘壙所，令諸惡鬼食啖其身。罪人聞已為護命故，即剃鬚發求覓袈裟，遇得一片自系其頸。時，典獄者如王所敕，縛其五處送丘壙中。諸人還已至於夜分，有大羅剎母，名刀劍眼，與五千眷屬來入冢間，罪人遙見身心驚悚。時，羅剎母見有此人被縛五處，剃除鬚髮片赤袈裟系其頸下，即便右繞、尊重、頂禮、合掌恭敬，而說頌言：
「『人可自安慰， 我終不害汝， 見剃髮染衣， 令我憶念佛。』
「時，羅剎子白其母曰：
「『母我為飢渴， 甚逼切身心， 愿聽食此人， 息苦身心樂。』
「時，羅剎母便告子言：
「『被殑伽沙佛， 解脫幢相衣， 於此起噁心， 定墮無間獄。』
「時，
【現代漢語翻譯】 現代漢語譯本 現在這些佛，如果犯下各種大罪，斷絕一切善根，焚燒相續的善業，會被一切智者所遠離，必定會墮入無間地獄。他們既然造作了如此嚴重的罪業，又懷著傲慢之心，欺騙迷惑世人，自稱：『我們也在追求無上正等菩提（梵語：Anuttara-samyak-sambodhi，指最高的、完全的覺悟），我們是大乘修行者，將來必定成佛。』他們因為惱亂出家人的緣故，連獲得人身都非常困難，更何況能夠證得二乘菩提（梵語：Śrāvakayāna-bodhi和Pratyekabuddhayāna-bodhi，指聲聞和緣覺的覺悟）呢？無上大乘的修行與他們完全無緣！ 「還有，善男子！過去有一個國家名叫般遮羅（梵語：Pañcāla，古印度十六雄國之一），國王名叫勝軍，統治著這個國家。當時，那裡有一個很大的墳場，名叫朅藍婆（梵語：Khaṭambaka），非常可怕；藥叉（梵語：Yakṣa，一種守護神）和羅剎（梵語：Rākṣasa，一種惡鬼）大多居住在那裡，如果有人進入那裡，會感到心驚膽戰。當時，國中有一個人犯了死罪，國王命令獄卒捆綁他的五處（指手、腳和頸部），送到朅藍婆大墳場，讓各種惡鬼吞食他的身體。罪人聽到后，爲了保護自己的性命，就剃掉鬚髮，尋找袈裟，找到一片布繫在脖子上。當時，獄卒按照國王的命令，捆綁他的五處，把他送到墳場中。獄卒們回去后，到了夜晚，有一個大羅剎母，名叫刀劍眼，帶著五千眷屬來到墳場，罪人遠遠地看見他們，身心都感到驚恐。當時，羅剎母看見這個人被捆綁五處，剃除了鬚髮，脖子上繫著一片紅色的袈裟，就向他右繞、尊重、頂禮、合掌恭敬，並說偈頌道： 『人啊，你可以自己安慰自己，我終究不會傷害你，看見你剃了頭髮，穿著染色的衣服，讓我憶念起佛。』 當時，羅剎子對他的母親說： 『母親，我感到飢渴，非常逼迫我的身心，希望您允許我吃掉這個人，來解除我的痛苦，使我身心快樂。』 當時，羅剎母就告訴她的兒子說： 『被無數恒河沙數般的佛陀所解脫的幢相衣（指袈裟），如果對它生起噁心，必定會墮入無間地獄。』 當時，
【English Translation】 English version Now, these Buddhas, if they commit various great offenses, sever all roots of goodness, burn the continuity of good karma, will be distanced by all wise ones, and will surely fall into the Avīci hell (the hell of incessant suffering). Since they have committed such grave offenses, and harbor arrogance, deceiving and misleading the world, they proclaim: 『We are also seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), we are Mahāyāna practitioners, and will surely become Buddhas.』 Because they trouble those who have left home, it is difficult even to obtain a human body, let alone attain the Bodhi (enlightenment) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? The supreme Mahāyāna is completely out of their reach! 「Furthermore, good man! In the past, there was a country named Pañcāla, ruled by a king named Senāpati. At that time, there was a large charnel ground there, named Khaṭambaka, which was very frightening; Yakṣas (a type of guardian spirit) and Rākṣasas (a type of demon) mostly resided there, and if anyone entered, they would feel terrified. At that time, there was a person in the country who had committed a capital crime, and the king ordered the jailers to bind him in five places (hands, feet, and neck), and send him to the Khaṭambaka charnel ground, to be devoured by various demons. Upon hearing this, the criminal, in order to protect his life, shaved his head and beard, and sought a kāṣāya (monk's robe), finding a piece of cloth which he tied around his neck. At that time, the jailers, as ordered by the king, bound him in five places and sent him to the charnel ground. After the jailers returned, at nightfall, a great Rākṣasī (female demon), named Sword-Eye, came to the charnel ground with five thousand attendants. The criminal, seeing them from afar, felt terrified in body and mind. At that time, the Rākṣasī saw this person bound in five places, with his head and beard shaved, and a piece of red kāṣāya tied around his neck, and she circumambulated him to the right, respected him, bowed down, and joined her palms in reverence, and spoke a verse: 『O man, you can comfort yourself, I will not harm you, seeing your shaved head and dyed clothes, makes me remember the Buddha.』 At that time, the son of the Rākṣasī said to his mother: 『Mother, I am hungry and thirsty, it is greatly oppressing my body and mind, I wish you would allow me to eat this person, to relieve my suffering and make my body and mind happy.』 At that time, the Rākṣasī then said to her son: 『The banner-like robe (kāṣāya) of liberation, worn by Buddhas as numerous as the sands of the Ganges, if one harbors evil thoughts towards it, one will surely fall into the Avīci hell.』 At that time,
羅剎子與諸眷屬，右繞此人、尊重、頂禮、合掌恭敬，而說頌曰：
「『懺悔染衣人， 我寧于父母， 造身語意惡， 于汝終無害。』
「爾時，復有大羅剎母，名驢騾齒，亦有五千眷屬圍繞來入冢間。時，羅剎母亦見此人被縛五處，剃除鬚髮片赤袈裟系其頸下，即便右繞、尊重、頂禮、合掌恭敬，而說頌言：
「『人於我勿怖， 汝頸所繫服， 是仙幢相衣， 我頂禮供養。』
「時，羅剎子白其母曰：
「『人血肉甘美， 愿母聽我食， 增長身心力， 勇猛無所畏。』
「時，羅剎母便告子言：
「『人天等妙樂， 由恭敬出家， 故供養染衣， 當獲無量樂。』
「時，羅剎子與諸眷屬，右繞此人、尊重、頂禮、合掌恭敬，而說頌曰：
「『我今恭敬禮， 剃髮染衣人， 愿常于未來， 見佛深生信。』
「爾時，復有大羅剎母，名鬇鬡發，亦有五千眷屬圍繞來入冢間。時，羅剎母亦見此人被縛五處，剃除鬚髮片赤袈裟系其頸下，即便右繞、尊重、頂禮、合掌恭敬，而說頌言：
「『大仙幢相衣， 智者應贊奉， 若能修供養， 必斷諸有縛。』
「時，羅剎子白其母曰：
「『此人身血肉，
【現代漢語翻譯】 現代漢語譯本 羅剎子（Rākṣasa-putra，夜叉之子）和他的眷屬們，右繞著這個人，表示尊重、頂禮、合掌恭敬，並說了偈頌： 『我懺悔對穿著染衣的人所犯的過錯，我寧願對父母，造作身語意的惡業，也不會對你造成任何傷害。』 這時，又有一位大羅剎母（Mahā-rākṣasī，大夜叉女），名叫驢騾齒（Aśva-khara-dantī），她也帶著五千眷屬來到墳地。這位羅剎母也看到這個人被捆綁了五處，剃除了鬚髮，脖子上繫著一塊紅色的袈裟，她立即右繞、尊重、頂禮、合掌恭敬，並說了偈頌： 『人啊，你不要害怕我，你脖子上系的衣服，是仙人的標誌，我頂禮供養它。』 這時，羅剎子對他的母親說： 『人的血肉甘美，希望母親允許我吃了他，這樣可以增長我的身心力量，讓我勇猛無畏。』 這時，羅剎母就告訴她的兒子說： 『人天等美好的快樂，都是因為恭敬出家修行的人而得到的，所以供養穿著染衣的人，應當獲得無量的快樂。』 這時，羅剎子和他的眷屬們，右繞著這個人，表示尊重、頂禮、合掌恭敬，並說了偈頌： 『我現在恭敬頂禮，剃髮穿著染衣的人，希望在未來，能常見到佛，並生起深刻的信心。』 這時，又有一位大羅剎母，名叫鬇鬡發（Śaṅku-roma），她也帶著五千眷屬來到墳地。這位羅剎母也看到這個人被捆綁了五處，剃除了鬚髮，脖子上繫著一塊紅色的袈裟，她立即右繞、尊重、頂禮、合掌恭敬，並說了偈頌： 『這是大仙的標誌，智者應當讚歎奉行，如果能夠修習供養，必定能斷除一切束縛。』 這時，羅剎子對他的母親說： 『這個人的血肉，』
【English Translation】 English version The Rākṣasa-putra (son of a Rakshasa, a type of demon) and his retinue, circumambulated this person to the right, showing respect, bowing, and joining their palms in reverence, and spoke these verses: 'I repent for the offenses against the one wearing dyed robes; I would rather commit evil deeds of body, speech, and mind against my parents, but I would never harm you.' At that time, there was also a great Rākṣasī (female Rakshasa), named Aśva-khara-dantī (Donkey-Mule Teeth), who also came to the cemetery with five thousand attendants. The Rākṣasī also saw this person bound in five places, with his hair and beard shaved, and a piece of red robe tied around his neck. She immediately circumambulated him to the right, showing respect, bowing, and joining her palms in reverence, and spoke these verses: 'O man, do not fear me. The garment tied around your neck is the emblem of a sage. I bow and make offerings to it.' At that time, the Rākṣasa-putra said to his mother: 'Human flesh and blood are sweet. I wish mother would allow me to eat him, so that I may increase my physical and mental strength, and become courageous and fearless.' At that time, the Rākṣasī then told her son: 'The wonderful joys of humans and gods are obtained through respecting those who have left home to practice. Therefore, by making offerings to those who wear dyed robes, one should obtain immeasurable joy.' At that time, the Rākṣasa-putra and his retinue, circumambulated this person to the right, showing respect, bowing, and joining their palms in reverence, and spoke these verses: 'I now respectfully bow to the one who has shaved his head and wears dyed robes. May I always in the future see the Buddha and generate deep faith.' At that time, there was also a great Rākṣasī, named Śaṅku-roma (Bristly Hair), who also came to the cemetery with five thousand attendants. The Rākṣasī also saw this person bound in five places, with his hair and beard shaved, and a piece of red robe tied around his neck. She immediately circumambulated him to the right, showing respect, bowing, and joining her palms in reverence, and spoke these verses: 'This is the emblem of a great sage, which the wise should praise and uphold. If one can practice making offerings, one will surely break all the bonds of existence.' At that time, the Rākṣasa-putra said to his mother: 'This person's flesh and blood,'
國王之所賴， 愿聽我飲啖， 得力承事母。』
「時，羅剎母便告子言：
「『如是染衣人， 非汝所應食， 於此起惡者， 當成大苦器。』
「時，羅剎子與諸眷屬，右繞此人、尊重、頂禮、合掌恭敬，而說頌曰：
「『汝是大仙種， 堪為良福田， 故我修供養， 愿絕諸有縛。』
「爾時，復有大羅剎母，名刀劍口，亦有五千眷屬圍繞來入冢間。時，羅剎母亦見此人被縛五處，剃除鬚髮片赤袈裟系其頸下，即便右繞、尊重、頂禮、合掌恭敬，而說頌言：
「『汝今被法衣， 必趣涅槃樂， 故我不害汝， 恐諸佛所呵。』
「時，羅剎子白其母曰：
「『我常吸精氣， 飲啖人血肉， 愿聽食此人， 令色力充盛。』
「時，羅剎母便告子言：
「『若害著袈裟， 剃除鬚髮者， 必墮無間獄， 久受大苦器。』
「時，羅剎子與諸眷屬，右繞此人、尊重、頂禮、合掌恭敬，而說頌曰：
「『我等怖地獄， 故不害汝命， 當解放汝身， 愿脫地獄苦。』
「時，諸羅剎母、子、眷屬，同起慈心解此人縛，懺謝慰喻，歡喜放還。此人清旦疾至王所，以如上事具白于王。時，勝軍王及諸眷
【現代漢語翻譯】 現代漢語譯本 『爲了國王的緣故，愿允許我吃喝，以獲得力量來侍奉母親。』 「這時，羅剎母便告訴她的兒子說： 『像這樣穿著染衣的人，不是你應該吃的，對這樣的人起惡念，將會成為承受巨大痛苦的器皿。』 「這時，羅剎子和他的眷屬們，右繞這個人，尊重他，向他頂禮，合掌恭敬，並說了偈頌： 『您是大仙的後裔，堪為良田福地，所以我修供養，愿能斷絕一切束縛。』 「這時，又有一位大羅剎母，名叫刀劍口（指其口如刀劍般鋒利），也有五千眷屬圍繞著來到墳地。這時，羅剎母也看見這個人被捆綁了五處，剃除了鬚髮，頸下繫著片赤袈裟，她立即右繞、尊重、頂禮、合掌恭敬，並說了偈頌： 『您現在穿著法衣，必定會趣向涅槃的快樂，所以我不會傷害您，恐怕會受到諸佛的呵責。』 「這時，羅剎子對他的母親說： 『我常常飢渴，飲用人的血肉，愿允許我吃這個人，使我的氣色和力量充盛。』 「這時，羅剎母便告訴她的兒子說： 『如果傷害穿著袈裟，剃除鬚髮的人，必定會墮入無間地獄（指最痛苦的地獄），長久承受巨大的痛苦。』 「這時，羅剎子和他的眷屬們，右繞這個人，尊重他，向他頂禮，合掌恭敬，並說了偈頌： 『我們害怕地獄，所以不傷害您的性命，應當解開您的束縛，愿能脫離地獄的痛苦。』 「這時，諸位羅剎母、子和眷屬，一同生起慈悲心，解開了這個人的束縛，懺悔道歉，安慰他，歡喜地放他離開。這個人清晨迅速來到國王那裡，將以上的事情詳細地告訴了國王。這時，勝軍王（國王名）和各位眷屬
【English Translation】 English version 'For the sake of the king, I wish to be allowed to eat and drink, to gain strength to serve my mother.' 「Then, the Rakshasa mother told her son: 'Such a person wearing dyed robes is not for you to eat. To harbor evil thoughts towards such a person will make you a vessel for great suffering.' 「Then, the Rakshasa son and his retinue circumambulated this person, respected him, bowed down to him, joined their palms in reverence, and spoke a verse: 'You are a descendant of a great sage, worthy of being a field of merit. Therefore, I make offerings, wishing to sever all bonds.' 「At that time, there was another great Rakshasa mother, named Sword-Mouth (referring to her mouth being as sharp as a sword), who also came to the graveyard with five thousand attendants. Then, the Rakshasa mother also saw this person bound in five places, with his hair and beard shaved, and a piece of red kasaya (monk's robe) tied around his neck. She immediately circumambulated him, respected him, bowed down to him, joined her palms in reverence, and spoke a verse: 'You are now wearing the Dharma robe, and will surely attain the bliss of Nirvana. Therefore, I will not harm you, lest I be reproached by all the Buddhas.' 「Then, the Rakshasa son said to his mother: 'I am always hungry and thirsty, drinking human blood and flesh. I wish to be allowed to eat this person, so that my complexion and strength may be replenished.' 「Then, the Rakshasa mother told her son: 'If you harm someone wearing the kasaya, with their hair and beard shaved, you will surely fall into the Avici Hell (the most painful hell), and endure great suffering for a long time.' 「Then, the Rakshasa son and his retinue circumambulated this person, respected him, bowed down to him, joined their palms in reverence, and spoke a verse: 'We fear hell, therefore we will not harm your life. We shall release you from your bonds, wishing to escape the suffering of hell.' 「Then, all the Rakshasa mothers, sons, and retinue, together arose with compassion, released this person from his bonds, repented and apologized, comforted him, and joyfully let him go. This person quickly went to the king in the morning and told the king the above events in detail. Then, King Shengjun (the king's name) and his retinue
屬，聞之驚躍嘆未曾有，即立條制頒告國人：『自今已後於我國中，有佛弟子，若持戒、若破戒、下至無戒，但剃鬚發被服袈裟，諸有侵凌或加害者，當以死罪而刑罰之。』由此因緣，眾人慕德，漸漸歸化王贍部洲，皆共誠心歸敬三寶。
「善男子！當觀如是過去羅剎，雖受無暇餓鬼趣身，吸人精氣，飲啖血肉，噁心熾盛，無有慈悲；而見無戒剃除鬚髮以片袈裟掛其頸者，即便右繞、尊重、頂禮、恭敬、讚頌、無損害心。然未來世，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，心懷毒惡，無有慈愍，造罪過於藥叉、羅剎，愚癡、傲慢、斷滅善根。于歸我法而出家者，若是法器、若非法器，剃除鬚髮被服袈裟諸弟子所，不生恭敬，惱亂呵罵，或以鞭杖楚撻其身，或閉牢獄乃至斷命。此於一切過去、未來、現在諸佛，犯諸大罪，斷滅善根焚燒相續，一切智者之所遠離，決定當生無間地獄。
「又善男子！昔有國王，名超福德。有人犯過罪應合死，王性仁慈不欲斷命。有一大臣多諸智策，前白王曰：『愿勿為憂，終不令王得殺生罪，不付魁膾令殺此人。』時，彼大臣以己智力，將犯罪人付惡醉象。時，惡醉象以鼻卷取罪人兩脛舉上空中，盡其勢力欲撲于地，忽見此人裳有赤色，謂是袈裟，
【現代漢語翻譯】 現代漢語譯本：當時，國王聽到這個訊息，震驚而又讚歎，覺得前所未有，立即制定法令頒佈給全國人民：『從今以後，在我國境內，如果有佛弟子，無論是持戒的、破戒的，甚至是沒有戒律的，只要剃了頭髮、穿上袈裟，任何人侵犯或傷害他們，都將處以死刑。』因為這個緣故，眾人仰慕國王的德行，漸漸歸順教化，整個贍部洲的人都誠心歸敬三寶。 『善男子！應當觀察，像過去那些羅剎，雖然身處無暇的餓鬼道，吸食人的精氣，飲啖血肉，噁心熾盛，沒有慈悲；但是當他們看到沒有持戒的人剃除鬚髮，只是在脖子上掛著一片袈裟時，也會右繞、尊重、頂禮、恭敬、讚頌，沒有絲毫損害之心。然而在未來世，會有剎帝利旃荼羅王（低賤的國王）、宰官、居士、長者、沙門（出家人）、婆羅門等旃荼羅人（低賤的人），他們心懷毒惡，沒有慈悲憐憫，所造的罪業超過藥叉（鬼神）、羅剎，愚癡、傲慢，斷滅善根。對於歸依我的佛法而出家的人，無論是法器（有修法資質的人）還是非法器，只要剃除鬚髮、穿上袈裟的弟子，他們都不生恭敬之心，反而惱亂呵罵，或者用鞭杖抽打他們的身體，或者關進牢獄，甚至斷送他們的性命。這些人對於過去、未來、現在的一切諸佛，都犯下了大罪，斷滅善根，焚燒相續，被一切智者所遠離，必定會墮入無間地獄。 『還有，善男子！過去有一位國王，名叫超福德。有一個人犯了死罪，國王本性仁慈，不忍心處死他。有一位大臣很有智謀，上前對國王說：『請您不要憂慮，我最終不會讓您犯下殺生的罪過，也不會把這個人交給劊子手處死。』當時，那位大臣用自己的智慧，把罪犯交給了一頭喝醉的惡象。當時，那頭喝醉的惡象用鼻子捲起罪犯的兩條腿，舉到空中，用盡全力想把他摔到地上，忽然看到這個人身上穿著紅色的衣服，以為是袈裟，
【English Translation】 English version: At that time, the king, hearing this, was shocked and amazed, feeling it was unprecedented. He immediately established a decree and announced it to the people of the country: 『From now on, within our kingdom, if there are disciples of the Buddha, whether they uphold the precepts, break the precepts, or even have no precepts, as long as they have shaved their heads and wear the kāṣāya robe, anyone who violates or harms them shall be punished with the death penalty.』 Because of this, the people admired the king's virtue, gradually submitting to his teachings, and the entire Jambudvīpa (the continent where humans live) sincerely revered the Three Jewels. 『Good man! You should observe that even the past rākṣasas (demons), though dwelling in the unfavorable realm of hungry ghosts, sucking human essence, drinking blood and flesh, with fierce evil minds and no compassion, when they see someone who has not upheld the precepts, but has shaved their head and merely has a piece of kāṣāya hanging around their neck, they will circumambulate them to the right, respect, bow down, revere, praise, and have no intention to harm them. However, in the future, there will be kṣatriya caṇḍāla kings (lowly kings), officials, laymen, elders, śramaṇas (monastics), brahmins, and other caṇḍāla people (lowly people), who harbor poisonous evil, have no compassion, and commit sins greater than yakṣas (spirits) and rākṣasas. They are ignorant, arrogant, and destroy their roots of goodness. Towards those who have left home to follow my Dharma, whether they are vessels of the Dharma (those with the capacity to practice) or not, as long as they have shaved their heads and wear the kāṣāya robe, these disciples, they do not generate respect, but instead disturb and scold them, or whip and beat their bodies, or imprison them, even taking their lives. These people commit great sins against all the Buddhas of the past, future, and present, destroying their roots of goodness, burning their continuity, and are shunned by all the wise. They are destined to be born in the Avīci hell (the hell of uninterrupted suffering).』 『Furthermore, good man! In the past, there was a king named Superb Merit. There was a person who committed a capital crime, but the king, being benevolent, could not bear to execute him. There was a minister who was very wise, who came forward and said to the king: 『Please do not worry, I will not let you commit the sin of killing, nor will I hand this person over to the executioner.』 At that time, the minister, using his wisdom, handed the criminal over to a drunken elephant. At that time, the drunken elephant used its trunk to grab the criminal's legs, lifted them into the air, and with all its might, tried to throw him to the ground. Suddenly, it saw that the person was wearing red clothing, and thought it was a kāṣāya robe,
心生凈信。便徐置地，懺謝悲號，跪伏於前，以鼻抆足，深心敬重，瞻仰彼人。大臣見已，馳還白王。王聞喜愕嘆未曾有，便敕國人加敬三寶，因斯斷殺，王贍部洲。
「善男子！當觀如是過去醉象，雖受無睱傍生趣身，而敬袈裟不造惡業。然未來世，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，心懷毒惡，無有慈愍，造諸罪業過惡醉象，愚癡、傲慢、斷滅善根。于歸我法而出家者，若是法器、若非法器，剃除鬚髮被服袈裟諸弟子所，不生恭敬，惱亂呵罵，或以鞭杖楚撻其身，或閉牢獄乃至斷命。此於一切過去、未來、現在諸佛，犯諸大罪，斷滅善根焚燒相續，一切智者之所遠離，決定當生無間地獄。
「若剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，成就如是第三惡輪。由此因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。
「複次，善男子！于未來世此佛土中，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，隨惡友
【現代漢語翻譯】 現代漢語譯本：心中生起清凈的信心。便慢慢地將象放下，懺悔謝罪，悲傷地哭號，跪伏在（僧人）面前，用鼻子去蹭僧人的腳，內心深切地敬重，瞻仰著那個人。大臣看到后，快馬加鞭地回去稟告國王。國王聽聞后，又驚又喜，感嘆從未有過這樣的事，便敕令全國人民要尊敬三寶（佛、法、僧），因此斷絕了殺戮，國王統治著贍部洲（Jambudvipa，指我們所居住的這個世界）。 『善男子！應當觀察像這樣過去的醉象，雖然承受著沒有空閑的傍生道（Tiryagyoni，畜生道）的身體，卻因為敬重袈裟而不造惡業。然而在未來世，會有剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）旃荼羅（Chandala，指賤民）王、宰官、居士、長者、沙門（Shramana，指修行者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）等旃荼羅人，心中懷著毒惡，沒有慈悲憐憫，造作各種罪業，比那醉象還要過分，愚癡、傲慢、斷滅善根。對於歸依我的佛法而出家的人，無論是法器（堪能修習佛法的人）還是非法器，對於剃除鬚髮、身披袈裟的弟子們，不生恭敬心，惱亂呵斥謾罵，或者用鞭杖抽打他們的身體，或者關進牢獄甚至斷送他們的性命。這些人對於過去、未來、現在的一切諸佛，犯下各種大罪，斷滅善根，焚燒相續（指輪迴），被一切智者所遠離，必定會墮入無間地獄（Avici，八大地獄中最苦的一個）。』 『如果剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，成就了像這樣的第三惡輪（指惡業的循環）。由於這樣的因緣，使得守護國土的一切天、龍、藥叉（Yaksa，一種鬼神）等，對三寶有堅定信仰而不動搖者，對剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心中生起嗔恨忿怒。廣而言之，那些剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便會肢體殘缺，多日夜裡結舌不能說話，遭受各種痛苦毒害，痛徹難忍，命終后必定會墮入無間地獄。』 『再次，善男子！在未來世，在這個佛土中，會有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，跟隨惡友（指壞朋友）……』
【English Translation】 English version: A pure faith arose in his heart. Then he slowly placed the elephant on the ground, repented and apologized, crying with sorrow, kneeling before (the monk), rubbing his feet with his nose, deeply respecting him, and gazing at that person. The minister, having seen this, quickly returned to report to the king. The king, upon hearing this, was both surprised and delighted, marveling that such a thing had never happened before. He then ordered the people of the entire country to respect the Three Jewels (Buddha, Dharma, Sangha), and thus ceased the killing. The king ruled over Jambudvipa (the world we live in). 'Good man! You should observe how this past drunken elephant, although having received a body in the animal realm (Tiryagyoni), which has no leisure, did not commit evil deeds because of its respect for the kasaya (monk's robe). However, in the future, there will be Chandala (outcaste) kings of the Kshatriya (warrior/ruler caste), ministers, lay practitioners, elders, Shramanas (ascetics), and Brahmins (priest caste), who will harbor poisonous evil in their hearts, without compassion or pity, committing all kinds of sinful acts, even worse than that drunken elephant, foolish, arrogant, and destroying their roots of goodness. Towards those who have left home to follow my Dharma, whether they are vessels of the Dharma (capable of practicing the Dharma) or not, towards the disciples who have shaved their heads and wear the kasaya, they will not generate respect, but will disturb, scold, and curse them, or beat their bodies with whips and sticks, or imprison them, even taking their lives. These people will commit great sins against all Buddhas of the past, future, and present, destroying their roots of goodness, burning their continuity (of rebirth), and will be shunned by all wise ones. They will certainly fall into the Avici hell (the most painful of the eight great hells).' 'If a Chandala king of the Kshatriya caste, or even Chandala Shramanas and Brahmins, accomplish such a third wheel of evil (a cycle of evil deeds). Because of this cause, all the gods, dragons, Yakshas (a type of spirit), and others who protect the country, who have unwavering faith in the Three Jewels, will generate anger and resentment towards the Chandala king of the Kshatriya caste, and even Chandala Shramanas and Brahmins. Broadly speaking, those Chandala kings of the Kshatriya caste, ministers, lay practitioners, elders, Shramanas, and Brahmins, will soon have their limbs disabled, will be unable to speak for many days and nights, will suffer all kinds of painful poisons, and will certainly fall into the Avici hell after death.' 'Furthermore, good man! In the future, in this Buddha land, there will be Chandala kings of the Kshatriya caste, ministers, lay practitioners, elders, Shramanas, and Brahmins, who will follow evil friends...'
行，善根微少；廣說乃至，不見、不畏後世苦果。見有所施四方僧物，謂：諸寺舍、或寺舍物、或諸園林、或園林物、或諸莊田、或莊田物、或所攝受凈人男女、或所攝受畜生種類、或所攝受衣服飲食、或所攝受床座敷具、或所攝受病緣醫藥、或所攝受種種資身應受用物；如是所施四方僧物，具戒、富德、精進修行、學無學行，乃至證得最後極果清凈苾芻，所應受用。彼剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，以強勢力侵奪，具戒清凈苾芻不聽受用；回與破戒惡行苾芻經營在家諸俗業者，令共受用、或獨受用。破戒苾芻既受得已，或共受用、或獨受用、或與俗人同共受用。由是因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。
「複次，善男子！于未來世此佛土中，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，隨惡友行，善根微少；廣說乃至，不見、不畏後世苦果。見依我法而出家者，聰睿多聞語甚圓滿，或能傳通聲聞乘法、或能傳通獨覺乘法、或
能傳通無上乘法，令廣流佈利樂有情。彼于如是說法師所，呵罵、毀辱、誹謗、輕弄、欺誑、逼迫、惱亂法師障礙正法。由是因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難，忍命終定生無間地獄。
「複次，善男子！于未來世此佛土中，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，隨惡友行，善根微少；廣說乃至，不見、不畏後世苦果。見有所施四方僧物，寺舍、莊田、人畜、財寶、花樹、果樹、染樹、蔭樹、香藥樹等，及余資身種種雜物。我諸弟子具戒、富德、精進修行、學無學行，乃至證得最後極果清凈苾芻，所應受用。彼剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，以強勢力，或自逼奪、或教人奪、或為自用、或為他用。由是因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，
【現代漢語翻譯】 現代漢語譯本：能傳授無上乘法，使之廣泛流傳，利益眾生。那些對這樣的說法師，進行呵斥、侮辱、誹謗、輕視、欺騙、逼迫、惱亂，障礙正法的人。因為這樣的因緣，使得守護國土的一切天、龍、藥叉（Yaksha，一種守護神）等，對三寶（佛、法、僧）堅定信仰、不動搖者，對剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）旃荼羅（Chandala，古印度社會地位最低的賤民）王，乃至沙門（Shramana，指修行者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）等旃荼羅人，心生嗔恨。廣而言之，那些剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久就會肢體殘缺，多日夜不能說話，遭受各種痛苦折磨，最終必定墮入無間地獄。 再者，善男子！在未來世，這個佛土中，會有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，他們跟隨惡友，善根微薄；廣而言之，他們看不到、不畏懼後世的苦果。他們看到有施捨給四方僧眾的物品，如寺廟、莊園、田地、牲畜、財寶、花樹、果樹、染料樹、遮蔭樹、香藥樹等，以及其他各種生活用品。這些本應由我的持戒、有德、精進修行、學習有學和無學之道的弟子，乃至證得最後極果的清凈比丘（Bhikshu，指佛教出家男眾），所應享用。那些剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，卻仗著強權，或者自己強行奪取，或者教唆他人奪取，或者自己使用，或者給他人使用。因為這樣的因緣，使得守護國土的一切天、龍、藥叉等，對三寶堅定信仰、不動搖者，對剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生嗔恨。廣而言之，那些剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久就會肢體殘缺，多日夜不能說話，
【English Translation】 English version: They are able to transmit the unsurpassed Dharma, enabling it to spread widely and benefit sentient beings. Those who scold, insult, slander, belittle, deceive, coerce, and disturb such Dharma teachers, obstructing the true Dharma. Due to these causes, all the gods, dragons, Yakshas (a type of guardian spirit), and others who protect the country, who have unwavering faith in the Three Jewels (Buddha, Dharma, Sangha), will become angry at the Kshatriya (a member of the warrior and ruling class in ancient India) Chandala (an outcast in ancient Indian society) kings, and even the Shramanas (ascetics) and Brahmanas (a member of the priestly class in ancient India) who are Chandalas. In short, those Kshatriya Chandala kings, officials, householders, elders, Shramanas, and Brahmanas who are Chandalas, will soon have their limbs disabled, be unable to speak for many days and nights, suffer various bitter and unbearable pains, and will certainly be reborn in the Avici Hell after death. Furthermore, good man! In the future, in this Buddha-land, there will be Kshatriya Chandala kings, officials, householders, elders, Shramanas, and Brahmanas who are Chandalas, who follow evil friends and have little merit; in short, they do not see or fear the bitter consequences of the next life. They see the offerings made to the Sangha of the four directions, such as monasteries, estates, fields, livestock, treasures, flower trees, fruit trees, dye trees, shade trees, fragrant medicinal trees, and other various items for daily use. These should be used by my disciples who uphold the precepts, are virtuous, diligently practice, learn the paths of the learners and the non-learners, and even the pure Bhikshus (Buddhist monks) who have attained the final ultimate fruit. However, those Kshatriya Chandala kings, and even the Shramanas and Brahmanas who are Chandalas, use their power to forcibly seize these items, either by themselves or by instructing others, either for their own use or for the use of others. Due to these causes, all the gods, dragons, Yakshas, and others who protect the country, who have unwavering faith in the Three Jewels, will become angry at the Kshatriya Chandala kings, and even the Shramanas and Brahmanas who are Chandalas. In short, those Kshatriya Chandala kings, officials, householders, elders, Shramanas, and Brahmanas who are Chandalas, will soon have their limbs disabled, be unable to speak for many days and nights,
受諸苦毒痛切難忍，命終定生無間地獄。
「複次，善男子！于未來世此佛土中，有剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，善根微少無有信心，諂曲、愚癡、懷聰明慢，言無真實，遠離善友隨惡友行，于諸聖法心懷猶豫，不見、不畏後世苦果；常樂習近諸惡律儀，好行殺生乃至邪見，而懷傲慢誑惑世間，自稱我是住律儀者。彼剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，種種方便毀滅我法；于歸我法而出家者，數數瞋忿、呵罵、毀辱、拷楚、禁閉、割截支節乃至斷命，我所說法不肯信受；壞窣堵波及諸寺舍，驅逼苾芻退令還俗，障礙剃髮被服袈裟，種種驅使同諸仆庶。由是因緣，令護國土一切天、龍、藥叉神等，信敬三寶無動壞者，于剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，心生瞋忿。廣說乃至，彼剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。
「善男子！若剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，于上所說十種惡輪，或隨成一、或具成就，先所修集一切善根摧壞燒滅皆為灰燼，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，
【現代漢語翻譯】 現代漢語譯本：遭受各種痛苦折磨，難以忍受，死後必定墮入無間地獄。
『再者，善男子！在未來的世界，在這個佛土中，會有剎帝利旃荼羅王（統治者中的惡人）、宰官（官員）、居士（在家信徒）、長者（年長者）、沙門（出家修行者）、婆羅門（祭司）等旃荼羅人（惡人），他們善根微薄，沒有信心，虛偽諂媚，愚昧無知，懷有自以為是的聰明傲慢，言語不真實，遠離善友而與惡友為伍，對於佛法心懷猶豫，看不到也不畏懼來世的苦果；他們常常喜歡親近各種惡劣的行爲規範，喜歡殺生乃至持有邪見，卻懷著傲慢之心欺騙迷惑世人，自稱是遵守戒律的人。這些剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，會用各種手段來毀滅我的佛法；對於皈依我的佛法而出家的人，他們會屢次瞋怒、呵斥、辱罵、拷打、囚禁、割截肢體甚至殺害，他們不肯信受我所說的佛法；他們會破壞佛塔和寺廟，驅趕僧人使其還俗，阻礙剃髮和穿袈裟，像對待奴僕一樣驅使他們。因為這些原因，使得守護國土的一切天、龍、藥叉等神，那些對三寶有堅定信仰的人，會對剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人生起瞋恨之心。總而言之，這些剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，不久就會肢體殘缺，在很多日夜裡結舌不能說話，遭受各種痛苦折磨，難以忍受，死後必定墮入無間地獄。
『善男子！如果剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，對於上面所說的十種惡行，或者犯其中一種，或者全部都犯，那麼他們先前所修集的一切善根都會被摧毀燒盡，化為灰燼，不久就會肢體殘缺，在很多日夜裡結舌不能說話，遭受各種痛苦折磨，難以忍受，
【English Translation】 English version: Suffering all kinds of bitter and unbearable pain, they will certainly be reborn in the Avici Hell after death.
'Furthermore, good man! In the future world, within this Buddha-land, there will be Kshatriya Chandala kings (evil rulers), ministers, lay practitioners, elders, Shramanas (monastics), Brahmins (priests), and other Chandala people (evil people), who have meager roots of goodness and no faith. They are deceitful, foolish, and harbor arrogant pride in their own intelligence. Their words are not truthful, they distance themselves from good friends and follow evil ones. They are hesitant about the sacred Dharma, and they neither see nor fear the suffering of future lives. They constantly enjoy engaging in evil practices, delight in killing and even hold wrong views. Yet, they deceive and confuse the world with arrogance, claiming to be those who uphold the precepts. These Kshatriya Chandala kings, and even Shramanas, Brahmins, and other Chandala people, will use various means to destroy my Dharma. Towards those who have left home to follow my Dharma, they will repeatedly become angry, scold, insult, torture, imprison, cut off limbs, and even kill them. They will not believe in the Dharma I have taught. They will destroy stupas and monasteries, drive away monks, forcing them to return to lay life, obstruct the shaving of heads and the wearing of robes, and treat them like servants. Because of these reasons, all the gods, dragons, Yakshas, and other deities who protect the land, those who have unwavering faith in the Three Jewels, will feel anger towards the Kshatriya Chandala kings, and even Shramanas, Brahmins, and other Chandala people. In short, these Kshatriya Chandala kings, ministers, lay practitioners, elders, Shramanas, Brahmins, and other Chandala people, will soon have their limbs disabled, be unable to speak for many days and nights, suffer all kinds of bitter and unbearable pain, and will certainly be reborn in the Avici Hell after death.'
'Good man! If Kshatriya Chandala kings, ministers, lay practitioners, elders, Shramanas, Brahmins, and other Chandala people, commit one or all of the ten evil deeds mentioned above, all the good roots they have previously cultivated will be destroyed and burned to ashes. Soon, they will have their limbs disabled, be unable to speak for many days and nights, and suffer all kinds of bitter and unbearable pain,
命終定生無間地獄。此剎帝利旃荼羅王、宰官、居士、長者、沙門、婆羅門等旃荼羅人，于當來世下賤人身尚難可得，況當能證二乘菩提？無上大乘于其絕分！如是惡人，大乘名字尚難得聞，況當能證無上佛果！是人究竟自損損他，一切諸佛所不能救。
「善男子！譬如有人壓油為業，一一麻粒皆有蟲生，以輪壓之油便流出。汝當觀此壓麻油人，于日夜中殺幾生命？假使如是壓麻油人，以十具輪相續恒壓，於一日夜，一一輪中所壓麻油數滿千斛，如是相續至滿千年。汝觀此人殺幾生命？所獲罪業寧為多不？」
地藏菩薩摩訶薩言：「甚多。世尊！甚多。大德！此人所殺無量無邊，所獲罪業不可稱計，算數譬喻所不能及，唯佛能知余無知者。」
佛言：「善男子！假使有人為財利故，置十淫坊，一一坊中置千淫女，一一淫女種種莊嚴，誑惑多人恒為欲事。如是相續至滿千年，此人獲罪不可稱計，算數譬喻所不能及。如前十輪壓油人罪，等一淫坊所獲罪業。
「又善男子！假使有人為財利故，置十酒坊，一一坊中種種嚴飾，方便招誘千耽酒人，飲興歡娛，晝夜無廢。如是相續至滿千年，此人獲罪不可稱計，算數譬喻所不能及。如前所說，十淫坊罪，等一酒坊所獲罪業。
「又善男子！假使
【現代漢語翻譯】 現代漢語譯本 命終必定墮入無間地獄。這些剎帝利（統治階級）、旃荼羅王（賤民國王）、宰官（官員）、居士（在家信徒）、長者（年長者）、沙門（出家修行者）、婆羅門（祭司）等旃荼羅人（賤民），在未來的世間，連獲得人身都非常困難，更何況能夠證得二乘菩提（聲聞和緣覺的覺悟）？無上大乘（菩薩的覺悟）與他們更是毫無緣分！像這樣的惡人，連大乘的名字都難以聽聞，更何況能夠證得無上的佛果！這些人最終只會自害害人，一切諸佛都無法救度他們。 『善男子！譬如有人以壓榨油為業，每一粒芝麻中都有蟲子生存，用輪子碾壓，油就流出來。你看看這個壓榨芝麻油的人，在日夜之中要殺死多少生命？假設這樣壓榨芝麻油的人，用十個輪子連續不斷地碾壓，一日一夜，每一個輪子所碾壓的芝麻油都滿一千斛，這樣持續一千年。你看看這個人要殺死多少生命？所獲得的罪業難道不多嗎？』 地藏菩薩摩訶薩（大菩薩）說：『非常多。世尊（佛陀）！非常多。大德（佛陀）！這個人所殺的生命無量無邊，所獲得的罪業不可稱量計算，算數和比喻都無法表達，只有佛陀才能知道，其餘的人都無法知道。』 佛說：『善男子！假設有人爲了財利，設定十個淫坊，每一個淫坊中安置一千個妓女，每一個妓女都打扮得花枝招展，迷惑許多人，讓他們沉溺於淫慾之事。這樣持續一千年，這個人所獲得的罪業不可稱量計算，算數和比喻都無法表達。像前面所說的十個輪子壓榨油的人的罪業，只相當於一個淫坊所獲得的罪業。 『又，善男子！假設有人爲了財利，設定十個酒坊，每一個酒坊都裝飾得富麗堂皇，用各種方法招引一千個沉迷於飲酒的人，讓他們飲酒作樂，晝夜不停。這樣持續一千年，這個人所獲得的罪業不可稱量計算，算數和比喻都無法表達。像前面所說的十個淫坊的罪業，只相當於一個酒坊所獲得的罪業。 『又，善男子！假設』
【English Translation】 English version They are destined to be reborn in the Avici Hell after death. These Kshatriyas (warrior class), Chandala kings (outcaste kings), ministers, lay devotees, elders, Shramanas (ascetics), Brahmins (priests), and other Chandalas (outcastes), in their future lives, will find it difficult even to obtain a human body, let alone attain the Bodhi (enlightenment) of the Two Vehicles (Shravaka and Pratyekabuddha)? They are completely cut off from the Supreme Mahayana (Bodhisattva's enlightenment)! Such evil people will hardly even hear the name of Mahayana, let alone attain the supreme Buddhahood! These people ultimately harm themselves and others, and all Buddhas are unable to save them. 'Good man! Suppose there is someone whose profession is pressing oil. Each sesame seed has insects living in it. When the wheel presses them, the oil flows out. You should observe this person who presses sesame oil. How many lives does he kill day and night? Suppose this person who presses sesame oil uses ten wheels continuously, and each wheel presses a thousand bushels of sesame oil in one day and night, and this continues for a thousand years. How many lives do you think this person kills? Is the karmic sin he accumulates not great?' Ksitigarbha Bodhisattva Mahasattva (great Bodhisattva) said, 'Very much, World Honored One (Buddha)! Very much. Great Virtuous One (Buddha)! The lives this person kills are immeasurable and boundless, and the karmic sin he accumulates is incalculable. No number or analogy can express it. Only the Buddha knows, and no one else knows.' The Buddha said, 'Good man! Suppose someone, for the sake of wealth and profit, establishes ten brothels, and in each brothel, he places a thousand prostitutes. Each prostitute is adorned in various ways, deceiving many people and causing them to indulge in lustful activities. If this continues for a thousand years, the karmic sin this person accumulates is incalculable. No number or analogy can express it. The karmic sin of the ten oil-pressing wheels is equal to the karmic sin of one brothel.' 'Also, good man! Suppose someone, for the sake of wealth and profit, establishes ten taverns. Each tavern is decorated in various ways, enticing a thousand people who are addicted to alcohol to drink and enjoy themselves, day and night without ceasing. If this continues for a thousand years, the karmic sin this person accumulates is incalculable. No number or analogy can express it. The karmic sin of the ten brothels mentioned earlier is equal to the karmic sin of one tavern.' 'Also, good man! Suppose'
有人為財利故，置十屠坊，一一坊中於一日夜殺害千生，牛、羊、駝、鹿、雞、豬等命。如是相續至滿千年，此人獲罪不可稱計，算數譬喻所不能及。如前所說，十酒坊罪，等一屠坊所獲罪業。
「如前所說十屠坊罪，等剎帝利旃荼羅王，乃至沙門、婆羅門等旃荼羅人，於前十惡，隨成一輪，一日一夜所獲罪業。」
爾時世尊而說頌曰：
「十壓油輪罪， 等彼一淫坊， 置彼十淫坊， 等一酒坊罪， 置十酒坊罪， 等彼一屠坊， 置彼十屠坊， 罪等王等一。」
大乘大集地藏十輪經卷第四 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第五
三藏法師玄奘奉 詔譯無依行品第三之三
爾時，地藏菩薩摩訶薩，復白佛言：
「大德世尊！若有真善剎帝利、真善宰官、真善居士、真善長者、真善沙門、真善婆羅門，如是等人能自善護，亦善護他、善護後世、善護佛法。出家之人若是法器、若非法器、下至無戒剃除鬚髮被袈裟者，普善守護、恭敬、供養；又能善護聲聞乘法、緣覺乘法及大乘法，恭敬聽聞，信受供養。于住大乘具戒、富德、精勤修行，乃至住果補特伽羅，能善守護助其勢力，咨問聽受歡喜談論
【現代漢語翻譯】 現代漢語譯本 有人爲了財利，設定十個屠宰場，每個屠宰場每天每夜殺害上千條生命，包括牛、羊、駱駝、鹿、雞、豬等。這樣連續不斷地持續一千年，這個人所獲得的罪業是無法計算的，用算術和比喻都無法形容。如同前面所說，十個酒坊的罪業，等同於一個屠宰場所獲得的罪業。 如同前面所說，十個屠宰場的罪業，等同於剎帝利旃荼羅王（剎帝利：古印度四大種姓之一，指武士和統治者；旃荼羅：古印度社會最底層的賤民），乃至沙門（沙門：佛教出家修行者）、婆羅門（婆羅門：古印度四大種姓之一，指祭司）等旃荼羅人，對於前面所說的十種惡行，只要完成其中一種，一天一夜所獲得的罪業。」 當時，世尊說了偈頌： 『十個榨油坊的罪業，等同於一個淫坊； 設定十個淫坊，等同於一個酒坊的罪業； 設定十個酒坊的罪業，等同於一個屠宰場的罪業； 設定十個屠宰場，罪業等同於國王等人的罪業。』
《大乘大集地藏十輪經》卷第四 大正藏第 13 冊 No. 0411 《大乘大集地藏十輪經》
《大乘大集地藏十輪經》卷第五
三藏法師玄奘奉詔譯《無依行品》第三之三
當時，地藏菩薩摩訶薩（菩薩摩訶薩：指大菩薩）再次對佛說：
『大德世尊！如果有真正的善良剎帝利（剎帝利：古印度四大種姓之一，指武士和統治者）、真正的善良宰官、真正的善良居士（居士：在家信佛的佛教徒）、真正的善良長者、真正的善良沙門（沙門：佛教出家修行者）、真正的善良婆羅門（婆羅門：古印度四大種姓之一，指祭司），這些人能夠自己善於守護，也善於守護他人、善於守護後世、善於守護佛法。對於出家之人，無論是法器（法器：指堪能修習佛法的人）還是非法器，乃至沒有受戒只是剃除鬚髮披上袈裟的人，都普遍善於守護、恭敬、供養；又能善於守護聲聞乘法（聲聞乘法：佛教中通過聽聞佛法而修行的法門）、緣覺乘法（緣覺乘法：佛教中通過自身觀察因緣而修行的法門）以及大乘法（大乘法：佛教中以普度眾生為目標的法門），恭敬聽聞，信受供養。對於住于大乘、具足戒律、具有德行、精勤修行，乃至住于果位（果位：指修行所證得的境界）的補特伽羅（補特伽羅：指人），能夠善於守護，幫助他們增長勢力，請教聽受，歡喜談論。』
【English Translation】 English version If someone, for the sake of wealth and profit, establishes ten slaughterhouses, and in each slaughterhouse, a thousand lives, such as cows, sheep, camels, deer, chickens, and pigs, are killed day and night. If this continues uninterrupted for a thousand years, the amount of sin that person accumulates is immeasurable, beyond calculation and analogy. As mentioned before, the sins of ten taverns are equivalent to the sins accumulated in one slaughterhouse. As mentioned before, the sins of ten slaughterhouses are equivalent to the sins of a Kshatriya Chandala king (Kshatriya: one of the four major castes in ancient India, referring to warriors and rulers; Chandala: the lowest caste in ancient Indian society), or even a Shramana (Shramana: Buddhist monks) or Brahmin (Brahmin: one of the four major castes in ancient India, referring to priests) Chandala person, who commits any one of the ten evil deeds mentioned earlier, the sins accumulated in one day and night.」 At that time, the World Honored One spoke in verse: 'The sins of ten oil presses are equivalent to one brothel; Establishing ten brothels is equivalent to the sins of one tavern; Establishing ten taverns is equivalent to the sins of one slaughterhouse; Establishing ten slaughterhouses, the sins are equivalent to those of a king and others.'
The Great Vehicle Mahasamnipata Ksitigarbha Ten Wheels Sutra, Volume 4 Taisho Tripitaka Volume 13, No. 0411, The Great Vehicle Mahasamnipata Ksitigarbha Ten Wheels Sutra
The Great Vehicle Mahasamnipata Ksitigarbha Ten Wheels Sutra, Volume 5
Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 3, Section 3, On Unreliant Conduct
At that time, the Bodhisattva Mahasattva Ksitigarbha (Bodhisattva Mahasattva: refers to a great Bodhisattva) again said to the Buddha:
'Great Virtuous World Honored One! If there are true and virtuous Kshatriyas (Kshatriya: one of the four major castes in ancient India, referring to warriors and rulers), true and virtuous ministers, true and virtuous lay practitioners (lay practitioners: Buddhist followers who practice at home), true and virtuous elders, true and virtuous Shramanas (Shramana: Buddhist monks), true and virtuous Brahmins (Brahmin: one of the four major castes in ancient India, referring to priests), these people are able to protect themselves well, and also protect others well, protect future generations well, and protect the Dharma well. For those who have left home, whether they are vessels of the Dharma (vessels of the Dharma: refers to those who are capable of practicing the Dharma) or not, even those who have not taken precepts but have only shaved their heads and donned the robes, they are all universally protected, respected, and offered to; they are also able to protect the Shravakayana Dharma (Shravakayana Dharma: the path of practice in Buddhism through listening to the Dharma), the Pratyekabuddhayana Dharma (Pratyekabuddhayana Dharma: the path of practice in Buddhism through self-observation of causes and conditions), and the Mahayana Dharma (Mahayana Dharma: the path of practice in Buddhism with the goal of universal salvation), respectfully listening, believing, and offering. For those who abide in the Mahayana, are fully ordained, possess virtue, diligently practice, and even those who have attained the fruit (fruit: refers to the state attained through practice) of a Pugala (Pugala: refers to a person), they are able to protect them well, help them increase their strength, inquire and listen, and joyfully discuss.'
，遠離破戒惡行苾芻。于諸所施四方僧物，終不令人非法費用，勤加守護，供四方僧。于窣堵波及僧祇物，終不自奪、不教他奪，亦不自用、不教他用。于能辯說三乘法人，恭敬供養，加護與力，不令他人誹謗毀辱；尊重安慰諸出家人，信受護持佛所說法，終不破壞諸窣堵波，亦常護持僧伽藍舍。于剃鬚發被服袈裟出家人所，終不毀廢。於十惡輪，自不染習；亦常勸他離十惡輪，具學先王治國正法，紹三寶種常令熾盛，恒樂親近諸善知識，慈心撫育一切國人，隨其所宜方便化導，令舍邪法，修行正法。如是真善剎帝利王乃至真善婆羅門等，得幾所福？滅幾所罪？」
佛言：「善男子！假使有人出現世間具大威力，于日初分，積集七寶滿贍部洲，奉施諸佛及弟子眾；于日中分，亦集七寶滿贍部洲，奉施諸佛及弟子眾；于日後分，亦集七寶滿贍部洲，奉施諸佛及弟子眾。如是，日日相續佈施滿百千年，此人福聚寧為多不？」
地藏菩薩摩訶薩言：「甚多。世尊！甚多。大德！此人福聚，無量、無邊、不可稱計，算數、譬喻所不能及；惟佛能知，余無知者！」
佛言：「善男子！如是如是，如汝所說。若有真善剎帝利王乃至真善婆羅門等，於十惡輪自不染習，亦常勸他離十惡輪，所獲福聚過前福聚，無量
【現代漢語翻譯】 現代漢語譯本：遠離那些破戒作惡的比丘（bhiksu，佛教出家人）。對於所有施捨給四方僧眾的財物，絕不讓人非法使用，而是勤加守護，供養四方僧眾。對於佛塔（stupa）和僧團的財物，絕不自己盜取，也不教唆他人盜取，絕不自己使用，也不教唆他人使用。對於那些能辯說三乘佛法的人，恭敬供養，加以護持和幫助，不讓其他人誹謗和侮辱他們；尊重和安慰出家人，信受和護持佛陀所說的法，絕不破壞佛塔，也常常護持僧伽藍（samgharama，僧院）的房舍。對於剃除鬚髮、身披袈裟的出家人，絕不加以毀壞和廢棄。對於十惡輪（dasakusalacakra，十種惡業），自己不沾染習氣；也常常勸導他人遠離十惡輪，學習古代聖王治理國家的正法，繼承和發揚三寶（佛、法、僧）的種子，使其常盛不衰，恒常樂於親近善知識，以慈悲心撫育一切國民，根據他們的情況方便引導，使他們捨棄邪法，修行正法。像這樣真正的善良的剎帝利（ksatriya，古印度武士階層）國王乃至真正的善良的婆羅門（brahmana，古印度祭司階層）等，能獲得多少福報？能消除多少罪業？」 佛陀說：『善男子！假設有人出現在世間，具有強大的威力，在每天的早晨，積聚七寶充滿整個贍部洲（Jambudvipa，我們所居住的這個世界），用來供養諸佛和他們的弟子；在每天的午時，也積聚七寶充滿整個贍部洲，用來供養諸佛和他們的弟子；在每天的下午，也積聚七寶充滿整個贍部洲，用來供養諸佛和他們的弟子。像這樣，每天都持續佈施，持續滿一百千年，這個人所積累的福報，難道不多嗎？』 地藏菩薩摩訶薩（Mahasattva，大菩薩）說：『非常多。世尊！非常多。大德！這個人所積累的福報，是無量無邊、不可稱量計算的，是算數和譬喻都無法比擬的；只有佛陀才能知道，其他人都無法知道！』 佛陀說：『善男子！正是這樣，正如你所說。如果有真正的善良的剎帝利國王乃至真正的善良的婆羅門等，對於十惡輪自己不沾染習氣，也常常勸導他人遠離十惡輪，他們所獲得的福報，超過前面所說的福報，是無量的。』
【English Translation】 English version: 'Staying away from bhiksus (Buddhist monks) who have broken precepts and committed evil deeds. Regarding all the offerings made to the Sangha (Buddhist monastic community) of the four directions, never allowing anyone to use them unlawfully, but diligently protecting them and offering them to the Sangha of the four directions. Regarding stupas (Buddhist reliquary mounds) and the property of the Sangha, never stealing them oneself, nor instructing others to steal them, never using them oneself, nor instructing others to use them. Towards those who can expound the Dharma (Buddhist teachings) of the Three Vehicles, respectfully making offerings, providing protection and assistance, not allowing others to slander or insult them; respecting and comforting those who have left home, believing in and upholding the Dharma spoken by the Buddha, never destroying stupas, and always protecting the monasteries (samgharama). Towards those who have shaved their heads and beards, and wear the kasaya (monk's robe), never destroying or abandoning them. Regarding the ten wheels of evil (dasakusalacakra), not being tainted by them oneself; and always encouraging others to stay away from the ten wheels of evil, learning the righteous laws of governance of the ancient kings, inheriting and propagating the seeds of the Three Jewels (Buddha, Dharma, Sangha), making them constantly flourish, always delighting in being close to good teachers, nurturing all the people of the country with compassion, guiding them according to their circumstances, enabling them to abandon evil practices and cultivate righteous practices. How much merit will such a truly virtuous ksatriya (warrior caste) king, and even a truly virtuous brahmana (priest caste), obtain? How much sin will they eliminate?' The Buddha said: 'Good man! Suppose there is someone who appears in the world with great power, who, in the early part of the day, gathers seven treasures to fill the entire Jambudvipa (the world we inhabit), and offers them to all the Buddhas and their disciples; in the middle of the day, also gathers seven treasures to fill the entire Jambudvipa, and offers them to all the Buddhas and their disciples; in the latter part of the day, also gathers seven treasures to fill the entire Jambudvipa, and offers them to all the Buddhas and their disciples. If this person continues to make offerings in this way every day for a hundred thousand years, would the accumulation of merit of this person be great or not?' The Bodhisattva Mahasattva (great Bodhisattva) Ksitigarbha said: 'Very great. World Honored One! Very great. Great Virtue! The accumulation of merit of this person is immeasurable, boundless, and beyond calculation, beyond the reach of numbers and metaphors; only the Buddha can know it, no one else can!' The Buddha said: 'Good man! It is so, just as you have said. If there is a truly virtuous ksatriya king, and even a truly virtuous brahmana, who does not taint themselves with the ten wheels of evil, and always encourages others to stay away from the ten wheels of evil, the accumulation of merit they obtain surpasses the aforementioned accumulation of merit, and is immeasurable.'
、無邊、不可稱計。又善男子！假使有人，出現世間具大威力，為四方僧營建寺宇，其量寬廣等四大洲，上妙房舍、床敷、衣服、飲食、醫藥，資緣充備，令諸如來、聲聞、菩薩、大弟子眾，止住其中，精進修行種種善品，若晝、若夜、無有懈息；經百千俱胝那庾多歲，供給、供養、相續不絕。此人福聚寧為多不？」
地藏菩薩摩訶薩言：「甚多。世尊！甚多。大德！此人福聚，無量、無邊、不可稱計，算數、譬喻所不能及；惟佛能知，余無知者！」
佛言：「善男子！如是如是，如汝所說。又善男子！假使有人，出現世間具大威力，為四方僧營建寺宇，寬廣量等十四大洲，上妙房舍、床敷、衣服、飲食、醫藥，資緣充備，令諸如來、聲聞、菩薩、大弟子眾，止住其中，精進修行種種善品，若晝、若夜無有懈息；經百千俱胝那庾多歲，供給、供養、相續不絕。此人福聚寧為多不？」
地藏菩薩摩訶薩言：「甚多。世尊！甚多。大德！此人福聚，無量、無邊、不可稱計，算數、譬喻所不能及；唯佛能知，余無知者！」
佛言：「善男子！如是如是，如汝所說。又善男子！假使有人，出現世間具大威力，為佛舍利起窣堵波，嚴麗高廣，量等三千大千世界；如前所說，為四方僧造寺福聚；類此所說
【現代漢語翻譯】 現代漢語譯本 佛陀說：『善男子！假設有人，出現在世間，具有強大的威力，為四方僧眾建造寺廟，其規模寬廣，相當於四大洲，提供上等的房舍、床鋪、衣服、飲食、醫藥，各種生活所需都充足完備，讓諸如來（Tathagata，佛的稱號）、聲聞（Sravaka，聽聞佛法而修行的人）、菩薩（Bodhisattva，發願救度眾生的修行者）、大弟子們居住其中，精進修行各種善行，無論是白天還是夜晚，都沒有懈怠休息；經過百千俱胝那庾多（kotinayuta，極大的數量單位）年，持續不斷地供給、供養。這個人所積累的福德，難道不多嗎？』 地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva，大菩薩）回答說：『非常多。世尊！非常多。大德！這個人所積累的福德，是無量、無邊、不可計數的，用算術和比喻都無法衡量；只有佛陀才能知道，其他人都無法知道！』 佛陀說：『善男子！是的，是的，正如你所說。又善男子！假設有人，出現在世間，具有強大的威力，為四方僧眾建造寺廟，其規模寬廣，相當於十四大洲，提供上等的房舍、床鋪、衣服、飲食、醫藥，各種生活所需都充足完備，讓諸如來、聲聞、菩薩、大弟子們居住其中，精進修行各種善行，無論是白天還是夜晚，都沒有懈怠休息；經過百千俱胝那庾多年，持續不斷地供給、供養。這個人所積累的福德，難道不多嗎？』 地藏菩薩摩訶薩回答說：『非常多。世尊！非常多。大德！這個人所積累的福德，是無量、無邊、不可計數的，用算術和比喻都無法衡量；只有佛陀才能知道，其他人都無法知道！』 佛陀說：『善男子！是的，是的，正如你所說。又善男子！假設有人，出現在世間，具有強大的威力，為佛陀的舍利建造窣堵波（stupa，佛塔），莊嚴華麗，高大寬廣，其規模相當於三千大千世界；如同前面所說，為四方僧眾建造寺廟所積累的福德；像這樣所說的』
【English Translation】 English version The Buddha said: 'Good man! Suppose there is someone who appears in the world with great power, and builds monasteries for the Sangha (monastic community) of the four directions, the size of which is as vast as the four great continents, providing excellent dwellings, beds, clothing, food, and medicine, with all necessities fully supplied, allowing the Tathagatas (Buddhas), Sravakas (hearers of the Dharma), Bodhisattvas (enlightenment beings), and great disciples to reside within, diligently practicing various virtuous deeds, whether day or night, without any懈怠 (xie dai, laziness or slackness); for hundreds of thousands of kotinayutas (an extremely large number) of years, continuously providing and making offerings. Would the accumulation of merit of this person be great?' Ksitigarbha Bodhisattva Mahasattva replied: 'Very great, World Honored One! Very great, Great Virtuous One! The accumulation of merit of this person is immeasurable, boundless, and incalculable, beyond the reach of arithmetic and metaphors; only the Buddha can know it, no one else can!' The Buddha said: 'Good man! Yes, yes, as you have said. Furthermore, good man! Suppose there is someone who appears in the world with great power, and builds monasteries for the Sangha of the four directions, the size of which is as vast as fourteen great continents, providing excellent dwellings, beds, clothing, food, and medicine, with all necessities fully supplied, allowing the Tathagatas, Sravakas, Bodhisattvas, and great disciples to reside within, diligently practicing various virtuous deeds, whether day or night, without any懈怠; for hundreds of thousands of kotinayutas of years, continuously providing and making offerings. Would the accumulation of merit of this person be great?' Ksitigarbha Bodhisattva Mahasattva replied: 'Very great, World Honored One! Very great, Great Virtuous One! The accumulation of merit of this person is immeasurable, boundless, and incalculable, beyond the reach of arithmetic and metaphors; only the Buddha can know it, no one else can!' The Buddha said: 'Good man! Yes, yes, as you have said. Furthermore, good man! Suppose there is someone who appears in the world with great power, and builds a stupa (Buddhist shrine) for the relics of the Buddha, magnificent and tall, the size of which is as vast as the three thousand great thousand worlds; like what was said before, the accumulation of merit from building monasteries for the Sangha of the four directions; like what has been said'
為佛舍利起窣堵波所獲福聚，于百分中不及其一，于千分中亦不及一，于百千分亦不及一，于俱胝分亦不及一，那庾多分、數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。
「又善男子！假使有得波羅蜜多、具八解脫靜慮等至大阿羅漢，遍滿三千大千世界，如稻麻、竹葦、甘蔗、叢林，一切皆被堅縛五處經百千年。時，有一人出現於世，具大威力，樂福德故悉解被縛諸阿羅漢，香湯澡浴，奉施衣缽，經百千年，給上房舍、床敷、衣服、飲食、醫藥，種種所須如法資具。諸阿羅漢般涅槃已，供養、焚燒、收取捨利，以妙七寶起窣堵波，安置其中。復以種種寶幢、幡蓋、香花、伎樂而供養之。如前所說，為佛舍利起窣堵波所獲福聚，類此所說解阿羅漢供養福聚，于百分中不及其一，于千分中亦不及一，于百千分亦不及一，于俱胝分亦不及一，那庾多分、數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。
「善男子！若有真善剎帝利王，乃至真善婆羅門等，於十惡輪自不染習，亦常勸他離十惡輪，所獲福德過前福聚，無量、無邊、不可稱計，如生福數，滅罪亦爾。
「善男子！若有真善剎帝利王，及諸真善宰官、居士、長者、沙門、婆羅門等，于未來世后五百歲，法欲滅時，能善護持我之法眼
【現代漢語翻譯】 現代漢語譯本：為佛陀舍利建造佛塔所獲得的福德，即使是百分之一也比不上，千分之一也比不上，百千分之一也比不上，俱胝分之一也比不上，乃至那由他分、數分、算分、計分、譬喻分，甚至鄔波尼沙曇分之一也比不上。 又，善男子！假設有證得波羅蜜多（到達彼岸的修行）、具足八解脫（八種禪定解脫）的靜慮等至（禪定狀態）的大阿羅漢，遍滿三千大千世界，像稻麻、竹葦、甘蔗、叢林一樣多，全部都被堅固地捆綁在五處（手、腳、頸）經過百千年。這時，有一人出現在世間，具有大威力，因為喜愛福德的緣故，解開所有被捆綁的阿羅漢，用香湯沐浴，奉獻衣缽，經過百千年，供給上好的房舍、床鋪、衣服、飲食、醫藥，種種如法的資具。這些阿羅漢般涅槃（入滅）后，供養、焚燒、收取捨利，用美好的七寶建造佛塔，安置在其中。又用各種寶幢、幡蓋、香花、伎樂來供養。像前面所說，為佛陀舍利建造佛塔所獲得的福德，與此所說解救阿羅漢並供養的福德相比，百分之一也比不上，千分之一也比不上，百千分之一也比不上，俱胝分之一也比不上，乃至那由他分、數分、算分、計分、譬喻分，甚至鄔波尼沙曇分之一也比不上。 善男子！如果有真正的善良的剎帝利王（統治者），乃至真正的善良的婆羅門等，自己不沾染十惡輪（十種惡行），也常常勸導他人遠離十惡輪，所獲得的福德超過之前的福德，無量無邊，不可稱量計算，如同所生的福德數量，滅除的罪業也是如此。 善男子！如果有真正的善良的剎帝利王，以及諸位真正的善良的宰官、居士、長者、沙門、婆羅門等，在未來世后五百歲，佛法將要滅亡的時候，能夠好好地守護我的法眼（佛法的核心教義）
【English Translation】 English version: The merit gained from building a stupa for the Buddha's relics is not comparable, not even one percent, not even one thousandth, not even one hundred thousandth, not even one kotith, not even one nayuta part, number part, calculation part, reckoning part, analogy part, or even one upanishad part. Furthermore, good man! Suppose there are great Arhats who have attained Paramita (perfection of wisdom), possess the eight liberations (eight stages of meditative liberation), and are in meditative concentration, filling the three thousand great thousand worlds, as numerous as rice, hemp, bamboo, reeds, sugarcane, and forests, all of whom are firmly bound in five places (hands, feet, neck) for hundreds of thousands of years. At this time, a person appears in the world, possessing great power, and out of love for merit, releases all the bound Arhats, bathes them with fragrant water, offers them robes and bowls, and for hundreds of thousands of years, provides them with excellent dwellings, beds, clothing, food, medicine, and all kinds of necessary resources according to the Dharma. After these Arhats attain Parinirvana (final liberation), they are honored, cremated, and their relics are collected, and a stupa is built with precious seven treasures to enshrine them. Furthermore, various jeweled banners, canopies, incense, flowers, and music are offered. As mentioned before, the merit gained from building a stupa for the Buddha's relics, compared to the merit of releasing and offering to these Arhats, is not comparable, not even one percent, not even one thousandth, not even one hundred thousandth, not even one kotith, not even one nayuta part, number part, calculation part, reckoning part, analogy part, or even one upanishad part. Good man! If there is a true and virtuous Kshatriya king (ruler), or even a true and virtuous Brahmin, who does not indulge in the ten wheels of evil (ten evil actions) and also constantly encourages others to stay away from the ten wheels of evil, the merit gained is greater than the previous merit, immeasurable, boundless, and incalculable. Just as the amount of merit generated, so is the amount of sin eradicated. Good man! If there is a true and virtuous Kshatriya king, and all true and virtuous ministers, lay practitioners, elders, monks, and Brahmins, in the future, in the last five hundred years, when the Dharma is about to perish, they can well protect my Dharma eye (the core teachings of the Dharma)
，能自善護，亦善護他、善護後世、善護我法。出家弟子若是法器、若非法器，下至無戒剃除鬚髮被袈裟者，普善守護，恭敬供養，令無損惱，又能善護三乘正法。聽受供養聲聞法時，于獨覺乘及大乘法不生誹謗，于獨覺乘及大乘人亦不憎嫉。聽受供養獨覺法時，于聲聞乘及大乘法不生誹謗，于聲聞乘及大乘人亦不憎嫉。聽受供養大乘法時，于聲聞乘、獨覺乘法不生誹謗，于聲聞乘、獨覺乘人亦不憎嫉；于聲聞乘、獨覺乘法不求趣證，唯求趣證大乘正法。于住大乘具戒、富德、精勤修行，乃至住果補特伽羅，多數親近，承事供養，深心敬重，請問聽受，遠離破戒惡行苾芻。于諸所施四方僧物，終不令人非法費用，勤加守護，供四方僧。于窣堵波及僧祇物，終不自奪、不教他奪，亦不自用、不教他用。于能辯說三乘法人，恭敬供養，加護與力，不令他人誹謗毀辱，尊重安慰諸出家人，信受護持如來聖教，終不破壞諸窣堵波，亦常護持四方僧寺。於我出家諸弟子所，終不毀廢，還俗策使。於十惡輪自不染習，亦常勸他離十惡輪，具學先王治國正法，十善業道攝化世間，常當親近諸善知識，紹三寶種常令熾盛，善護法眼令不滅沒。
「如是真善剎帝利王，乃至真善婆羅門等，由具如是諸功德故，名不虛受國人俸祿。一
【現代漢語翻譯】 現代漢語譯本 能自我妥善守護，也能妥善守護他人、妥善守護後世、妥善守護我的佛法。出家弟子無論是法器（堪受佛法教誨的人）還是非法器（不堪受佛法教誨的人），乃至沒有受戒只是剃除鬚髮、身披袈裟的人，都要普遍地善加守護，恭敬供養，使他們不受損害和惱亂，又能妥善守護聲聞乘、獨覺乘、大乘這三乘的正法。當聽受供養聲聞乘佛法時，對於獨覺乘和大乘佛法不生誹謗，對於修習獨覺乘和大乘的人也不生憎恨嫉妒。當聽受供養獨覺乘佛法時，對於聲聞乘和大乘佛法不生誹謗，對於修習聲聞乘和大乘的人也不生憎恨嫉妒。當聽受供養大乘佛法時，對於聲聞乘和獨覺乘佛法不生誹謗，對於修習聲聞乘和獨覺乘的人也不生憎恨嫉妒；對於聲聞乘和獨覺乘的佛法不追求證悟，只追求證悟大乘正法。對於安住于大乘、持守戒律、具有德行、精勤修行，乃至安住于果位的補特伽羅（修行者），多數親近，承事供養，內心深切地敬重，請教聽受佛法，遠離破戒惡行的比丘。對於所有佈施給四方僧眾的財物，始終不讓人非法使用，勤加守護，供養四方僧眾。對於佛塔（窣堵波）以及僧團的財物，始終不自己奪取，也不教唆他人奪取，也不自己使用，也不教唆他人使用。對於能夠辯才無礙地宣說三乘佛法的人，恭敬供養，加以護持和幫助，不讓其他人誹謗和侮辱，尊重和安慰所有出家人，信受和護持如來的神聖教誨，始終不破壞佛塔，也常常護持四方僧寺。對於我出家的所有弟子，始終不毀壞和廢棄，不讓他們還俗和被驅使。對於十惡輪（十種惡業）自己不沾染習氣，也常常勸導他人遠離十惡輪，學習古代聖王治理國家的正法，用十善業道來教化世間，常常應當親近善知識，使三寶的種子常常興盛，善加守護佛法之眼使之不滅沒。 像這樣真正善良的剎帝利王（統治者），乃至真正善良的婆羅門等，因為具有這樣的功德，才稱得上沒有虛受國家百姓的俸祿。
【English Translation】 English version Being able to protect oneself well, also being able to protect others well, protect future generations well, and protect my Dharma well. Whether the ordained disciples are vessels of the Dharma (those who can receive the teachings) or not vessels of the Dharma (those who cannot receive the teachings), even those who have not taken vows but have shaved their heads and wear the robes, should be universally well-protected, respectfully offered to, so that they are not harmed or disturbed, and also be able to well-protect the correct Dharma of the Three Vehicles: the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and the Mahāyāna (Great Vehicle). When listening to and receiving offerings of the Śrāvakayāna Dharma, do not slander the Pratyekabuddhayāna and Mahāyāna Dharmas, and do not harbor hatred or jealousy towards those who practice the Pratyekabuddhayāna and Mahāyāna. When listening to and receiving offerings of the Pratyekabuddhayāna Dharma, do not slander the Śrāvakayāna and Mahāyāna Dharmas, and do not harbor hatred or jealousy towards those who practice the Śrāvakayāna and Mahāyāna. When listening to and receiving offerings of the Mahāyāna Dharma, do not slander the Śrāvakayāna and Pratyekabuddhayāna Dharmas, and do not harbor hatred or jealousy towards those who practice the Śrāvakayāna and Pratyekabuddhayāna; do not seek to attain enlightenment through the Śrāvakayāna and Pratyekabuddhayāna Dharmas, but only seek to attain enlightenment through the correct Mahāyāna Dharma. For those who abide in the Mahāyāna, uphold the precepts, possess virtue, diligently practice, and even those who abide in the fruition of a Pudgala (practitioner), frequently approach, serve, and offer to them, deeply respect them, ask questions and listen to the Dharma, and stay away from Bhikṣus (monks) who have broken precepts and committed evil deeds. For all the things given to the Sangha (monastic community) of the four directions, never allow them to be used illegally, diligently protect them, and offer them to the Sangha of the four directions. For the Stupas (Buddhist shrines) and the Sangha's property, never take them for oneself, nor incite others to take them, nor use them for oneself, nor incite others to use them. For those who can eloquently expound the Dharma of the Three Vehicles, respectfully offer to them, protect and assist them, do not allow others to slander or insult them, respect and comfort all ordained people, believe in and uphold the sacred teachings of the Tathāgata (Buddha), never destroy the Stupas, and always protect the monasteries of the Sangha of the four directions. For all my ordained disciples, never destroy or abandon them, do not let them return to lay life or be driven away. Do not become accustomed to the ten wheels of evil (ten evil deeds), and always advise others to stay away from the ten wheels of evil, learn the correct laws of the ancient sage kings for governing the country, use the ten good deeds to transform the world, always be close to good teachers, make the seeds of the Three Jewels always flourish, and well protect the eye of the Dharma so that it does not perish. Such a truly good Kṣatriya king (ruler), and even a truly good Brahmin, etc., because they possess such merits, are considered not to have received the country's people's salary in vain.
切天、龍、藥叉鬼神乃至羯吒布怛那等，皆生歡喜，慈悲擁護。一切法器、真實福田，亦生歡喜慈悲護念。由是因緣，所居國土及諸有情，展轉熾盛，安隱豐樂；鄰國兵戈不能侵害，皆敬慕德自來歸附。由此展轉勸修善業，枯竭惡趣，增長天人。守護身命令得長遠，自滅煩惱亦令他滅。住持菩提道六波羅蜜多，破壞一切眾邪惡道，于生死海不久沉淪。常離惡友，常近善友，生生常遇諸佛、菩薩，恭敬承事，曾無暫廢，不久皆當隨心所樂，各各安住于佛國土，證得無上正等菩提。」
爾時，眾中一切天帝及諸眷屬，乃至一切畢舍遮帝及諸眷屬，從座而起，頂禮佛足，合掌恭敬，而白佛言：「大德世尊！于未來世后五百歲，於此佛土法欲滅時，若有真善剎帝利王，乃至真善婆羅門等，於十惡輪自能遠離，亦能勸他令其遠離，善護自他、善護後世、護持正法，紹三寶種皆令熾盛，無有斷絕，以要言之如佛所說。如是等人，於三乘法恭敬聽受終不隱藏，於三乘人護持供養不令擾惱，於三寶物勤加守護不令侵損。我等眷屬，於此真善剎帝利王，乃至真善婆羅門等，勤加擁護，令其十法皆得增長。何等為十？一者、增長壽命；二者、增長無難；三者、增長無病；四者、增長眷屬；五者、增長財寶；六者、增長資具；七者、增
【現代漢語翻譯】 現代漢語譯本 諸如天、龍、藥叉（Yaksha，一種守護神）、鬼神乃至羯吒布怛那（Kataputana，一種惡鬼）等，都會心生歡喜，以慈悲之心擁護他們。一切法器、真正的福田（指值得尊敬和供養的人），也會心生歡喜，以慈悲之心護念他們。由於這樣的因緣，他們所居住的國土以及一切眾生，都會逐漸興盛，安穩富足；鄰國的戰亂不能侵犯他們，都會敬慕他們的德行而前來歸附。因此，他們會輾轉勸導人們修習善業，使惡道枯竭，增長天人。他們守護自己的生命，使其長久，自己滅除煩惱，也令他人滅除煩惱。他們住持菩提道六波羅蜜多（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧六種修行），破除一切邪惡之道，在生死輪迴的大海中不會長久沉淪。他們常常遠離惡友，常常親近善友，生生世世常常遇到諸佛、菩薩，恭敬地侍奉他們，從不懈怠，不久都將隨心所愿，各自安住在佛的國土，證得無上正等菩提（Anuttara-samyak-sambodhi，指最高的覺悟）。 那時，大眾中一切天帝以及他們的眷屬，乃至一切畢舍遮帝（Pisaca，一種食人鬼）以及他們的眷屬，都從座位上站起來，頂禮佛足，合掌恭敬，對佛說：『大德世尊！在未來世后五百歲，在這個佛土佛法將要滅亡的時候，如果有真正的善良的剎帝利王（Ksatriya，指統治者或武士階層），乃至真正的善良的婆羅門（Brahmana，指祭司階層）等，能夠自己遠離十惡輪（指十種惡行），也能勸導他人遠離，善於守護自己和他人，善於守護後世，護持正法，使三寶的種子都興盛而不中斷，總而言之，就像佛所說的那樣。這樣的人，對於三乘佛法（指聲聞乘、緣覺乘、菩薩乘）恭敬聽受，從不隱藏，對於三乘修行人護持供養，不讓他們受到擾惱，對於三寶的財物勤加守護，不讓它們受到侵損。我們這些眷屬，對於這些真正的善良的剎帝利王，乃至真正的善良的婆羅門等，會勤加擁護，使他們的十種功德都得到增長。哪十種呢？第一，增長壽命；第二，增長無難（指沒有災難）；第三，增長無病；第四，增長眷屬；第五，增長財寶；第六，增長資具；第七，增
【English Translation】 English version Beings such as Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), and even Rakshasas (demons) and Kataputanas (a type of evil spirit), will all rejoice and protect them with compassion. All Dharma instruments and true fields of merit (referring to those worthy of respect and offerings) will also rejoice and protect them with compassionate mindfulness. Due to these causes, the lands they inhabit and all sentient beings will gradually flourish, becoming peaceful and prosperous. Neighboring countries will not be able to invade them, and will instead admire their virtue and come to them for refuge. Consequently, they will encourage each other to cultivate good deeds, causing the evil realms to diminish and the heavenly realms to increase. They will protect their own lives, making them long, and extinguish their own afflictions, as well as helping others to extinguish theirs. They will uphold the Bodhi path of the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), destroying all evil paths, and will not sink into the sea of birth and death for long. They will always stay away from bad friends and always be close to good friends. In every life, they will always encounter Buddhas and Bodhisattvas, respectfully serving them without ever being negligent. Soon, they will all, according to their wishes, each dwell in the Buddha's land and attain Anuttara-samyak-sambodhi (supreme enlightenment). At that time, all the Deva emperors and their retinues, as well as all the Pisacas (a type of flesh-eating demon) and their retinues, rose from their seats, bowed at the Buddha's feet, joined their palms in reverence, and said to the Buddha: 'Great Virtuous World Honored One! In the future, five hundred years after the Dharma is about to perish in this Buddha land, if there are true and virtuous Kshatriya kings (warrior or ruling class), or even true and virtuous Brahmins (priestly class), who can themselves stay away from the ten wheels of evil (referring to ten evil actions), and also persuade others to stay away, who are good at protecting themselves and others, good at protecting future generations, who uphold the true Dharma, and make the seeds of the Three Jewels flourish without interruption, in short, as the Buddha has said. Such people, with respect, listen to and receive the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), never hiding them, and protect and support those who practice the Three Vehicles, not allowing them to be disturbed, and diligently protect the property of the Three Jewels, not allowing them to be damaged. We, and our retinues, will diligently protect these true and virtuous Kshatriya kings, and even true and virtuous Brahmins, and cause their ten merits to increase. What are the ten? First, increase in lifespan; second, increase in freedom from difficulties; third, increase in freedom from illness; fourth, increase in family members; fifth, increase in wealth; sixth, increase in resources; seventh, increase in
長自在；八者、增長名稱；九者、增長善友；十者、增長智慧。大德世尊！若彼真善剎帝利王，乃至真善婆羅門等，於十惡輪自能遠離，亦能勸他令其遠離，具前所說諸功德者，我等擁護定當得此十法增長。
「複次，世尊！若有真善剎帝利王，乃至真善婆羅門等，成就如前所說功德，我等眷屬勤加擁護，令於十法皆得遠離。何等為十？一者、遠離一切怨家寇敵；二者、遠離一切非愛、色、聲、香、味、觸、境；三者、遠離一切障癘疾病；四者、遠離一切邪執惡見；五者、遠離一切邪妄歸依；六者、遠離一切邪惡災怪；七者、遠離一切邪惡事業；八者、遠離一切邪惡知識；九者、遠離一切居家淤泥；十者、遠離一切非時夭喪。大德！世尊！若彼真善剎帝利王，乃至真善婆羅門等，成前所說諸功德者，我等擁護，定當得此十法遠離。
「複次，世尊！若有真善剎帝利王，具修如前所說功德令圓滿者，我等眷屬勤加擁護，令此帝王並諸眷屬及其國土一切人民，令於十法皆得遠離。何等為十？一者、遠離一切他國怨敵；二者、遠離一切自國怨敵；三者、遠離一切兇惡鬼神；四者、遠離一切愆陽亢旱；五者、遠離一切伏陰滯雨；六者、遠離一切非時寒熱、烈風、暴雨、霜雹、災害；七者、遠離一切惡星變怪；八者
【現代漢語翻譯】 現代漢語譯本：第八，增長名聲；第九，增長善友；第十，增長智慧。大德世尊！如果那些真正的善良的剎帝利王（Kshatriya，古印度社會中的武士和統治者階層），乃至真正的善良的婆羅門（Brahmana，古印度社會中的祭司階層）等，能夠自己遠離十惡業，也能勸導他人遠離，具備前面所說的各種功德，我們（指護法神）擁護他們，必定能使他們獲得這十種增長。 再者，世尊！如果有真正的善良的剎帝利王，乃至真正的善良的婆羅門等，成就了前面所說的功德，我們這些眷屬會勤加擁護，使他們能夠遠離十種障礙。哪十種呢？第一，遠離一切怨家仇敵；第二，遠離一切不喜歡的色、聲、香、味、觸、境（指感官和感官對像）；第三，遠離一切瘟疫疾病；第四，遠離一切邪見惡執；第五，遠離一切邪妄的皈依；第六，遠離一切邪惡的災禍怪事；第七，遠離一切邪惡的事業；第八，遠離一切邪惡的知識；第九，遠離一切居家生活的污穢；第十，遠離一切非時夭折。大德世尊！如果那些真正的善良的剎帝利王，乃至真正的善良的婆羅門等，成就了前面所說的各種功德，我們擁護他們，必定能使他們遠離這十種障礙。 再者，世尊！如果有真正的善良的剎帝利王，修習前面所說的功德使其圓滿，我們這些眷屬會勤加擁護，使這位帝王以及他的眷屬和他的國土的所有人民，都能遠離十種災難。哪十種呢？第一，遠離一切他國的怨敵；第二，遠離一切本國的怨敵；第三，遠離一切兇惡的鬼神；第四，遠離一切陽氣過盛的旱災；第五，遠離一切陰氣過盛的澇災；第六，遠離一切非時寒熱、狂風、暴雨、霜雹等災害；第七，遠離一切惡星變異的怪事；第八，
【English Translation】 English version: Eighth, increase in fame; ninth, increase in good friends; tenth, increase in wisdom. Great Virtuous World Honored One! If those truly virtuous Kshatriya kings (Kshatriya, the warrior and ruling class in ancient Indian society), and even truly virtuous Brahmanas (Brahmana, the priestly class in ancient Indian society), etc., can themselves abstain from the ten evil deeds, and also persuade others to abstain, possessing the aforementioned merits, we (referring to the Dharma protectors) will protect them, and they will surely attain these ten kinds of growth. Furthermore, World Honored One! If there are truly virtuous Kshatriya kings, and even truly virtuous Brahmanas, etc., who have achieved the aforementioned merits, we, their retinue, will diligently protect them, enabling them to be free from ten obstacles. What are the ten? First, to be free from all enemies and adversaries; second, to be free from all undesirable sights, sounds, smells, tastes, touches, and objects (referring to the senses and their objects); third, to be free from all plagues and diseases; fourth, to be free from all wrong views and evil attachments; fifth, to be free from all false and misleading refuges; sixth, to be free from all evil disasters and strange occurrences; seventh, to be free from all evil deeds; eighth, to be free from all evil knowledge; ninth, to be free from all the defilements of household life; tenth, to be free from all untimely deaths. Great Virtuous World Honored One! If those truly virtuous Kshatriya kings, and even truly virtuous Brahmanas, etc., have achieved the aforementioned merits, we will protect them, and they will surely be free from these ten obstacles. Furthermore, World Honored One! If there are truly virtuous Kshatriya kings who cultivate the aforementioned merits to their perfection, we, their retinue, will diligently protect them, enabling this emperor, along with his retinue and all the people of his kingdom, to be free from ten calamities. What are the ten? First, to be free from all enemies from other countries; second, to be free from all enemies within their own country; third, to be free from all fierce and evil spirits; fourth, to be free from all droughts caused by excessive yang energy; fifth, to be free from all floods caused by excessive yin energy; sixth, to be free from all untimely cold and heat, gales, torrential rains, frost, hail, and other disasters; seventh, to be free from all strange occurrences caused by evil stars; eighth,
、遠離一切饑饉荒儉；九者、遠離一切非時病死；十者、遠離一切邪執惡見。大德世尊！若彼真善剎帝利王，具修如前所說功德令圓滿者，我等眷屬勤加擁護，令此帝王並諸眷屬及其國土一切人民，定當得此十法遠離。」
爾時，世尊贊諸天帝及其眷屬，乃至一切畢舍遮帝及眷屬言：「善哉，善哉！汝等乃能發此誓願，此事皆是汝等應作。由是因緣，當令汝等長夜安樂。」
爾時，天藏大梵復白佛言：「世尊！唯愿聽我，為未來世此佛土中，一切真善剎帝利王，說能護國不退輪心大陀羅尼明咒章句。由此護國不退輪心大陀羅尼明咒章句威神力故，令未來世此佛土中，一切真善剎帝利王，不為一切怨敵惡友之所摧伏，能令一切怨敵惡友自然退散。能善護持身、語、意業，為諸智者常所稱讚，離諸惡法，常行善法，常離一切邪見、邪歸；常于大乘精進修行，勇猛堅固；常能成熟無量無數所化有情，智不依他，自然善巧，具能修行六到彼岸珍寶伏藏，遠離一切忿、慳、嫉等煩惱纏垢；常為一切人、非人等恭敬護念，諸有所為心無忘失，不捨有情，樂四攝事；常不遠離法器福田。」
佛言：「天藏！吾今恣汝為未來世此佛土中一切真善剎帝利王，說能護國不退輪心大陀羅尼明咒章句，由此護國不退輪心大陀
【現代漢語翻譯】 現代漢語譯本：遠離一切飢餓和歉收；九、遠離一切非時而死的疾病；十、遠離一切邪惡的執著和錯誤的見解。大德世尊！如果那位真正的善良的剎帝利王（Kshatriya，古印度四大種姓之一，指武士、貴族）能夠圓滿地修習如前所說的功德，我們這些眷屬一定會勤加擁護，使這位帝王以及他的眷屬和整個國家的人民，必定能夠遠離這十種災難。 當時，世尊讚歎諸天帝及其眷屬，乃至一切畢舍遮帝（Pisacha，一種食人鬼）及其眷屬說：『善哉，善哉！你們能夠發出這樣的誓願，這都是你們應該做的。因為這個因緣，應當使你們長久安樂。』 當時，天藏大梵（Brahmā，印度教的創造神）又對佛說：『世尊！唯愿您聽我說，爲了未來世這個佛土中一切真正的善良的剎帝利王，宣說能夠守護國家、不退轉的輪心大陀羅尼明咒章句。由於這個守護國家、不退轉的輪心大陀羅尼明咒章句的威神力，使得未來世這個佛土中一切真正的善良的剎帝利王，不被一切怨敵和惡友所摧毀，能夠使一切怨敵和惡友自然退散。能夠善於守護身、語、意三業，常被有智慧的人所稱讚，遠離一切惡法，常行善法，常遠離一切邪見和邪歸；常在大乘佛法中精進修行，勇猛而堅定；常能成熟無量無數所教化的眾生，智慧不依賴他人，自然善巧，能夠修行六波羅蜜（Paramita，佛教中菩薩修行的六種方法，即佈施、持戒、忍辱、精進、禪定、智慧）的珍寶伏藏，遠離一切忿怒、慳吝、嫉妒等煩惱纏縛；常被一切人、非人等恭敬護念，所做的一切事情都不會忘記，不捨棄眾生，樂於行四攝法（佛教中菩薩攝化眾生的四種方法，即佈施、愛語、利行、同事）；常不遠離法器和福田。』 佛說：『天藏！我現在允許你爲了未來世這個佛土中一切真正的善良的剎帝利王，宣說能夠守護國家、不退轉的輪心大陀羅尼明咒章句，由於這個守護國家、不退轉的輪心大陀
【English Translation】 English version: To be far from all famine and scarcity; ninth, to be far from all untimely sickness and death; tenth, to be far from all evil attachments and wrong views. Great Virtuous World Honored One! If that truly virtuous Kshatriya king (Kshatriya, one of the four major castes in ancient India, referring to warriors and nobles) cultivates and perfects the merits as previously mentioned, we, his retinue, will diligently protect him, ensuring that this king, along with his family and all the people of his kingdom, will certainly be able to stay away from these ten calamities. At that time, the World Honored One praised the heavenly emperors and their retinues, and even all the Pisacha emperors (Pisacha, a type of man-eating demon) and their retinues, saying: 'Excellent, excellent! You are able to make such vows, and this is what you all should do. Because of this cause and condition, may you all have long-lasting peace and happiness.' At that time, the Great Brahma, Heavenly Treasury (Brahmā, the Hindu god of creation), again said to the Buddha: 'World Honored One! I beseech you to listen to me, for the sake of all the truly virtuous Kshatriya kings in this Buddha land in the future, to speak the great Dharani mantra verses that can protect the country and not regress in the wheel of the mind. Because of the majestic power of this Dharani mantra verses that protects the country and does not regress in the wheel of the mind, all the truly virtuous Kshatriya kings in this Buddha land in the future will not be destroyed by any enemies or evil friends, and will be able to make all enemies and evil friends naturally retreat. They will be able to skillfully protect their body, speech, and mind, and will always be praised by the wise, stay away from all evil dharmas, always practice good dharmas, always stay away from all wrong views and wrong refuges; always diligently practice in the Mahayana (Mahayana, one of the two major branches of Buddhism) teachings, be brave and firm; always be able to mature countless sentient beings who are to be taught, their wisdom will not rely on others, they will naturally be skillful, and be able to practice the six Paramitas (Paramita, the six perfections or virtues in Buddhism, namely generosity, morality, patience, diligence, meditation, and wisdom) as precious treasures, stay away from all anger, stinginess, jealousy, and other afflictions; always be respected and protected by all humans and non-humans, they will not forget anything they do, will not abandon sentient beings, and will be happy to practice the four means of attraction (the four ways a Bodhisattva attracts and helps sentient beings, namely generosity, kind speech, beneficial action, and cooperation); and will always not be far from the vessel of Dharma and the field of merit.' The Buddha said: 'Heavenly Treasury! I now allow you, for the sake of all the truly virtuous Kshatriya kings in this Buddha land in the future, to speak the great Dharani mantra verses that can protect the country and not regress in the wheel of the mind, because of this Dharani mantra verses that protects the country and does not regress in the wheel of the mind,
羅尼明咒章句威神力故，令未來世此佛土中，一切真善剎帝利王，不為一切怨敵惡友之所摧伏，廣說乃至，常不遠離一切諸佛及佛弟子。」
爾時，天藏大梵即說護國不退輪心大陀羅尼明咒章句：
「怛绖他(唐言謂)牟尼冒㘑(一) 牟那揭臘茷(二) 牟尼紇梨達曳(三) 牟尼嚧訶毗折(常列反)隸(四) 牟那曷栗制(五) 牟尼笈謎(六) 束訖羅博差(七)(初戒反) 缽邏奢博差(八)(初戒反) 蜜羅博差(九)(初戒反) 騷剌婆紇栗帝(十) 妒剌拏紇栗折(章列反)隸(十一) 缽怛邏叉紇栗帝(十二) 具具拏蜜隸(十三) 唈(烏合反)茷叉薩隸(十四) 遏怒訶祇[口*履]茷(十五) 牟尼缽塔茷(十六) 莎訶(唐言善說)」
天藏大梵說是咒已，復白佛言：「唯愿世尊及諸大眾，於我所說大陀羅尼皆生隨喜。」
世尊告曰：「善哉，善哉！」一切大眾亦作是言：「善哉，善哉！」
爾時，世尊復告尊者大目乾連，及告彌勒菩薩摩訶薩曰：「善男子！汝等皆應受持如是天藏大梵所說護國不退輪心大陀羅尼明咒章句，傳授未來此佛土中，一切真善剎帝利王，令自受持，及令流佈。由是因緣，彼諸真善剎帝利王，並諸眷屬及國人民，一切皆得利益安樂；
【現代漢語翻譯】 現代漢語譯本 由於羅尼明咒的章句具有威神力，能使未來世這個佛土中的一切真正善良的剎帝利王（Kshatriya，古印度四大種姓之一，指武士、統治者階層），不被一切怨敵和惡友所摧毀，乃至常常不遠離一切諸佛和佛弟子。
這時，天藏大梵（Brahma，印度教的創造之神）即說出守護國土、不退轉的輪心大陀羅尼明咒的章句：
『怛绖他（即說）牟尼冒㘑(一)，牟那揭臘茷(二)，牟尼紇梨達曳(三)，牟尼嚧訶毗折隸(四)，牟那曷栗制(五)，牟尼笈謎(六)，束訖羅博差(七)，缽邏奢博差(八)，蜜羅博差(九)，騷剌婆紇栗帝(十)，妒剌拏紇栗折隸(十一)，缽怛邏叉紇栗帝(十二)，具具拏蜜隸(十三)，唈茷叉薩隸(十四)，遏怒訶祇[口*履]茷(十五)，牟尼缽塔茷(十六)，莎訶（即善說）。』
天藏大梵說完這個咒語后，又對佛說：『唯愿世尊和各位大眾，對於我所說的大陀羅尼都生起隨喜之心。』
世尊說：『善哉，善哉！』一切大眾也這樣說：『善哉，善哉！』
這時，世尊又告訴尊者大目乾連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱），以及彌勒菩薩摩訶薩（Maitreya Bodhisattva，未來佛）說：『善男子！你們都應當受持像這樣天藏大梵所說的守護國土、不退轉的輪心大陀羅尼明咒的章句，傳授給未來這個佛土中的一切真正善良的剎帝利王，讓他們自己受持，並且使之流傳開來。由於這個因緣，那些真正善良的剎帝利王，以及他們的眷屬和國家人民，一切都能夠得到利益和安樂；』
【English Translation】 English version Due to the majestic power of the verses of the Roni mantra, it will ensure that in the future world, all the truly virtuous Kshatriya kings (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) in this Buddha-land will not be overthrown by any enemies or evil friends, and will always remain close to all Buddhas and Buddha's disciples.
At that time, the Great Brahma (Brahma, the creator god in Hinduism) of Heavenly Treasury then spoke the verses of the Great Dharani mantra of the Wheel of Unwavering Mind for protecting the country:
'Tadyatha (meaning thus) Muni Mauli (1), Muna Galarava (2), Muni Hridaye (3), Muni Roha Vichale (4), Muna Harite (5), Muni Guhye (6), Sukra Boksha (7), Parasha Boksha (8), Mitra Boksha (9), Saurabha Hridi (10), Turana Hridi Chale (11), Patraksa Hridi (12), Gu Gu Na Mile (13), Apataksa Sale (14), Anugraha Gihiva (15), Muni Patava (16), Svaha (meaning well said).'
After the Great Brahma of Heavenly Treasury finished reciting this mantra, he further said to the Buddha: 'May the World Honored One and all the assembly rejoice in the Great Dharani that I have spoken.'
The World Honored One said: 'Excellent, excellent!' All the assembly also said: 'Excellent, excellent!'
At that time, the World Honored One further said to the Venerable Mahamaudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) and the Bodhisattva Mahasattva Maitreya (the future Buddha): 'Good men! You should all receive and uphold the verses of the Great Dharani mantra of the Wheel of Unwavering Mind for protecting the country, as spoken by the Great Brahma of Heavenly Treasury, and transmit them to all the truly virtuous Kshatriya kings in this Buddha-land in the future, so that they may uphold it themselves and spread it. Because of this cause, those truly virtuous Kshatriya kings, as well as their families and the people of their countries, will all be able to obtain benefits and happiness;'
常轉法輪，名稱高遠，威德熾盛，摧滅邪見，建立正見，守護法眼，紹三寶種，皆令熾盛，無有斷絕。成熟無量、無邊有情。于大乘中堅固凈信，久住圓滿，能具修六波羅蜜多，斷一切障速到究竟。」
爾時，世尊重顯此義而說頌曰：
「時天藏大梵， 請問兩足尊： 『利根等有情， 樂修定誦福； 聰慧王成法， 為升進沉淪？ 所修三事中， 唯除惑不退？』 世尊告彼言： 『若犯無依行， 雖覺慧猛利， 而趣無間獄； 非真聰慧故， 樂行十惡輪， 斷滅諸善根， 速趣于地獄。 定能斷煩惱， 非聽誦福業， 故欲求涅槃， 常當修靜慮。 有慧勤精進， 護持我正法， 由敬信袈裟， 能渡煩惱海； 樂處空閑林， 遠造無間類， 敬持戒修定， 能渡諸有海； 普信敬三乘， 興隆我正法， 供養染衣者， 當成功德海； 能伏難調心， 不舉苾芻罪， 修知足聖種， 當成兩足尊。 遠離惡苾芻， 親近聖行處， 不食用僧物， 速證大菩提。 三界中安樂， 皆由三寶生， 故求安樂人， 常供養三寶。 旃荼羅王等， 朋黨惡苾芻， 於三寶起過， 速墮無間獄。 十壓油輪罪
【現代漢語翻譯】 現代漢語譯本 他們經常轉動法輪（Dharmachakra，佛法的象徵），其名聲高遠，威德熾盛，能夠摧毀邪見，建立正見，守護佛法之眼，繼承和發揚三寶（佛、法、僧）的種子，使之興盛而不絕。他們成熟無量無邊的眾生，使他們在大乘佛法中堅定清凈的信心，長久安住于圓滿的境界，能夠具足修習六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），斷除一切障礙，迅速達到究竟的解脫。
那時，世尊爲了再次闡明這個道理，說了以下偈頌：
『當時天藏大梵（Brahma，印度教的創造神）請問兩足尊（佛陀）： 『那些根器銳利的眾生，喜歡修習禪定、誦經和積累福德； 聰慧的國王成就佛法，是會提升還是會沉淪？ 在所修的三件事中，只有哪一件能保證不退轉？』 世尊告訴他：『如果犯了無所依的惡行， 即使覺悟和智慧非常敏銳，也會墮入無間地獄； 因為不是真正的聰慧，所以喜歡行十惡業， 斷滅一切善根，迅速墮入地獄。 禪定能夠斷除煩惱，而不是聽經、誦經和積累福德的善業， 所以想要尋求涅槃（Nirvana，解脫）的人，應當經常修習禪定。 有智慧且勤奮精進的人，能夠護持我的正法， 因為敬信袈裟（Kasaya，僧侶的法衣），能夠渡過煩惱的海洋； 喜歡住在空閑的樹林，遠離造作無間地獄惡業的人， 恭敬持戒修習禪定，能夠渡過生死輪迴的海洋； 普遍信奉和尊敬三乘（聲聞乘、緣覺乘、菩薩乘），興隆我的正法， 供養穿著袈裟的僧人，將會成就功德的海洋； 能夠降伏難以調伏的心，不揭發比丘（Bhiksu，佛教僧侶）的過失， 修習知足的聖種，將會成就兩足尊（佛陀）。 遠離惡比丘，親近聖賢的修行之處， 不食用僧團的財物，迅速證得大菩提（Mahabodhi，無上正等正覺）。 三界（欲界、色界、無色界）中的安樂，都是由三寶所生， 所以尋求安樂的人，應當經常供養三寶。 旃荼羅王（Chandala，印度種姓制度中的賤民）等人，與惡比丘結黨， 對三寶生起過失，迅速墮入無間地獄。 十種壓榨油輪的罪業，
【English Translation】 English version They constantly turn the Wheel of Dharma (Dharmachakra), their name is far-reaching, their majestic power is blazing, they can destroy wrong views, establish right views, protect the eye of Dharma, inherit and propagate the seeds of the Three Jewels (Buddha, Dharma, Sangha), making them flourish without interruption. They mature immeasurable and boundless sentient beings, enabling them to have firm and pure faith in the Mahayana (Great Vehicle) teachings, to dwell long in the state of perfection, to be able to fully cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), to cut off all obstacles, and quickly reach ultimate liberation.
At that time, the World Honored One, to further clarify this meaning, spoke the following verses:
'At that time, the great Brahma (Brahma, the Hindu god of creation) asked the Two-Footed Honored One (Buddha):' 'Those sentient beings with sharp faculties, who like to practice meditation, recite scriptures, and accumulate merit; The wise king who achieves the Dharma, will he ascend or will he sink? Among the three things practiced, which one alone guarantees non-regression?' The World Honored One told him: 'If one commits unwholesome actions without reliance, Even if one's awareness and wisdom are very sharp, one will fall into the Avici hell; Because it is not true wisdom, one likes to practice the ten evil deeds, Cutting off all roots of goodness, quickly falling into hell. Meditation can cut off afflictions, not listening to scriptures, reciting scriptures, and accumulating meritorious deeds, Therefore, those who seek Nirvana (liberation) should always practice meditation. Those who are wise and diligent, who can protect my true Dharma, Because of their reverence and faith in the Kasaya (monk's robe), they can cross the ocean of afflictions; Those who like to live in secluded forests, far from creating the karma of Avici hell, Respectfully upholding precepts and practicing meditation, they can cross the ocean of samsara (cycle of birth and death); Universally believing in and respecting the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), promoting my true Dharma, Making offerings to monks wearing the Kasaya, they will achieve an ocean of merit; Those who can subdue the difficult-to-tame mind, and do not expose the faults of Bhikshus (Buddhist monks), Cultivating the noble seed of contentment, they will become the Two-Footed Honored One (Buddha). Stay away from evil Bhikshus, and be close to the places where the saints practice, Do not use the Sangha's (monastic community) property, and quickly attain Mahabodhi (supreme enlightenment). The happiness in the Three Realms (desire realm, form realm, formless realm) all arises from the Three Jewels, Therefore, those who seek happiness should always make offerings to the Three Jewels. Chandala kings (Chandala, a low caste in the Indian caste system) and others, who form parties with evil Bhikshus, Who create faults against the Three Jewels, will quickly fall into the Avici hell. The ten sins of pressing oil wheels,
， 等彼一淫坊； 置彼十淫坊， 等一酒坊罪； 置十酒坊罪， 等彼一屠坊； 置彼十屠坊， 罪等王等一。 真善國王等， 興隆我正法， 普供養三乘， 當成功德海。 七寶滿贍部， 奉施佛及僧， 彼所獲福聚， 不如護佛法。 為佛僧造寺， 量等十四洲， 彼所獲福聚， 不如護佛法。 造佛窣堵波， 量等三千界， 彼所獲福聚， 不如護佛法。 解阿羅漢縛， 種種修供養， 不障我正法， 其福勝於彼。 千俱胝劫中， 智者勤修定， 所生勝覺慧， 不如護我法。 真善國王等， 遠離十惡輪， 護持我正法， 及著袈裟者， 不譭謗我說， 三乘法及人， 普聽聞供養， 護持說法者， 不損三寶物， 不障著袈裟， 常敬器非器， 福勝無倫匹。 如五日並現， 大海皆枯竭， 如是護我法， 能枯竭煩惱； 如風災起時， 諸山皆散滅， 如是護我法， 能除滅煩惱； 如水災起時， 大地皆漂壞， 如是護我法， 能壞非愛果； 如如意寶珠， 隨所愿皆滿， 如是三乘法， 能滿眾生愿； 如遇得賢瓶， 除貧獲富樂， 如是遇佛法， 滅
【現代漢語翻譯】 現代漢語譯本 一個淫坊的罪過，等於十個淫坊的罪過。 十個淫坊的罪過，等於一個酒坊的罪過。 十個酒坊的罪過，等於一個屠宰場的罪過。 十個屠宰場的罪過，等於一個國王的罪過。 真正善良的國王們，如果能興盛我的正法， 普遍供養聲聞乘（Shravakayana）、緣覺乘（Pratyekabuddhayana）和菩薩乘（Bodhisattvayana）這三乘， 將成就無量的功德。 即使用七寶裝滿贍部洲（Jambudvipa），用來供養佛和僧， 他們所獲得的福德，也不如護持佛法。 為佛和僧建造寺廟，其規模相當於十四個大洲， 他們所獲得的福德，也不如護持佛法。 建造佛的窣堵波（Stupa，佛塔），其規模相當於三千大千世界， 他們所獲得的福德，也不如護持佛法。 解脫阿羅漢（Arhat）的束縛，並以種種方式進行供養， 如果他們不障礙我的正法，其福德勝過前者。 在千俱胝（Koti，千萬）劫中，智者勤奮修習禪定， 所產生的殊勝覺悟智慧，也不如護持我的佛法。 真正善良的國王們，如果能遠離十惡業的輪迴， 護持我的正法，以及穿著袈裟的人， 不誹謗我所說的，三乘佛法和修行人， 普遍聽聞並供養，護持說法的人， 不損害三寶的財物，不障礙穿著袈裟的人， 常常尊敬有德和無德的人，其福德殊勝無比。 如同五個太陽同時出現，大海都會枯竭， 如此護持我的佛法，能使煩惱枯竭。 如同風災發生時，所有的山都會崩塌， 如此護持我的佛法，能消除煩惱。 如同水災發生時，大地都會被沖毀， 如此護持我的佛法，能摧毀不喜歡的果報。 如同如意寶珠，能隨心所愿滿足一切， 如此三乘佛法，能滿足眾生的願望。 如同得到賢瓶，能消除貧困獲得富樂， 如此遇到佛法，能滅除
【English Translation】 English version The sin of one brothel is equal to the sin of ten brothels. The sin of ten brothels is equal to the sin of one tavern. The sin of ten taverns is equal to the sin of one slaughterhouse. The sin of ten slaughterhouses is equal to the sin of one king. If truly virtuous kings can promote my true Dharma, And universally make offerings to the Three Vehicles: Shravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Vehicle of Bodhisattvas), They will accumulate immeasurable merit. Even if one were to fill Jambudvipa (the continent of the Southern World) with the seven treasures and offer them to the Buddha and the Sangha, The merit they would gain would not equal that of protecting the Dharma. Building temples for the Buddha and the Sangha, equivalent in size to fourteen continents, The merit they would gain would not equal that of protecting the Dharma. Building stupas (Buddhist shrines) for the Buddha, equivalent in size to three thousand great chiliocosms, The merit they would gain would not equal that of protecting the Dharma. Freeing Arhats (enlightened beings) from their bonds and making various offerings to them, If they do not obstruct my true Dharma, their merit surpasses the former. For thousands of kotis (ten millions) of kalpas (eons), if wise ones diligently cultivate meditation, The superior wisdom of enlightenment they generate would not equal that of protecting my Dharma. If truly virtuous kings can stay away from the cycle of the ten evil deeds, Protect my true Dharma, and those who wear the monastic robes, Not slander what I have spoken, the Three Vehicles of Dharma and its practitioners, Universally listen to and make offerings to, and protect those who preach the Dharma, Not harm the property of the Three Jewels, not obstruct those who wear monastic robes, Always respect both the virtuous and the non-virtuous, their merit is unparalleled. Just as when five suns appear simultaneously, the great ocean will dry up, So too, protecting my Dharma can dry up afflictions. Just as when a windstorm arises, all mountains will be scattered, So too, protecting my Dharma can eliminate afflictions. Just as when a flood arises, the earth will be destroyed, So too, protecting my Dharma can destroy undesirable consequences. Just like a wish-fulfilling jewel, which can fulfill all desires, So too, the Three Vehicles of Dharma can fulfill the wishes of all beings. Just like obtaining a virtuous vase, which can eliminate poverty and bring wealth and happiness, So too, encountering the Dharma can extinguish
惑證菩提； 如十五夜月， 明照滿虛空， 如是護法人， 智慧周法界； 如虛空平等， 無物亦無相， 如是護法人， 知諸法一味； 如日放光明， 恒除世間闇， 如是護法者， 常普照世間。』」
大乘大集地藏十輪經有依行品第四之一
爾時，金剛藏菩薩摩訶薩，于大眾中從座而起，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬，以頌問曰：
「昔言破戒失凈德， 非賢聖器非我子， 諸沙門法棄如燼， 不應居我清眾中。 三垢所污失滅道， 彼不堪消勝供養， 于施四方僧眾物， 少分我亦不聽受。 四根本罪隨犯一， 清眾所棄如海尸； 云何今說惡苾芻， 應忍應悲遮謫罰， 復勸應勤供養彼， 悲愍勿生微噁心， 恭敬聽受所說法， 當獲福慧大悲者？ 六通救世余經說， 汝等皆當信大乘； 正直微妙菩提道， 應舍二乘解脫路。 云何今復說三乘， 普勸聽持修供養， 根力覺道沙門果， 此經中有餘處無？ 八支聖道無等倫， 三乘皆同行此道， 欲求解脫勤精進， 各隨所愿證菩提。 有情中尊當照察， 會今昔教使無違， 令諸天人菩薩眾， 解悟心歡證真實。 聞說大
【現代漢語翻譯】 現代漢語譯本 迷惑得以證悟菩提（Bodhī，覺悟）， 如同十五的月亮，明亮地照耀著整個虛空， 像這樣護持佛法的人，智慧遍佈整個法界（Dharmadhātu，宇宙萬有）; 如同虛空一樣平等，沒有實體也沒有表象， 像這樣護持佛法的人，了知一切法都是同一味道； 如同太陽放出光明，永遠消除世間的黑暗， 像這樣護持佛法的人，常常普遍照耀世間。
《大乘大集地藏十輪經》有依行品第四之一
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，大菩薩）在大眾中從座位上站起來，頂禮佛足，袒露右肩，右膝跪地，合掌恭敬，用偈頌問道：
『過去說破戒的人失去了清凈的功德，不是賢聖的器皿，也不是我的弟子， 那些沙門（Śrāmaṇa，出家修行者）的戒律如同灰燼一樣被拋棄，不應該居住在我的清凈僧團中。 被貪嗔癡三垢所污染的人失去了滅道（Nirodha-mārga，涅槃之道），他們不配接受殊勝的供養， 對於施捨給四方僧眾的物品，即使是少部分我也不允許他們接受。 犯了四根本罪（Pārājika，比丘戒中最重的四條戒律）中的任何一條，就會像海中的屍體一樣被清凈的僧團所拋棄； 為什麼現在又說惡比丘（Bhikṣu，出家男眾）應該被容忍、應該被悲憫，不應該責罰， 反而勸導應該勤加供養他們，悲憫他們不要生起絲毫的噁心， 恭敬地聽受他們所說的法，就能獲得福德和智慧，成為大悲之人呢？ 其他經典中說六神通（Ṣaḍabhijñā，六種超自然能力）可以救度世人，你們都應當相信大乘（Mahāyāna，佛教宗派之一）； 正直微妙的菩提道（Bodhi-mārga，覺悟之道），應當捨棄二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的解脫之路。 為什麼現在又說三乘（Triyāna，三種不同的修行道路）都要普遍勸導聽聞、受持、修行和供養， 根、力、覺、道、沙門果（Indriya, Bala, Bodhyanga, Mārga, Śrāmaṇaphala，五根、五力、七覺支、八正道、沙門四果），這部經中有，其他地方沒有嗎？ 八支聖道（Aṣṭāṅgika-mārga，八正道）是無與倫比的，三乘都共同修行這條道路， 想要解脫的人勤奮精進，各自隨著自己的願望證得菩提。 有情眾生中最尊貴的佛陀，應當明察，使過去和現在的教義沒有衝突， 讓諸天、人和菩薩眾，理解領悟，內心歡喜，證得真實。 聽聞大乘的教義，
【English Translation】 English version Confusion is the proof of Bodhi (enlightenment); Like the moon on the fifteenth night, shining brightly and filling the empty space, So it is with the Dharma protectors, whose wisdom pervades the entire Dharmadhātu (the realm of all phenomena); Like the emptiness of space, which is equal, without substance or form, So it is with the Dharma protectors, who know that all dharmas are of one flavor; Like the sun emitting light, constantly removing the darkness of the world, So it is with the Dharma protectors, who constantly illuminate the world.
The Great Vehicle, Great Collection, Ten Wheels Sutra of Kṣitigarbha, Chapter Four, Part One on Dependent Practice
At that time, Vajragarbha Bodhisattva Mahāsattva (a great Bodhisattva) rose from his seat in the assembly, bowed at the Buddha's feet, bared one shoulder, knelt on his right knee, joined his palms in reverence, and asked in verse:
'In the past, it was said that those who break the precepts lose their pure merits, are not vessels of the wise and holy, and are not my disciples, The rules of those Śrāmaṇas (monastic practitioners) are discarded like ashes, and they should not reside in my pure Sangha (monastic community). Those who are defiled by the three poisons (greed, hatred, and delusion) lose the path to cessation (Nirodha-mārga, the path to Nirvana), and they are not worthy of receiving superior offerings, Even a small portion of the things donated to the Sangha of the four directions, I do not allow them to receive. If one commits any of the four fundamental offenses (Pārājika, the four most serious monastic precepts), they are discarded by the pure Sangha like a corpse in the sea; Why is it now said that evil Bhikṣus (monks) should be tolerated, should be pitied, and should not be punished, Instead, they should be encouraged to diligently make offerings to them, to have compassion for them and not to give rise to the slightest evil thought, And that by respectfully listening to the Dharma they preach, one can obtain blessings and wisdom, and become a person of great compassion? Other sutras say that the six supernormal powers (Ṣaḍabhijñā) can save the world, and you should all believe in the Mahāyāna (the Great Vehicle); The upright and subtle path of Bodhi (Bodhi-mārga, the path to enlightenment), one should abandon the path of liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). Why is it now said that the three vehicles (Triyāna, three different paths of practice) should all be universally encouraged to listen to, uphold, practice, and make offerings, The roots, powers, factors of enlightenment, the path, and the fruits of a Śrāmaṇa (Indriya, Bala, Bodhyanga, Mārga, Śrāmaṇaphala, the five roots, five powers, seven factors of enlightenment, eightfold path, and the four fruits of a Śrāmaṇa), are these in this sutra but not elsewhere? The eightfold noble path (Aṣṭāṅgika-mārga) is unparalleled, and all three vehicles practice this path together, Those who seek liberation diligently strive, each attaining Bodhi according to their own wishes. The most honored one among sentient beings, the Buddha, should observe and make sure that the teachings of the past and present do not conflict, So that the gods, humans, and Bodhisattvas can understand, realize, rejoice in their hearts, and attain the truth. Having heard the teachings of the Mahāyāna,
乘誰有益？ 聞說大乘誰有損？ 十種解脫聲聞乘， 聞說誰損誰有益？ 何人聞法轉升進？ 何人聞法翻退沒？ 云何厭患諸有為， 能速枯竭于老死？ 晝夜勤修諸善者， 依何妙理御何乘， 能渡深廣四瀑流？ 救世皆當爲宣說。」
爾時，佛告金剛藏菩薩摩訶薩言：「善哉，善哉！善男子！汝今為欲利益安樂無量有情，為諸天、人、阿素洛等作大義利，請問如來如是深義。汝應諦聽，善思念之，吾當為汝分別解說。」
金剛藏菩薩言：「唯然，世尊！愿樂欲聞。」
佛言：「善男子！有十種補特伽羅，輪迴生死，難得人身。何等為十補特伽羅？一者、不種善根；二者、未修福業；三者、雜染相續；四者、隨惡友行；五者、不見、不畏後世苦果；六者、猛利貪慾；七者、猛利瞋恚；八者、猛利愚癡；九者、其心迷亂；十者、守惡邪見。如是十種無依行因，令諸眾生犯根本罪、毀犯尸羅、墮諸惡趣。何等名為十無依行？謂我法中而出家者，有加行壞、意樂不壞。有意樂壞、加行不壞。有加行、意樂俱壞。有戒壞、見不壞。有見壞、戒不壞。有戒、見俱壞。有于加行、意樂、戒、見、雖皆不壞，而但依止惡友力，行作無依行。有雖依止善友力行，而復愚鈍猶如啞羊，于諸
【現代漢語翻譯】 現代漢語譯本 乘什麼有益？聽聞大乘對誰有害？ 十種解脫的聲聞乘（Shravakayana，小乘），聽聞后對誰有害，對誰有益？ 什麼人聽聞佛法后能提升進步？什麼人聽聞佛法后反而退步沉淪？ 如何厭離所有有為法（Samskara，因緣和合的事物），能迅速枯竭老死？ 晝夜勤奮修行諸善的人，依靠什麼微妙的道理，駕馭什麼乘， 能渡過深廣的四瀑流（四種煩惱的譬喻）？請為救度世間眾生宣說這些道理。」
這時，佛告訴金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva，大菩薩）說：「好啊，好啊！善男子！你現在爲了利益安樂無量眾生，爲了諸天、人、阿修羅（Asura，一種神道）等做大利益，請問如來（Tathagata，佛的稱號）如此深奧的道理。你應該仔細聽，好好思考，我將為你分別解說。」
金剛藏菩薩說：「是的，世尊！我非常樂意聽聞。」
佛說：「善男子！有十種補特伽羅（Pudgala，人），在生死輪迴中，難以獲得人身。哪十種補特伽羅呢？第一種，不種善根；第二種，沒有修福業；第三種，雜染相續（煩惱不斷）；第四種，跟隨惡友而行；第五種，不見、不畏懼後世的苦果；第六種，猛烈的貪慾；第七種，猛烈的嗔恚；第八種，猛烈的愚癡；第九種，心意迷亂；第十種，固守邪惡的見解。這十種無依行因，使眾生犯根本罪、毀犯戒律（Shila，行爲規範）、墮入惡道。什麼叫做十種無依行呢？就是在我法中出家的人，有加行（修行行為）壞、意樂（修行意願）不壞的；有意樂壞、加行不壞的；有加行、意樂都壞的；有戒壞、見（修行見解）不壞的；有見壞、戒不壞的；有戒、見都壞的；有對於加行、意樂、戒、見，雖然都不壞，但只是依靠惡友的力量，行作無依行；有雖然依靠善友的力量修行，卻又愚鈍得像啞巴羊一樣，對於各種
【English Translation】 English version What is beneficial to ride? Who is harmed by hearing about the Mahayana (Great Vehicle)? Of the Shravakayana (Hearer Vehicle) with ten kinds of liberation, who is harmed and who is benefited by hearing about it? Who, upon hearing the Dharma (Buddhist teachings), advances and progresses? Who, upon hearing the Dharma, instead regresses and falls? How can one become weary of all conditioned phenomena (Samskara), and quickly exhaust old age and death? Those who diligently cultivate good deeds day and night, relying on what subtle principle, and riding on what vehicle, Can cross the deep and vast four torrents (four types of afflictions)? Please proclaim these teachings for the salvation of the world.」
At that time, the Buddha said to Vajragarbha Bodhisattva Mahasattva (Great Bodhisattva): 「Excellent, excellent! Good man! Now, for the benefit and happiness of immeasurable sentient beings, and for the great benefit of gods, humans, Asuras (a type of demigod), and others, you have asked the Tathagata (Buddha) about such profound meanings. You should listen carefully and contemplate well, and I will explain it to you in detail.」
Vajragarbha Bodhisattva said: 「Yes, World Honored One! I am eager to hear.」
The Buddha said: 「Good man! There are ten kinds of Pudgalas (persons) who, in the cycle of birth and death, rarely obtain a human body. What are these ten kinds of Pudgalas? First, those who do not plant good roots; second, those who have not cultivated meritorious deeds; third, those with a continuous stream of defilements; fourth, those who follow evil friends; fifth, those who do not see or fear the suffering of future lives; sixth, those with intense greed; seventh, those with intense hatred; eighth, those with intense ignorance; ninth, those whose minds are confused; tenth, those who hold onto evil views. These ten causes of unreliance cause sentient beings to commit fundamental offenses, violate precepts (Shila), and fall into evil realms. What are the ten kinds of unreliant conduct? Among those who have left home in my Dharma, there are those whose practice (karma) is broken but whose intention is not; there are those whose intention is broken but whose practice is not; there are those whose practice and intention are both broken; there are those whose precepts are broken but whose view is not; there are those whose view is broken but whose precepts are not; there are those whose precepts and view are both broken; there are those who, although their practice, intention, precepts, and view are not broken, still rely on the power of evil friends and engage in unreliant conduct; there are those who, although they rely on the power of good friends, are still dull like a dumb sheep, and regarding all
事業都不分別，聞善友說善、不善法，不能領受、不能記持，不能解了善、不善義，由是因緣作無依行。有于種種財寶、眾具常無厭足，追求因緣，其心迷亂作無依行。有為眾病之所逼惱，便求種種祠祀咒術，由是因緣作無依行。如是十種無依行因，令諸眾生犯根本罪，于現法中非賢聖器，毀犯尸羅，墮諸惡趣。
「善男子！若有補特伽羅，加行壞、意樂不壞，隨遇一種無依行因，犯根本罪，便深怖懼慚愧棄捨，而不數數作諸惡行。如來為益彼故，說有污道沙門。所以者何？彼作如是重惡業已，即便發露不敢覆藏，慚愧懺悔。彼由如是慚愧懺悔，罪得除滅，永斷相續，不復更作。雖於一切沙門法事皆應擯出，一切沙門所有資具不聽受用，而由彼人於三乘中成法器故，如來慈悲，或為彼說聲聞乘法、或為彼說緣覺乘法、或為彼說無上乘法。彼有是處，轉于第二、第三生中，發正願力，遇善友力，一切所作諸惡業障，皆悉消滅。或有證得聲聞乘果、或有證得緣覺乘果而般涅槃、或有悟入廣大甚深無上乘理。如是戒壞、見不壞者，應知亦爾。
「若有補特伽羅，意樂壞、加行不壞，如來為益彼故，說求四梵住法，彼是聲聞乘器，或是緣覺乘器。
「若有補特伽羅，加行、意樂俱壞，彼于諸乘皆非法器。如
【現代漢語翻譯】 現代漢語譯本 對於事業不加分別，聽聞善友講述善法和不善法，卻不能領會、不能記住，也不能理解善與不善的意義，因此造作無依之行。有些人對於各種財寶、用具常常沒有滿足的時候，爲了追求這些而心神迷亂，造作無依之行。有些人被各種疾病所困擾，便去尋求各種祭祀和咒術，因此造作無依之行。像這樣十種無依之行的原因，使得眾生犯下根本罪，在今生不是賢聖的器皿，毀壞戒律，墮入惡道。 『善男子！如果有人，行為上犯錯，但意念上沒有壞，偶然遇到一種無依之行的原因，犯下根本罪，便會深深地恐懼、慚愧而捨棄，不再屢次造作惡行。如來爲了利益他們，說有污道的沙門。為什麼呢？因為他們造作了如此嚴重的惡業之後，立即發露出來，不敢隱瞞，慚愧懺悔。他們通過這樣的慚愧懺悔，罪業得以消除，永遠斷絕相續，不再重犯。雖然對於一切沙門法事都應該被擯除，一切沙門的資具都不允許受用，但因為他們是三乘的法器，如來慈悲，或者為他們宣說聲聞乘法，或者為他們宣說緣覺乘法，或者為他們宣說無上乘法。他們有可能在第二、第三世中，發起正願力，遇到善友的力量，一切所造的惡業障礙都全部消滅。或者有人證得聲聞乘的果位，或者有人證得緣覺乘的果位而般涅槃，或者有人領悟到廣大甚深的無上乘的道理。像這樣戒律毀壞、見解沒有毀壞的人，應當知道也是如此。 『如果有人，意念上壞了，行為上沒有壞，如來爲了利益他們，宣說修習四梵住法，他們是聲聞乘的器皿，或者是緣覺乘的器皿。 『如果有人，行為和意念都壞了，他們對於任何乘法都不是法器。』
【English Translation】 English version Not distinguishing between actions, upon hearing virtuous friends speak of virtuous and non-virtuous dharmas, they cannot comprehend, cannot remember, nor understand the meaning of virtuous and non-virtuous, thus engaging in actions without reliance. Some are never satisfied with various treasures and possessions, pursuing them with a confused mind, thus engaging in actions without reliance. Some are afflicted by various illnesses, seeking various sacrifices and incantations, thus engaging in actions without reliance. These ten causes of actions without reliance lead sentient beings to commit fundamental transgressions, making them unfit vessels for sainthood in this life, violating precepts, and falling into evil realms. 『Good man! If there is a person, whose actions are flawed but whose intention is not, upon encountering a cause for actions without reliance, commits a fundamental transgression, they will deeply fear, feel ashamed, and abandon it, not repeatedly engaging in evil actions. The Tathagata, for their benefit, speaks of shramanas with defilements. Why? Because after committing such grave evil deeds, they immediately confess them, not daring to conceal them, feeling ashamed and repenting. Through such shame and repentance, their transgressions are eliminated, their continuity is forever severed, and they do not repeat them. Although they should be excluded from all shramana activities and not allowed to use any of the shramana's resources, because they are vessels for the three vehicles, the Tathagata, out of compassion, either expounds the Shravakayana (聲聞乘) dharma, or the Pratyekabuddhayana (緣覺乘) dharma, or the Anuttarayana (無上乘) dharma. It is possible that in their second or third life, they will generate the power of right aspiration, encounter the power of virtuous friends, and all the obstacles of evil deeds they have committed will be completely eliminated. Some may attain the fruit of the Shravakayana, some may attain the fruit of the Pratyekabuddhayana and enter Parinirvana, and some may awaken to the vast and profound principles of the Anuttarayana. It should be known that those whose precepts are broken but whose views are not are also like this. 『If there is a person, whose intention is flawed but whose actions are not, the Tathagata, for their benefit, speaks of cultivating the four Brahmaviharas (四梵住), they are vessels for the Shravakayana or the Pratyekabuddhayana.』 『If there is a person, whose actions and intention are both flawed, they are not vessels for any of the vehicles.』
來為益彼故，贊說佈施。
「若有補特伽羅，見壞、戒不壞，如來為益彼故，說緣起法令舍惡見，于現身中入聲聞法、或緣覺法，或於余身方能悟入。
「若有補特伽羅，戒、見俱壞，彼于聖法亦不成器。如來為益彼故，贊說佈施。
「若有補特伽羅，加行、意樂、戒、見不壞，而但依止惡友力行，如來為益彼故，贊說十善業道。
「若有補特伽羅，雖復依止善友力行，而復愚鈍猶如啞羊，不能領受善、不善法。如來為益彼故，贊說習誦。若為種種貪病所逼、有為種種見趣迷惑，如來為益如是等故，求解脫者，為其開示能出生死趣聲聞乘四聖諦法；斷見論者，為其贊說諸緣起法；常見論者，為說三界諸有諸趣死此生彼，如陶家輪往來無絕、無常等法。
「善男子！如來無有所說名字、言說音聲、空無果者，無不皆為成熟有情。是故，一切譭謗如來所說正法，壞諸有情正法眼罪，過諸無間、似無間等無量重罪。若有於我為欲利樂一切有情所說正法，謂依聲聞乘所說正法、或依緣覺乘所說正法、或依大乘所說正法，誹謗、遮止、障蔽、隱沒，下至一頌，當知是名謗正法者、亦名毀滅八聖道者、亦名破壞一切有情正法眼者。如是之人，既自習行大無利行，亦令一切有情習行大無利行，此人依
【現代漢語翻譯】 現代漢語譯本 爲了利益他們，讚揚佈施。 如果有一個補特伽羅（pudgala，指人），他的見解是錯誤的，但戒律沒有破損，如來爲了利益他，會宣說緣起法，讓他捨棄錯誤的見解，在今生就能進入聲聞乘的修行，或者進入緣覺乘的修行，或者在來世才能領悟進入。 如果有一個補特伽羅，他的戒律和見解都破損了，他就不能成為修習聖法的器皿。如來爲了利益他，會讚揚佈施。 如果有一個補特伽羅，他的加行（修行時的努力）、意樂（修行時的意願）、戒律和見解都沒有破損，只是因為依止惡友而行事，如來爲了利益他，會讚揚十善業道。 如果有一個補特伽羅，即使依止善友而行事，卻仍然愚鈍得像啞巴羊一樣，不能領受善法和不善法。如來爲了利益他，會讚揚習誦。如果有人被各種貪慾的疾病所困擾，被各種錯誤的見解所迷惑，如來爲了利益這些人，對於求解脫的人，會為他們開示能夠脫離生死輪迴的聲聞乘四聖諦法；對於持斷見論的人，會為他們贊說諸緣起法；對於持常見論的人，會為他們宣說三界諸有諸趣的眾生，死後又生到其他地方，就像陶工的輪子一樣往來不停，以及無常等法。 善男子！如來所說的名字、言語、聲音，沒有一個是空無結果的，沒有一個不是爲了成熟有情。因此，一切譭謗如來所說正法，破壞有情正法眼的罪過，超過了無間地獄、相似無間地獄等無量重罪。如果有人對於我爲了利益一切有情所說的正法，無論是依聲聞乘所說的正法、還是依緣覺乘所說的正法、還是依大乘所說的正法，進行誹謗、遮止、障礙、隱瞞，哪怕只是一句偈頌，要知道這個人就是誹謗正法的人，也是毀滅八聖道的人，也是破壞一切有情正法眼的人。這樣的人，既自己修習大無利行，也讓一切有情修習大無利行，這個人依
【English Translation】 English version To benefit them, he praises giving. If there is a pudgala (person) whose view is corrupted but whose precepts are not, the Tathagata, to benefit them, speaks of dependent origination, causing them to abandon wrong views, and in this very life they may enter the path of the Sravakas (hearers), or the path of the Pratyekabuddhas (solitary realizers), or they may only realize it in a future life. If there is a pudgala whose precepts and views are both corrupted, they are not a suitable vessel for the holy Dharma. The Tathagata, to benefit them, praises giving. If there is a pudgala whose effort, intention, precepts, and views are not corrupted, but who acts under the influence of bad friends, the Tathagata, to benefit them, praises the ten wholesome paths of action. If there is a pudgala who, even though acting under the influence of good friends, is still dull like a dumb sheep, unable to comprehend wholesome and unwholesome dharmas, the Tathagata, to benefit them, praises recitation. If someone is afflicted by various diseases of greed, or confused by various wrong views, the Tathagata, to benefit such people, for those seeking liberation, reveals the Four Noble Truths of the Sravaka vehicle, which can lead to the end of the cycle of birth and death; for those holding annihilationist views, he praises the teachings on dependent origination; for those holding eternalist views, he speaks of the beings in the three realms and the various destinies, dying here and being born there, like a potter's wheel turning without end, and the teachings on impermanence. Good man! There is no name, speech, or sound spoken by the Tathagata that is without result, none that is not for the maturation of sentient beings. Therefore, all those who slander the true Dharma spoken by the Tathagata, and destroy the eye of the Dharma in sentient beings, commit a sin greater than the immeasurable sins of the Avici hell and similar hells. If anyone slanders, obstructs, hinders, or conceals the true Dharma spoken by me for the benefit and happiness of all sentient beings, whether it is the true Dharma spoken according to the Sravaka vehicle, or the true Dharma spoken according to the Pratyekabuddha vehicle, or the true Dharma spoken according to the Mahayana vehicle, even if it is just one verse, know that this person is a slanderer of the true Dharma, a destroyer of the Noble Eightfold Path, and a destroyer of the eye of the Dharma in all sentient beings. Such a person, by practicing great unbeneficial actions themselves, also causes all sentient beings to practice great unbeneficial actions. This person, relying on
止無慚愧僧，如是譭謗如來正法。
「複次，善男子！有四種僧。何等為四？一者、勝義僧；二者、世俗僧；三者、啞羊僧；四者、無慚愧僧。
「云何名勝義僧？謂佛世尊；若諸菩薩摩訶薩眾，其德尊高，於一切法得自在者；若獨勝覺；若阿羅漢；若不還；若一來；若預流；如是七種補特伽羅，勝義僧攝。若諸有情帶在家相，不剃鬚發、不服袈裟，雖不得受一切出家別解脫戒、一切羯磨布薩自恣悉皆遮遣，而有聖法得聖果故，勝義僧攝，是名勝義僧。
「云何名世俗僧？謂剃鬚發被服袈裟，成就出家別解脫戒，是名世俗僧。
「云何名啞羊僧？謂不了知根本等罪犯與不犯，不知輕重，毀犯種種小隨小罪，不知發露懺悔所犯。憃愚魯鈍，于微小罪不見、不畏，不依聰明善士而住，不時時間往詣多聞聰明者所，親近承事。亦不數數恭敬請問，云何為善？云何不善？云何有罪？云何無罪？修何為妙？作何為惡？如是一切補特伽羅啞羊僧攝，是名啞羊僧。
「云何名無慚愧僧？謂若有情為活命故，歸依我法而求出家。得出家已，于所受持別解脫戒，一切毀犯，無慚、無愧，不見、不畏後世苦果。內懷腐敗，如穢蝸螺，貝音狗行，常好虛言曾無一實；慳貪、嫉妒、愚癡、憍慢，離三勝業，貪著
【現代漢語翻譯】 現代漢語譯本 無慚愧的僧人，像這樣誹謗如來的正法。 『再者，善男子！有四種僧人。是哪四種呢？第一種是勝義僧；第二種是世俗僧；第三種是啞羊僧；第四種是無慚愧僧。 『什麼叫做勝義僧呢？是指佛世尊；如果是諸位菩薩摩訶薩（菩薩中的大菩薩），他們的德行尊貴高尚，對於一切法都得到自在的；如果是獨勝覺（辟支佛）；如果是阿羅漢（斷盡煩惱，不再輪迴的聖者）；如果是不還（不再返回欲界的聖者）；如果是一來（只返回欲界一次的聖者）；如果是預流（進入聖者之流的聖者）；像這樣的七種補特伽羅（人），都屬於勝義僧。如果有些有情（眾生）帶著在家的形象，不剃除鬚髮、不穿袈裟，雖然不能接受一切出家的別解脫戒（出家戒律）、一切羯磨（僧團的儀式）布薩（每半月誦戒）自恣（僧眾互相檢舉過失），都被禁止，但是因為有聖法，得到聖果，所以也屬於勝義僧，這叫做勝義僧。 『什麼叫做世俗僧呢？是指剃除鬚髮、穿上袈裟，成就出家別解脫戒的僧人，這叫做世俗僧。 『什麼叫做啞羊僧呢？是指不瞭解根本等罪的犯與不犯，不知道輕重，毀犯種種小隨小罪，不知道發露懺悔所犯的罪。愚笨遲鈍，對於微小的罪過看不見、不畏懼，不依靠聰明善良的人而住，不時常前往多聞聰明的人那裡，親近承事。也不常常恭敬請問，什麼叫做善？什麼叫做不善？什麼叫做有罪？什麼叫做無罪？修什麼才是好的？做什麼才是惡的？像這樣的一切補特伽羅都屬於啞羊僧，這叫做啞羊僧。 『什麼叫做無慚愧僧呢？是指如果有些有情爲了活命的緣故，歸依我的佛法而求出家。得到出家之後，對於所受持的別解脫戒，一切都毀犯，沒有慚愧之心，看不見、不畏懼後世的苦果。內心腐敗，像污穢的蝸牛，貝殼發出狗叫的聲音，常常喜歡說謊，沒有一句實話；慳吝貪婪、嫉妒、愚癡、驕慢，遠離三種殊勝的行業，貪著
【English Translation】 English version Shameless monks, thus slander the Tathagata's true Dharma. 'Furthermore, good man! There are four kinds of Sangha (monastic community). What are the four? First, the Sangha of Ultimate Meaning; second, the Sangha of Conventional Meaning; third, the Dumb Sheep Sangha; fourth, the Shameless Sangha. 'What is called the Sangha of Ultimate Meaning? It refers to the World Honored One, the Buddha; or the Bodhisattva Mahasattvas (great Bodhisattvas) whose virtues are noble and high, who have attained freedom in all dharmas; or the Pratyekabuddhas (Solitary Buddhas); or the Arhats (those who have extinguished all defilements and are no longer subject to rebirth); or the Anagamins (those who do not return to the desire realm); or the Sakradagamins (those who return to the desire realm only once); or the Srotapannas (those who have entered the stream of the holy ones); these seven kinds of pudgalas (persons) are included in the Sangha of Ultimate Meaning. If there are sentient beings who retain the appearance of householders, not shaving their beards and hair, not wearing the kasaya (monk's robe), although they cannot receive all the monastic Pratimoksha (monastic vows), all karmas (monastic rituals), uposatha (bi-monthly recitation of vows), and pravāraṇā (end of retreat ceremony) are prohibited, yet because they possess the holy Dharma and attain holy fruits, they are included in the Sangha of Ultimate Meaning. This is called the Sangha of Ultimate Meaning. 'What is called the Sangha of Conventional Meaning? It refers to those who have shaved their beards and hair, wear the kasaya, and have accomplished the monastic Pratimoksha, this is called the Sangha of Conventional Meaning. 'What is called the Dumb Sheep Sangha? It refers to those who do not understand the fundamental offenses and non-offenses, do not know the severity of offenses, violate various minor and secondary offenses, and do not know how to confess and repent their offenses. They are foolish and dull, do not see or fear minor offenses, do not rely on wise and virtuous people, do not frequently visit the learned and wise, and do not attend to them. They also do not frequently respectfully ask, what is good? What is not good? What is an offense? What is not an offense? What is good to practice? What is evil to do? All such pudgalas are included in the Dumb Sheep Sangha, this is called the Dumb Sheep Sangha. 'What is called the Shameless Sangha? It refers to those sentient beings who, for the sake of livelihood, take refuge in my Dharma and seek to become monks. After becoming monks, they violate all the Pratimoksha vows they have received, without shame or remorse, not seeing or fearing the suffering of future lives. Their hearts are corrupt, like filthy snails, their voices like the barking of dogs, they always like to lie, never telling the truth; they are stingy, greedy, jealous, ignorant, and arrogant, far from the three superior practices, and attached to
利養恭敬名譽；耽湎六塵，好樂淫泆，愛慾色、聲、香、味、觸、境；如是一切補特伽羅無慚僧攝，譭謗正法，是名無慚愧僧。
「善男子！勝義僧者，于中或有亦是勝道沙門所攝。言勝道者，謂若能依八支聖道，自度一切煩惱駛流，亦令他度。此復云何？謂佛世尊，及獨勝覺，諸阿羅漢。如是三種補特伽羅，已離一切有支眷屬，故名勝道。復有菩薩摩訶薩眾，不假他緣，於一切法智見無障，攝受利樂一切有情，亦名勝道沙門所攝。
「其勝義僧及世俗僧，于中或有亦是示道沙門所攝。若有成就別解脫戒真善異生，乃至具足世間正見，彼由記說變現力故，能廣為他宣說開示諸聖道法，當知如是補特伽羅，名最下劣示道沙門。證預流果補特伽羅，是名第二。證一來果補特伽羅，是名第三。證不還果補特伽羅，是名第四。復有菩薩摩訶薩眾，是名第五，謂住初地至第十地，乃至安住最後有身，此皆示道沙門所攝。
「若有成就別解脫戒軌，則所行清凈具足，此皆命道沙門所攝。以道活命，故名命道。復有菩薩摩訶薩眾，為欲攝受利益，安樂一切有情，具足修行六到彼岸，亦名命道。
「如是勝道、示道、命道三種沙門，名為世間真實福田。所餘沙門名為污道，雖非真實，亦得墮在福田數中。
【現代漢語翻譯】 現代漢語譯本 貪圖利養、恭敬和名譽；沉溺於色、聲、香、味、觸、法這六塵，喜好淫亂放蕩，貪愛色、聲、香、味、觸、境；像這樣的一切補特伽羅（指人），都屬於無慚僧，他們誹謗正法，這被稱為無慚愧僧。
『善男子！勝義僧（指具有殊勝意義的僧人）中，有的也屬於勝道沙門（指修行達到殊勝境界的修行人）。所謂勝道，是指那些能夠依靠八支聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），自我解脫一切煩惱的急流，也能幫助他人解脫的人。這是指什麼呢？是指佛世尊、獨勝覺（辟支佛），以及諸阿羅漢。這三種補特伽羅，已經脫離了一切有支（輪迴的因）的束縛，所以被稱為勝道。還有菩薩摩訶薩（大菩薩）們，不依賴其他因緣，對於一切法的智慧和見解都沒有障礙，能夠攝受利益一切有情眾生，他們也屬於勝道沙門。』
『勝義僧和世俗僧（指普通的僧人）中，有的也屬於示道沙門（指能夠指示修行道路的修行人）。如果有人成就了別解脫戒（佛教的戒律），是真正的善異生（指凡夫），乃至具足世間的正見，他們由於記說和變現的力量，能夠廣泛地為他人宣說和開示諸聖道法，應當知道這樣的補特伽羅，被稱為最下劣的示道沙門。證得預流果（初果）的補特伽羅，是第二種。證得一來果（二果）的補特伽羅，是第三種。證得不還果（三果）的補特伽羅，是第四種。還有菩薩摩訶薩們，是第五種，他們住在初地到第十地，乃至安住于最後有身（指菩薩最後一次輪迴的身體），這些都屬於示道沙門。』
『如果有人成就了別解脫戒的軌範，那麼他的行為就清凈具足，這些都屬於命道沙門（指以修行作為生命道路的修行人）。因為以道為生命，所以稱為命道。還有菩薩摩訶薩們，爲了攝受利益和安樂一切有情眾生，具足修行六到彼岸（佈施、持戒、忍辱、精進、禪定、智慧），他們也屬於命道。』
『像這樣，勝道、示道、命道這三種沙門，被稱為世間真實的福田。其餘的沙門被稱為污道，雖然不是真實的福田，但也算在福田的行列中。』
【English Translation】 English version Those who are attached to gain, respect, and fame; who indulge in the six sense objects, delight in licentiousness, and crave forms, sounds, smells, tastes, touches, and mental objects; all such individuals (Pudgala) belong to the shameless Sangha, who slander the true Dharma, and are called the shameless Sangha.
'Good man! Among the Sangha of ultimate meaning (Paramartha Sangha), some also belong to the Shramanas of the superior path (Uttama-marga Shramana). The superior path refers to those who, by relying on the Noble Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), liberate themselves from the swift currents of all afflictions and also help others to liberate themselves. Who are these? They are the World-Honored Buddha, the Pratyekabuddhas (Solitary Buddhas), and the Arhats. These three types of individuals have already detached themselves from all the bonds of existence, hence they are called the superior path. Furthermore, there are Bodhisattva Mahasattvas (Great Bodhisattvas) who, without relying on other conditions, have unobstructed wisdom and insight into all dharmas, and who embrace and benefit all sentient beings; they are also included among the Shramanas of the superior path.'
'Among the Sangha of ultimate meaning and the conventional Sangha (Samvriti Sangha), some also belong to the Shramanas who show the path (Darshana-marga Shramana). If there are those who have achieved the Pratimoksha vows (monastic precepts), are truly virtuous ordinary beings, and even possess worldly right view, they, through the power of their teachings and manifestations, can extensively proclaim and reveal the sacred path to others. Know that such individuals are called the lowest of the Shramanas who show the path. Those who have attained the Stream-enterer fruit (Srotapanna) are the second. Those who have attained the Once-returner fruit (Sakridagamin) are the third. Those who have attained the Non-returner fruit (Anagamin) are the fourth. Furthermore, there are Bodhisattva Mahasattvas, who are the fifth, residing from the first Bhumi (stage) to the tenth Bhumi, and even dwelling in their last existence; all these are included among the Shramanas who show the path.'
'If there are those who have achieved the discipline of the Pratimoksha vows, then their conduct is pure and complete; all these are included among the Shramanas who live by the path (Jivika-marga Shramana). Because they live by the path, they are called those who live by the path. Furthermore, there are Bodhisattva Mahasattvas who, in order to embrace, benefit, and bring happiness to all sentient beings, fully practice the Six Paramitas (Perfections: Generosity, Morality, Patience, Diligence, Meditation, Wisdom), they are also included among those who live by the path.'
'Thus, these three types of Shramanas—those of the superior path, those who show the path, and those who live by the path—are called the true fields of merit in the world. The remaining Shramanas are called those of the defiled path; although they are not true fields of merit, they are still counted among the fields of merit.'
「若有依止無慚愧僧補特伽羅，於我正法毗奈耶中名為死屍，于清眾海應當擯棄，非法器故。我于彼人不稱大師，彼人於我亦非弟子。有無慚僧不成法器，稱我為師，於我舍利及我形像深生敬信；於我法僧聖所愛戒亦深敬信；既不自執諸惡邪見，亦不令他執惡邪見；能廣為他宣說我法，稱揚讚歎不生譭謗；常發正愿，隨所犯罪數數厭舍；發露懺悔，眾多業障皆能除滅。當知如是補特伽羅，信敬三寶聖戒力故，勝九十五諸外道眾多百千倍。非速能入般涅槃城，轉輪聖王尚不能及，況余雜類一切有情！
「以是義故，如來觀察一切有情，諸業法受差別相已，作如是說：『於我法中，剃除鬚髮被袈裟者，我終不聽剎帝利等，毀辱謫罰。』若有毀辱謫罰一切出家之人，所獲罪報如前廣說。又依我法舍俗出家，剃除鬚髮被赤袈裟，即為一切過去、未來、現在、諸佛慈悲護念；威儀形相所服袈裟，亦為過去、未來、現在、諸佛世尊慈悲守護。是故，輕毀剃除鬚髮被赤袈裟出家人者，即是輕毀一切過去、未來、現在、諸佛世尊。由是因緣，諸有智慧、厭怖眾苦、欣求人天涅槃樂者，不應輕毀舍俗出家剃除鬚髮被袈裟者。
「有無慚僧毀破禁戒，不成三乘賢聖法器，既自堅執諸惡邪見，亦能令他執惡邪見。謂為真善剎
【現代漢語翻譯】 現代漢語譯本 『如果有人依附於不知慚愧的出家人（補特伽羅），這樣的人在我的正法和毗奈耶（戒律）中被稱為死屍，應該從清凈的僧團中驅逐出去，因為他們不是合法的法器。我不會稱他們為大師，他們也不是我的弟子。有些不知慚愧的出家人，雖然不是合格的法器，卻稱我為師，對我舍利和我的形像深生敬信；對我的法和僧團，以及聖者所珍愛的戒律也深生敬信；他們既不自己執著于各種邪惡見解，也不讓別人執著于邪惡見解；能夠廣泛地為他人宣說我的教法，稱揚讚歎而不誹謗；常常發起正當的願望，對於所犯的罪過，能夠多次厭惡並捨棄；發露懺悔，許多業障都能消除。應當知道，這樣的出家人（補特伽羅），因為信奉和尊敬三寶以及聖戒的力量，勝過九十五種外道眾多百千倍。他們能夠迅速進入涅槃之城，即使是轉輪聖王也無法相比，更何況其他各種雜類有情眾生！』 『因為這個道理，如來觀察一切有情眾生，瞭解他們所造的業和所受的果報的差別相之後，這樣說道：『在我教法中，剃除鬚髮、披上袈裟的人，我絕不允許剎帝利（統治階級）等去侮辱或懲罰他們。』如果有人侮辱或懲罰所有出家之人，所獲得的罪報如前面所廣說的。而且，依據我的教法捨棄世俗而出家，剃除鬚髮、披上紅色袈裟的人，即為一切過去、未來、現在的諸佛所慈悲護念；他們的威儀形相和所穿的袈裟，也為過去、未來、現在的諸佛世尊所慈悲守護。因此，輕視和侮辱剃除鬚髮、披上紅色袈裟的出家人，就是輕視和侮辱一切過去、未來、現在的諸佛世尊。因為這個緣故，所有有智慧、厭惡眾苦、欣求人天涅槃之樂的人，不應該輕視和侮辱捨棄世俗、剃除鬚髮、披上袈裟的出家人。 『有些不知慚愧的出家人，毀壞禁戒，不能成為三乘賢聖的法器，他們既自己堅持各種邪惡見解，也能讓別人堅持邪惡見解。他們自稱為真正的善知識，'
【English Translation】 English version 'If there are individuals (Pudgala) who rely on shameless monks, such persons are called corpses in my true Dharma and Vinaya (discipline), and should be expelled from the pure Sangha, because they are not proper vessels for the Dharma. I will not call them masters, nor are they my disciples. Some shameless monks, though not qualified vessels, call me their master, and have deep faith in my relics and my image; they also have deep faith in my Dharma and Sangha, and the precepts cherished by the saints; they neither cling to evil views themselves, nor cause others to cling to evil views; they can widely proclaim my teachings to others, praising and extolling them without slander; they constantly make righteous vows, and repeatedly abhor and abandon the offenses they commit; they confess and repent, and many karmic obstacles can be eliminated. Know that such individuals (Pudgala), because of their faith and respect for the Three Jewels and the power of the holy precepts, are superior to the ninety-five heretical paths by many hundreds and thousands of times. They can quickly enter the city of Nirvana, which even a Chakravartin (universal monarch) cannot match, let alone other miscellaneous sentient beings!' 'Because of this reason, the Tathagata, having observed all sentient beings and understood the differences in their karmic actions and the resulting experiences, spoke thus: 『Among those who shave their heads and beards and wear the Kasaya (monk's robe) in my Dharma, I will never allow Kshatriyas (ruling class) or others to insult or punish them.』 If anyone insults or punishes all those who have left home, the karmic retribution they receive is as described in detail earlier. Moreover, those who leave their homes according to my Dharma, shave their heads and beards, and wear the red Kasaya, are compassionately protected by all Buddhas of the past, present, and future; their dignified appearance and the Kasaya they wear are also compassionately protected by the Buddhas of the past, present, and future. Therefore, to despise and insult those who have shaved their heads and beards and wear the red Kasaya is to despise and insult all the Buddhas of the past, present, and future. For this reason, all those who are wise, who abhor suffering, and who seek the bliss of humans, gods, and Nirvana, should not despise and insult those who have left their homes, shaved their heads and beards, and wear the Kasaya.' 'Some shameless monks, who break the precepts, cannot become vessels for the Dharma of the three vehicles of the sages, they not only cling to various evil views themselves, but also cause others to cling to evil views. They call themselves true good teachers,'
帝利、真善婆羅門、真善宰官、真善居士、真善沙門、真善長者、真善茷舍、真善戍達羅、若男、若女，說諸世間無父、無母，乃至無有善業、惡業所得果報，無有能得聖道果者，一切諸法不從因生。或有執言，色界是常，非變壞法。或有執言，無色界常，非變壞法。或有執言，外道所計諸苦行法得究竟凈。
「或有執言，唯聲聞乘得究竟凈，非獨覺乘，亦非大乘；于聲聞乘，信敬稱讚宣說開示，于獨覺乘及於大乘，誹謗、輕毀、障蔽、隱沒，不令流佈。或有執言，唯獨覺乘得究竟凈，非聲聞乘亦非大乘。于獨覺乘，信敬稱讚，宣說開示。于聲聞乘及於大乘，誹謗、輕毀、障蔽、隱沒，不令流佈。或有執言，唯有大乘得究竟凈，非聲聞乘、非獨覺乘。于大乘法，既自生信教他生信、既自恭敬教他恭敬、既自稱讚教他稱讚、既自書寫教他書寫、既自讀誦教他讀誦、既自聽受教他聽受、既自思惟教他思惟，於他有情若是法器、若非法器，皆為廣說、開示、解釋，微細甚深大乘法義。于聲聞乘，及獨覺乘，誹謗、輕毀、障蔽、隱沒，不令流佈。自不生信障他生信、自不恭敬障他恭敬、自不稱讚障他稱讚、自不書寫障他書寫、自不讀誦聽受思惟、障他讀誦聽受思惟，不樂廣說、開示、解釋、三乘法義。
「或有執
【現代漢語翻譯】 現代漢語譯本：帝利（一種稱謂）、真善婆羅門（婆羅門是印度教的祭司階層）、真善宰官（宰官是官員）、真善居士（居士是在家修行的佛教徒）、真善沙門（沙門是出家修行的佛教徒）、真善長者（長者是德高望重的人）、真善茷舍（茷舍是印度社會中的商人階層）、真善戍達羅（戍達羅是印度社會中的勞動階層），無論是男人還是女人，他們宣說世間沒有父親、沒有母親，甚至沒有善業、惡業所帶來的果報，也沒有能夠證得聖道果位的人，一切諸法都不是從因緣而生。有些人執著地說，『這是常住不變的，不是會變壞的法。』有些人執著地說，『這是無常的，不是會變壞的法。』有些人執著地說，外道所修行的各種苦行法能夠達到究竟清凈。 有些人執著地說，只有聲聞乘（聲聞乘是佛教中通過聽聞佛法而修行的乘）才能達到究竟清凈，而不是獨覺乘（獨覺乘是佛教中獨自修行而證悟的乘），也不是大乘（大乘是佛教中以普度眾生為目標的乘）；對於聲聞乘，他們信奉、尊敬、稱讚、宣說、開示，而對於獨覺乘和大乘，他們誹謗、輕視、阻礙、隱瞞，不讓其流傳。有些人執著地說，只有獨覺乘才能達到究竟清凈，而不是聲聞乘，也不是大乘。對於獨覺乘，他們信奉、尊敬、稱讚、宣說、開示。而對於聲聞乘和大乘，他們誹謗、輕視、阻礙、隱瞞，不讓其流傳。有些人執著地說，只有大乘才能達到究竟清凈，而不是聲聞乘，也不是獨覺乘。對於大乘佛法，他們自己既生起信心也教他人產生信心，自己既恭敬也教他人恭敬，自己既稱讚也教他人稱讚，自己既書寫也教他人書寫，自己既讀誦也教他人讀誦，自己既聽受也教他人聽受，自己既思維也教他人思維，對於其他有情，無論是法器還是非法器，都為他們廣泛宣說、開示、解釋，大乘佛法中微細而深奧的義理。而對於聲聞乘和獨覺乘，他們誹謗、輕視、阻礙、隱瞞，不讓其流傳。他們自己不生起信心，也阻礙他人產生信心；自己不恭敬，也阻礙他人恭敬；自己不稱讚，也阻礙他人稱讚；自己不書寫，也阻礙他人書寫；自己不讀誦、聽受、思維，也阻礙他人讀誦、聽受、思維，不樂意廣泛宣說、開示、解釋三乘佛法的義理。 有些人執著...
【English Translation】 English version: Dili (a title), True Good Brahmin (Brahmin is the priestly class in Hinduism), True Good Minister (Minister is an official), True Good Layman (Layman is a Buddhist practitioner at home), True Good Shramana (Shramana is a Buddhist practitioner who has left home), True Good Elder (Elder is a person of high virtue and prestige), True Good Vaishya (Vaishya is the merchant class in Indian society), True Good Shudra (Shudra is the labor class in Indian society), whether male or female, they proclaim that there is no father, no mother in the world, and even no karmic retribution from good or bad deeds, and no one who can attain the fruit of the holy path, and that all dharmas do not arise from causes. Some are attached to saying, 'This is permanent and unchanging, not a dharma that will decay.' Some are attached to saying, 'This is impermanent, not a dharma that will decay.' Some are attached to saying that the various ascetic practices of the heretics can achieve ultimate purity. Some are attached to saying that only the Shravakayana (Shravakayana is the vehicle of Buddhism that practices through hearing the Dharma) can achieve ultimate purity, not the Pratyekabuddhayana (Pratyekabuddhayana is the vehicle of Buddhism that achieves enlightenment through solitary practice), nor the Mahayana (Mahayana is the vehicle of Buddhism that aims to liberate all sentient beings); for the Shravakayana, they believe, respect, praise, proclaim, and reveal, while for the Pratyekabuddhayana and Mahayana, they slander, despise, obstruct, conceal, and do not allow them to spread. Some are attached to saying that only the Pratyekabuddhayana can achieve ultimate purity, not the Shravakayana, nor the Mahayana. For the Pratyekabuddhayana, they believe, respect, praise, proclaim, and reveal. While for the Shravakayana and Mahayana, they slander, despise, obstruct, conceal, and do not allow them to spread. Some are attached to saying that only the Mahayana can achieve ultimate purity, not the Shravakayana, nor the Pratyekabuddhayana. For the Mahayana Dharma, they both generate faith themselves and teach others to generate faith, both respect themselves and teach others to respect, both praise themselves and teach others to praise, both write themselves and teach others to write, both recite themselves and teach others to recite, both listen themselves and teach others to listen, both contemplate themselves and teach others to contemplate, and for other sentient beings, whether they are vessels of Dharma or not, they widely proclaim, reveal, and explain the subtle and profound meanings of the Mahayana Dharma. While for the Shravakayana and Pratyekabuddhayana, they slander, despise, obstruct, conceal, and do not allow them to spread. They do not generate faith themselves and obstruct others from generating faith; they do not respect themselves and obstruct others from respecting; they do not praise themselves and obstruct others from praising; they do not write themselves and obstruct others from writing; they do not recite, listen, or contemplate themselves and obstruct others from reciting, listening, or contemplating, and they are not willing to widely proclaim, reveal, and explain the meanings of the three vehicles of Dharma. Some are attached to...
言，唯修佈施得究竟凈，非戒、非忍乃至非慧。或有執言，唯修禁戒得究竟凈，非施、非忍乃至非慧。或有執言，唯修安忍得究竟凈，非施、非戒乃至非慧。或有執言，唯修精進得究竟凈，非施、非戒乃至非慧。或有執言，唯修靜慮得究竟凈，非施、非戒乃至非慧。或有執言，唯修般若得究竟凈，非施、非戒乃至非定。或有執言，唯修種種世間所習諸伎藝智，得究竟凈。
「或有執言，唯修種種投巖、赴火、自餓等行，得究竟凈。
「善男子！如是破戒惡行苾芻非法器者，種種誑惑真善法器諸有情等，令執惡見。彼由顛倒諸惡見故，破壞真善剎帝利王，乃至真善戍達羅等，若男、若女所有凈信戒聞舍慧。轉剎帝利成旃荼羅，乃至茷舍、戍達羅等成旃荼羅。此非法器破戒苾芻並剎帝利旃荼羅等師及弟子，俱斷善根，乃至當墮無間地獄。
「善男子！如人死屍，膀脹爛臭，諸來見者皆為臭熏，隨所觸近爛臭死屍，或與交玩隨被臭穢之所薰染。如是真善剎帝利王，乃至真善戍達羅等，若男、若女，隨所親近破戒惡行非法器僧，或與交遊、或共住止、或同事業，隨被惡見臭穢薰染。如是如是，令彼真善剎帝利王，乃至真善戍達羅等，若男、若女，退失凈信戒聞舍慧，成旃荼羅師及弟子，俱斷善根，乃至當墮
【現代漢語翻譯】 現代漢語譯本：有人認為，只有修行佈施（dana，給予）才能達到究竟的清凈，而不是持戒（sila，道德行為）、忍辱（ksanti，耐心）、乃至智慧（prajna，智慧）。有人認為，只有修行禁戒才能達到究竟的清凈，而不是佈施、忍辱、乃至智慧。有人認為，只有修行安忍才能達到究竟的清凈，而不是佈施、持戒、乃至智慧。有人認為，只有修行精進（virya，努力）才能達到究竟的清凈，而不是佈施、持戒、乃至智慧。有人認為，只有修行靜慮（dhyana，禪定）才能達到究竟的清凈，而不是佈施、持戒、乃至智慧。有人認為，只有修行般若才能達到究竟的清凈，而不是佈施、持戒、乃至禪定。有人認為，只有修行世間所習的各種技藝和知識，才能達到究竟的清凈。 有人認為，只有修行各種投巖、赴火、自餓等苦行，才能達到究竟的清凈。 善男子！像這樣破戒、行為惡劣的苾芻（bhiksu，比丘），是不合法的容器，他們用各種謊言迷惑真正的善法器，如諸有情（sattva，眾生），使他們執著于錯誤的見解。他們由於顛倒的惡見，破壞了真正的善良的剎帝利（ksatriya，貴族）王，乃至真正的善良的戍達羅（sudra，首陀羅）等，無論是男是女，他們所有的清凈的信仰、戒律、聞法、佈施和智慧。使剎帝利變成旃荼羅（candala，賤民），乃至吠舍（vaisya，商人）、戍達羅等變成旃荼羅。這些不合法的容器，破戒的苾芻，以及剎帝利旃荼羅等的師父和弟子，都斷絕了善根，乃至將墮入無間地獄。 善男子！就像人的屍體，腫脹腐爛發出惡臭，所有見到的人都會被臭氣薰染，凡是接觸或靠近腐爛的屍體，或者與之嬉戲的人，都會被臭穢所薰染。同樣，真正的善良的剎帝利王，乃至真正的善良的戍達羅等，無論是男是女，凡是親近破戒、行為惡劣的非法器僧，或者與之交往、同住、或共同做事，都會被惡見的臭穢所薰染。這樣一來，就會使那些真正的善良的剎帝利王，乃至真正的善良的戍達羅等，無論是男是女，退失清凈的信仰、戒律、聞法、佈施和智慧，成為旃荼羅的師父和弟子，都斷絕了善根，乃至將墮入
【English Translation】 English version: Some hold that only by practicing giving (dana) can one attain ultimate purity, not by morality (sila), patience (ksanti), or even wisdom (prajna). Some hold that only by practicing moral discipline can one attain ultimate purity, not by giving, patience, or even wisdom. Some hold that only by practicing patience can one attain ultimate purity, not by giving, morality, or even wisdom. Some hold that only by practicing diligence (virya) can one attain ultimate purity, not by giving, morality, or even wisdom. Some hold that only by practicing meditation (dhyana) can one attain ultimate purity, not by giving, morality, or even wisdom. Some hold that only by practicing wisdom (prajna) can one attain ultimate purity, not by giving, morality, or even meditation. Some hold that only by practicing various worldly skills and knowledge can one attain ultimate purity. Some hold that only by practicing various austerities such as throwing oneself off cliffs, jumping into fire, or self-starvation can one attain ultimate purity. Good man! Such monks (bhiksu) who break precepts and engage in evil conduct are not proper vessels. They deceive true vessels of good dharma, such as sentient beings (sattva), with various lies, causing them to cling to wrong views. Due to their inverted wrong views, they corrupt the true and virtuous Kshatriya (nobles) kings, and even the true and virtuous Sudras (laborers), whether male or female, and their pure faith, morality, learning, giving, and wisdom. They turn Kshatriyas into Chandala (outcasts), and even Vaishyas (merchants) and Sudras into Chandalas. These improper vessels, the precept-breaking monks, and the teachers and disciples of the Kshatriya Chandalas, all sever their roots of goodness, and will fall into the Avici hell. Good man! Just like a corpse that is swollen, rotten, and stinking, all who see it are contaminated by the stench. Whoever touches or approaches the rotten corpse, or plays with it, is contaminated by the foul odor. Similarly, true and virtuous Kshatriya kings, and even true and virtuous Sudras, whether male or female, whoever associates with monks who break precepts and engage in evil conduct, or interacts with them, lives with them, or works with them, are contaminated by the stench of wrong views. In this way, they cause those true and virtuous Kshatriya kings, and even true and virtuous Sudras, whether male or female, to lose their pure faith, morality, learning, giving, and wisdom, becoming teachers and disciples of Chandalas, all severing their roots of goodness, and will fall into
無間地獄。
大乘大集地藏十輪經卷第五 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第六
三藏法師玄奘奉 詔譯有依行品第四之二
「善男子！汝觀如是剎帝利等無量有情，親近如是破戒、惡行、非法器僧，退失一切所有善法，乃至當墮無間地獄。是故，欲得上妙生天涅槃樂者，皆應親近、承事供養勝道沙門，咨稟聽聞三乘要法；或求示道、命道沙門。若無如是三道沙門，當於污道沙門中求。雖復戒壞而有正見，具足意樂及加行者，應往親近、承事供養、咨稟聽聞三乘要法。不應親近、承事供養加行意樂及見壞者。彼雖戒壞而無邪見，意樂、加行、見具足故。應詣其所，咨稟聽聞聲聞乘法、獨覺乘法及大乘法，不應輕毀。於三乘中，隨意所樂，發願精進隨學一乘，于所餘乘不應輕毀。若於三乘隨輕毀一下至一頌，不應親近、或與交遊、或共住止、或同事業。若有親近、或與交遊、或共住止、或同事業，俱定當墮無間地獄。
「善男子！是故，若欲於三乘中隨依一乘，求出生死、欣樂安樂、厭危苦者，應于如來所說正法，或依聲聞乘所說正法，或依獨覺乘所說正法，或依大乘所說正法，普深信敬，勿生謗毀、障蔽、隱沒，下至一頌；常
【現代漢語翻譯】 現代漢語譯本 無間地獄（Avīci hell）。
《大乘大集地藏十輪經》卷第五 大正藏第13冊 No. 0411 《大乘大集地藏十輪經》
《大乘大集地藏十輪經》卷第六
三藏法師玄奘奉 詔譯 有依行品第四之二
『善男子！你觀察這些剎帝利（統治者）等無量眾生，親近這些破戒、行為惡劣、不配為僧的人，退失一切所有善法，乃至應當墮入無間地獄。因此，想要得到殊勝美妙的生天和涅槃之樂的人，都應當親近、承事供養具有殊勝道行的沙門（出家人），請教聽聞三乘（聲聞乘、獨覺乘、菩薩乘）的要法；或者尋求指示道路、指引正道的沙門。如果沒有這樣的三道沙門，應當在行為污穢的沙門中尋求。即使他們戒律破損，但有正見，具足意樂和加行（修行），也應當前往親近、承事供養、請教聽聞三乘要法。不應當親近、承事供養那些加行、意樂和見解都敗壞的人。那些雖然戒律破損但沒有邪見，意樂、加行、見解都具足的人，應當去到他們那裡，請教聽聞聲聞乘法、獨覺乘法和大乘法，不應當輕視譭謗。在三乘之中，隨意選擇自己所喜愛的，發願精進地隨學一乘，對於其餘的乘不應當輕視譭謗。如果對於三乘中的任何一乘，哪怕輕視譭謗一句偈頌，都不應當親近、或者與他們交往、或者共同居住、或者共同做事。如果有人親近、或者與他們交往、或者共同居住、或者共同做事，都必定會墮入無間地獄。
『善男子！因此，如果想要在三乘中隨順依止一乘，求得脫離生死、欣樂安樂、厭惡危難痛苦的人，應當對於如來所說的正法，或者依聲聞乘所說的正法，或者依獨覺乘所說的正法，或者依大乘所說的正法，普遍地深信敬重，不要產生誹謗、障礙、遮蔽、隱瞞，哪怕是一句偈頌；常常
【English Translation】 English version Avīci hell (無間地獄).
The Great Vehicle Mahāsaṃnipāta Kṣitigarbha Ten Wheels Sutra, Volume 5 Taisho Tripitaka Volume 13, No. 0411, The Great Vehicle Mahāsaṃnipāta Kṣitigarbha Ten Wheels Sutra
The Great Vehicle Mahāsaṃnipāta Kṣitigarbha Ten Wheels Sutra, Volume 6
Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Chapter 4, Part 2: On Having Reliance
'Good man! Observe these countless sentient beings, such as the Kṣatriyas (rulers), who associate with those who are precept-breakers, of evil conduct, and unworthy of being monks, losing all their good dharmas, and even falling into the Avīci hell. Therefore, those who wish to attain the sublime bliss of rebirth in heaven and nirvāṇa should all associate with, serve, and make offerings to the śramaṇas (ascetics) of superior conduct, and inquire and listen to the essential teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna); or seek śramaṇas who can show the path and guide them on the right path. If there are no such śramaṇas of the Three Vehicles, one should seek among the śramaṇas of defiled conduct. Even if they have broken their precepts, but have right view, and are complete in intention and practice, one should go to them, serve them, make offerings to them, and inquire and listen to the essential teachings of the Three Vehicles. One should not associate with, serve, or make offerings to those whose practice, intention, and view are corrupted. Those who, though having broken their precepts, do not have wrong views, and are complete in intention, practice, and view, one should go to them, inquire and listen to the teachings of the Śrāvakayāna, the Pratyekabuddhayāna, and the Mahāyāna, and should not despise or slander them. Among the Three Vehicles, one should choose according to one's preference, make vows, diligently follow one vehicle, and should not despise or slander the other vehicles. If one despises or slanders even a single verse of any of the Three Vehicles, one should not associate with them, or have dealings with them, or live with them, or work with them. If one associates with them, or has dealings with them, or lives with them, or works with them, one will certainly fall into the Avīci hell.'
'Good man! Therefore, if one wishes to rely on one of the Three Vehicles, seeking to escape from birth and death, desiring peace and happiness, and abhorring danger and suffering, one should have deep faith and respect for the true Dharma spoken by the Tathāgata, or the true Dharma spoken by the Śrāvakayāna, or the true Dharma spoken by the Pratyekabuddhayāna, or the true Dharma spoken by the Mahāyāna, and should not generate slander, obstruction, concealment, or hiding, even of a single verse; one should always'
應恭敬、讀誦、聽聞，應發堅牢正愿求證。謗毀三乘隨一法者，不應共住下至一宿，不應親近咨稟聽法。若諸有情，隨於三乘譭謗一乘，或復親近謗三乘人咨稟聽受，由此因緣，皆定當墮無間地獄，受大苦惱，難有出期。何以故？善男子！我於過去修菩薩行，精勤求證無上智時，或為求請依聲聞乘所說正法，下至一頌，乃至棄捨自身手足、血肉、皮骨、頭目、髓腦。或為求請依獨覺乘所說正法，下至一頌，乃至棄捨自身手足、血肉、皮骨、頭目、髓腦。或為求請依于大乘所說正法，下至一頌，乃至棄捨自身手足、血肉、皮骨、頭目、髓腦。如是勤苦，於三乘中，下至求得一頌法已，深生歡喜恭敬受持，如說修行時無暫廢。經無量劫，修行一切難行、苦行，乃證究竟無上智果。復為利益安樂有情，宣說開示三乘正法。以是義故，不應謗毀、障蔽、隱沒，下至一頌；常應恭敬、讀誦、聽聞，應發堅牢正愿求證
「善男子！如是三乘出要正法，一切過去、未來、現在過殑伽沙諸佛同說，大威神力共所護持，為欲拔濟一切有情生死大苦，為欲紹隆三寶種姓令不斷絕。是故，於此三乘正法應普信敬，勿生謗毀、障蔽、隱沒；若有謗毀、障蔽、隱沒三乘正法下至一頌，決定當墮無間地獄。
「複次，善男子！于未來世
【現代漢語翻譯】 現代漢語譯本：應當恭敬地讀誦、聽聞佛法，並且應當發起堅定不移的願望去求證。如果有人誹謗聲聞乘（Śrāvakayāna，指以聽聞佛法、自我解脫為目標的修行方式）、獨覺乘（Pratyekabuddhayāna，指不依賴他人教導、獨自悟道的修行方式）或大乘（Mahāyāna，指以普度眾生為目標的修行方式）中的任何一種，都不應該與他同住，哪怕只是一晚，也不應該親近他，向他請教佛法。如果眾生誹謗三乘中的任何一乘，或者親近誹謗三乘的人，向他們請教佛法，因為這些因緣，必定會墮入無間地獄（Avīci，佛教中最痛苦的地獄），遭受巨大的痛苦，難以脫離。為什麼呢？善男子！我在過去修行菩薩道（Bodhisattva，指發願成佛、普度眾生的修行者）時，爲了精勤求證無上智慧（Anuttara-samyak-sambodhi，指佛的智慧），即使是爲了求得聲聞乘所說的哪怕只是一句偈頌，我都會捨棄自己的手足、血肉、皮骨、頭目、髓腦。或者爲了求得獨覺乘所說的哪怕只是一句偈頌，我都會捨棄自己的手足、血肉、皮骨、頭目、髓腦。或者爲了求得大乘所說的哪怕只是一句偈頌，我都會捨棄自己的手足、血肉、皮骨、頭目、髓腦。我就是這樣勤苦修行，在三乘中，哪怕只是求得一句偈頌，都會深感歡喜，恭敬地接受並奉持，如所說的那樣修行，沒有絲毫懈怠。經過無量劫的修行，經歷一切難行、苦行，才最終證得無上智慧的果位。爲了利益安樂眾生，我才宣說開示三乘正法。因此，不應該誹謗、遮蔽、隱沒佛法，哪怕只是一句偈頌；應當常常恭敬地讀誦、聽聞佛法，並且應當發起堅定不移的願望去求證。 善男子！這三乘出離生死輪迴的正法，是過去、未來、現在無數如恒河沙數般的諸佛共同宣說的，具有強大的威神力量共同護持，是爲了救拔一切眾生脫離生死大苦，爲了使佛法僧三寶（Triratna，佛教的三個根本：佛、法、僧）的種姓得以延續不斷。因此，對於這三乘正法，應當普遍地信奉和尊敬，不要產生誹謗、遮蔽、隱沒的想法；如果有人誹謗、遮蔽、隱沒三乘正法，哪怕只是一句偈頌，必定會墮入無間地獄。 再者，善男子！在未來世
【English Translation】 English version: One should respectfully recite, listen to, and generate a firm and righteous aspiration to realize the Dharma. Those who slander any of the Three Vehicles (Triyāna), should not be lived with, not even for one night, nor should one be close to them, seeking their advice or listening to their teachings. If sentient beings slander any one of the Three Vehicles, or associate with those who slander the Three Vehicles, seeking their advice and teachings, due to these causes, they will certainly fall into the Avīci hell (the hell of uninterrupted suffering), enduring great torment, with little hope of release. Why is this so? Good man! In the past, when I was practicing the Bodhisattva path (the path of a being striving for Buddhahood), diligently seeking to realize unsurpassed wisdom (Anuttara-samyak-sambodhi), even for the sake of seeking just one verse of the Dharma as taught in the Śrāvakayāna (the Vehicle of Hearers, focused on individual liberation), I would have given up my own hands, feet, flesh, blood, skin, bones, head, eyes, and marrow. Or for the sake of seeking just one verse of the Dharma as taught in the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, focused on individual enlightenment), I would have given up my own hands, feet, flesh, blood, skin, bones, head, eyes, and marrow. Or for the sake of seeking just one verse of the Dharma as taught in the Mahāyāna (the Great Vehicle, focused on universal liberation), I would have given up my own hands, feet, flesh, blood, skin, bones, head, eyes, and marrow. Through such diligent practice, in the Three Vehicles, even having obtained just one verse of the Dharma, I would have been deeply joyful, respectfully accepting and upholding it, practicing as taught without any laziness. After countless eons of practice, enduring all difficult and arduous practices, I finally realized the fruit of unsurpassed wisdom. For the benefit and happiness of sentient beings, I then proclaimed and revealed the correct Dharma of the Three Vehicles. Therefore, one should not slander, obscure, or conceal the Dharma, not even one verse; one should always respectfully recite, listen to, and generate a firm and righteous aspiration to realize it. Good man! These correct Dharmas of the Three Vehicles, which lead to liberation, are spoken by all the Buddhas of the past, future, and present, as numerous as the sands of the Ganges River. They are protected by their great divine power, for the purpose of rescuing all sentient beings from the great suffering of birth and death, and for the purpose of ensuring the unbroken lineage of the Three Jewels (Triratna, the Buddha, Dharma, and Sangha). Therefore, one should universally believe in and respect these correct Dharmas of the Three Vehicles, and not generate thoughts of slander, obscuration, or concealment; if anyone slanders, obscures, or conceals the correct Dharma of the Three Vehicles, even just one verse, they will certainly fall into the Avīci hell. Furthermore, good man! In the future world,
此佛土中，有剎帝利旃荼羅、婆羅門旃荼羅、宰官旃荼羅、居士旃荼羅、沙門旃荼羅、長者旃荼羅、茷舍旃荼羅、戍達羅旃荼羅，若男、若女，諂曲、愚癡、懷聰明慢；其性兇悖、懆厲、粗獷；不見、不畏後世苦果；好行殺生，乃至邪見、嫉妒、慳貪、憎背善友、親近惡友，非是三乘賢聖法器。或少聽習聲聞乘法，便於諸佛共所護持獨覺乘法、無上乘法，誹謗、毀呰、障蔽、隱沒，不令流佈。或少聽習獨覺乘法，便於諸佛共所護持聲聞乘法、無上乘法，誹謗、毀呰、障蔽、隱沒，不令流佈。或少聽習無上乘法，便於諸佛共所護持聲聞乘法、獨覺乘法，誹謗、毀呰、障蔽、隱沒，不令流佈。為求名利，唱如是言：『我是大乘，是大乘黨。唯樂聽習受持大乘，不樂聲聞、獨覺乘法，不樂親近學二乘人。』如是詐稱大乘人等，由自愚癡憍慢勢力，如是謗毀、障蔽、隱沒三乘正法，不令流佈；憎嫉修學三乘法人，誹謗毀辱令無威勢。
「善男子！一切過去、未來、現在諸佛世尊，及諸菩薩摩訶薩，為欲利樂一切有情，以大悲力護持二事：一者、為欲紹隆三寶種姓常令不絕，舍俗出家，剃除鬚髮被服袈裟；二者、三乘出要四聖諦等相應正法。如是二事，唯佛世尊及大菩薩能善護持，非諸聲聞、獨勝覺等，亦非百千那庾多數
【現代漢語翻譯】 現代漢語譯本 在這個佛土中，有剎帝利旃荼羅（統治者中的賤民）、婆羅門旃荼羅（祭司中的賤民）、宰官旃荼羅（官員中的賤民）、居士旃荼羅（在家信徒中的賤民）、沙門旃荼羅（僧侶中的賤民）、長者旃荼羅（長者中的賤民）、茷舍旃荼羅（商人中的賤民）、戍達羅旃荼羅（勞動者中的賤民），無論是男人還是女人，他們都虛偽諂媚、愚昧無知，卻又懷有自以為是的聰明和傲慢；他們的本性兇惡悖逆、暴躁粗魯；他們看不到也不畏懼來世的苦果；他們喜歡殺生，乃至持有邪見、嫉妒、慳吝、憎恨背離善友、親近惡友，他們不是適合修習聲聞乘、獨覺乘、無上乘這三乘賢聖之法的器皿。有些人稍微聽聞學習了一些聲聞乘的教法，就對諸佛共同護持的獨覺乘教法和無上乘教法進行誹謗、詆譭、阻礙、隱瞞，不讓它們流傳開來。有些人稍微聽聞學習了一些獨覺乘的教法，就對諸佛共同護持的聲聞乘教法和無上乘教法進行誹謗、詆譭、阻礙、隱瞞，不讓它們流傳開來。有些人稍微聽聞學習了一些無上乘的教法，就對諸佛共同護持的聲聞乘教法和獨覺乘教法進行誹謗、詆譭、阻礙、隱瞞，不讓它們流傳開來。爲了追求名利，他們宣稱：『我是修習大乘的，是大乘的同黨。我只喜歡聽聞學習和受持大乘的教法，不喜歡聲聞乘和獨覺乘的教法，也不喜歡親近學習二乘法的人。』像這樣假稱自己是修習大乘的人，由於自身的愚癡和傲慢，誹謗、詆譭、阻礙、隱瞞三乘正法，不讓它們流傳開來；他們憎恨嫉妒修習三乘佛法的人，誹謗侮辱他們，使他們失去威望。 「善男子！一切過去、未來、現在諸佛世尊，以及諸菩薩摩訶薩，爲了利益安樂一切眾生，以大悲的力量護持兩件事：第一，爲了使三寶的種姓能夠延續不斷，讓人們捨棄世俗生活出家，剃除鬚髮，穿上袈裟；第二，三乘出離生死輪迴的四聖諦等相應的正法。這兩件事，只有佛世尊和大菩薩能夠善加護持，不是那些聲聞、獨覺等所能做到的，也不是百千那由他數量的眾生所能做到的。
【English Translation】 English version In this Buddha-land, there are Kshatriya Chandala (outcasts among rulers), Brahmin Chandala (outcasts among priests), minister Chandala (outcasts among officials), householder Chandala (outcasts among lay followers), Shramana Chandala (outcasts among monks), elder Chandala (outcasts among elders), Vaisya Chandala (outcasts among merchants), and Shudra Chandala (outcasts among laborers), whether male or female, who are deceitful, foolish, and harbor conceited pride; their nature is fierce, rebellious, and coarse; they do not see or fear the karmic consequences of future lives; they like to kill, and even hold wrong views, are jealous, stingy, hate and turn away from good friends, and associate with bad friends. They are not vessels for the virtuous teachings of the Three Vehicles—the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle. Some, having slightly heard and studied the teachings of the Shravaka Vehicle, then slander, disparage, obstruct, and conceal the Pratyekabuddha Vehicle and the Supreme Vehicle, which are jointly protected by all Buddhas, preventing them from spreading. Some, having slightly heard and studied the teachings of the Pratyekabuddha Vehicle, then slander, disparage, obstruct, and conceal the Shravaka Vehicle and the Supreme Vehicle, which are jointly protected by all Buddhas, preventing them from spreading. Some, having slightly heard and studied the teachings of the Supreme Vehicle, then slander, disparage, obstruct, and conceal the Shravaka Vehicle and the Pratyekabuddha Vehicle, which are jointly protected by all Buddhas, preventing them from spreading. Seeking fame and gain, they proclaim: 『I am of the Mahayana, a member of the Mahayana party. I only like to hear, study, and uphold the Mahayana teachings, and I do not like the Shravaka and Pratyekabuddha Vehicle teachings, nor do I like to associate with those who study the Two Vehicles.』 Such people, falsely claiming to be Mahayana practitioners, due to their own ignorance and arrogance, slander, disparage, obstruct, and conceal the true teachings of the Three Vehicles, preventing them from spreading; they hate and are jealous of those who practice the Three Vehicles, slandering and insulting them, causing them to lose their influence. 「Good man! All Buddhas, World Honored Ones, of the past, future, and present, and all Bodhisattva Mahasattvas, in order to benefit and bring happiness to all sentient beings, with great compassion, protect two things: first, in order to ensure that the lineage of the Three Jewels continues without interruption, they encourage people to renounce worldly life, leave home, shave their heads and beards, and wear the monastic robes; second, the corresponding true teachings of the Three Vehicles, such as the Four Noble Truths, which lead to liberation from the cycle of birth and death. These two things can only be well protected by the Buddha World Honored Ones and great Bodhisattvas, not by Shravakas, Pratyekabuddhas, or even hundreds of thousands of nayutas of beings.
大梵天王及天帝釋、王四大洲轉輪王等，所能護持。于未來世此佛土中，有剎帝利旃荼羅王，見依我法而得出家剃除鬚髮被袈裟者，方便伺求所犯過失，以種種緣，呵罵、毀辱，或加鞭杖、或閉牢獄、或奪資具、或脫袈裟，廢令還俗，使作種種居家事業，或橫驅役、或濫擯遣、或斷飲食、或害身命。彼剎帝利旃荼羅王，以己愚癡、憍慢、勢力，毀辱、謫罰諸佛菩薩以大悲力共所護持我諸弟子，誹謗、毀滅諸佛菩薩以大悲力共所護持我甚深法，于其三世諸佛菩薩共所護持三乘正法，障蔽、隱沒、不令流佈。
「有剎帝利旃荼羅王，乃至茷舍戍達羅等旃荼羅人，若男、若女，愚癡、憍慢，自號大乘。彼人尚非聲聞、獨覺二乘法器，況是無上大乘法器！為求利養、恭敬、名譽，誑惑世間愚癡雜類，自言我等是大乘人，謗毀如來二乘正法。如是人等，愚癡、諂曲、憍慢、嫉妒、慳貪因緣，毀我法眼令速隱滅。彼於三世一切諸佛犯大過罪；亦於三世一切菩薩犯大過罪；又於三世一切聲聞犯大過罪。不久便當支體廢缺，遭遇種種重惡疾病。
「彼剎帝利旃荼羅王，乃至茷舍戍達羅等旃荼羅人，若男、若女，由造惡業起倒見故，損斷一切所有善根。雖復有時多修施福，于未來世，當生鬼趣、傍生趣中受富樂果，而彼身中
【現代漢語翻譯】 現代漢語譯本：大梵天王（Brahmā，創造之神）和天帝釋（Indra，眾神之王）、以及統治四大洲的轉輪王等，都能夠護持佛法。在未來的世界裡，這個佛土中，會有剎帝利旃荼羅王（Ksatriya Candala，旃荼羅是印度社會最低等級的人，這裡指殘暴的國王），看到那些依照我的教法出家、剃除鬚髮、身披袈裟的人，就想方設法尋找他們的過失，用各種理由，呵斥、侮辱他們，或者鞭打、囚禁他們，或者奪走他們的財物、或者脫下他們的袈裟，強迫他們還俗，讓他們從事各種居家事務，或者隨意驅使、或者濫用職權將他們驅逐、或者斷絕他們的飲食、甚至傷害他們的性命。這個剎帝利旃荼羅王，因為自己的愚癡、傲慢和權勢，毀辱、懲罰那些諸佛菩薩以大悲心共同護持的我的弟子，誹謗、毀滅諸佛菩薩以大悲心共同護持的我的甚深教法，對於三世諸佛菩薩共同護持的三乘正法，加以阻礙、遮蔽、不讓它流傳。 還有剎帝利旃荼羅王，乃至吠舍（Vaisya，印度社會第三等級，商人）和首陀羅（Sudra，印度社會最低等級，奴隸）等旃荼羅人，無論是男是女，他們愚癡、傲慢，自稱是大乘修行者。這些人連聲聞（Sravaka，聽聞佛陀教誨而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）二乘的法器都算不上，更何況是無上大乘的法器！他們爲了追求利益、恭敬和名譽，欺騙迷惑世間愚癡的各類人，自稱我們是大乘修行者，誹謗如來的二乘正法。這些人因為愚癡、諂媚、傲慢、嫉妒、慳吝的緣故，毀壞我的法眼，使它迅速隱沒。他們對於三世一切諸佛犯下大過錯；也對於三世一切菩薩犯下大過錯；又對於三世一切聲聞犯下大過錯。不久他們就會肢體殘缺，遭遇各種嚴重的惡性疾病。 這些剎帝利旃荼羅王，乃至吠舍和首陀羅等旃荼羅人，無論是男是女，由於造作惡業，產生顛倒的見解，損毀斷絕一切所有的善根。即使他們有時修了很多佈施的福報，在未來的世間，也會生到鬼道、畜生道中享受富樂的果報，但是他們的身體中
【English Translation】 English version: The Great Brahma King (Brahmā, the creator god), and Indra (the king of gods), as well as the Wheel-Turning Kings who rule the four continents, are all capable of protecting the Dharma. In the future world, in this Buddha-land, there will be a Ksatriya Candala King (Ksatriya Candala, Candala refers to the lowest class in Indian society, here it means a cruel king), who, upon seeing those who have left home according to my teachings, shaved their heads, and donned the robes, will seek out their faults by any means, using various reasons to scold and insult them, or whip and imprison them, or seize their possessions, or remove their robes, forcing them to return to lay life, making them engage in various household affairs, or arbitrarily driving them, or abusing their power to expel them, or cutting off their food, or even harming their lives. This Ksatriya Candala King, due to his own ignorance, arrogance, and power, will insult and punish my disciples who are protected by the great compassion of all Buddhas and Bodhisattvas, slander and destroy my profound teachings that are protected by the great compassion of all Buddhas and Bodhisattvas, and obstruct and conceal the Three Vehicles of the Right Dharma, which are protected by all Buddhas and Bodhisattvas of the three times, preventing it from spreading. There are also Ksatriya Candala Kings, and even Vaisyas (Vaisya, the third class in Indian society, merchants) and Sudras (Sudra, the lowest class in Indian society, slaves) and other Candala people, whether male or female, who are ignorant and arrogant, and call themselves Mahayana practitioners. These people are not even vessels for the Two Vehicles of Sravakas (Sravaka, those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), let alone vessels for the unsurpassed Mahayana! In order to seek profit, respect, and fame, they deceive and confuse the ignorant masses of the world, claiming that they are Mahayana practitioners, slandering the Two Vehicles of the Right Dharma of the Tathagata. These people, due to their ignorance, flattery, arrogance, jealousy, and stinginess, destroy my Dharma Eye, causing it to quickly disappear. They commit great offenses against all Buddhas of the three times; they also commit great offenses against all Bodhisattvas of the three times; and they also commit great offenses against all Sravakas of the three times. Soon they will have their limbs crippled and encounter various serious and evil diseases. These Ksatriya Candala Kings, and even Vaisyas and Sudras and other Candala people, whether male or female, due to creating evil karma and arising from inverted views, damage and sever all their good roots. Even if they sometimes cultivate much merit through giving, in future worlds, they will be born in the realms of ghosts and animals to enjoy the fruits of wealth and pleasure, but in their bodies
，尚不能起色、無色界、下劣善根，況當能種聲聞、獨覺及無上乘無功用起一切智智善根種子！又令其舌為病所害，于多日夜結舌不言，受諸苦毒痛切難忍，命終定當生於無間大地獄中。
「是故，如來慈悲憐愍一切真善剎帝利王，乃至真善戍達羅等，若男、若女，令得長夜利益安樂，慇勤懇切作如是言：『汝等應當于歸我法剃除鬚髮被片袈裟出家人所，慎勿惱亂譏呵謫罰。於我所說三乘正教，慎勿謗毀、障蔽、隱沒。若違我言而故作者，所獲罪報如前廣說。』所以者何？此歸我法剃除鬚髮被赤袈裟出家形相，乃是過去、未來、現在諸佛菩薩大悲神力之所護持。此剃鬚發被赤袈裟出家威儀，是諸賢聖解脫幢相；亦是一切聲聞乘人，受用解脫法味幢相；亦是一切獨覺乘人，受用解脫法味幢相；亦是一切大乘之人，受用解脫法味幢相。如來所說三乘正法，亦是三世諸佛菩薩大悲神力之所護持，是諸賢聖解脫依止；亦是一切聲聞乘人，受用解脫法味依止；亦是一切獨覺乘人，受用解脫法味依止；亦是一切大乘之人，受用解脫法味依止。
「善男子！以是義故求解脫者，應當親近、恭敬、供養諸歸我法剃除鬚髮被赤袈裟出家之人，應先信敬聲聞乘法。若自聽受教他聽受、若自讀誦教他讀誦、若自書寫教他書寫、若
【現代漢語翻譯】 現代漢語譯本： 那些人仍然不能有所起色，沒有能力，善根低下，更何況能夠種下聲聞乘（Shravakayana，通過聽聞佛法而證悟的修行方式）、獨覺乘（Pratyekabuddhayana，不依賴他人教導而獨自證悟的修行方式）以及無上乘（Anuttarayana，即菩薩乘，以利益一切眾生為目標的修行方式）的無功用、生起一切智慧的善根種子呢！而且還會讓他們的舌頭被疾病所害，多日多夜結舌不能說話，遭受各種痛苦毒害，痛切難忍，命終后必定會墮入無間大地獄中。 因此，如來慈悲憐憫一切真正的善良的剎帝利王（Kshatriya，古印度社會中的武士和統治階級），乃至真正的善良的戍達羅（Shudra，古印度社會中的最低等級），無論是男人還是女人，爲了讓他們得到長久的利益和安樂，慇勤懇切地這樣說道：『你們應當對於歸依我法、剃除鬚髮、身披袈裟的出家人，謹慎不要惱亂、譏諷、呵斥、懲罰。對於我所說的三乘正教，謹慎不要誹謗、毀壞、遮蔽、隱瞞。如果違揹我的話而故意這樣做，所獲得的罪報如前面所詳細說明的。』這是為什麼呢？這種歸依我法、剃除鬚髮、身披紅色袈裟的出家形象，乃是過去、未來、現在諸佛菩薩大悲神力所護持的。這種剃除鬚髮、身披紅色袈裟的出家威儀，是諸位賢聖解脫的標誌；也是一切聲聞乘人，受用解脫法味的標誌；也是一切獨覺乘人，受用解脫法味的標誌；也是一切大乘之人，受用解脫法味的標誌。如來所說的三乘正法，也是三世諸佛菩薩大悲神力所護持的，是諸位賢聖解脫的依靠；也是一切聲聞乘人，受用解脫法味的依靠；也是一切獨覺乘人，受用解脫法味的依靠；也是一切大乘之人，受用解脫法味的依靠。 善男子！因為這個緣故，尋求解脫的人，應當親近、恭敬、供養那些歸依我法、剃除鬚髮、身披紅色袈裟的出家人，應當首先信奉尊敬聲聞乘的佛法。如果自己聽聞接受，教導他人聽聞接受；如果自己讀誦，教導他人讀誦；如果自己書寫，教導他人書寫；如果自己思惟，教導他人思惟；如果自己修行，教導他人修行；如果自己讚歎，教導他人讚嘆；如果自己供養，教導他人供養。這樣，就能迅速獲得無上菩提。
【English Translation】 English version: Those people still cannot improve, lack ability, and have inferior roots of goodness, let alone be able to plant the seeds of non-effort, arising all-knowing wisdom, and good roots of the Shravakayana (the path of enlightenment through listening to the Dharma), Pratyekabuddhayana (the path of enlightenment for solitary realizers), and Anuttarayana (the unsurpassed vehicle, i.e., the Bodhisattva path) ! Moreover, their tongues will be afflicted by disease, causing them to be unable to speak for many days and nights, suffering various painful and unbearable torments. Upon death, they will certainly be reborn in the Avici Great Hell. Therefore, the Tathagata, with compassion and pity for all true and virtuous Kshatriya kings (the warrior and ruling class in ancient India), and even true and virtuous Shudras (the lowest class in ancient India), whether men or women, in order to bring them long-lasting benefit and happiness, earnestly and sincerely says: 'You should be careful not to disturb, ridicule, scold, or punish those who have taken refuge in my Dharma, shaved their heads and beards, and wear the monastic robes. You should be careful not to slander, destroy, conceal, or hide the Three Vehicles of the correct teachings that I have spoken. If you violate my words and intentionally do so, the karmic retribution you will receive is as described in detail earlier.' Why is this so? This appearance of taking refuge in my Dharma, shaving the head and beard, and wearing the red monastic robe is protected by the great compassionate and divine power of all Buddhas and Bodhisattvas of the past, present, and future. This monastic conduct of shaving the head and beard and wearing the red monastic robe is the banner of liberation for all sages; it is also the banner of enjoying the taste of liberation for all those in the Shravakayana; it is also the banner of enjoying the taste of liberation for all those in the Pratyekabuddhayana; it is also the banner of enjoying the taste of liberation for all those in the Mahayana. The Three Vehicles of the correct Dharma spoken by the Tathagata are also protected by the great compassionate and divine power of all Buddhas and Bodhisattvas of the three times, and are the reliance of liberation for all sages; they are also the reliance of enjoying the taste of liberation for all those in the Shravakayana; they are also the reliance of enjoying the taste of liberation for all those in the Pratyekabuddhayana; they are also the reliance of enjoying the taste of liberation for all those in the Mahayana. Good man! For this reason, those who seek liberation should approach, respect, and make offerings to those who have taken refuge in my Dharma, shaved their heads and beards, and wear the red monastic robe. They should first believe in and respect the Dharma of the Shravakayana. If they themselves listen and accept, they should teach others to listen and accept; if they themselves recite, they should teach others to recite; if they themselves write, they should teach others to write; if they themselves contemplate, they should teach others to contemplate; if they themselves practice, they should teach others to practice; if they themselves praise, they should teach others to praise; if they themselves make offerings, they should teach others to make offerings. In this way, they will quickly attain unsurpassed Bodhi.
自施與教他施與、若自宣說教他宣說，思惟修行廣令流佈。如是，信敬獨覺乘法，若自聽受教他聽受、若自讀誦教他讀誦、若自書寫教他書寫、若自施與教他施與、若自宣說教他宣說，思惟修行廣令流佈。如是，信敬于大乘法，若自聽受教他聽受、若自讀誦教他讀誦、若自書寫教他書寫、若自施與教他施與、若自宣說教他宣說。思惟修行廣令流佈。若非器者，不應自聽、勿教他聽，乃至廣說，又應遠離一切惡法，應舍惡友、應親善友，應勤修習六到彼岸，應數懺悔一切惡業，應隨所宜勤發正愿。若能如是斯有是處，現身得成聲聞乘器、或獨覺乘種子不退、或復大乘種子不退。是故三乘皆應修學，不應憍傲妄號大乘，謗毀聲聞、獨覺乘法。我先唯為大乘法器堅修行者，說如是言：『唯修大乘能得究竟。』是故今昔說不相違。」
爾時，世尊重顯此義而說頌曰：
「對諸大眾前， 金剛藏問我： 『云何勸供養， 破戒惡苾芻， 失杜多功德， 癡惡見所持， 非法器污道， 而不聽謫罰？ 復說從彼聞， 三乘微妙法， 真解脫良藥， 趣寂靜涅槃。 何故余經言， 一大乘解脫， 遮學二乘法， 今復說三乘？ 哀愍諸有情， 令舍邪惡業， 得利益安樂， 愿為說除
{ "translations": [ "現代漢語譯本", "自己佈施，也教他人佈施；自己宣說，也教他人宣說；思考修行，廣泛地使其流傳。像這樣，信奉和尊敬獨覺乘（Pratyekabuddha-yana，不需依賴他人教導，自己覺悟的修行方式）的法，自己聽受，也教他人聽受；自己讀誦，也教他人讀誦；自己書寫，也教他人書寫；自己佈施，也教他人佈施；自己宣說，也教他人宣說；思考修行，廣泛地使其流傳。像這樣，信奉和尊敬大乘（Mahayana，以利益一切眾生為目標的修行方式）的法，自己聽受，也教他人聽受；自己讀誦，也教他人讀誦；自己書寫，也教他人書寫；自己佈施，也教他人佈施；自己宣說，也教他人宣說；思考修行，廣泛地使其流傳。如果不是適合的根器，就不應該自己聽受，也不要教他人聽受，乃至廣泛地說，還應該遠離一切惡法，應該捨棄惡友，應該親近善友，應該勤奮修習六到彼岸（Paramita，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧），應該多次懺悔一切惡業，應該隨順所宜勤奮地發起正愿。如果能夠像這樣，就會有這樣的結果：今生就能成為聲聞乘（Sravakayana，通過聽聞佛法而覺悟的修行方式）的根器，或者獨覺乘的種子不會退轉，或者大乘的種子不會退轉。因此，三乘都應該修學，不應該驕傲自大，妄稱自己是大乘，誹謗聲聞乘和獨覺乘的法。我先前只是為那些大乘法器、堅定修行的人，說這樣的話：『只有修習大乘才能得到究竟。』所以，我過去和現在所說的並不矛盾。」 , "那時，世尊爲了再次闡明這個道理，而說了偈頌：", "『在諸大眾面前，金剛藏（Vajragarbha，菩薩名）問我：』", "『為什麼勸人供養，那些破戒的惡比丘（Bhiksu，出家受戒的男性佛教徒），』", "『失去了杜多（Dhuta，頭陀行，苦行）的功德，被愚癡和惡見所控制，』", "『是不合法的器皿，污染了正道，卻不聽從責罰？』", "『又說從他們那裡聽聞，三乘的微妙法，』", "『是真正解脫的良藥，通向寂靜的涅槃（Nirvana，佛教的最高境界）。』", "『為什麼其他經典說，只有一大乘的解脫，』", "『遮止修學二乘的法，現在又說有三乘？』", "『爲了憐憫一切有情（Sattva，眾生），讓他們捨棄邪惡的業，』", "『得到利益和安樂，希望您能為我們解釋消除疑惑。』" ], "english_translations": [ "English version", "Giving by oneself and teaching others to give; speaking by oneself and teaching others to speak; contemplating practice and widely spreading it. Thus, believing in and respecting the Dharma of the Pratyekabuddha-yana (the path of self-enlightenment), listening by oneself and teaching others to listen; reciting by oneself and teaching others to recite; writing by oneself and teaching others to write; giving by oneself and teaching others to give; speaking by oneself and teaching others to speak; contemplating practice and widely spreading it. Thus, believing in and respecting the Dharma of the Mahayana (the path of universal salvation), listening by oneself and teaching others to listen; reciting by oneself and teaching others to recite; writing by oneself and teaching others to write; giving by oneself and teaching others to give; speaking by oneself and teaching others to speak; contemplating practice and widely spreading it. If one is not a suitable vessel, one should not listen by oneself, nor teach others to listen, and so on, one should also stay away from all evil dharmas, one should abandon evil friends, one should be close to good friends, one should diligently practice the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), one should frequently repent all evil deeds, and one should diligently make proper vows as appropriate. If one can do so, there will be such results: in this life, one can become a vessel of the Sravakayana (the path of disciples), or the seed of the Pratyekabuddha-yana will not regress, or the seed of the Mahayana will not regress. Therefore, all three vehicles should be studied, one should not be arrogant and falsely claim to be of the Mahayana, and slander the Dharma of the Sravakayana and Pratyekabuddha-yana. I previously only said to those who are vessels of the Mahayana and are firm in their practice: 『Only by practicing the Mahayana can one attain ultimate enlightenment.』 Therefore, what I said in the past and what I say now are not contradictory.」", "At that time, the World Honored One, to further clarify this meaning, spoke in verse:", "『In front of the assembly, Vajragarbha (a Bodhisattva) asked me:』", "『Why do you encourage people to make offerings to those evil Bhiksus (monks) who have broken the precepts,』", "『who have lost the merits of Dhuta (ascetic practices), who are controlled by ignorance and evil views,』", "『who are unsuitable vessels, who defile the right path, and yet do not listen to reproof?』", "『And you say that you have heard from them the subtle Dharma of the three vehicles,』", "『which is the true medicine for liberation, leading to the peaceful Nirvana (the ultimate state of enlightenment).』", "『Why do other scriptures say that there is only one vehicle of liberation, the Mahayana,』", "『prohibiting the study of the two vehicles, and now you say there are three vehicles?』", "『Out of compassion for all sentient beings (Sattva), to let them abandon evil deeds,』", "『and to gain benefit and happiness, we hope you can explain to us and dispel our doubts.』" ] }
疑。』 為益剎帝利， 乃至戍達羅， 不聽惱苾芻， 恐彼染大罪。 剃髮被袈裟， 諸佛法幢相， 諸佛等護持， 解脫道之眼。 雖破諸律儀， 非永遮解脫， 能捨諸惡見， 當速趣涅槃。 如腐敗良藥， 猶能療眾病， 如是破律儀， 亦能滅他苦。 不聽彼苾芻， 在布薩羯磨， 許為他說法， 俱獲福無疑。 若歸敬三寶， 稱我為大師， 能棄捨眾惡， 勝諸外道眾。 如墮羅剎渚， 商眾悉驚惶， 各執獸一毛， 渡海得免難。 如是破戒者， 離諸惡邪見， 由一信為因， 脫煩惱羅剎。 由護解脫相， 諸佛等護持， 不惱破戒僧， 能離諸重惡。 諸樂多福人， 欣求真解脫， 等護器非器， 證解脫無難。 癡慢號大乘， 彼無有智力， 尚迷二乘法， 況能解大乘！ 譬如闕壞眼， 不能見眾色， 如是闕壞信， 不能解大乘。 無力飲池河， 詎能吞大海？ 不習二乘法， 何能學大乘？ 先信二乘法， 方能信大乘， 無信誦大乘， 空言無所益。 內真懷斷見， 妄自號大乘， 不護三業罪， 壞亂我正法。 彼人命終后， 定墮無間獄，
【現代漢語翻譯】 現代漢語譯本 疑問。 爲了利益剎帝利（Kshatriya，古印度社會第二等級，武士階層）乃至首陀羅（Shudra，古印度社會第四等級，奴隸階層）， 不要惱害比丘（bhiksu，佛教出家男眾），恐怕他們會因此染上大罪。 剃除頭髮，披上袈裟（kasaya，佛教僧侶所穿的法衣），這是諸佛的法幢（dharma-dhvaja，佛法的旗幟）的象徵， 諸佛都會平等地護持，這是通往解脫之道的眼睛。 即使破了戒律，也不會永遠被遮蔽解脫的道路， 如果能夠捨棄各種錯誤的見解，就能夠迅速趨向涅槃（nirvana，佛教的最高境界，指解脫生死輪迴）。 如同腐敗的良藥，仍然能夠治療各種疾病， 同樣，即使是破戒的人，也能夠消除他人的痛苦。 不要讓那些比丘在布薩（uposatha，佛教僧團每半月舉行的集會）羯磨（karma，佛教的儀式）時， 允許他們為他人說法，這樣雙方都能獲得福報，毫無疑問。 如果能夠歸敬三寶（triratna，佛、法、僧），稱我為大師， 能夠捨棄各種惡行，就能勝過所有的外道（tirthika，指佛教以外的其他宗教或哲學派別）。 如同墮入羅剎（raksasa，惡鬼）的島嶼，商人們都感到驚慌， 各自抓住野獸的一根毛，渡過大海得以免除災難。 同樣，破戒的人，如果能夠遠離各種邪惡的見解， 憑藉著一份信心，就能脫離煩惱的羅剎。 由於守護著解脫的象徵，諸佛都會平等地護持， 不惱害破戒的僧人，就能遠離各種嚴重的惡行。 那些樂於積累福報的人，欣求真正的解脫， 平等地守護堪能和不具堪能的眾生，證得解脫就沒有困難。 那些愚癡傲慢，自稱是大乘（mahayana，佛教的一個主要流派）的人，他們沒有智慧的力量， 他們尚且迷惑於二乘（sravakayana，聲聞乘，和pratyekabuddhayana，緣覺乘，佛教的兩種修行方式）的教法，又怎麼能夠理解大乘呢！ 譬如眼睛有缺陷，就不能看見各種顏色， 同樣，如果缺乏信心，就不能理解大乘。 沒有力量飲用池塘和河流的水，又怎麼能夠吞下大海呢？ 不學習二乘的教法，又怎麼能夠學習大乘呢？ 先要相信二乘的教法，才能相信大乘， 沒有信心而誦讀大乘經典，只是空談，沒有任何益處。 內心懷著斷滅見（ucchedavada，認為人死後一切都消失的觀點），卻妄自稱是大乘， 不守護身口意三業的罪過，破壞我的正法。 這樣的人在命終之後，必定會墮入無間地獄（avici，佛教中最痛苦的地獄）。
【English Translation】 English version Doubt. For the benefit of the Kshatriyas (Kshatriya, the second of the four Hindu castes, the warrior class), and even the Shudras (Shudra, the fourth of the four Hindu castes, the servant class), Do not annoy the bhikshus (Buddhist monks), lest they incur great sins. Shaving the head and wearing the kasaya (the robe of Buddhist monks), these are the symbols of the dharma-dhvaja (the banner of the Dharma) of all Buddhas, All Buddhas equally protect them, they are the eyes of the path to liberation. Even if one breaks the precepts, the path to liberation is not forever blocked, If one can abandon all wrong views, one can quickly approach nirvana (the ultimate state of liberation from the cycle of birth and death). Like a rotten medicine, it can still cure various diseases, Similarly, even a person who has broken the precepts can also eliminate the suffering of others. Do not allow those bhikshus during the uposatha (Buddhist observance day) karma (Buddhist ritual), To preach to others, so that both can obtain blessings without doubt. If one can take refuge in the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha), and call me the master, If one can abandon all evil deeds, one can surpass all the tirthikas (non-Buddhist religious or philosophical schools). Like falling into the island of the raksasas (demons), the merchants are all terrified, Each grabs a hair of a beast, crosses the sea, and is spared from disaster. Similarly, a person who has broken the precepts, if they can abandon all evil views, By means of one faith, they can escape the raksasas of afflictions. Because they protect the symbols of liberation, all Buddhas equally protect them, Not annoying the monks who have broken the precepts, one can avoid all serious evil deeds. Those who are happy to accumulate blessings, and seek true liberation, Equally protecting those who are capable and those who are not, there is no difficulty in attaining liberation. Those who are foolish and arrogant, and call themselves Mahayana (one of the two major traditions of Buddhism), they have no power of wisdom, They are still confused about the teachings of the Two Vehicles (sravakayana, the Hearer Vehicle, and pratyekabuddhayana, the Solitary Realizer Vehicle, two paths of Buddhist practice), how can they understand the Mahayana! For example, if the eyes are defective, one cannot see various colors, Similarly, if one lacks faith, one cannot understand the Mahayana. Without the strength to drink from ponds and rivers, how can one swallow the ocean? Without learning the teachings of the Two Vehicles, how can one learn the Mahayana? First, one must believe in the teachings of the Two Vehicles, then one can believe in the Mahayana, Without faith, reciting the Mahayana sutras is just empty talk, without any benefit. In their hearts, they hold the view of annihilation (ucchedavada, the view that everything disappears after death), yet they falsely call themselves Mahayana, Not guarding against the sins of body, speech, and mind, they destroy my true Dharma. Such people, after their lives end, will certainly fall into the Avici hell (the most painful hell in Buddhism).
故應觀機說， 勿為非器者。 憍傲無慈悲， 暴惡志下劣， 智者應當知， 是懷斷見者。 非聲聞緣覺， 亦非大乘器； 諂譭謗諸佛， 必墮無間獄。 持戒樂喧鬧， 慳法畏苦惡， 智者應當了， 是名聲聞乘。 樂施觀生滅， 常欣獨靜處， 智者應當了， 是名獨覺乘。 具足諸善根， 守護慈悲本， 常樂攝利物， 是名為大乘。 捨身命護戒， 不惱害眾生， 精進求空法， 應知是大乘。 心堪忍諸法， 善言無秘吝， 於法常欣樂， 應知是大乘。 法器非法器， 利樂心平等， 不染諸世法， 應知是大乘。 是故有智者， 普敬說三乘， 不惱我僧徒， 速成無上覺。
「複次，善男子！若有真善剎帝利、真善婆羅門、真善宰官、真善居士、真善長者、真善沙門、真善茷舍、真善戍達羅，若男、若女，成就十種有依行輪，于現身中速能種殖聲聞乘種令不退失，或於現身成聲聞乘諸聖法器；非獨覺乘、大乘聖器。何等為十？一者、具足凈信，信有一切善、惡業果；二者、具足慚愧，遠離一切惡友、惡見；三者、安住律儀，遠離殺生乃至飲酒；四者、安住慈心，遠離一切瞋恚、忿惱；五者、安住悲心，救
【現代漢語翻譯】 現代漢語譯本 所以應當觀察根機說法，不要對不適合的人說。 驕傲自大沒有慈悲心，性情暴躁惡劣，志向低下， 有智慧的人應當知道，這是懷有斷見的人。 他們不是聲聞（Sravaka，聽聞佛陀教誨而修行的人）乘、緣覺（Pratyekabuddha，獨自覺悟的人）乘的根器，也不是大乘（Mahayana，以普度眾生為目標的修行方式）的根器； 他們會諂媚譭謗諸佛，必定墮入無間地獄。 持戒卻喜歡喧鬧，吝嗇佛法，害怕苦難， 有智慧的人應當明白，這叫做聲聞乘。 喜歡佈施，觀察諸法生滅，常常喜歡獨自安靜的地方， 有智慧的人應當明白，這叫做獨覺乘。 具足各種善根，守護慈悲的根本， 常常喜歡攝受利益眾生，這叫做大乘。 捨棄身命來守護戒律，不惱害眾生， 精進尋求空性之法，應當知道這是大乘。 內心能夠忍受一切法，善於言辭沒有秘密吝嗇， 對於佛法常常歡喜，應當知道這是大乘。 對於法器和非法器，利益和快樂的心平等， 不被世俗的法所污染，應當知道這是大乘。 所以有智慧的人，普遍恭敬宣說三乘， 不惱亂我的僧團，迅速成就無上正覺。 「再者，善男子！如果有真正的善良剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）、真正的善良婆羅門（Brahmana，古印度四大種姓之一，指祭司）、真正的善良宰官、真正的善良居士、真正的善良長者、真正的善良沙門（Sramana，出家修行者）、真正的善良吠舍（Vaishya，古印度四大種姓之一，指商人）、真正的善良首陀羅（Shudra，古印度四大種姓之一，指勞動者），無論是男人還是女人，成就十種有依行輪，在現世中能夠迅速種下聲聞乘的種子使其不退失，或者在現世成就聲聞乘的各種聖法器；而不是獨覺乘、大乘的聖器。是哪十種呢？第一，具足清凈的信心，相信一切善惡業的果報；第二，具足慚愧心，遠離一切惡友和惡見；第三，安住于律儀，遠離殺生乃至飲酒；第四，安住于慈心，遠離一切嗔恚和忿怒；第五，安住于悲心，救
【English Translation】 English version Therefore, one should speak according to the capacity of the listener, not for those who are not suitable. Arrogant and without compassion, violent and with inferior aspirations, Wise people should know that these are those who hold views of annihilation. They are not vessels for Sravaka (hearer, one who practices based on hearing the Buddha's teachings) Vehicle, Pratyekabuddha (solitary realizer, one who attains enlightenment on their own) Vehicle, nor are they vessels for the Mahayana (Great Vehicle, the path of universal salvation); They will flatter and slander the Buddhas, and will surely fall into the Avici hell. Those who uphold precepts but enjoy noise, are stingy with the Dharma, and fear suffering, Wise people should understand that this is called the Sravaka Vehicle. Those who enjoy giving, observe the arising and ceasing of phenomena, and always enjoy solitary quiet places, Wise people should understand that this is called the Pratyekabuddha Vehicle. Those who are endowed with all good roots, protect the foundation of compassion, And always enjoy gathering and benefiting beings, this is called the Mahayana. Those who give up their lives to protect the precepts, do not harm sentient beings, And diligently seek the Dharma of emptiness, it should be known that this is the Mahayana. Those whose minds can endure all dharmas, are skilled in speech without secrecy or stinginess, And are always joyful in the Dharma, it should be known that this is the Mahayana. For those who are vessels and those who are not, their minds are equal in benefiting and bringing joy, And are not tainted by worldly dharmas, it should be known that this is the Mahayana. Therefore, wise people should universally respect and speak of the Three Vehicles, And not disturb my Sangha, and quickly attain unsurpassed enlightenment. Furthermore, good man! If there are true and virtuous Kshatriyas (warriors or rulers in ancient India), true and virtuous Brahmins (priests in ancient India), true and virtuous ministers, true and virtuous householders, true and virtuous elders, true and virtuous Sramanas (ascetics), true and virtuous Vaishyas (merchants in ancient India), true and virtuous Shudras (laborers in ancient India), whether male or female, who accomplish ten kinds of dependent practices, they can quickly plant the seeds of the Sravaka Vehicle in this very life, so that they do not regress, or in this very life, they can become vessels for the various sacred dharmas of the Sravaka Vehicle; but not for the Pratyekabuddha Vehicle or the sacred vessels of the Mahayana. What are these ten? First, they are endowed with pure faith, believing in the karmic consequences of all good and evil deeds; second, they are endowed with shame and remorse, staying away from all bad friends and wrong views; third, they abide in the precepts, abstaining from killing and even drinking alcohol; fourth, they abide in loving-kindness, staying away from all anger and resentment; fifth, they abide in compassion, saving
拔一切羸弱有情；六者、安住喜心，遠離一切語四惡業；七者、安住舍心，遠離一切慳貪、嫉妒；八者、具正歸依，遠離一切妄執吉兇，終不歸依邪神外道；九者、具足精進，堅固勇猛修諸善法；十者、常樂寂靜，思求法義歡悅無倦。善男子！若有真善剎帝利王，乃至真善戍達羅等，若男、若女，成此十種有依行輪，于現身中速能種殖聲聞乘種令不退失，或於現身證聲聞乘所有聖法，成聲聞乘諸聖法器；非證獨覺大乘聖法、非成獨覺大乘聖器。應知此中獨覺、大乘皆如是說。善男子！如是十種有依行輪，一切聲聞、獨覺、菩薩、諸佛如來，皆同共有。
「善男子！復有十種有依行輪，不共聲聞，唯與獨覺、菩薩、如來皆同共有。若有真善剎帝利王，乃至真善戍達羅等，若男、若女，成此十種有依行輪，于現身中速能種殖獨覺乘種令不退失，或於現身證獨覺乘所有聖法，成獨覺乘諸聖法器。何等為十？一者、修行清凈身、語、意、業；二者、具足慚愧，厭患自身；三者、於五取蘊，深生怖畏；四者、見生死河，極為難渡；五者、常樂寂靜，離諸憒鬧；六者、樂阿練若，不譏他失；七者、守護諸根，心常寂定；八者、善觀緣起，審察因果；九者、常樂勤修等持、靜慮；十者、于集起法，能善除滅。
「善男子
【現代漢語翻譯】 現代漢語譯本： 『拔除一切虛弱無力的眾生；第六，安住于喜悅的心，遠離一切由言語造成的四種惡業；第七，安住于捨棄的心，遠離一切慳吝和嫉妒；第八，具備正確的皈依，遠離一切對吉兇的妄想執著，最終不皈依邪神外道；第九，具備精進，堅定勇猛地修習各種善法；第十，常常喜愛寂靜，思考探求佛法的意義，歡喜而不疲倦。善男子！如果有真正善良的剎帝利王（武士階層），乃至真正善良的戍達羅（首陀羅，奴隸階層）等，無論是男子還是女子，成就這十種有依行輪，在今生就能迅速種下聲聞乘的種子，使其不退失，或者在今生證得聲聞乘的所有聖法，成為聲聞乘的聖法器；但不能證得獨覺乘和大乘的聖法，也不能成為獨覺乘和大乘的聖器。應當知道，這裡所說的獨覺乘和大乘也是如此。善男子！這十種有依行輪，一切聲聞、獨覺、菩薩、諸佛如來，都是共同擁有的。』 『善男子！還有十種有依行輪，不與聲聞乘共同，只與獨覺乘、菩薩乘、如來共同擁有。如果有真正善良的剎帝利王，乃至真正善良的戍達羅等，無論是男子還是女子，成就這十種有依行輪，在今生就能迅速種下獨覺乘的種子，使其不退失，或者在今生證得獨覺乘的所有聖法，成為獨覺乘的聖法器。哪十種呢？第一，修行清凈的身、語、意業；第二，具備慚愧心，厭惡自己的身體；第三，對於五取蘊（色、受、想、行、識）深感恐懼；第四，看到生死輪迴的河流，覺得極其難以渡過；第五，常常喜愛寂靜，遠離一切喧鬧；第六，喜愛在阿練若（寂靜處）修行，不譏諷他人的過失；第七，守護諸根（眼、耳、鼻、舌、身、意），心常處於寂定；第八，善於觀察緣起，審察因果；第九，常常喜愛勤修等持（禪定）、靜慮（禪思）；第十，對於集起法（因緣和合而生之法），能夠善於滅除。』 『善男子！』
【English Translation】 English version: 'To remove all weak and feeble sentient beings; sixth, to abide in a joyful mind, and to abstain from all four evil deeds of speech; seventh, to abide in a mind of equanimity, and to abstain from all stinginess and jealousy; eighth, to have proper refuge, to abstain from all deluded attachments to good and bad omens, and ultimately not to take refuge in heretical gods or external paths; ninth, to have diligence, to be firm and courageous in cultivating all good dharmas; tenth, to always delight in tranquility, to contemplate and seek the meaning of the Dharma with joy and without weariness. Good man! If there is a truly virtuous Kshatriya king (warrior class), or even a truly virtuous Shudra (laborer class), whether male or female, who accomplishes these ten wheels of dependent practice, in this very life they can quickly plant the seeds of the Sravaka Vehicle, ensuring they do not regress, or in this very life they can realize all the sacred dharmas of the Sravaka Vehicle, becoming vessels for the sacred dharmas of the Sravaka Vehicle; but they cannot realize the sacred dharmas of the Pratyekabuddha Vehicle or the Mahayana Vehicle, nor can they become vessels for the Pratyekabuddha Vehicle or the Mahayana Vehicle. It should be known that the Pratyekabuddha and Mahayana are spoken of in the same way here. Good man! These ten wheels of dependent practice are shared by all Sravakas, Pratyekabuddhas, Bodhisattvas, and all Buddhas Tathagatas.' 'Good man! There are also ten wheels of dependent practice that are not shared with the Sravaka Vehicle, but are shared only with the Pratyekabuddha Vehicle, the Bodhisattva Vehicle, and the Tathagatas. If there is a truly virtuous Kshatriya king, or even a truly virtuous Shudra, whether male or female, who accomplishes these ten wheels of dependent practice, in this very life they can quickly plant the seeds of the Pratyekabuddha Vehicle, ensuring they do not regress, or in this very life they can realize all the sacred dharmas of the Pratyekabuddha Vehicle, becoming vessels for the sacred dharmas of the Pratyekabuddha Vehicle. What are these ten? First, to cultivate pure actions of body, speech, and mind; second, to have a sense of shame and remorse, and to be disgusted with one's own body; third, to have a deep fear of the five aggregates (form, feeling, perception, mental formations, and consciousness); fourth, to see the river of samsara (cycle of birth and death) as extremely difficult to cross; fifth, to always delight in tranquility, and to be away from all clamor; sixth, to delight in practicing in the aranya (secluded place), and not to criticize the faults of others; seventh, to guard the senses (eyes, ears, nose, tongue, body, and mind), and to keep the mind always in a state of stillness; eighth, to be skilled in observing dependent origination, and to examine cause and effect; ninth, to always delight in diligently cultivating samadhi (concentration) and dhyana (meditation); tenth, to be skilled in eliminating the arising of dharmas (phenomena that arise from conditions).' 'Good man!'
！若有真善剎帝利王，乃至真善戍達羅等，若男、若女，成此十種有依行輪，于現身中速能種殖獨覺乘種令不退失，或於現身證獨覺乘所有聖法，成獨覺乘諸聖法器。善男子！是名一切聲聞、獨覺有依行輪。一切聲聞及諸獨覺依止此輪，速能超渡三有大海，速能趣入般涅槃城。
「善男子！有依行輪，是何句義？言有依者，名有執取、有我所依、有所攝受、有所繫屬。行謂：蘊行、界行、處行、有系屬行。輪謂：教授、教誡之輪；如轉輪王所乘車輪、或首行輪。如是一切聲聞、獨覺，依止此輪求涅槃道，故此二種非大乘器。所以者何？由彼依止下劣行故，非大乘器。由彼執取自諸蘊行，驚怖、厭患、自求解脫一切憂苦，不求解脫一切有情而修行，故非大乘器。由彼依止自諸界行，驚怖、厭患、自求解脫一切憂苦，不求解脫一切有情而修行，故非大乘器。由彼攝受自諸處行，驚怖、厭患、自求解脫一切憂苦，不求解脫一切有情而修行，故非大乘器。由彼系屬有系屬行，于諸有情不樂攝受，無有慈悲有系屬，故非大乘器。由彼觀他具受眾苦舍而不救，但為自身求解脫，故非大乘器。由彼自斷諸煩惱首，不樂斷除一切有情諸煩惱首，非大乘器。由彼不能馭大乘輪趣菩提，故非大乘器。由彼不能隨大光輪趣菩提，故非大
【現代漢語翻譯】 現代漢語譯本：'善男子！如果存在真正善良的剎帝利王（Kshatriya，古印度社會中的武士和統治者階層），乃至真正善良的戍達羅（Shudra，古印度社會中的勞動者階層）等，無論是男性還是女性，成就這十種有依賴的修行之輪，在今生就能迅速種下獨覺乘（Pratyekabuddha-yana，一種追求個人解脫的修行方式）的種子，使其不退失，或者在今生證得獨覺乘的所有聖法，成為獨覺乘聖法的器皿。善男子！這被稱為一切聲聞（Sravaka，通過聽聞佛法而修行的人）和獨覺的有依賴的修行之輪。一切聲聞和諸獨覺依靠此輪，能夠迅速超越三有（三界，即欲界、色界、無色界）的苦海，迅速進入涅槃（Nirvana，解脫）之城。' '善男子！有依賴的修行之輪，是什麼意思呢？所謂有依賴，是指有執取、有我所依、有所攝受、有所繫屬。行是指：蘊行（五蘊，即色、受、想、行、識）、界行（十八界，即六根、六塵、六識）、處行（十二處，即六根和六塵）、有系屬行。輪是指：教授、教誡之輪；如同轉輪王（Chakravartin，理想的統治者）所乘坐的車輪，或是首行之輪。像這樣，一切聲聞和獨覺，依靠此輪尋求涅槃之道，因此這兩種人不是大乘（Mahayana，以利益一切眾生為目標的修行方式）的器皿。為什麼呢？因為他們依賴下劣的修行，所以不是大乘的器皿。因為他們執取自己的五蘊之行，感到驚恐、厭惡，只為自己求解脫一切憂苦，不為求解脫一切有情而修行，所以不是大乘的器皿。因為他們依賴自己的十八界之行，感到驚恐、厭惡，只為自己求解脫一切憂苦，不為求解脫一切有情而修行，所以不是大乘的器皿。因為他們攝受自己的十二處之行，感到驚恐、厭惡，只為自己求解脫一切憂苦，不為求解脫一切有情而修行，所以不是大乘的器皿。因為他們系屬於有系屬的修行，對於一切有情不樂於攝受，沒有慈悲心，所以不是大乘的器皿。因為他們看到他人遭受眾苦卻捨棄而不救助，只為自身求解脫，所以不是大乘的器皿。因為他們只斷除自己的煩惱之首，不樂於斷除一切有情的煩惱之首，所以不是大乘的器皿。因為他們不能駕馭大乘之輪趨向菩提（Bodhi，覺悟），所以不是大乘的器皿。因為他們不能跟隨大光明之輪趨向菩提，所以不是大乘的器皿。'
【English Translation】 English version: 'Good man! If there exists a truly virtuous Kshatriya king (Kshatriya, the warrior and ruling class in ancient Indian society), or even a truly virtuous Shudra (Shudra, the laboring class in ancient Indian society), whether male or female, who accomplishes these ten kinds of dependent practices, in this very life they can quickly plant the seed of the Pratyekabuddha-yana (a path of practice seeking individual liberation) and ensure it does not regress, or in this very life realize all the sacred dharmas of the Pratyekabuddha-yana, becoming a vessel for the sacred dharmas of the Pratyekabuddha-yana. Good man! This is called the dependent practice wheel of all Sravakas (those who practice by listening to the Dharma) and Pratyekabuddhas. All Sravakas and Pratyekabuddhas, relying on this wheel, can quickly transcend the ocean of the three existences (the three realms: desire realm, form realm, and formless realm) and quickly enter the city of Nirvana (liberation).' 'Good man! What is the meaning of the dependent practice wheel? The term 'dependent' means having attachment, having a self to rely on, having something to be embraced, having something to be bound to. 'Practice' refers to: the practice of the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), the practice of the dhatus (the eighteen elements: six sense organs, six sense objects, and six consciousnesses), the practice of the ayatanas (the twelve sense bases: six sense organs and six sense objects), and the practice of being bound. 'Wheel' refers to: the wheel of teaching and instruction; like the wheel of a chariot ridden by a Chakravartin (an ideal ruler), or the wheel of the foremost practice. In this way, all Sravakas and Pratyekabuddhas, relying on this wheel, seek the path of Nirvana, therefore these two types of people are not vessels of the Mahayana (the path of practice aimed at benefiting all beings). Why is that? Because they rely on inferior practices, they are not vessels of the Mahayana. Because they are attached to their own practice of the skandhas, feeling fear and aversion, seeking only their own liberation from all suffering, and not practicing for the liberation of all sentient beings, they are not vessels of the Mahayana. Because they rely on their own practice of the dhatus, feeling fear and aversion, seeking only their own liberation from all suffering, and not practicing for the liberation of all sentient beings, they are not vessels of the Mahayana. Because they embrace their own practice of the ayatanas, feeling fear and aversion, seeking only their own liberation from all suffering, and not practicing for the liberation of all sentient beings, they are not vessels of the Mahayana. Because they are bound to the practice of being bound, not being willing to embrace all sentient beings, lacking compassion, they are not vessels of the Mahayana. Because they see others suffering and abandon them without helping, seeking only their own liberation, they are not vessels of the Mahayana. Because they only cut off the root of their own afflictions, not being willing to cut off the root of all sentient beings' afflictions, they are not vessels of the Mahayana. Because they cannot drive the wheel of the Mahayana towards Bodhi (enlightenment), they are not vessels of the Mahayana. Because they cannot follow the great wheel of light towards Bodhi, they are not vessels of the Mahayana.'
乘器。由彼喜樂獨一無侶入涅槃城而修行，故非大乘器。
「善男子！有諸眾生，于聲聞乘、獨覺乘法，未作劬勞正勤修學，如是眾生根機未熟、根機下劣、精進微少。若有為說微妙甚深大乘正法，說、聽二人俱獲大罪，亦為違逆一切諸佛。所以者何？若諸眾生於聲聞乘、獨覺乘法，未作劬勞正勤修學，根機未熟、根機下劣、精進微少，而便聽受微妙甚深大乘正法，如是眾生實是愚癡自謂聰睿，陷斷滅邊，墜顛狂想，執無因論，于諸業果生斷滅想，撥無一切善作、惡作。妄說大乘壞亂我法，非法說法、法說非法，實非沙門說是沙門、實是沙門說非沙門，實非毗奈耶說是毗奈耶、實是毗奈耶說非毗奈耶。愚癡、顛倒、憍慢、嫉妒、朋黨之心，于大乘法稱讚擁衛令廣流佈，于聲聞乘、獨覺乘法，謗毀、障蔽，不令流佈。不能如實依聲聞乘、或獨覺乘、或無上乘，舍俗出家受具足戒成苾芻性，亦不如實修集一切善法因緣。於我弟子，或是法器、或非法器，謂：勤修行、學無學行，乃至證得最後極果真善異生，持戒、破戒、無戒者所，種種毀罵、呵嘖、惱亂、奪其衣缽，不聽受用諸資生具，繫縛、禁閉。如是撥無一切因果斷滅論者，雖在人中實是羅剎，于當來世無數大劫難得人身；寧在地獄受無量苦，不處人中起斷滅見
【現代漢語翻譯】 現代漢語譯本：他們是小乘的根器。因為他們通過獨自享受喜悅，進入涅槃之城而修行，所以他們不是大乘的根器。 善男子！有些眾生，對於聲聞乘（Sravakayana，即聽聞佛法而修行的乘）和獨覺乘（Pratyekabuddhayana，即獨自覺悟的乘）的法門，沒有勤奮努力地精進修學。這樣的眾生根基不成熟、根器低下、精進微少。如果有人為他們宣說微妙甚深的大乘正法，那麼說法和聽法的人都會獲得大罪，也違背了一切諸佛。這是為什麼呢？如果這些眾生對於聲聞乘和獨覺乘的法門，沒有勤奮努力地精進修學，根基不成熟、根器低下、精進微少，卻聽受微妙甚深的大乘正法，這樣的眾生實在是愚癡，自以為聰明，陷入斷滅的邊見，墜入顛倒瘋狂的妄想，執著于無因論，對於諸業的果報產生斷滅的想法，否定一切善行和惡行。他們妄說大乘，破壞我的佛法，把非法說成是法，把法說成是非法，不是沙門（Sramana，即出家修行者）卻說是沙門，是沙門卻說不是沙門，不是毗奈耶（Vinaya，即戒律）卻說是毗奈耶，是毗奈耶卻說不是毗奈耶。他們以愚癡、顛倒、驕慢、嫉妒、結黨的心，稱讚和擁護大乘佛法，使其廣泛流傳，卻誹謗、詆譭、障礙聲聞乘和獨覺乘的法門，不讓其流傳。他們不能如實地依據聲聞乘、或獨覺乘、或無上乘（Anuttarayana，即佛乘），捨棄世俗生活出家，受持具足戒成為比丘，也不能如實地修集一切善法的因緣。對於我的弟子，無論是法器還是非法器，他們說：勤奮修行、學習有學和無學之行，乃至證得最後極果的真善異生，對於持戒、破戒、無戒的人，種種毀罵、呵斥、惱亂、奪取他們的衣缽，不讓他們受用各種生活必需品，甚至捆綁、禁閉他們。像這樣否定一切因果的斷滅論者，雖然身在人中，實際上是羅剎（Rakshasa，即惡鬼），在未來的無數大劫中難以獲得人身；寧願在地獄中遭受無量的痛苦，也不願在人中生起斷滅的邪見。
【English Translation】 English version: They are vessels of the Hinayana. Because they practice by entering the city of Nirvana alone, enjoying joy, they are not vessels of the Mahayana. Good men! There are some sentient beings who have not diligently and earnestly practiced the teachings of the Sravakayana (the Vehicle of Hearers) and the Pratyekabuddhayana (the Vehicle of Solitary Buddhas). Such beings have immature roots, inferior faculties, and little diligence. If someone were to expound the profound and subtle Mahayana Dharma to them, both the speaker and the listener would incur great demerit, and it would also be contrary to all the Buddhas. Why is this so? If these beings have not diligently and earnestly practiced the teachings of the Sravakayana and Pratyekabuddhayana, and their roots are immature, their faculties inferior, and their diligence slight, yet they listen to the profound and subtle Mahayana Dharma, such beings are truly foolish, considering themselves wise. They fall into the extreme of annihilationism, descend into deluded and mad thoughts, cling to the doctrine of no cause, and develop the idea of annihilation regarding the results of karma, denying all good and bad actions. They falsely speak of the Mahayana, corrupting my Dharma, saying what is not Dharma is Dharma, and what is Dharma is not Dharma. They say that those who are not Sramanas (ascetics) are Sramanas, and those who are Sramanas are not Sramanas. They say that what is not Vinaya (discipline) is Vinaya, and what is Vinaya is not Vinaya. With foolishness, delusion, arrogance, jealousy, and partisan minds, they praise and protect the Mahayana Dharma, causing it to spread widely, while slandering, defaming, and obstructing the teachings of the Sravakayana and Pratyekabuddhayana, preventing their propagation. They cannot truly rely on the Sravakayana, the Pratyekabuddhayana, or the Anuttarayana (the Supreme Vehicle), renounce worldly life to become monks, receive the full precepts to become Bhikshus, nor can they truly cultivate the causes and conditions for all good dharmas. Regarding my disciples, whether they are vessels of the Dharma or not, they say: 'They diligently practice, learning the paths of those who are still learning and those who have completed their learning, even those who have attained the final and ultimate fruit of a truly good ordinary being.' They variously revile, scold, disturb, and rob the robes and bowls of those who uphold the precepts, break the precepts, or have no precepts. They do not allow them to use the necessities of life, and even bind and imprison them. Such annihilationists who deny all cause and effect, though among humans, are actually Rakshasas (demons). In countless future kalpas, they will find it difficult to obtain a human body; they would rather suffer immeasurable pain in hell than arise in the human realm with the wrong view of annihilation.
。
「如是癡人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。于諸惡趣輪轉往來受諸苦惱，難可救濟，多百千劫難復人身。雖過無量、無數劫已，還得人身，而生五濁無佛世界，生盲、生聾、瘖啞無舌，種種重病常所嬰纏，或身矬醜人不喜見，言詞拙訥耳所惡聞，心常迷亂無所解了，生貧窮家眾事闕乏，不逢善友，隨惡友行樂作惡業，好執惡見造無間罪，復還重墮無間地獄，輪轉惡趣難有出期。
「如是愚癡斷滅論者，壞亂毀滅我之正法，逼惱謫罰我諸弟子，持戒、破戒、及無戒者，皆令不安修諸善品。由是因緣，多百千劫沒眾惡趣，從闇入闇難有出期。如是眾生所有罪報，皆為未求聽習聲聞、獨覺乘法，先求聽習微妙甚深大乘正法。如是愚癡斷滅論者，下劣人身尚難可得，況當能成賢聖法器！尚不能得聲聞、獨覺所證涅槃，況得廣大甚深無上正等菩提！如是眾生所有過失，皆由未學聲聞乘法、獨覺乘法，先入大乘。
「善男子！譬如坯瓶多諸瑕隙，盛油乳等，盡皆滲漏，能盛、所盛二俱壞失。所以者何？器有失故。如是眾生，于聲聞乘、獨覺乘法，未作劬勞正勤修學，根機未熟、根機下劣、精進微少。若有為說微妙甚深大乘正法，說、聽二人俱獲大罪，亦為
【現代漢語翻譯】 『像這樣的愚癡之人，不久就會肢體殘缺，多日夜裡結舌不能說話，遭受各種痛苦折磨難以忍受，命終必定墮入無間地獄。在各種惡道中輪轉往來，遭受各種苦惱，難以救濟，經過百千劫也難以恢復人身。即使經過無量無數劫后，再次獲得人身，也會出生在五濁惡世，沒有佛陀的世界，天生盲、聾、啞，沒有舌頭，各種重病纏身，或者身體矮小丑陋，不被人喜歡，言語笨拙，耳朵聽到的都是惡語，內心常常迷惑，不能理解，出生在貧窮的家庭，各種事情都缺乏，遇不到善友，跟隨惡友作惡，喜歡執著惡見，造作無間罪，再次墮入無間地獄，在惡道中輪轉難以脫離。 『像這樣愚癡的斷滅論者，破壞毀滅我的正法，逼迫惱害我的弟子，無論是持戒、破戒還是無戒者，都讓他們不安，不能修習各種善法。因為這樣的因緣，多百千劫沉沒在各種惡道中，從黑暗進入黑暗，難以脫離。像這樣的眾生所受的罪報，都是因為沒有先求聽聞學習聲聞乘（Shravakayana，即小乘佛法）、獨覺乘（Pratyekabuddhayana，即緣覺乘佛法）的法，而是先求聽聞學習微妙甚深的大乘（Mahayana，即大乘佛法）正法。像這樣愚癡的斷滅論者，下劣的人身尚且難以獲得，更何況能夠成為賢聖的法器！連聲聞、獨覺所證的涅槃（Nirvana，即寂滅）都不能得到，更何況得到廣大甚深無上的正等菩提（Anuttara-samyak-sambodhi，即無上正等覺）！像這樣的眾生所有的過失，都是因為沒有學習聲聞乘法、獨覺乘法，就先進入大乘。 『善男子！譬如一個有許多瑕疵的瓦罐，盛放油、乳等，都會全部滲漏，能盛的器皿和所盛的東西都會壞失。這是為什麼呢？因為器皿有缺陷的緣故。像這樣的眾生，對於聲聞乘、獨覺乘法，沒有勤勞精進地修學，根基不成熟、根基下劣、精進微少。如果有人為他們宣說微妙甚深的大乘正法，宣說和聽聞的兩人都會獲得大罪，也為
【English Translation】 『Such foolish people will soon have their limbs disabled, be unable to speak for many days and nights, suffer all kinds of bitter and unbearable pains, and upon death, will certainly be born in the Avici Hell (無間地獄). They will revolve in various evil realms, suffering all kinds of distress, difficult to save, and after hundreds of thousands of kalpas (劫, eons), it will be difficult to regain a human body. Even after countless kalpas, if they regain a human body, they will be born in the world of the five turbidities (五濁惡世), in a world without a Buddha, born blind, deaf, mute, without a tongue, constantly afflicted by various serious illnesses, or with a short and ugly body that people dislike to see, with clumsy speech, hearing only unpleasant words, their minds constantly confused, unable to understand, born into poor families, lacking in everything, not encountering good friends, following evil friends, doing evil deeds, liking to cling to evil views, committing Avici sins, and falling back into the Avici Hell, revolving in evil realms with no hope of escape. 『Such foolish annihilationists (斷滅論者) destroy and ruin my true Dharma (正法), oppress and harass my disciples, whether they are those who uphold precepts, break precepts, or have no precepts, making them uneasy and unable to cultivate various good qualities. Because of this cause, they will sink into various evil realms for hundreds of thousands of kalpas, going from darkness into darkness, with no hope of escape. The karmic retribution of such beings is all because they did not first seek to hear and learn the teachings of the Shravakayana (聲聞乘, the Vehicle of Hearers) and Pratyekabuddhayana (獨覺乘, the Vehicle of Solitary Buddhas), but instead sought to hear and learn the subtle and profound Mahayana (大乘, the Great Vehicle) Dharma. Such foolish annihilationists, it is already difficult for them to obtain an inferior human body, how much more difficult will it be for them to become vessels of the sages! They cannot even attain the Nirvana (涅槃, liberation) attained by Shravakas and Pratyekabuddhas, how much more difficult will it be for them to attain the vast, profound, and unsurpassed Anuttara-samyak-sambodhi (無上正等菩提, Supreme Perfect Enlightenment)! All the faults of such beings are because they did not learn the Shravakayana and Pratyekabuddhayana teachings first, but instead entered the Mahayana. 『Good man! It is like a clay pot with many flaws, if you fill it with oil, milk, etc., it will all leak out, and both the container and what it contains will be ruined. Why is this? Because the container is flawed. Likewise, such beings, regarding the Shravakayana and Pratyekabuddhayana teachings, have not diligently and earnestly cultivated them, their roots are not mature, their roots are inferior, and their diligence is minimal. If someone were to explain the subtle and profound Mahayana Dharma to them, both the speaker and the listener would incur great demerit, and it would also be
違逆一切諸佛，所有過失廣說如前。譬如世間庫藏頹穴，置諸寶貨多有散失。如是眾生，於二乘法，謗毀不信、不肯修學，為說大乘不如實解，因此造罪輪轉無窮。譬如舟船，多諸泄漏，不任乘載泛于大海。如是眾生，多懷慳嫉，於二乘法未曾修學，妄號大乘實懷斷見，憍慢諂曲成泄漏身，不堪憑入一切智海。譬如有人，其目盲瞽，不堪呈示種種珍寶。如是眾生，憍慢放逸，執著空見，不學二乘，盲無慧目，不任顯示無上大乘功德珍寶。譬如有人，其身臭穢，雖以種種上妙香涂，而竟不能令身香潔。如是眾生，愚癡憍慢，於二乘法不樂勤修，不斷殺生乃至邪見，雖勤聽受無上大乘，而竟不能解甚深法。
「譬如石田，雖殖好種勤加營耨，終無果實。如是眾生，於二乘法，憍慢懈怠不樂勤修，貪求五欲曾無厭倦，雖于彼身殖大乘種，精進勤苦終無所成。譬如甕器，先貯毒藥投少石蜜，不任食用。如是眾生，於二乘法不肯修學，執無因論，為說大乘終不能成自他利益。譬如甕器，先貯石蜜投少毒藥，不任食用。如是眾生，精勤修學二乘正法猶未成就，為說大乘，二俱壞失。譬如有人，癡狂心亂，為作音樂，不能了知。如是眾生，於二乘法未曾修學，貪、瞋、癡等猛利煩惱擾亂其心，執著無因及斷滅論，根機未熟，為
【現代漢語翻譯】 現代漢語譯本 違逆一切諸佛（Buddha），所有過失廣說如前。譬如世間的庫藏出現破洞，放置其中的寶物大多會散失。如此，眾生對於聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）的教法，誹謗、不信、不肯修學，為他們宣說大乘（Mahāyāna）卻不能如實理解，因此造下罪業，在輪迴中無休止地流轉。譬如一艘船，有很多漏洞，不能承載貨物航行於大海。如此，眾生大多懷有慳吝和嫉妒，對於二乘的教法不曾修習，妄稱自己修習大乘，實際上懷有斷滅見，驕慢、諂媚、虛偽，如同一個漏水的身體，不能憑藉它進入一切智海（sarvajñatā）。譬如一個人，眼睛瞎了，不能向他展示各種珍寶。如此，眾生驕慢放逸，執著于空見，不學習二乘，如同盲人沒有智慧的眼睛，不能向他們展示無上大乘的功德珍寶。譬如一個人，身體散發著臭味，即使塗上各種上等的香料，也不能使身體變得香潔。如此，眾生愚癡驕慢，對於二乘的教法不樂意勤奮修習，不斷殺生乃至持有邪見，即使勤奮聽聞無上大乘，也不能理解甚深的佛法。 譬如貧瘠的土地，即使種植好的種子並勤奮耕耘，最終也不會有果實。如此，眾生對於二乘的教法，驕慢懈怠，不樂意勤奮修習，貪求五欲（kāma）從不厭倦，即使在他們身上種下大乘的種子，精進勤苦最終也不會有任何成就。譬如一個甕器，先裝滿了毒藥，再投入少量的石蜜，也不能食用。如此，眾生對於二乘的教法不肯修習，執著于無因論，為他們宣說大乘最終也不能成就自他利益。譬如一個甕器，先裝滿了石蜜，再投入少量的毒藥，也不能食用。如此，眾生精勤修習二乘正法尚未成就，為他們宣說大乘，二者都會壞失。譬如一個人，癡狂心亂，為他演奏音樂，他也不能理解。如此，眾生對於二乘的教法不曾修習，貪、瞋、癡等猛烈的煩惱擾亂他們的心，執著于無因論和斷滅論，根基尚未成熟，為他們宣說大乘，也不能理解。
【English Translation】 English version Transgressing against all Buddhas, all faults are extensively described as before. It is like a worldly treasury with a collapsed hole, where many precious goods placed within are scattered and lost. Likewise, sentient beings, regarding the teachings of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas), slander, disbelieve, and are unwilling to practice. When the Mahāyāna (Great Vehicle) is explained to them, they do not understand it truthfully, thus creating karmic offenses and endlessly revolving in saṃsāra (cycle of rebirth). It is like a boat with many leaks, unable to carry cargo and sail on the great ocean. Likewise, sentient beings, mostly harboring stinginess and jealousy, have not practiced the teachings of the two vehicles. They falsely claim to practice the Mahāyāna, but actually hold views of annihilation. They are arrogant, deceitful, and hypocritical, like a leaking body, unfit to enter the ocean of sarvajñatā (omniscience). It is like a person who is blind, unable to be shown various treasures. Likewise, sentient beings are arrogant and unrestrained, clinging to views of emptiness, not learning the two vehicles, like the blind without the eyes of wisdom, unfit to be shown the precious treasures of the unsurpassed Mahāyāna's merits. It is like a person whose body is foul-smelling, even if various superior fragrances are applied, they cannot make the body fragrant. Likewise, sentient beings are foolish and arrogant, not delighting in diligently practicing the teachings of the two vehicles, continuously killing and even holding wrong views. Even if they diligently listen to the unsurpassed Mahāyāna, they cannot understand the profound Dharma. It is like a stony field, even if good seeds are planted and diligently cultivated, there will ultimately be no fruit. Likewise, sentient beings, regarding the teachings of the two vehicles, are arrogant, lazy, and unwilling to practice diligently, greedily seeking the five kāma (sensory pleasures) without ever being satiated. Even if the seeds of the Mahāyāna are planted in them, their diligent efforts will ultimately achieve nothing. It is like a jar that is first filled with poison, and then a small amount of rock candy is added, it is unfit for consumption. Likewise, sentient beings are unwilling to practice the teachings of the two vehicles, clinging to the theory of no cause, and when the Mahāyāna is explained to them, they ultimately cannot achieve benefit for themselves or others. It is like a jar that is first filled with rock candy, and then a small amount of poison is added, it is unfit for consumption. Likewise, sentient beings diligently practice the correct teachings of the two vehicles but have not yet achieved success, and when the Mahāyāna is explained to them, both are ruined. It is like a person who is foolish, mad, and confused, and when music is played for them, they cannot understand it. Likewise, sentient beings have not practiced the teachings of the two vehicles, and their minds are disturbed by fierce afflictions such as greed, anger, and delusion. They cling to the theories of no cause and annihilation, their roots are not yet mature, and when the Mahāyāna is explained to them, they cannot understand it.
說大乘，雖經多時而不能解。譬如有人，不著甲冑、不持刀仗輒入陣中，必遭傷害受諸苦惱。如是眾生，於二乘法未曾修學，智慧狹劣根器未成，為說大乘必生妄執，由此展轉造惡無窮。如是癡人，不久便當支體廢缺，于多日夜結舌不言，受諸苦毒痛切難忍，命終定生無間地獄。于諸惡趣輪轉往來，應知如前次第廣說。
「善男子！是故智者先應觀察一切眾心，然後說法。先當發起慈心、悲心、喜心、益心、不懈怠心、能忍受心、不憍慢心、不嫉妒心、不慳吝心、等引定心，然後為他宣說正法。終不令他諸眾生類，聞所說法，輪轉生死，墮大險難。是故，如來善達一切眾生心相，以無塵垢、無取行輪，為說正法。具大甲冑一切菩薩摩訶薩眾，為他說法亦復如是，由悲愍故、為令斷滅諸煩惱故、為令超渡三有海故、為諸眾生於三乘中隨心所樂隨趣一乘速圓滿故，為說正法，終不令其輪轉生死，墮大險難。
「云何名無塵垢行輪？無塵垢者，謂說法時，不為有蘊、不為有處、不為有界，不為有欲界、不為有色界、不為有無色界，不為有此世、不為有他世，不為有諸行、不為有受、不為有想、不為有思、不為有觸、不為有作意、不為有無明，乃至不為有老死、不為有行及不行故，為諸眾生宣說正法；唯為一切諸
【現代漢語翻譯】 現代漢語譯本：如果講說大乘佛法，即使經過很長時間也不能理解。譬如有人，不穿鎧甲、不拿刀槍就進入戰場，必定會遭受傷害，承受各種痛苦。同樣的，如果眾生沒有修習過二乘佛法，智慧淺薄，根基未成，就為他們講說大乘佛法，必定會產生錯誤的執著，由此輾轉造作無盡的惡業。這樣的愚癡之人，不久就會身體殘缺，多日夜裡說不出話，承受各種劇烈難忍的痛苦，命終后必定墮入無間地獄。在各種惡道中輪轉往來，應當知道如同前面所說的次第那樣廣泛地解說。 善男子！因此，有智慧的人應當先觀察一切眾生的心，然後才說法。應當先發起慈心、悲心、喜心、益心、不懈怠心、能忍受心、不驕慢心、不嫉妒心、不慳吝心、等引定心，然後才為他人宣說正法。最終不讓其他眾生，因為聽聞所說的法，而輪轉生死，墮入巨大的險難。因此，如來善於通達一切眾生的心相，以無塵垢、無執著的行為，為他們宣說正法。具有大鎧甲的一切菩薩摩訶薩（偉大的菩薩）們，為他人說法也是如此，因為悲憫的緣故，爲了讓他們斷滅各種煩惱，爲了讓他們超脫三有（欲界、色界、無色界）的苦海，爲了讓眾生在三乘（聲聞乘、緣覺乘、菩薩乘）中隨心所愿，最終趣向一乘（佛乘）並迅速圓滿，才為他們宣說正法，最終不讓他們輪轉生死，墮入巨大的險難。 什麼叫做無塵垢行輪？無塵垢，是指說法的時候，不爲了有五蘊（色、受、想、行、識）、不爲了有十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、不爲了有十八界（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），不爲了有欲界（眾生有情慾的境界）、不爲了有色界（眾生有物質的境界）、不爲了有無色界（眾生沒有物質的境界），不爲了有此世、不爲了有他世，不爲了有諸行（一切造作的行為）、不爲了有受（感受）、不爲了有想（概念）、不爲了有思（意志）、不爲了有觸（接觸）、不爲了有作意（心理活動）、不爲了有無明（對真理的無知），乃至不爲了有老死、不爲了有行和不行，才為眾生宣說正法；只是爲了讓一切眾生
【English Translation】 English version: Speaking of the Mahayana, even after a long time, it cannot be understood. It is like a person who enters a battle without armor or weapons, who will surely be harmed and suffer all kinds of pain. Likewise, if sentient beings have not studied the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), their wisdom is shallow, and their roots are not yet mature, if the Mahayana is taught to them, they will surely develop false attachments, and from this, they will create endless evil karma. Such foolish people will soon have their bodies crippled, be unable to speak for many days and nights, endure all kinds of intense and unbearable pain, and after death, they will surely fall into the Avīci hell. They will revolve in various evil realms, and it should be known that the explanation is as extensive as the previous sequence. Good man! Therefore, the wise should first observe the minds of all beings, and then teach the Dharma. They should first generate loving-kindness, compassion, joy, beneficence, diligence, patience, non-arrogance, non-jealousy, non-stinginess, and equanimity, and then teach the true Dharma to others. Ultimately, they should not allow other sentient beings, because of hearing the Dharma, to revolve in samsara (cycle of birth and death) and fall into great danger. Therefore, the Tathagata (Buddha) is skilled in understanding the minds of all beings, and with actions that are free from defilement and attachment, he teaches the true Dharma to them. All the Bodhisattva Mahasattvas (great Bodhisattvas) who possess great armor also teach the Dharma to others in the same way, because of compassion, in order to help them extinguish all afflictions, in order to help them transcend the sea of the three realms (kāmadhātu, rūpadhātu, arūpadhātu), in order to allow sentient beings to follow their hearts in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and ultimately to approach the One Vehicle (Buddhayāna) and quickly achieve perfection, they teach the true Dharma to them, and ultimately do not allow them to revolve in samsara and fall into great danger. What is called the wheel of action free from defilement? Free from defilement means that when teaching the Dharma, it is not for the sake of the five skandhas (form, feeling, perception, mental formations, consciousness), not for the sake of the twelve āyatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), not for the sake of the eighteen dhātus (elements: eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), not for the sake of the kāmadhātu (realm of desire), not for the sake of the rūpadhātu (realm of form), not for the sake of the arūpadhātu (formless realm), not for the sake of this world, not for the sake of the other world, not for the sake of all saṃskāras (conditioned phenomena), not for the sake of vedanā (feeling), not for the sake of saṃjñā (perception), not for the sake of cetanā (volition), not for the sake of sparśa (contact), not for the sake of manasikāra (attention), not for the sake of avidyā (ignorance), and even not for the sake of old age and death, not for the sake of action and non-action, that the true Dharma is taught to sentient beings; it is only for the sake of all sentient beings
蘊、處、界，廣說乃至行與不行，皆寂滅故，為諸眾生宣說正法，以是義故，名無塵垢。行者，所謂為能永斷死此生彼，為諸眾生宣說正法，為能永斷諸蘊、處、界，廣說乃至為能永斷行與不行，為諸眾生宣說正法，是名為行。輪者，所謂如滿月光清涼無礙，遍滿虛空，照觸一切無障境界。如是，如來及諸菩薩，所有神通、記說、教誡三種勝輪，作用無礙遍諸世界，利樂一切所化眾生。令諸眾生不異歸趣，不共一切世間眾生，不共一切聲聞、獨覺，能令眾生斷滅生死諸苦惱法，證得安樂菩提涅槃，是名為輪。如是名為諸佛、菩薩無塵垢行輪。
「云何名為無取行輪？謂于諸法無所掛礙，猶如日光普照一切，三乘根器隨其所宜，宣說正法無所執著。謂諸如來，為諸眾生說如是法，猶如虛空無差別相，以無量定遊戲自在莊嚴住持，為諸眾生說微妙法無所執著。具大甲冑一切菩薩摩訶薩眾，為他說法亦復如是。謂說諸法非有、非空；非即色空、非離色空，乃至非即識空、非離識空；非即眼空、非離眼空，乃至非即意空、非離意空；非即色空、非離色空，乃至非即法空，非離法空；非即眼識空、非離眼識空，乃至非即意識空、非離意識空。非即欲界空、非離欲界空，乃至非即虛空無邊處空、非離虛空無邊處空，非即識無
【現代漢語翻譯】 現代漢語譯本 『蘊』(skandha，構成存在的五種要素，即色、受、想、行、識)、『處』(ayatana，感官與對象，如眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法)、『界』(dhatu，構成經驗的元素，如眼界、色界、眼識界等)，廣而言之，乃至『行』(samskara，意志活動)與『不行』(asamskrta，無為法)，皆因寂滅的緣故，為一切眾生宣說正法，因此之義，名為『無塵垢』。『行』，指的是爲了能夠永遠斷除此生彼死的輪迴，為一切眾生宣說正法；爲了能夠永遠斷除諸『蘊』、『處』、『界』，廣而言之，乃至爲了能夠永遠斷除『行』與『不行』，為一切眾生宣說正法，這被稱為『行』。『輪』，指的是如同滿月的光輝清涼無礙，遍滿虛空，照耀觸及一切無障礙的境界。如此，如來以及諸菩薩，所有神通、記說、教誡這三種殊勝的『輪』，其作用無礙地遍及各個世界，利益安樂一切所教化的眾生。使一切眾生不異地歸向同一目標，不與一切世間眾生相同，不與一切聲聞、獨覺相同，能夠使眾生斷滅生死諸苦惱之法，證得安樂的菩提涅槃，這被稱為『輪』。如此稱為諸佛、菩薩的『無塵垢行輪』。 『云何名為無取行輪？』指的是對於一切法無所掛礙，猶如日光普遍照耀一切，三乘根器(指聲聞乘、緣覺乘、菩薩乘)隨其所宜，宣說正法而無所執著。指的是諸如來，為一切眾生宣說這樣的法，猶如虛空沒有差別之相，以無量禪定遊戲自在地莊嚴住持，為一切眾生宣說微妙之法而無所執著。具大甲冑的一切菩薩摩訶薩眾，為他人說法也是如此。指的是宣說諸法非有、非空；非即色空、非離色空，乃至非即識空、非離識空；非即眼空、非離眼空，乃至非即意空、非離意空；非即色空、非離色空，乃至非即法空，非離法空；非即眼識空、非離眼識空，乃至非即意識空、非離意識空。非即欲界空、非離欲界空，乃至非即虛空無邊處空、非離虛空無邊處空，非即識無
【English Translation】 English version 'Skandhas' (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), 'Ayatanas' (the sense bases and their objects, such as eyes, ears, nose, tongue, body, mind and their corresponding forms, sounds, smells, tastes, touches, and mental objects), 'Dhatus' (the elements of experience, such as the eye element, form element, and eye consciousness element), broadly speaking, even 'Samskaras' (volitional activities) and 'Asamskrta' (unconditioned phenomena), all are due to their extinction, thus, the Dharma is preached to all beings. Because of this meaning, it is called 'without defilement'. 'Action' refers to the act of preaching the Dharma to all beings in order to permanently cut off the cycle of birth and death; to permanently cut off the 'Skandhas', 'Ayatanas', 'Dhatus', and broadly speaking, even to permanently cut off 'Samskaras' and 'Asamskrta', the Dharma is preached to all beings, this is called 'action'. 'Wheel' refers to the light of the full moon, which is cool and unobstructed, filling the void, illuminating and touching all unobstructed realms. Thus, the Tathagatas and Bodhisattvas, with their three superior 'wheels' of supernatural powers, predictions, and teachings, their functions are unobstructed and pervade all worlds, benefiting and bringing joy to all beings they transform. They lead all beings to the same goal without difference, not the same as all worldly beings, not the same as all Sravakas and Pratyekabuddhas, enabling beings to cut off the suffering of birth and death, and attain the peaceful Bodhi Nirvana, this is called 'wheel'. This is called the 'wheel of action without defilement' of the Buddhas and Bodhisattvas. 'What is called the wheel of action without grasping?' It refers to being unattached to all dharmas, like the sun shining universally on everything, the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are taught the Dharma according to their suitability, without any attachment. It refers to the Tathagatas, who preach such Dharma to all beings, like the void without any difference, dwelling in the adornment of countless samadhis, freely and playfully, preaching the subtle Dharma to all beings without any attachment. All the Bodhisattva Mahasattvas, wearing great armor, also preach the Dharma to others in the same way. It refers to preaching that all dharmas are neither existent nor non-existent; neither identical to emptiness of form nor separate from emptiness of form, and so on, neither identical to emptiness of consciousness nor separate from emptiness of consciousness; neither identical to emptiness of eye nor separate from emptiness of eye, and so on, neither identical to emptiness of mind nor separate from emptiness of mind; neither identical to emptiness of form nor separate from emptiness of form, and so on, neither identical to emptiness of dharma nor separate from emptiness of dharma; neither identical to emptiness of eye consciousness nor separate from emptiness of eye consciousness, and so on, neither identical to emptiness of mind consciousness nor separate from emptiness of mind consciousness. Neither identical to emptiness of the desire realm nor separate from emptiness of the desire realm, and so on, neither identical to emptiness of the sphere of infinite space nor separate from emptiness of the sphere of infinite space, neither identical to emptiness of the sphere of infinite consciousness nor
邊處空、非離識無邊處空，非即無所有處空、非離無所有處空，非即非想非非想處空、非離非想非非想處空。非即四念住空、非離四念住空，乃至非即八支聖道空、非離八支聖道空，非即緣起法空、非離緣起法空，非即三不護空、非離三不護空，非即四無所畏空、非離四無所畏空，非即十力空、非離十力空，非即十八不共法空、非離十八不共法空，非即大慈大悲大喜大舍空、非離大慈大悲大喜大舍空，非即涅槃空、非離涅槃空。是名，如來及諸菩薩，為諸眾生宣說處中微妙正法。
「善男子！如是如來，為諸眾生，以無塵垢行輪說法；如滿月光，清涼無礙，遍滿虛空，照觸一切無障境界。乃至廣說，又以無取行輪說微妙法；於一切法無所掛礙，猶如日光普照一切，三乘根器隨其所宜，宣說正法無所執著。謂諸如來，為諸眾生說如是法，猶如虛空無差別相，以無量定遊戲自在莊嚴住持，為諸眾生說微妙法無所執著，令於三乘隨宜趣入。具大甲冑一切菩薩摩訶薩眾，為他說法亦復如是，令諸眾生聞此最勝甚深法已，於三乘中，隨其所樂隨趣一乘，種種善根皆得成熟；隨於一乘極善安住，終不令其于生死中增長種種惡、不善法，令于涅槃堅固不退。
「善男子！菩薩摩訶薩，為斷無量無數眾生生死流轉，為他說
【現代漢語翻譯】 現代漢語譯本：不是在空無邊處（ākāśānantyāyatana，指色界四空定中的第一空定）中空，也不是離開空無邊處而空；不是在識無邊處（vijñānānantyāyatana，指色界四空定中的第二空定）中空，也不是離開識無邊處而空；不是在無所有處（ākiṃcanyāyatana，指色界四空定中的第三空定）中空，也不是離開無所有處而空；不是在非想非非想處（naivasaṃjñānāsaṃjñāyatana，指色界四空定中的第四空定）中空，也不是離開非想非非想處而空。不是在四念住（catvāri smṛtyupasthānāni，指四種觀想方法：身念住、受念住、心念住、法念住）中空，也不是離開四念住而空；乃至不是在八支聖道（āryāṣṭāṅgamārga，指八種達到解脫的正確方法：正見、正思惟、正語、正業、正命、正精進、正念、正定）中空，也不是離開八支聖道而空；不是在緣起法（pratītyasamutpāda，指一切事物相互依存的法則）中空，也不是離開緣起法而空；不是在三不護（trīṇi arakṣāṇi，指身、語、意三方面的不防護）中空，也不是離開三不護而空；不是在四無所畏（catvāri vaiśāradyāni，指佛陀的四種無畏：一切智無畏、漏盡無畏、說障道無畏、說盡苦道無畏）中空，也不是離開四無所畏而空；不是在十力（daśa balāni，指佛陀的十種力量：處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、死生智力、漏盡智力）中空，也不是離開十力而空；不是在十八不共法（aṣṭādaśāveṇikadharmāḥ，指佛陀獨有的十八種功德）中空，也不是離開十八不共法而空；不是在大慈大悲大喜大舍（catvāri apramāṇāni，指四種無量心：慈、悲、喜、舍）中空，也不是離開大慈大悲大喜大舍而空；不是在涅槃（nirvāṇa，指解脫生死輪迴的境界）中空，也不是離開涅槃而空。這被稱為，如來和諸菩薩，為眾生宣說處於中道的微妙正法。 善男子！如來為眾生，以無塵垢的行輪說法；如同滿月的光輝，清涼無礙，遍滿虛空，照耀觸及一切無障礙的境界。乃至廣泛地說，又以無取的行輪說微妙法；對於一切法都沒有掛礙，猶如日光普遍照耀一切，三乘根器的眾生根據他們各自的適應性，宣說正法而沒有執著。所謂諸如來，為眾生說這樣的法，猶如虛空沒有差別相，以無量的禪定遊戲自在地莊嚴住持，為眾生說微妙法而沒有執著，使他們在三乘中根據各自的適應性進入。具足大甲冑的一切菩薩摩訶薩眾，為他人說法也是如此，使眾生聽聞這最殊勝甚深的法后，在三乘中，根據他們所喜好的而進入一乘，各種善根都得以成熟；隨順於一乘而極好地安住，最終不讓他們在生死中增長各種惡、不善法，使他們在涅槃中堅固不退。 善男子！菩薩摩訶薩，爲了斷除無量無數眾生的生死流轉，為他們說
【English Translation】 English version: It is not empty within the sphere of infinite space (ākāśānantyāyatana, referring to the first of the four formless absorptions), nor is it empty apart from the sphere of infinite space; it is not empty within the sphere of infinite consciousness (vijñānānantyāyatana, referring to the second of the four formless absorptions), nor is it empty apart from the sphere of infinite consciousness; it is not empty within the sphere of nothingness (ākiṃcanyāyatana, referring to the third of the four formless absorptions), nor is it empty apart from the sphere of nothingness; it is not empty within the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, referring to the fourth of the four formless absorptions), nor is it empty apart from the sphere of neither perception nor non-perception. It is not empty within the four foundations of mindfulness (catvāri smṛtyupasthānāni, referring to the four contemplations: mindfulness of the body, feelings, mind, and dharmas), nor is it empty apart from the four foundations of mindfulness; and so on, it is not empty within the noble eightfold path (āryāṣṭāṅgamārga, referring to the eight correct ways to achieve liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), nor is it empty apart from the noble eightfold path; it is not empty within the law of dependent origination (pratītyasamutpāda, referring to the principle of interdependence of all phenomena), nor is it empty apart from the law of dependent origination; it is not empty within the three unprotecteds (trīṇi arakṣāṇi, referring to the lack of protection in body, speech, and mind), nor is it empty apart from the three unprotecteds; it is not empty within the four fearlessnesses (catvāri vaiśāradyāni, referring to the four fearlessnesses of the Buddha: fearlessness of omniscience, fearlessness of the extinction of defilements, fearlessness of teaching the path to liberation, fearlessness of teaching the path to the end of suffering), nor is it empty apart from the four fearlessnesses; it is not empty within the ten powers (daśa balāni, referring to the ten powers of the Buddha: the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of meditation, the power of knowing the different faculties of beings, the power of knowing the different inclinations of beings, the power of knowing the different realms of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, the power of knowing the extinction of defilements), nor is it empty apart from the ten powers; it is not empty within the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikadharmāḥ, referring to the eighteen unique qualities of a Buddha), nor is it empty apart from the eighteen unique qualities of a Buddha; it is not empty within great loving-kindness, great compassion, great joy, and great equanimity (catvāri apramāṇāni, referring to the four immeasurables: loving-kindness, compassion, joy, and equanimity), nor is it empty apart from great loving-kindness, great compassion, great joy, and great equanimity; it is not empty within nirvāṇa (nirvāṇa, referring to the state of liberation from the cycle of birth and death), nor is it empty apart from nirvāṇa. This is called the subtle and correct Dharma of the middle way that the Tathāgata and all Bodhisattvas proclaim to all sentient beings. Good man! The Tathāgata, for the sake of all sentient beings, teaches the Dharma with a wheel of practice that is free from defilement; like the light of the full moon, it is cool, unobstructed, pervades all of space, and illuminates all unobstructed realms. And so on, speaking extensively, he also teaches the subtle Dharma with a wheel of practice that is free from grasping; he has no attachment to any Dharma, like the sun shining universally on everything, and according to the suitability of the three vehicles, he proclaims the correct Dharma without attachment. The Tathāgatas, for the sake of all sentient beings, teach such Dharma, which is like space without any difference, and with immeasurable samādhi, they dwell in a state of playful ease and adornment, teaching the subtle Dharma without attachment, enabling them to enter the three vehicles according to their suitability. All the Bodhisattva Mahāsattvas, who are equipped with great armor, also teach the Dharma in this way, so that after sentient beings hear this most supreme and profound Dharma, they may enter one of the three vehicles according to their preference, and all their roots of goodness may mature; they may dwell extremely well in one vehicle, and ultimately they will not allow them to increase various evil and unwholesome dharmas in saṃsāra, but will make them firm and unretreating in nirvāṇa. Good man! The Bodhisattva Mahāsattva, in order to cut off the cycle of birth and death for countless sentient beings, teaches them
法；聲聞、獨覺，但為自斷生死流轉，為他說法。菩薩摩訶薩，為令無量無數眾生渡四瀑流，為他說法；聲聞、獨覺，但為令己渡四瀑流，為他說法。菩薩摩訶薩，為除無量無數眾生諸煩惱病，為他說法；聲聞、獨覺，但為自除諸煩惱病，為他說法。菩薩摩訶薩，為斷眾生諸蘊煩惱、習氣相續，令盡無餘，為他說法；聲聞、獨覺，但為自斷諸蘊煩惱、習氣相續，有餘不盡，為他說法。菩薩摩訶薩，為成大悲等流果故，大悲為因，為他說法；聲聞、獨覺，不為大悲等流果故，無大悲因，為他說法。菩薩摩訶薩，于諸眾生有所顧念，而為說法；聲聞、獨覺，于諸眾生無所顧念，而為說法。菩薩摩訶薩，為息一切他眾生苦，為他說法；聲聞、獨覺，但為自息己所有苦，為他說法。菩薩摩訶薩，為滿一切眾生法味，為他說法；聲聞、獨覺，但為自滿己身法味，為他說法。菩薩摩訶薩，為諸眾生得勝法明，為他說法；聲聞、獨覺，但為自己得勝法明，為他說法。
「善男子！以要言之，菩薩摩訶薩無量律儀，普為除滅一切眾生大無明闇、大怖畏事、一切衰損，得大光明及大名稱，如實覺悟一切智智，為他說法。聲聞、獨覺少分律儀，但為滅除自無明闇，得小光明及小名稱，如實覺悟少分法智，為他說法。
「善男子
【現代漢語翻譯】 現代漢語譯本 佛陀教導說：『聲聞（sravaka，聽聞佛陀教誨而修行的人）和獨覺（pratyekabuddha，靠自己領悟佛法的人），他們說法只是爲了自己斷除生死輪迴，而菩薩摩訶薩（bodhisattvamahāsattva，發大心願的菩薩）說法是爲了讓無量無數的眾生渡過四種瀑流（指生、老、病、死），聲聞和獨覺說法只是爲了讓自己渡過四種瀑流。菩薩摩訶薩說法是爲了去除無量無數眾生的各種煩惱病痛，而聲聞和獨覺說法只是爲了自己去除煩惱病痛。菩薩摩訶薩說法是爲了斷除眾生諸蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）的煩惱和習氣相續，使之完全斷盡，而聲聞和獨覺說法只是爲了自己斷除諸蘊的煩惱和習氣相續，但不能完全斷盡。菩薩摩訶薩說法是爲了成就大悲等流果（指菩薩因大悲心而產生的果報），以大悲為因，而聲聞和獨覺說法不是爲了大悲等流果，沒有大悲心作為因。菩薩摩訶薩對一切眾生有所顧念，所以為他們說法，而聲聞和獨覺對一切眾生沒有顧念，所以為自己說法。菩薩摩訶薩說法是爲了止息一切其他眾生的痛苦，而聲聞和獨覺說法只是爲了止息自己所受的痛苦。菩薩摩訶薩說法是爲了滿足一切眾生對佛法的渴求，而聲聞和獨覺說法只是爲了滿足自己對佛法的渴求。菩薩摩訶薩說法是爲了讓眾生獲得殊勝的智慧光明，而聲聞和獨覺說法只是爲了自己獲得殊勝的智慧光明。』 『善男子！總而言之，菩薩摩訶薩具有無量的戒律，普遍爲了消除一切眾生的大無明黑暗、大恐怖畏懼、一切衰敗損失，使他們獲得大光明和大名聲，如實覺悟一切智智（sarvajñāna，佛陀的智慧），所以為他們說法。聲聞和獨覺只有少分的戒律，只是爲了消除自己的無明黑暗，獲得小光明和小名聲，如實覺悟少分的法智（dharma-jñāna，對佛法的智慧），所以為自己說法。』 『善男子！』
【English Translation】 English version The Buddha taught: 'Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) teach the Dharma only to liberate themselves from the cycle of birth and death, while Bodhisattva-Mahasattvas (Bodhisattvas with great aspirations) teach the Dharma to help countless beings cross the four torrents (referring to birth, old age, sickness, and death). Sravakas and Pratyekabuddhas teach only to help themselves cross the four torrents. Bodhisattva-Mahasattvas teach the Dharma to remove the various afflictions and illnesses of countless beings, while Sravakas and Pratyekabuddhas teach only to remove their own afflictions and illnesses. Bodhisattva-Mahasattvas teach the Dharma to cut off the afflictions and habitual tendencies of the skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) of all beings, completely eradicating them, while Sravakas and Pratyekabuddhas teach only to cut off their own skandhas' afflictions and habitual tendencies, but cannot completely eradicate them. Bodhisattva-Mahasattvas teach the Dharma to achieve the result of great compassion (the result of a Bodhisattva's compassion), with great compassion as the cause, while Sravakas and Pratyekabuddhas do not teach for the result of great compassion, and do not have great compassion as the cause. Bodhisattva-Mahasattvas have concern for all beings, so they teach the Dharma for them, while Sravakas and Pratyekabuddhas have no concern for all beings, so they teach for themselves. Bodhisattva-Mahasattvas teach the Dharma to end the suffering of all other beings, while Sravakas and Pratyekabuddhas teach only to end their own suffering. Bodhisattva-Mahasattvas teach the Dharma to satisfy all beings' thirst for the Dharma, while Sravakas and Pratyekabuddhas teach only to satisfy their own thirst for the Dharma. Bodhisattva-Mahasattvas teach the Dharma to enable beings to obtain superior wisdom and light, while Sravakas and Pratyekabuddhas teach only to obtain superior wisdom and light for themselves.' 'Good man! In short, Bodhisattva-Mahasattvas have immeasurable precepts, universally to eliminate the great darkness of ignorance, great fear and dread, and all decline and loss of all beings, enabling them to obtain great light and great renown, and to truly awaken to all-knowing wisdom (sarvajñāna, the wisdom of the Buddha), therefore they teach the Dharma for them. Sravakas and Pratyekabuddhas have only a small portion of precepts, only to eliminate their own darkness of ignorance, obtain small light and small renown, and truly awaken to a small portion of Dharma-wisdom (dharma-jñāna, wisdom about the Dharma), therefore they teach the Dharma for themselves.' 'Good man!'
！聲聞、獨覺，無有於他實懷顧念，無有於他實懷悲惻，無有於他實不輕弄，無有於他實為利益，無有於他實為拔濟，無有於他實行薦舉，無有於他實欲稱歎，無有於他實無諂曲而行讚美，無有於他不顧己身令彼安樂，無有於他不起誤失身、語、意、業。善男子！住大乘者，無有於己實懷顧念，廣說乃至，無有於他發起誤失身、語、意業。
大乘大集地藏十輪經卷第六 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第七
三藏法師玄奘奉 詔譯有依行品第四之三
「複次，善男子！有諸眾生，稟性暴惡，言辭粗獷；實是愚癡，懷聰明慢，不斷殺生，乃至邪見。於他所得利養、恭敬、世所稱譽，深生嫉妒；常自追求利養、恭敬、世所稱譽，曾無厭倦。恒自讚譽，輕毀於他；不自防護身、語、意業，常樂習行一切惡行；內行磣毒，無有悲愍，無慚、無愧，喜觸惱他，于諸福田好簡勝劣。于歸我法諸出家人，常樂伺求，所有瑕隙，才得少相，未審真虛，即便輕毀、呵罵、謫罰；其心剛強，佷戾迷亂，常喜觸惱諸出家人，不省己過念譏他闕。雖聞讚歎大乘功德發意趣求，而心好為諸重惡事，曾未寂靜。誑惑他故，于大乘法，現自聽聞教他聽聞，現自讀誦教
【現代漢語翻譯】 現代漢語譯本 『聲聞』（Sravaka，指聽聞佛陀教誨而修行的人）和『獨覺』（Pratyekabuddha，指獨自悟道的人），他們不會真正地為他人著想，不會真正地對他人懷有悲憫之心，不會真正地不輕視戲弄他人，不會真正地為他人謀取利益，不會真正地救拔他人脫離苦難，不會真正地為他人進行推薦和舉薦，不會真正地想要稱讚他人，不會真正地不諂媚而讚美他人，不會真正地不顧惜自己而令他人安樂，不會真正地不犯身、語、意三業的過失。善男子！住于大乘（Mahayana，佛教的一個主要流派）的修行者，不會真正地為自己著想，廣而言之，乃至不會真正地對他人發起身、語、意三業的過失。
『複次，善男子！』有些眾生，天性暴戾兇惡，言語粗俗野蠻；實際上是愚癡無知的，卻懷有自以為聰明的傲慢，不斷地殺生，乃至持有邪見。對於他人所獲得的利益供養、恭敬尊重、世間讚譽，他們內心深處產生嫉妒；常常自己追求利益供養、恭敬尊重、世間讚譽，從來沒有厭倦的時候。他們總是自我讚美，輕視譭謗他人；不自我防護身、語、意三業，常常喜歡修行一切惡行；內心充滿毒害，沒有悲憫之心，不知慚愧，喜歡觸惱他人，對於各種福田（指可以種福報的場所或對象，如佛、法、僧）喜歡挑剔好壞。對於歸依佛法僧三寶的出家人，他們常常喜歡伺機尋找他們的過失，只要發現一點點跡象，不辨真假，就立刻輕視譭謗、呵斥責罵、懲罰他們；他們的心剛強頑固，乖戾迷亂，常常喜歡觸惱出家人，不反省自己的過錯，卻只想著譏諷他人的缺點。雖然聽聞讚歎大乘的功德而發心追求，但內心卻喜歡做各種嚴重的惡事，從來沒有平靜下來。爲了欺騙迷惑他人，對於大乘佛法，他們表面上自己聽聞，也教他人聽聞，表面上自己讀誦，也教他人讀誦。
【English Translation】 English version 『Sravakas』 (those who practice by hearing the Buddha's teachings) and 『Pratyekabuddhas』 (those who attain enlightenment on their own), they do not genuinely care for others, do not genuinely harbor compassion for others, do not genuinely refrain from belittling and mocking others, do not genuinely seek to benefit others, do not genuinely rescue others from suffering, do not genuinely recommend or promote others, do not genuinely desire to praise others, do not genuinely praise others without flattery, do not genuinely disregard themselves to bring happiness to others, and do not genuinely avoid committing faults in body, speech, and mind. Good man! Those who abide in the Mahayana (a major branch of Buddhism) do not genuinely care for themselves, and broadly speaking, they do not genuinely initiate faults of body, speech, and mind towards others.
『Furthermore, good man!』 There are some beings who are by nature violent and wicked, and whose speech is coarse and vulgar; they are actually ignorant and foolish, yet harbor an arrogant pride in their own intelligence, constantly engaging in killing, and even holding wrong views. They deeply envy the benefits, offerings, respect, and worldly praise that others receive; they constantly seek benefits, offerings, respect, and worldly praise for themselves, never tiring of it. They always praise themselves and belittle and slander others; they do not protect their actions of body, speech, and mind, and they constantly enjoy practicing all kinds of evil deeds; their hearts are filled with poison, they have no compassion, they are shameless and without remorse, they enjoy disturbing others, and they like to pick and choose among the various fields of merit (places or objects where merit can be cultivated, such as the Buddha, Dharma, and Sangha). Towards the monastic members who have taken refuge in the Buddha, Dharma, and Sangha, they often like to seek out their faults, and as soon as they find even a small sign, without discerning whether it is true or false, they immediately belittle, slander, scold, and punish them; their hearts are stubborn and obstinate, perverse and confused, they often like to disturb the monastic members, they do not reflect on their own faults, but only think about criticizing the shortcomings of others. Although they hear praise of the merits of the Mahayana and aspire to seek it, their hearts still like to engage in all kinds of serious evil deeds, and they have never become peaceful. In order to deceive and confuse others, regarding the Mahayana Dharma, they outwardly listen to it themselves and teach others to listen to it, they outwardly recite it themselves and teach others to recite it.
他讀誦。為自薦舉陵伏他故，于大乘法恭敬讚美，自於大乘諸行境界，不曾修學未能悟解，而自稱號我是大乘，誘勸他人附己修學，規求名利以自活命。譬如破戒惡持律師，自犯尸羅，樂行惡行，為名利故誘勸他人，令勤修學毗奈耶藏。如是諂曲虛詐眾生，下賤人身尚當難得，退失善趣、二乘涅槃，況得大乘終無是處，當墮惡趣難有出期，諸有智人不應親近。而無慚愧於大眾中，自號大乘如師子吼，為名利故，誘誑愚癡，令親附己共為朋黨。譬如有驢披師子皮，而便自謂以為師子。有人遙見謂真師子，及至鳴已皆識是驢，咸共唾言：『此非師子，是食不凈，真弊惡驢。』種種呵叱，皆共捨去。
「我說如是補特伽羅，常樂習行十惡業道，燒滅一切人天種子，尚退聲聞獨覺乘法，況于大乘能成法器！愚癡憍慢自號大乘，誑惑他人招集利養。譬如癡慢無手足人，欲興戰伐入于大陣，徒設功效，終無克成。詐號大乘亦復如是，信手戒足無有一全，不自崖揆所堪行業，欲興戰伐煩惱大陣，徒設功效，終無克成。我說是人不護三業，專行惡行，妄號大乘，實於三乘皆非法器，而欲破壞一切眾生勇健堅牢煩惱大陣，欲皆顯示一切眾生八支聖道，令入無畏涅槃之城，終無是處。
「所以者何？善男子！夫大乘者，受持第
【現代漢語翻譯】 現代漢語譯本：他誦讀經文，爲了自我推薦，抬高自己，貶低他人，在大乘佛法中恭敬讚美，自己卻對大乘的修行境界，不曾修習，未能領悟，卻自稱『我是大乘行者』，引誘他人依附自己修行，爲了追求名利以維持生計。這就像破戒的惡劣律師，自己違犯戒律，喜歡做惡行，爲了名利引誘他人，讓他們勤奮修習《毗奈耶藏》（律藏）。像這樣諂媚虛偽的眾生，連得到人身都很難，會退失善道和二乘（聲聞乘和獨覺乘）的涅槃，更何況能證得大乘，絕對沒有這種可能，應當墮入惡道，難以脫離。有智慧的人不應該親近他們。他們卻不知羞恥，在大眾中自稱大乘，像獅子吼叫一樣，爲了名利，欺騙愚癡的人，讓他們依附自己，結成朋黨。這就像驢披上獅子皮，就自以為是獅子。有人遠遠看見，以為是真的獅子，等到它叫出聲來，才知道是驢，都唾棄它說：『這不是獅子，是吃不乾淨東西的，真是卑劣的惡驢。』各種呵斥，都一起捨棄它。 我說像這樣的補特伽羅（人），常常喜歡修行十惡業道，燒燬一切人天善道的種子，甚至會退失聲聞乘和獨覺乘的修行，更何況能成為大乘的法器！愚癡傲慢，自稱大乘，欺騙迷惑他人，招攬供養。這就像愚癡傲慢的沒有手腳的人，想要發動戰爭，進入大陣，徒勞無功，最終不能成功。假冒大乘的人也是這樣，信、手、戒、足沒有一樣是完整的，不自己衡量自己所能承擔的修行，想要發動戰爭，攻破煩惱大陣，徒勞無功，最終不能成功。我說這樣的人不守護身口意三業，專門做惡行，妄稱大乘，實際上對於三乘（聲聞乘、獨覺乘、菩薩乘）都不是法器，卻想要破壞一切眾生勇猛堅固的煩惱大陣，想要引導一切眾生進入八支聖道，進入無畏的涅槃之城，絕對沒有這種可能。 為什麼呢？善男子！所謂大乘，是受持第一
【English Translation】 English version: He recites scriptures, for the sake of self-recommendation, elevating himself and belittling others. He reverently praises the Mahayana Dharma, yet he himself has not practiced or understood the realms of Mahayana practices. He proclaims, 'I am a Mahayana practitioner,' enticing others to follow him in practice, seeking fame and profit to sustain his life. This is like a defiled and wicked Vinaya master who violates precepts, enjoys doing evil deeds, and for the sake of fame and profit, entices others to diligently study the Vinaya Pitaka (the collection of monastic rules). Such deceitful and hypocritical beings find it difficult even to obtain a human body, and they will regress from the good realms and the Nirvana of the Two Vehicles (Sravakayana and Pratyekabuddhayana), let alone attain the Mahayana. There is absolutely no such possibility. They should fall into evil realms, from which it is difficult to escape. Wise people should not associate with them. Yet, without shame, they proclaim themselves as Mahayana practitioners in the assembly, like a lion's roar. For the sake of fame and profit, they deceive the foolish, causing them to follow and form factions. This is like a donkey wearing a lion's skin, thinking itself to be a lion. Someone sees it from afar and thinks it is a real lion, but when it brays, they realize it is a donkey. They all spit on it, saying, 'This is not a lion, it eats unclean things, it is a truly vile donkey.' They scold it in various ways and all abandon it. I say that such a pudgala (person) constantly delights in practicing the ten evil karmic paths, burning the seeds of all human and heavenly good, and will even regress from the practices of the Sravakayana and Pratyekabuddhayana, let alone become a vessel for the Mahayana! Foolish and arrogant, they proclaim themselves as Mahayana practitioners, deceiving and confusing others, and gathering offerings. This is like a foolish and arrogant person without hands or feet, who wants to wage war and enter a great battle formation, but their efforts are in vain and they will ultimately fail. Those who falsely claim to be Mahayana practitioners are the same. They are incomplete in faith, hands, precepts, and feet. They do not assess their own capacity for practice, yet they want to wage war and break through the great formation of afflictions. Their efforts are in vain and they will ultimately fail. I say that such people do not guard their three karmas (body, speech, and mind), but specialize in doing evil deeds. They falsely claim to be Mahayana practitioners, but in reality, they are not vessels for any of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Yet, they want to destroy the courageous and firm formation of afflictions of all beings, and they want to guide all beings into the Eightfold Noble Path and into the fearless city of Nirvana. There is absolutely no such possibility. Why is this so? Good man! The Mahayana is about upholding the first
一清凈律儀，修行第一微妙善行，具足第一堅固慚愧。深見深畏後世苦果，遠離所有一切惡法，常樂修行一切善法。慈悲常遍一切有情，恒普為作利益安樂，救濟度脫一切有情所有厄難生死眾苦，不顧自身所有安樂，唯求安樂一切有情。如是名為住大乘者。
「善男子！有何等相名聲聞乘？謂諸眾生，常勤精進，安住正念，樂等引定，離諸諂誑，信知業果，不著五欲，世間八法所不能染，修善勇猛如救頭然，常審諦觀諸蘊界處，恒樂安住所有聖種。具此相者，名聲聞乘。如是眾生，尚未能成獨覺乘器，況復能成大乘法器！
「善男子！有何等相名獨覺乘？謂諸眾生，具上聲聞一切功德，復能于彼五取蘊中，數數安住隨無常觀，數數安住隨生滅觀。普於一切緣生法中，能審諦觀皆是滅法。具此相者名獨覺乘。如是眾生非大乘器。」
爾時，世尊重顯此義而說頌曰：
「若真善人剎帝利， 乃至真善戍達羅， 修信等十有依輪， 于聲聞乘速成器。 求獨覺乘三業凈， 具足慚愧怖諸蘊， 知過樂靜住空閑， 念守諸根心寂定； 善觀緣起修靜慮， 諸蘊界處巧能觀， 具此十行有依輪， 成勝乘器度有海。 修共三乘二乘輪， 自求解脫煩惱苦， 不度有情不捨習，
【現代漢語翻譯】 現代漢語譯本 一個清凈的戒律，是修行中最微妙的善行，具備最堅固的慚愧心。深刻地看到並畏懼來世的苦果，遠離所有一切惡法，常常樂於修行一切善法。慈悲心常遍及一切有情眾生，恒常普遍地為他們帶來利益和安樂，救濟度脫一切有情眾生所有的厄難、生死和眾苦，不顧自身的安樂，只求一切有情眾生的安樂。這樣的人被稱為安住于大乘者。 『善男子！什麼樣的相貌稱為聲聞乘（Śrāvakayāna，指聽聞佛陀教誨而修行解脫的乘法）？』是指那些眾生，常常勤奮精進，安住于正念，樂於進入等引定（samādhi，禪定），遠離一切諂媚和欺騙，相信並瞭解業報的因果，不執著於五欲（pañca kāmaguṇā，色、聲、香、味、觸），不被世間的八法（loka dharma，利、衰、毀、譽、稱、譏、苦、樂）所污染，修習善法時勇猛如救燃眉之急，常常審慎地觀察諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhātu，構成宇宙的六種要素：地、水、火、風、空、識）和處（āyatana，感官與對像），恒常樂於安住于所有聖種（ārya-vaṃśa，聖者的種性）。具備這些相貌的人，稱為聲聞乘。這樣的眾生，還不能成為獨覺乘（Pratyekabuddhayāna，不需依師教導，自行悟道的乘法）的器皿，更何況能成為大乘（Mahāyāna，以利益一切眾生為目標的乘法）的法器！ 『善男子！什麼樣的相貌稱為獨覺乘？』是指那些眾生，具備上述聲聞乘的一切功德，並且能夠在五取蘊（pañca upādānakkhandha，執取為自我的五蘊）中，多次安住于隨無常觀（anitya，觀察事物無常變化的智慧），多次安住于隨生滅觀（utpāda-nirodha，觀察事物生起和滅去的智慧）。普遍地對於一切緣生法（pratītyasamutpāda，因緣和合而生的法）中，能夠審慎地觀察它們都是滅法。具備這些相貌的人，稱為獨覺乘。這樣的眾生不是大乘的器皿。」 這時，世尊爲了重申這個道理，而說了偈頌： 『如果真正的善人，無論是剎帝利（kṣatriya，古印度四大種姓之一，指武士和統治者），乃至真正的善人戍達羅（śūdra，古印度四大種姓之一，指奴隸和勞動者），修習信等十種有依輪（daśa-āśraya-cakra，十種依止的修行），在聲聞乘中能迅速成就。求獨覺乘的人，身口意三業清凈，具足慚愧心，畏懼諸蘊，知道過患，樂於安靜，安住于空閑之處，守護諸根，心寂靜安定；善於觀察緣起，修習禪定，對於諸蘊、界、處，能夠巧妙地觀察，具備這十種有依輪的修行，就能成為殊勝的乘器，度過生死苦海。修習共三乘的二乘輪（śrāvakayāna and pratyekabuddhayāna，聲聞乘和獨覺乘），自己求解脫煩惱痛苦，不度化有情眾生，不捨棄習氣，'
【English Translation】 English version A pure discipline is the most subtle virtuous practice, possessing the most steadfast sense of shame and remorse. Deeply seeing and fearing the suffering of future lives, one stays away from all evil dharmas, and constantly delights in practicing all good dharmas. Compassion constantly pervades all sentient beings, and one always universally works for their benefit and happiness, rescuing and liberating all sentient beings from all calamities, birth, death, and various sufferings, disregarding one's own happiness, and only seeking the happiness of all sentient beings. Such a person is called one who dwells in the Mahāyāna (Great Vehicle). 'Good son! What are the characteristics of the Śrāvakayāna (Vehicle of Hearers)?' It refers to those beings who are constantly diligent and energetic, dwell in right mindfulness, delight in entering samādhi (meditative absorption), are free from all flattery and deceit, believe in and understand the karmic consequences, are not attached to the five desires (pañca kāmaguṇā: forms, sounds, smells, tastes, and tactile sensations), are not defiled by the eight worldly dharmas (loka dharma: gain, loss, defamation, praise, honor, ridicule, suffering, and happiness), are as courageous in practicing good dharmas as if saving their own heads from burning, constantly and carefully observe the skandhas (aggregates: form, feeling, perception, mental formations, and consciousness), dhātus (elements: earth, water, fire, wind, space, and consciousness), and āyatanas (sense bases: the six senses and their objects), and constantly delight in dwelling in all the noble lineages (ārya-vaṃśa). One who possesses these characteristics is called a Śrāvakayāna. Such beings are not yet capable of becoming vessels for the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), let alone becoming vessels for the Mahāyāna! 'Good son! What are the characteristics of the Pratyekabuddhayāna?' It refers to those beings who possess all the merits of the aforementioned Śrāvakayāna, and who are also able to repeatedly dwell in the five upādānakkhandhas (aggregates of clinging: form, feeling, perception, mental formations, and consciousness) with the contemplation of impermanence (anitya), and repeatedly dwell with the contemplation of arising and ceasing (utpāda-nirodha). Universally, in all conditioned dharmas (pratītyasamutpāda), they are able to carefully observe that they are all dharmas of cessation. One who possesses these characteristics is called a Pratyekabuddhayāna. Such beings are not vessels for the Mahāyāna.' At that time, the World Honored One, to reiterate this meaning, spoke in verses: 'If a true virtuous person, whether a kṣatriya (warrior or ruler), or even a true virtuous śūdra (laborer or servant), cultivates the ten āśraya-cakras (wheels of reliance) such as faith, they can quickly achieve the vessel of the Śrāvakayāna. Those who seek the Pratyekabuddhayāna purify their three karmas (body, speech, and mind), possess shame and remorse, fear the aggregates, know the faults, delight in quietude, dwell in secluded places, guard their senses, and have a calm and settled mind; they are skilled in observing dependent origination, cultivate meditation, and are able to skillfully observe the skandhas, dhātus, and āyatanas. One who possesses these ten practices of the āśraya-cakras becomes a vessel of the superior vehicle, crossing the ocean of suffering. Those who cultivate the two vehicles of the three vehicles (śrāvakayāna and pratyekabuddhayāna), seek their own liberation from afflictions and suffering, do not liberate sentient beings, and do not abandon their habits,'
此人俱非大乘器。 愚癡懈怠根下劣， 於二乘法不勤修， 定不能具大乘輪， 故非大乘廣大器。 愚癡獨一求解脫， 劣意下行無慈悲， 樂著斷見向惡趣， 棄捨正法說非法； 譭謗二乘舍律行， 受具足戒號大乘， 破亂我法惑眾生， 由此人身難復得。 惱亂我法諸賢聖， 謫罰被赤袈裟人， 呵罵遮奪衣缽等， 長時退失人天趣。 是故若欲復人身， 不患舌𤴽而捨命， 常樂值遇諸佛者， 普應弘護三乘法。 欲得三乘最上乘， 應善觀察三乘法， 歡喜為他普開示， 當得成佛定無疑。 破戒慳嫉懷憍慢， 自讚毀他號大乘， 舍離此人依智者， 定當成佛度三界。 於三乘器隨所宜， 慈悲為說三乘法， 隨愿令滿無慳嫉， 當得成佛定無疑。 知蘊界處皆空寂， 無所依住譬虛空， 說法等攝諸有情， 當獲妙覺無邊智。 破戒意樂懷噁心， 聞說大乘勝功德， 詐號大乘為名利， 如弊驢披師子皮。 我今普告一切眾， 若欲疾得勝菩提， 當善修治十善業， 護持我法勿毀壞。 我昔諸餘契經說， 應求大覺行大乘， 舍離聲聞獨覺乘， 為清凈者說斯法， 曾供無量俱胝佛，
【現代漢語翻譯】 現代漢語譯本 這樣的人都不是大乘的根器。 他們愚癡、懈怠、根性低下，對於聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）和緣覺乘（Pratyekabuddhayāna，獨自覺悟的乘）的法門不勤奮修習， 必定不能具備大乘的輪廓，所以不是大乘廣大的器皿。 他們愚癡地獨自求解脫，心意低下，沒有慈悲心， 喜歡執著于斷滅見，走向惡趣，拋棄正法，宣說非法； 他們誹謗聲聞乘和緣覺乘，捨棄戒律的修行，受了具足戒卻自稱是大乘， 破壞佛法，迷惑眾生，因此這樣的人身很難再次獲得。 他們惱亂佛法和諸位賢聖，責罰那些穿著紅色袈裟的人， 呵斥、謾罵、剝奪他們的衣缽等，長久地退失人天善趣。 所以，如果想要再次獲得人身，即使不惜割舌捨命， 也應當常常樂於值遇諸佛，普遍地弘揚和護持三乘佛法。 如果想要得到三乘中最上乘的佛果，應當善於觀察三乘的法門， 歡喜地為他人普遍開示，必定能夠成佛，毫無疑問。 他們破戒、慳吝、嫉妒、懷有驕慢，自我讚揚，譭謗他人，卻自稱是大乘， 應當舍離這樣的人，依止有智慧的人，必定能夠成佛，度脫三界。 對於三乘的根器，應當根據他們各自的根性，慈悲地為他們宣說三乘的法門， 隨順他們的願望，令其滿足，沒有慳吝和嫉妒，必定能夠成佛，毫無疑問。 了知五蘊（skandha，構成個體存在的五種要素）、十二處（āyatana，感官與對像）和十八界（dhātu，感官、對像和意識）都是空寂的， 沒有所依所住，如同虛空一般，說法教化，平等攝受一切有情， 必定能夠獲得無上妙覺和無邊的智慧。 他們破戒，心懷惡念，聽到宣說大乘殊勝的功德， 就假冒大乘的名號，爲了名利，如同劣驢披上獅子皮一樣。 我現在普遍告訴一切大眾，如果想要快速獲得殊勝的菩提（bodhi，覺悟）， 應當好好修習十善業，護持我的佛法，不要毀壞。 我過去在其他的契經中說過，應當追求大覺，修行大乘， 舍離聲聞乘和緣覺乘，這是為清凈的人所說的法， 他們曾經供養過無量俱胝（koṭi，千萬）諸佛。
【English Translation】 English version Such a person is not a vessel for the Mahāyāna. They are foolish, lazy, and of inferior faculties, not diligently practicing the teachings of the Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), They are definitely not equipped with the characteristics of the Mahāyāna, and therefore are not a great vessel for the Mahāyāna. They foolishly seek liberation alone, with inferior minds, lacking compassion, They are fond of clinging to annihilation views, heading towards evil destinies, abandoning the true Dharma, and proclaiming what is not Dharma; They slander the Śrāvakayāna and Pratyekabuddhayāna, abandon the practice of precepts, take the full monastic vows but call themselves Mahāyāna practitioners, They disrupt the Dharma, confuse sentient beings, and therefore, such a human body is difficult to obtain again. They trouble the Dharma and the noble sages, punish those who wear the red robe, They scold, curse, and deprive them of their robes and bowls, and for a long time, they lose the good destinies of humans and gods. Therefore, if one wishes to regain a human body, even at the cost of cutting off one's tongue and sacrificing one's life, One should always be happy to encounter the Buddhas and universally propagate and protect the teachings of the Three Vehicles. If one wishes to attain the supreme vehicle of the Three Vehicles, the Buddhahood, one should skillfully observe the teachings of the Three Vehicles, Joyfully and universally reveal them to others, and one will definitely attain Buddhahood without doubt. They break precepts, are stingy, jealous, and arrogant, praising themselves and slandering others, yet call themselves Mahāyāna practitioners, One should abandon such people and rely on the wise, and one will definitely attain Buddhahood and liberate the three realms. For the vessels of the Three Vehicles, one should compassionately teach the Dharma of the Three Vehicles according to their respective capacities, Fulfill their wishes without stinginess or jealousy, and one will definitely attain Buddhahood without doubt. Knowing that the five aggregates (skandha), the twelve sense bases (āyatana), and the eighteen elements (dhātu) are all empty and still, Without any reliance or dwelling, like the empty space, teaching the Dharma and equally embracing all sentient beings, One will definitely attain supreme enlightenment and boundless wisdom. They break precepts, harbor evil intentions, and upon hearing the proclamation of the superior merits of the Mahāyāna, They falsely claim to be Mahāyāna practitioners for fame and gain, like a wretched donkey wearing a lion's skin. I now universally proclaim to all the assembly, if one wishes to quickly attain supreme Bodhi (enlightenment), One should diligently cultivate the ten virtuous actions, protect my Dharma, and not destroy it. I have said in other sutras that one should seek great enlightenment and practice the Mahāyāna, Abandoning the Śrāvakayāna and Pratyekabuddhayāna, this Dharma is spoken for those who are pure, They have offered to countless koṭi (ten million) Buddhas in the past.
斷惡勤勞修凈心， 我為勸進彼眾生， 故說一乘無第二。 今此眾具三乘器， 有但堪住聲聞乘， 心極憂怖多事業， 彼非上妙菩提器； 有癡樂靜住獨覺， 彼非上妙菩提器； 有堪安住上妙智， 故隨所樂說三乘。 具凈功德樂解脫， 聞說大乘墮惡趣， 如病痰癊教服乳， 此增毒害非除疾。 如是非器聲聞乘， 聞說大乘心迷亂， 便起斷見墜惡趣， 故應說法審觀機。」
大乘大集地藏十輪經懺悔品第五
爾時世尊說是頌已，于眾會中有無量百千眾生——曾誤聞法，謬生空解，撥無因果，斷滅善根，往諸惡趣，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，而白佛言：「大德世尊！我等本在聲聞乘中曾種善根，未能成熟聲聞乘器。后復遇聞獨覺乘法，迷惑不了，便生空見，撥無因果。由是因緣，造身、語、意無量罪業，往諸惡趣。我等今者於世尊前，聞說此經還得正見，深心慚愧，發露懺悔，不敢覆藏，愿悉除滅。從今已往永不復作，防護當來所有罪障。唯愿世尊！哀愍攝受令我等，罪皆悉銷滅，于當來世永不更造。唯愿世尊！哀愍濟拔我等當來惡趣苦報。我等今者還願受行先所修集聲聞乘行，唯愿世尊
【現代漢語翻譯】 現代漢語譯本 斷除惡行，勤勉修行清凈之心， 我爲了勸勉這些眾生精進， 所以說只有一乘佛法，沒有第二種。 現在這些眾生具備三乘的根器， 有的只適合安住于聲聞乘（聽聞佛陀教誨而修行的乘）， 他們內心極度憂慮恐懼，又有很多俗事纏身， 他們不是修習無上菩提的良好根器； 有的愚癡，喜歡安靜獨處，修習獨覺乘（不需佛陀教導，自己覺悟的乘）， 他們也不是修習無上菩提的良好根器； 有的堪能安住于無上智慧， 所以根據他們各自的喜好宣說三乘佛法。 那些具備清凈功德，喜歡解脫的人， 如果聽到宣說大乘佛法反而會墮入惡道， 就像患有痰病的人，教他喝牛奶， 這反而會增加毒害，不能去除疾病。 像這樣不適合大乘佛法的聲聞乘人， 如果聽到宣說大乘佛法，內心就會迷亂， 於是產生斷滅見，墮入惡道， 所以應該觀察眾生的根器，審慎說法。
《大乘大集地藏十輪經》懺悔品第五
那時，世尊說完這首偈頌后，在法會中有無數百千眾生——他們曾經錯誤地聽聞佛法，錯誤地產生空無的理解，否定因果，斷滅善根，墮入各種惡道，現在聽聞這部經后又重新獲得正確的見解——他們立即從座位上站起來，頂禮佛足，在世尊面前，深深地感到慚愧，至誠地懺悔，合掌恭敬，對佛說：『大德世尊！我們原本在聲聞乘中曾經種下善根，但未能成熟聲聞乘的根器。後來又遇到聽聞獨覺乘的佛法，迷惑不解，於是產生空無的見解，否定因果。因為這樣的因緣，造作了身、語、意無量的罪業，墮入各種惡道。我們現在在世尊面前，聽聞這部經后又重新獲得正確的見解，內心深感慚愧，發露懺悔，不敢隱瞞，希望所有罪業都能消除滅盡。從今以後永遠不再造作，防護未來所有的罪障。唯愿世尊！慈悲憐憫攝受我們，使我們的罪業都能夠消除滅盡，在未來世永遠不再造作。唯愿世尊！慈悲救拔我們未來惡道的苦報。我們現在還願意接受修行先前所修集的聲聞乘的修行，唯愿世尊』
【English Translation】 English version Cease evil deeds, diligently cultivate a pure mind, I speak to encourage these beings to advance, Therefore, I say there is only one vehicle (Ekayana), not a second. Now, these beings possess the capacity for the three vehicles, Some are only fit to abide in the Sravaka vehicle (the vehicle of those who hear the Buddha's teachings), Their minds are extremely worried and fearful, and they have many worldly affairs, They are not suitable vessels for the supreme Bodhi (enlightenment); Some are foolish, enjoying quiet solitude, practicing the Pratyekabuddha vehicle (the vehicle of those who attain enlightenment on their own, without a teacher), They are not suitable vessels for the supreme Bodhi; Some are capable of abiding in supreme wisdom, Therefore, I speak of the three vehicles according to their preferences. Those who possess pure merits and desire liberation, If they hear the teaching of the Mahayana (the Great Vehicle), they will fall into evil realms, Like teaching someone with phlegm to drink milk, This will increase the poison and not cure the disease. Like this, those of the Sravaka vehicle who are not fit for the Mahayana, If they hear the teaching of the Mahayana, their minds will be confused, Then they will develop nihilistic views and fall into evil realms, Therefore, the Dharma should be taught after carefully observing the capacities of beings.
The Fifth Chapter on Repentance from the 'Ten Wheels of Ksitigarbha Sutra' of the Mahayana Mahasamnipata
At that time, after the World Honored One finished speaking this verse, in the assembly there were countless hundreds of thousands of beings—who had previously misheard the Dharma, mistakenly developed an understanding of emptiness, denied cause and effect, severed their roots of goodness, and fallen into various evil realms, but now, having heard this sutra, regained correct views—they immediately rose from their seats, prostrated at the Buddha's feet, and before the World Honored One, deeply felt ashamed, sincerely repented, joined their palms respectfully, and said to the Buddha: 'Great Virtuous World Honored One! We originally planted good roots in the Sravaka vehicle, but we were unable to mature the capacity for the Sravaka vehicle. Later, we encountered the Dharma of the Pratyekabuddha vehicle, became confused and did not understand, and thus developed a view of emptiness, denying cause and effect. Because of these causes and conditions, we created countless karmic offenses of body, speech, and mind, and fell into various evil realms. Now, before the World Honored One, having heard this sutra, we have regained correct views, and we deeply feel ashamed, confessing and repenting, not daring to conceal anything, hoping that all our offenses can be eliminated. From now on, we will never commit them again, and we will protect ourselves from all future offenses. We beseech the World Honored One! To have compassion and accept us, so that all our offenses can be eliminated, and in future lives, we will never commit them again. We beseech the World Honored One! To have compassion and deliver us from the suffering of evil realms in the future. We now wish to return to practicing the Sravaka vehicle that we previously cultivated, we beseech the World Honored One.'
！哀愍教授。」
世尊告曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。於我法中，有二種人名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清凈者。」
於是，世尊隨其所樂，方便為說四聖諦法。于彼眾中，有得下品忍者，有得中品忍者，有得上品忍者，有得世間第一法者，有得預流果者，有得一來果者，有得不還果者。于中復有八萬四千苾芻，諸漏永盡心得解脫，意善清凈成阿羅漢。歡喜禮佛，還複本座。
時，眾會中復有五十七百千那庾多眾生——曾誤聞法，謬生空解，撥無因果，斷滅善根，往諸惡趣，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，而白佛言：「大德世尊！我等本在獨覺乘中曾種善根，未能成熟獨覺乘器。后復遇聞說大乘法，雖生愛樂而不能解。愚冥疑惑，便生空見，撥無因果。由是因緣，造身、語、意無量罪業。乘此業緣，于無量劫墮諸惡趣，受種種苦楚毒難忍。我等今者於世尊前，聞說此經還得正見，深心慚愧，發露懺悔，不敢覆藏，愿悉除滅。從今已往永不復作，防護當來所有罪障。唯愿世尊！哀愍攝受，令我等罪皆悉銷滅，于當來世永不更造。唯愿世尊！哀愍濟拔
【現代漢語翻譯】 『請您慈悲憐憫，教導我們。』
世尊說道：『好啊，好啊！你們能夠如此慚愧、坦白懺悔。在我的教法中，有兩種人被稱為沒有犯錯：第一種是天性專一精進，本來就不犯錯；第二種是犯錯之後，感到慚愧、坦白懺悔。這兩種人在我的教法中，被稱為勇猛精進、獲得清凈的人。』
於是，世尊隨順他們的意願，方便地為他們宣說了四聖諦的教法。在他們之中，有人證得下品忍，有人證得中品忍，有人證得上品忍，有人證得世間第一法，有人證得預流果，有人證得一來果，有人證得不還果。其中又有八萬四千位比丘，所有煩惱都已斷盡，心得到解脫，意念清凈，成就了阿羅漢果。他們歡喜地向佛陀頂禮，然後回到自己的座位。
當時，在法會中又有五十七百千那由他眾生——他們曾經錯誤地聽聞佛法，錯誤地產生了空無的理解，否定因果，斷絕了善根，墮入各種惡道。他們聽聞這部經典后，重新獲得了正確的見解——他們立即從座位上站起來，頂禮佛足，在世尊面前，深深地感到慚愧，至誠地懺悔，合掌恭敬，對佛陀說道：『大德世尊！我們原本在獨覺乘中曾經種下善根，但未能成熟獨覺乘的根器。後來又聽聞宣說大乘佛法，雖然心生喜愛卻不能理解。由於愚昧和疑惑，便產生了空無的見解，否定了因果。因此，我們造作了身、語、意無量的罪業。憑藉這些業緣，在無量劫中墮入各種惡道，遭受種種痛苦和難以忍受的折磨。我們現在在世尊面前，聽聞這部經典後重新獲得了正確的見解，內心深感慚愧，坦白懺悔，不敢隱瞞，希望所有罪業都能消除。從今以後，我們永遠不再造作，防護未來所有的罪障。唯愿世尊！慈悲憐憫，攝受我們，使我們的罪業都能夠消滅，在未來世永遠不再造作。唯愿世尊！慈悲救拔！』
【English Translation】 'Please have compassion and teach us.'
The World Honored One said, 'Excellent, excellent! You are able to be so ashamed and openly confess your wrongdoings. In my Dharma, there are two kinds of people who are considered without fault: the first are those who are naturally focused and diligent, and do not commit any wrongdoings from the beginning; the second are those who, after committing wrongdoings, feel ashamed and openly confess their wrongdoings. These two kinds of people in my Dharma are called courageous and pure.'
Then, the World Honored One, according to their wishes, expediently explained the Four Noble Truths. Among them, some attained the lower grade of forbearance, some attained the middle grade of forbearance, some attained the upper grade of forbearance, some attained the highest worldly Dharma, some attained the Stream-enterer fruit, some attained the Once-returner fruit, and some attained the Non-returner fruit. Among them, there were also eighty-four thousand Bhikshus who had completely exhausted all their defilements, their minds were liberated, their intentions were pure, and they achieved the Arhat fruit. They joyfully bowed to the Buddha and returned to their seats.
At that time, in the assembly, there were also fifty-seven hundred thousand nayutas of beings—who had previously mistakenly heard the Dharma, mistakenly developed an understanding of emptiness, denied cause and effect, severed their roots of goodness, and fallen into various evil realms. After hearing this sutra, they regained the correct view—they immediately rose from their seats, bowed at the Buddha's feet, and in front of the World Honored One, deeply felt ashamed, sincerely repented, joined their palms respectfully, and said to the Buddha, 'Great Virtuous World Honored One! We originally planted good roots in the Pratyekabuddha vehicle, but we were unable to mature the capacity for the Pratyekabuddha vehicle. Later, we heard the Mahayana Dharma being taught, and although we felt love for it, we could not understand it. Due to ignorance and doubt, we developed a view of emptiness, denying cause and effect. Because of this, we committed immeasurable sins of body, speech, and mind. Due to these karmic conditions, we fell into various evil realms for countless kalpas, suffering all kinds of pain and unbearable torment. Now, in front of the World Honored One, after hearing this sutra, we have regained the correct view. We feel deeply ashamed, openly confess our wrongdoings, and dare not conceal anything. We hope that all our sins can be eliminated. From now on, we will never commit them again, and we will protect ourselves from all future sins. We beseech the World Honored One! Have compassion and accept us, so that all our sins can be extinguished, and we will never commit them again in future lives. We beseech the World Honored One! Have compassion and save us!'
我等當來惡趣苦報。我等今者還願受行先所修集獨覺乘行，惟愿世尊！哀愍教授。」
世尊告曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。於我法中有二種人，名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清凈者。」
於是，世尊隨其所樂，方便為說諸緣起法。令彼一切修緣覺乘，漸次圓滿，皆悉證得幢相緣定，于獨覺乘得不退轉。歡喜禮佛，還複本座。
時，眾會中復有八十百千那庾多眾生——曾於過去諸佛法中，譭謗佛教下至一頌，由是因緣，墮諸惡趣受眾苦報。初復人身生便瘖啞，常患舌𤴽口不能言，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧，至誠懺悔宿世惡業，合掌恭敬，瞻仰世尊，佛神力故皆悉能語。爾時，世尊知而故問：「汝等宿世作何惡業，今處眾中口不能語？」
彼諸人眾俱時白佛，于中一類作如是言：「大德世尊！我等往昔，于毗缽尸如來法中，或言譭謗大乘正法、或言譭謗獨覺乘法、或言譭謗聲聞乘法，下至一頌。我等由是惡業障故，九十一劫流轉生死，常處地獄、傍生、餓鬼，瘖啞、無舌都不能言，受諸苦毒痛切難忍。始於今世得復人身，而猶瘖啞常患舌𤴽。蒙佛神力方始能言
【現代漢語翻譯】 現代漢語譯本：我們將來會遭受惡道的痛苦報應。我們現在願意修行先前所修習的獨覺乘行，唯愿世尊！慈悲憐憫教導我們。 世尊告訴他們說：『好啊，好啊！你們能夠如此慚愧、發露懺悔。在我的佛法中有兩種人，可以稱為沒有犯錯：第一種是天性專精，本來就不犯錯；第二種是犯錯之後，感到慚愧、發露懺悔。這兩種人在我的佛法中，都被稱為勇猛精進、得到清凈的人。』 於是，世尊隨順他們的意願，方便地為他們宣說了諸緣起法。使他們一切修習緣覺乘的人，逐漸圓滿，都證得了幢相緣定（一種禪定境界），在獨覺乘中得到不退轉。他們歡喜地禮拜佛陀，回到原來的座位。 當時，在法會中又有八十百千那由他（數量單位，表示極多）的眾生——他們曾在過去諸佛的佛法中，譭謗佛法，哪怕只是一句偈頌，因為這個因緣，墮入各種惡道，遭受種種痛苦的報應。最初轉生為人時，就成了瘖啞，常常患有舌病，口不能言，聽到這部經后才得以恢復正見——他們立即從座位上站起來，頂禮佛足，在世尊面前，深深地感到慚愧，至誠地懺悔宿世的惡業，合掌恭敬，瞻仰世尊，因為佛陀的神力，他們都能夠說話了。當時，世尊明知故問：『你們宿世造了什麼惡業，現在在眾人中口不能言？』 那些人眾同時向佛稟告，其中一類人這樣說道：『大德世尊！我們過去在毗婆尸如來（過去七佛之一）的佛法中，或者譭謗大乘正法，或者譭謗獨覺乘法，或者譭謗聲聞乘法，哪怕只是一句偈頌。我們因為這個惡業的障礙，在九十一劫中流轉生死，常常處於地獄、傍生、餓鬼道，瘖啞、無舌，都不能說話，遭受各種痛苦，痛切難忍。直到今世才得以恢復人身，卻仍然瘖啞，常常患有舌病。蒙受佛陀的神力，才開始能夠說話。』
【English Translation】 English version: We will suffer the painful retribution of the evil realms in the future. We now wish to practice the Pratyekabuddha path that we previously cultivated. We beseech the World-Honored One to have compassion and teach us. The World-Honored One said to them, 'Excellent, excellent! You are able to feel such shame and express your repentance. In my Dharma, there are two kinds of people who can be called faultless: the first are those who are naturally diligent and do not commit any faults; the second are those who, after committing faults, feel shame and express their repentance. These two kinds of people in my Dharma are called courageous and pure.' Then, the World-Honored One, according to their wishes, expediently explained the Dharma of Dependent Origination. He enabled all those who practiced the Pratyekabuddha path to gradually achieve perfection, and they all attained the Samadhi of the Banner Sign (a state of meditative concentration), and became irreversible in the Pratyekabuddha path. They joyfully bowed to the Buddha and returned to their seats. At that time, in the assembly, there were also eighty hundred thousand nayutas (a unit of large number) of beings—who, in the past Buddhas' Dharmas, had slandered the Buddha's teachings, even just a single verse. Because of this cause, they had fallen into various evil realms and suffered various painful retributions. When they were first reborn as humans, they were mute, often suffering from tongue diseases, and unable to speak. Upon hearing this sutra, they regained right view—they immediately rose from their seats, bowed at the Buddha's feet, and in front of the World-Honored One, deeply felt shame, sincerely repenting their past evil deeds. They joined their palms in reverence, gazed at the World-Honored One, and through the Buddha's divine power, they were all able to speak. At that time, the World-Honored One, knowing the situation, deliberately asked, 'What evil deeds did you commit in your past lives that you are now unable to speak among the assembly?' Those people simultaneously reported to the Buddha, and one group among them said, 'Great Virtuous World-Honored One! In the past, in the Dharma of Vipashyin Tathagata (one of the seven past Buddhas), we either slandered the Mahayana Dharma, or slandered the Pratyekabuddha Dharma, or slandered the Sravaka Dharma, even just a single verse. Because of the obstruction of this evil karma, we have been transmigrating in samsara for ninety-one kalpas, constantly in hell, as animals, and as hungry ghosts, mute and without tongues, unable to speak, suffering all kinds of pain, which was excruciating and unbearable. Only in this life have we regained human form, but we were still mute and often suffered from tongue diseases. Through the Buddha's divine power, we have now begun to be able to speak.'
，復能憶念自過去世所有因緣諸惡業障。」
復有一類作如是言：「大德世尊！我等往昔，于尸棄如來法中，或言譭謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，于毗攝浮如來法中，或言譭謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，于羯洛迦孫馱如來法中，或言譭謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，于羯諾迦牟尼如來法中，或言譭謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，于迦葉波如來法中，或言譭謗大乘正法、或言譭謗獨覺乘法、或言譭謗聲聞乘法，下至一頌。我等由是惡業障故，從爾以來流轉生死，常處地獄、傍生、餓鬼，瘖啞、無舌都不能言，受諸苦毒痛切難忍。始於今世得復人身，而猶瘖啞常患舌𤴽。蒙佛神力方始能言，復能憶念自過去世所有因緣諸惡業障。我等今者於世尊前，聞說此經獲得正見，深心慚愧，發露懺悔，不敢覆藏，愿悉除滅。從今以往永不復作，防護當來所有罪障。唯愿世尊！哀愍攝受，令我等罪皆悉銷滅，于當來世永不更造。唯愿世尊！哀愍濟拔我等當來惡趣苦報。唯愿世尊！哀愍我等，為
【現代漢語翻譯】 現代漢語譯本：又有人回憶說：『世尊，我們過去世的所有因緣和各種惡業障礙。』 又有一類人這樣說：『大德世尊！我們過去在尸棄如來（Śikhin，過去七佛之一）的教法中，曾經誹謗大乘正法，各自的因緣如前文所廣說。』 又有一類人這樣說：『大德世尊！我們過去在毗舍浮如來（Viśvabhū，過去七佛之一）的教法中，曾經誹謗大乘正法，各自的因緣如前文所廣說。』 又有一類人這樣說：『大德世尊！我們過去在羯洛迦孫馱如來（Krakucchanda，過去七佛之一）的教法中，曾經誹謗大乘正法，各自的因緣如前文所廣說。』 又有一類人這樣說：『大德世尊！我們過去在羯諾迦牟尼如來（Kanakamuni，過去七佛之一）的教法中，曾經誹謗大乘正法，各自的因緣如前文所廣說。』 又有一類人這樣說：『大德世尊！我們過去在迦葉波如來（Kāśyapa，過去七佛之一）的教法中，曾經誹謗大乘正法，或者誹謗獨覺乘法，或者誹謗聲聞乘法，甚至只是一句偈頌。我們因為這些惡業障礙，從那時以來流轉生死，常處地獄、畜生、餓鬼道，瘖啞無舌，不能說話，遭受各種痛苦，痛徹難忍。現在才得到人身，仍然瘖啞，常常患有舌病。蒙佛的神力才開始能說話，又能回憶起自己過去世的所有因緣和各種惡業障礙。我們現在在世尊面前，聽聞此經，獲得正見，內心深感慚愧，發露懺悔，不敢隱瞞，希望全部消除。從今以後永遠不再犯，防護將來所有的罪障。唯愿世尊！慈悲憐憫，攝受我們，使我們的罪業全部消滅，在未來世永遠不再造作。唯愿世尊！慈悲救拔我們未來惡道的苦報。唯愿世尊！慈悲我們，為』
【English Translation】 English version: 'Again, some recalled, 『O Blessed One, all the causes and conditions and evil karmic obstructions from our past lives.』 Again, there was a group who said, 『O Great Virtuous World Honored One! In the past, within the Dharma of the Tathāgata Śikhin (one of the seven past Buddhas), we spoke words of slander against the Great Vehicle』s true Dharma, each according to our own causes and conditions, as described in detail before.』 Again, there was a group who said, 『O Great Virtuous World Honored One! In the past, within the Dharma of the Tathāgata Viśvabhū (one of the seven past Buddhas), we spoke words of slander against the Great Vehicle』s true Dharma, each according to our own causes and conditions, as described in detail before.』 Again, there was a group who said, 『O Great Virtuous World Honored One! In the past, within the Dharma of the Tathāgata Krakucchanda (one of the seven past Buddhas), we spoke words of slander against the Great Vehicle』s true Dharma, each according to our own causes and conditions, as described in detail before.』 Again, there was a group who said, 『O Great Virtuous World Honored One! In the past, within the Dharma of the Tathāgata Kanakamuni (one of the seven past Buddhas), we spoke words of slander against the Great Vehicle』s true Dharma, each according to our own causes and conditions, as described in detail before.』 Again, there was a group who said, 『O Great Virtuous World Honored One! In the past, within the Dharma of the Tathāgata Kāśyapa (one of the seven past Buddhas), we spoke words of slander against the Great Vehicle』s true Dharma, or spoke words of slander against the Pratyekabuddha Vehicle, or spoke words of slander against the Śrāvakayāna Vehicle, even down to a single verse. Because of these evil karmic obstructions, we have been transmigrating through birth and death since then, constantly dwelling in hells, as animals, and as hungry ghosts, mute and without tongues, unable to speak, enduring all kinds of bitter and unbearable pain. Only now in this life have we regained human form, yet we are still mute and constantly suffer from tongue ailments. Through the Buddha』s divine power, we have just now been able to speak, and we can also recall all the causes and conditions and evil karmic obstructions from our past lives. Now, before the World Honored One, having heard this sutra, we have gained right view, and with deep shame and remorse, we confess and repent, not daring to conceal anything, hoping that all will be eliminated. From now on, we will never do it again, guarding against all future transgressions. We only wish that the World Honored One, with compassion and pity, will accept us, so that all our sins may be extinguished, and in future lives, we will never commit them again. We only wish that the World Honored One, with compassion, will rescue us from the suffering of evil destinies in the future. We only wish that the World Honored One, with compassion for us, will』
說正法。」
世尊告曰：「善哉！善哉！汝等乃能如是慚愧、發露懺悔。於我法中有二種人，名無所犯：一者、稟性專精，本來不犯：二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清凈者。」
於是，世尊隨其所樂，方便為說種種正法。各隨所宜，皆得利益。歡喜禮佛，還複本座。
時，眾會中復有無量百千聲聞，及無量百千那庾多菩薩，聞說此經，憶昔所造諸惡業障。即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，皆白佛言：「大德世尊！我等憶昔曾於無量諸佛法中，或有說言我等於彼諸佛弟子、或是法器、或非法器，多行忿恨、呵罵、毀辱、譏刺、輕誚、種種誹謗，隱善揚惡。我等由此惡業障故，經無量劫墮諸惡趣，受諸重苦楚毒難忍。后得值遇無量諸佛，皆曾親近、承事供養。又得值遇無量菩薩摩訶薩眾，亦皆親近、承事供養。於一一佛、一一菩薩摩訶薩前，皆深慚愧、發露懺悔諸惡業障。於一一佛、一一菩薩摩訶薩所，皆得聽受無量法門，精勤護持，修學無量難行苦行。由彼業障有餘未盡，令我等輩，未能證得安樂涅槃、未能證得三摩地門殊勝功德。我等今者於世尊前聞說此經，復深慚愧、發露懺悔，不敢覆藏，愿悉除滅。從今以往永不復作，防護當來
【現代漢語翻譯】 現代漢語譯本 『宣說正法。』 世尊告訴他們說：『好啊！好啊！你們能夠這樣感到慚愧，並坦白懺悔。在我的教法中有兩種人，可以稱為沒有犯錯：第一種人，天性專一精進，本來就沒有犯錯；第二種人，犯錯之後，感到慚愧，並坦白懺悔。這兩種人在我的教法中，可以稱為勇猛精進、得到清凈的人。』 於是，世尊隨著他們的意願，方便地為他們宣說了種種正法。每個人都根據自己的情況，得到了利益。他們歡喜地向佛陀頂禮，然後回到自己的座位。 當時，在法會中又有無數百千聲聞（聽聞佛陀教誨而證悟的弟子），以及無數百千那庾多（數量單位，表示極多）菩薩，聽聞這部經后，回憶起過去所造的各種惡業障礙。他們立即從座位上站起來，頂禮佛足，在世尊面前，深深地感到慚愧，至誠地懺悔，合掌恭敬，都對佛陀說：『大德世尊！我們回憶起過去曾在無數諸佛的教法中，或者說我們是那些佛陀的弟子，或者是法器（可以承載佛法的人），或者不是法器，常常生起忿恨，呵斥、謾罵、譭謗、譏諷、輕視、種種誹謗，隱瞞別人的優點，宣揚別人的缺點。我們因為這些惡業障礙，經過無數劫墮入各種惡道，遭受各種沉重痛苦、劇烈難忍的折磨。後來有幸遇到無數諸佛，都曾親近、侍奉、供養。又遇到無數菩薩摩訶薩（偉大的菩薩），也都親近、侍奉、供養。在每一位佛、每一位菩薩摩訶薩面前，都深深地感到慚愧，坦白懺悔各種惡業障礙。在每一位佛、每一位菩薩摩訶薩那裡，都聽受了無數法門，精勤地護持，修學了無數難行的苦行。由於那些業障還有剩餘沒有消除，使得我們這些人，未能證得安樂的涅槃（解脫），未能證得三摩地（禪定）的殊勝功德。我們現在在世尊面前聽聞這部經，再次深深地感到慚愧，坦白懺悔，不敢隱瞞，希望全部消除。從今以後永遠不再造作，防護未來。』
【English Translation】 English version 'Speak the true Dharma.' The World Honored One told them, 'Excellent! Excellent! You are able to feel such shame and reveal your repentance. In my Dharma, there are two kinds of people who can be called faultless: the first are those who are naturally diligent and have never committed any faults; the second are those who, after committing faults, feel shame and reveal their repentance. These two kinds of people in my Dharma are called courageous and pure.' Then, the World Honored One, according to their wishes, expediently spoke various true Dharmas for them. Each person, according to their own situation, received benefits. They joyfully bowed to the Buddha and returned to their seats. At that time, in the assembly, there were countless hundreds of thousands of Shravakas (disciples who attained enlightenment by hearing the Buddha's teachings), and countless hundreds of thousands of Nayutas (a unit of large number) of Bodhisattvas. Upon hearing this sutra, they recalled the various evil karmic obstacles they had created in the past. They immediately rose from their seats, bowed at the Buddha's feet, and in front of the World Honored One, deeply felt shame and sincerely repented. With palms joined respectfully, they all said to the Buddha, 'Great Virtuous World Honored One! We recall that in the past, in the Dharma of countless Buddhas, we either said that we were disciples of those Buddhas, or that we were vessels of the Dharma (those who can carry the Dharma), or not vessels of the Dharma. We often arose with anger, scolded, cursed, slandered, mocked, belittled, and made various kinds of defamations, concealing the good and promoting the bad. Because of these evil karmic obstacles, we have fallen into various evil realms for countless kalpas (eons), suffering various heavy pains, severe and unbearable torments. Later, we were fortunate to encounter countless Buddhas, and we have all been close to them, served them, and made offerings to them. We have also encountered countless Bodhisattva Mahasattvas (great Bodhisattvas), and we have all been close to them, served them, and made offerings to them. In front of each Buddha and each Bodhisattva Mahasattva, we have all deeply felt shame and revealed our repentance for various evil karmic obstacles. In the presence of each Buddha and each Bodhisattva Mahasattva, we have all heard and received countless Dharma teachings, diligently upheld them, and practiced countless difficult ascetic practices. Because those karmic obstacles still remain unexhausted, we, these beings, have not been able to attain the peaceful Nirvana (liberation), nor have we been able to attain the superior merits of Samadhi (meditative concentration). Now, in front of the World Honored One, upon hearing this sutra, we again deeply feel shame and reveal our repentance, not daring to conceal anything, hoping that all will be eliminated. From now on, we will never do it again, and we will protect ourselves in the future.'
所有罪障。唯愿世尊！哀愍攝受，令我等罪皆悉除滅，于當來世永不更造。唯愿世尊！哀愍濟拔我等當來惡趣苦報。我等今者承佛威力，愿隨所樂，速能證得安樂涅槃，或能證得三摩地門殊勝功德。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，以粗惡言期克迫脅。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，打棒傷害。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，侵奪衣缽。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，侵奪種種資生眾具，絕其飲食。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，退令還俗，脫其袈裟，課稅役使。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，或有罪犯、或無罪犯，枷鎖繫縛，禁閉牢獄。我等由此惡業障故，經無量劫墮諸惡趣，應知如前
【現代漢語翻譯】 現代漢語譯本：所有罪業障礙。唯愿世尊（佛陀的尊稱）！慈悲憐憫地接納我們，使我們所有的罪業都得以消除，在未來的世間永遠不再造作。唯愿世尊！慈悲救拔我們，使我們免受未來惡道的痛苦報應。我們現在仰仗佛陀的威德力量，愿能隨心所愿，迅速證得安樂的涅槃（佛教的最高境界），或者能夠證得三摩地（禪定）之門的殊勝功德。 又有人說：『我們對於那些佛陀的弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，都用粗暴惡劣的言語責罵、恐嚇、逼迫。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』 又有人說：『我們對於那些佛陀的弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，都進行毆打傷害。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』 又有人說：『我們對於那些佛陀的弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，都侵奪他們的衣缽（僧侶的衣物和食器）。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』 又有人說：『我們對於那些佛陀的弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，都侵奪他們各種生活所需的物品，斷絕他們的飲食。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』 又有人說：『我們對於那些無數佛陀的出家弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，都強迫他們退還俗家，脫下他們的袈裟（僧侶的法衣），向他們徵收賦稅，役使他們。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』 又有人說：『我們對於那些無數佛陀的出家弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，或者他們有罪，或者他們無罪，都用枷鎖捆綁，關進牢獄。我們因為這些惡業的障礙，經過無數劫都墮入各種惡道，應當知道，如同前面所說的那樣次第廣泛地說明。』
【English Translation】 English version: All karmic hindrances. May the World-Honored One (a respectful title for the Buddha)! Compassionately accept us, so that all our sins may be eliminated, and in the future, we will never create them again. May the World-Honored One! Compassionately rescue us from the suffering retribution of the evil realms in the future. We now rely on the Buddha's power, wishing to quickly attain the peaceful Nirvana (the highest state in Buddhism) according to our desires, or to attain the supreme merits of the Samadhi (meditative concentration) gate. Again, some say: 'We, towards those disciples of the Buddhas, whether they are vessels of the Dharma (those who are capable of receiving the teachings) or non-vessels of the Dharma (those who are incapable of receiving the teachings), have used harsh and evil words to scold, threaten, and coerce them. Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas (eons), and it should be known that it is to be explained extensively in the same order as before.' Again, some say: 'We, towards those disciples of the Buddhas, whether they are vessels of the Dharma or non-vessels of the Dharma, have beaten and harmed them. Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas, and it should be known that it is to be explained extensively in the same order as before.' Again, some say: 'We, towards those disciples of the Buddhas, whether they are vessels of the Dharma or non-vessels of the Dharma, have seized their robes and bowls (monk's clothing and eating utensils). Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas, and it should be known that it is to be explained extensively in the same order as before.' Again, some say: 'We, towards those disciples of the Buddhas, whether they are vessels of the Dharma or non-vessels of the Dharma, have seized their various necessities of life, and cut off their food and drink. Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas, and it should be known that it is to be explained extensively in the same order as before.' Again, some say: 'We, towards those countless ordained disciples of the Buddhas, whether they are vessels of the Dharma or non-vessels of the Dharma, have forced them to return to lay life, taken off their kasayas (monk's robes), levied taxes on them, and made them do forced labor. Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas, and it should be known that it is to be explained extensively in the same order as before.' Again, some say: 'We, towards those countless ordained disciples of the Buddhas, whether they are vessels of the Dharma or non-vessels of the Dharma, whether they are guilty or innocent, have bound them with shackles and imprisoned them in jail. Because of these karmic hindrances, we have fallen into various evil realms for countless kalpas, and it should be known that it is to be explained extensively in the same order as before.'
次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，起輕慢心，種種觸惱令不安樂。我等由此惡業障故，經無量劫受諸重苦，楚毒難忍。后得值遇無量諸佛，皆曾親近、承事供養。又得值遇無量菩薩摩訶薩眾，亦皆親近、承事供養。於一一佛、一一菩薩摩訶薩前，皆深慚愧、發露懺悔諸惡業障。於一一佛、一一菩薩摩訶薩所，皆得聽受無量法門，精勤護持，修學無量難行苦行。由彼業障有餘未盡，令我等輩，未能證得安樂涅槃，未能證得三摩地門殊勝功德。我等今者於世尊前聞說此經，復深慚愧、發露懺悔，不敢覆藏，愿悉除滅。從今以往永不復作，防護當來所有罪障。唯愿世尊！哀愍攝受，令我等罪皆悉消滅，于當來世永不更造。唯愿世尊！哀愍濟拔我等當來惡趣苦報。我等今者承佛神力，愿隨所樂，速能證得安樂涅槃，或能證得三摩地門殊勝功德。」
於是世尊普告聲聞菩薩眾曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。有二種人，名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清凈者。又善男子！如是惱亂佛弟子罪，比前所說近無間罪，彼但有名，未足稱罪；然此惱亂佛弟子罪，亦過前說五無間罪無量倍數
【現代漢語翻譯】 現代漢語譯本 然後依次詳細解說。」
又有人說：『我們對於那些無量諸佛的出家弟子，無論是堪做法器的還是不堪做法器的，都生起輕慢之心，用各種方式觸惱他們，使他們不得安樂。我們因為這些惡業的障礙，經歷了無量劫，遭受各種深重的痛苦，痛苦難忍。後來才得以遇到無量諸佛，都曾親近、承事供養。又得以遇到無量菩薩摩訶薩（大菩薩）眾，也都親近、承事供養。在每一位佛、每一位菩薩摩訶薩面前，都深感慚愧，發露懺悔各種惡業的障礙。在每一位佛、每一位菩薩摩訶薩那裡，都得以聽受無量法門，精勤護持，修學無量難行的苦行。由於那些業障還有剩餘沒有消除，使得我們這些人，未能證得安樂的涅槃（不生不滅的境界），未能證得三摩地（禪定）的殊勝功德。我們現在在世尊面前聽聞這部經，再次深感慚愧，發露懺悔，不敢隱瞞，希望全部消除。從今以後永遠不再犯，防護將來所有的罪障。唯愿世尊！慈悲憐憫攝受我們，使我們的罪業全部消滅，在未來世永遠不再造作。唯愿世尊！慈悲救拔我們，使我們免受未來惡道的苦報。我們現在承蒙佛的神力，愿能隨心所愿，迅速證得安樂的涅槃，或者能夠證得三摩地的殊勝功德。』
這時，世尊普遍告訴聲聞（聽聞佛法而修行的人）和菩薩大眾說：『好啊，好啊！你們能夠這樣慚愧、發露懺悔。有兩種人，可以稱為沒有犯錯：第一種人，天性專一精進，本來就不犯錯；第二種人，犯錯之後，感到慚愧，發露懺悔。這兩種人在我的佛法中，被稱為勇猛精進、得到清凈的人。還有，善男子！像這樣惱亂佛弟子的罪過，比前面所說的接近無間地獄的罪過，那些罪過只是有名，還不足以稱為罪過；然而這種惱亂佛弟子的罪過，也超過前面所說的五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）無量倍數。』
【English Translation】 English version Then explain in detail one by one.』
Again, some said: 『We, towards those countless disciples of the Buddhas who have left home, whether they are vessels of the Dharma or not, have given rise to contemptuous minds, and in various ways disturbed them, causing them to be uneasy. Because of these evil karmic obstacles, we have endured immeasurable kalpas, suffering various severe pains, which are unbearable. Later, we were able to encounter countless Buddhas, all of whom we have approached, served, and made offerings to. We also encountered countless Bodhisattva Mahasattvas (great Bodhisattvas), all of whom we have approached, served, and made offerings to. In front of each Buddha and each Bodhisattva Mahasattva, we deeply felt ashamed and confessed all our evil karmic obstacles. In the presence of each Buddha and each Bodhisattva Mahasattva, we were able to hear and receive countless Dharma teachings, diligently uphold them, and practice countless difficult ascetic practices. Because those karmic obstacles still remain and have not been completely eliminated, we, these beings, have not been able to attain the peaceful Nirvana (the state of non-birth and non-death), nor have we been able to attain the supreme merits of the Samadhi (meditative concentration) gate. Now, in the presence of the World Honored One, having heard this sutra, we again feel deeply ashamed, confess, and dare not conceal anything, hoping that all will be eliminated. From now on, we will never commit these acts again, and we will guard against all future transgressions. We beseech the World Honored One! To have compassion and accept us, so that all our sins may be eliminated, and in the future we will never commit them again. We beseech the World Honored One! To have compassion and rescue us from the suffering of the evil realms in the future. Now, relying on the Buddha's divine power, we wish to be able to quickly attain the peaceful Nirvana according to our desires, or to be able to attain the supreme merits of the Samadhi gate.』
At that time, the World Honored One universally told the assembly of Sravakas (those who hear and practice the Dharma) and Bodhisattvas: 『Excellent, excellent! You are able to feel such shame and confess. There are two kinds of people who can be called faultless: the first kind, whose nature is focused and diligent, originally does not commit faults; the second kind, after committing faults, feels ashamed and confesses. These two kinds of people in my Dharma are called courageous and pure. Furthermore, good men! The sin of disturbing the Buddha's disciples in this way is more severe than the previously mentioned sins that are close to the Avici hell. Those sins are merely named, and are not sufficient to be called sins; however, this sin of disturbing the Buddha's disciples exceeds the previously mentioned five heinous sins (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) by immeasurable times.』
。所以者何？若諸苾芻毀破禁戒，作諸惡法，猶能示導無量百千俱胝那庾多眾生，善趣涅槃，無顛倒路；與諸眾生，作大功德，珍寶伏藏，如前廣說。況持禁戒修善法者！以是義故，若有惱亂佛弟子眾諸出家人，當知則為斷三寶種，亦則名為，挑壞一切眾生法眼；亦為毀滅我久勤苦所得正法，與諸眾生作大衰損。是故，惱亂佛弟子罪，過前所說五無間罪無量倍數。是故，汝等今於我前，起至誠心增上慚愧，慇勤懇切發露懺悔往昔所造諸惡業障。我今慈悲攝受汝等，令惡業障漸得消滅。於此佛土大賢劫中，有千如來出現於世，汝等於彼諸如來前，亦當至誠發露懺悔諸惡業障，防護當來所有罪咎。於此賢劫千如來中最後如來，名曰盧至如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，十號具足。汝等於彼盧至佛前，亦當至誠發露、懺悔諸惡業障，乃得滅盡無有遺余。」
時，諸聲聞及菩薩眾俱時白佛：「唯然，世尊！我等審當於彼最後盧至佛所，獲得正見，離諸邪見，諸惡業障盡滅無餘，解脫一切眾苦惱者。若令我等於大賢劫，常處無間大地獄中，恒受種種極重苦惱，亦能堪忍。」
世尊告曰：「善哉，善哉！汝等乃能如是勇猛。汝等由此堅固精進自誓願力，定能于彼
{ "translations": [ "這是什麼原因呢？如果各位比丘（bhiksu，佛教出家男眾）毀壞戒律，做出各種惡行，仍然能夠引導無量百千俱胝那庾多（nayuta，數量單位，表示極大的數目）眾生，走向善道和涅槃（nirvana，佛教術語，指解脫生死輪迴的境界），走上沒有顛倒的道路；為眾生創造巨大的功德，如同珍寶伏藏一樣，如前面所廣泛講述的那樣。更何況是那些持守戒律、修習善法的人呢！因為這個緣故，如果有惱亂佛弟子眾，也就是出家人的行為，應當知道這等於是斷絕三寶（佛、法、僧）的種子，也等於是挑壞一切眾生的法眼；也等於是毀滅我長期勤苦所得到的正法，給眾生帶來巨大的衰敗和損害。因此，惱亂佛弟子的罪過，比前面所說的五無間罪（anantarika-karma，指極重的罪業）還要大無數倍。所以，你們現在在我面前，發起至誠的心，增加慚愧之心，懇切地發露懺悔過去所造的各種惡業障礙。我現在以慈悲心攝受你們，讓你們的惡業障礙逐漸得以消滅。在這個佛土的大賢劫（bhadrakalpa，佛教術語，指賢善之劫）中，有千位如來（tathagata，佛的稱號之一）出現於世，你們在那些如來面前，也應當至誠地發露懺悔各種惡業障礙，防護將來可能產生的所有罪過。在這個賢劫的千位如來中，最後一位如來，名叫盧至如來（Rucitathagata），應、正等覺（samyaksambuddha，佛的稱號之一）、明行圓滿（vidyacarana-sampanna，佛的稱號之一）、善逝（sugata，佛的稱號之一）、世間解（lokavid，佛的稱號之一）、無上丈夫（anuttara-purusa-damya-sarathi，佛的稱號之一）、調御士（purusadamyasarathi，佛的稱號之一）、天人師（sasta deva-manusyanam，佛的稱號之一）、佛（buddha，覺悟者）、薄伽梵（bhagavat，佛的稱號之一），十號具足。你們在盧至佛面前，也應當至誠地發露懺悔各種惡業障礙，才能徹底滅盡，沒有遺留。」， "當時，各位聲聞（sravaka，佛教術語，指聽聞佛法而修行的人）和菩薩（bodhisattva，佛教術語，指發願成佛的修行者）大眾同時對佛說：『是的，世尊！我們確實應當在那最後的盧至佛那裡，獲得正見，遠離各種邪見，各種惡業障礙全部滅盡，沒有遺留，解脫一切痛苦煩惱。如果讓我們在大賢劫中，常常處於無間大地獄中，恒常遭受各種極其深重的痛苦煩惱，我們也能夠忍受。』", "世尊告訴他們說：『好啊，好啊！你們竟然能夠如此勇猛。你們憑藉這種堅固精進的自誓願力，必定能夠在那時獲得解脫。』" ], "english_translations": [ "What is the reason for this? If those bhiksus (Buddhist monks) break the precepts and commit various evil deeds, they can still guide countless hundreds of thousands of kotis (a unit of large number) of nayutas (a unit of large number) of sentient beings to good destinies and nirvana (the state of liberation from the cycle of birth and death), onto the path without delusion; they create great merit for sentient beings, like a treasure trove, as described extensively before. How much more so for those who uphold the precepts and cultivate good deeds! For this reason, if there are those who disturb the assembly of the Buddha's disciples, that is, the renunciates, it should be known that this is equivalent to cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha), and also equivalent to destroying the Dharma eye of all sentient beings; it is also equivalent to destroying the true Dharma that I have obtained through long and diligent effort, causing great decline and harm to sentient beings. Therefore, the sin of disturbing the Buddha's disciples is countless times greater than the five anantarika-karmas (the five gravest offenses). Therefore, you should now, before me, generate a sincere heart, increase your sense of shame, and earnestly confess and repent for all the evil karmic obstacles you have created in the past. I now compassionately accept you, so that your evil karmic obstacles may gradually be eliminated. In this great bhadrakalpa (auspicious eon) of this Buddha-land, there will be a thousand tathagatas (Buddhas) appearing in the world, and before those tathagatas, you should also sincerely confess and repent for all your evil karmic obstacles, and protect against all the faults that may arise in the future. Among the thousand tathagatas of this bhadrakalpa, the last tathagata is named Rucitathagata, the Arhat, the Samyaksambuddha (perfectly enlightened one), the Vidyacarana-sampanna (perfect in knowledge and conduct), the Sugata (well-gone), the Lokavid (knower of the world), the Anuttara-purusa-damya-sarathi (unexcelled tamer of men), the Purusadamyasarathi (tamer of men), the Sasta deva-manusyanam (teacher of gods and men), the Buddha (awakened one), the Bhagavat (blessed one), possessing all ten titles. Before that Rucitathagata, you should also sincerely confess and repent for all your evil karmic obstacles, so that they may be completely extinguished without any remainder.", "At that time, the assembly of sravakas (disciples who hear the teachings) and bodhisattvas (beings who aspire to Buddhahood) simultaneously said to the Buddha: 'Yes, World Honored One! We will indeed, at that last Rucitathagata, obtain right view, be free from all wrong views, have all evil karmic obstacles completely extinguished without any remainder, and be liberated from all suffering and afflictions. Even if we were to remain in the Avici hell (the hell of uninterrupted suffering) throughout the great bhadrakalpa, constantly enduring all kinds of extremely severe suffering and afflictions, we would still be able to endure it.'", "The World Honored One said to them: 'Excellent, excellent! You are indeed able to be so courageous. By the power of your firm and diligent self-vow, you will surely be able to attain liberation at that time.'" ] }
盧至佛前，宿世所集諸惡業障皆悉消滅，定能發起增上信敬，親近、供養盧至如來；定能永斷一切煩惱，成阿羅漢；或定能證三摩地門殊勝功德。」
時，諸聲聞及菩薩眾，歡喜禮佛，還複本座。
爾時，世尊告金剛藏菩薩摩訶薩言：「善男子！我以佛眼觀諸世間，見未來世此佛土中，有無量、無數、百千俱胝那庾多，剎帝利旃荼羅、婆羅門旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、茷舍旃荼羅、戍達羅旃荼羅，若男、若女，少種善根，雖得人身，而隨惡友起諸邪見，造諸惡行，壞我甚深無上正法，於我所說無有熾然，滅熾然法不生信樂。或於我說與聲聞乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流佈。或於我說與獨覺乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流佈。或於我說與無上乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流佈。或於歸我諸出家人，若是法器、若非法器，多行忿恨、呵罵、毀辱、譏刺、輕誚、種種誹謗，隱善揚惡，廣說乃至，起輕慢心種種觸惱。如是諸人非聖法器，自實愚癡，懷聰明慢，從此命終墮三惡趣，受無量種增上猛利難忍苦毒，經于無量百千俱胝那庾多劫難復人身，如前廣說。善男子！如是眾生，寧處無間大地獄中受諸重苦，不受如是鄙惡人身，憍
【現代漢語翻譯】 現代漢語譯本：如果有人能至誠地在佛前懺悔，那麼他過去世所積累的各種惡業障礙都將完全消除，必定能夠生起無比的信心和敬意，親近、供養盧至如來（指佛陀的名號）；必定能夠永遠斷除一切煩惱，成就阿羅漢果位；或者必定能夠證得三摩地（指禪定）的殊勝功德。 當時，所有的聲聞（指聽聞佛陀教誨的弟子）和菩薩大眾，都歡喜地向佛陀頂禮，然後回到各自的座位。 這時，世尊告訴金剛藏菩薩摩訶薩（指大菩薩）說：『善男子！我以佛眼觀察世間，看到未來世在這個佛土中，有無量無數百千俱胝那庾多（均為數量單位）的剎帝利旃荼羅（指出身剎帝利種姓的旃荼羅，旃荼羅指賤民）、婆羅門旃荼羅（指出身婆羅門種姓的旃荼羅）、宰官旃荼羅（指做官的旃荼羅）、居士旃荼羅（指在家信徒的旃荼羅）、長者旃荼羅（指年長者的旃荼羅）、沙門旃荼羅（指僧侶的旃荼羅）、茷舍旃荼羅（指出身吠舍種姓的旃荼羅）、戍達羅旃荼羅（指出身首陀羅種姓的旃荼羅），無論是男人還是女人，他們都只種下少許善根，雖然得到了人身，卻跟隨惡友生起各種邪見，造作各種惡行，破壞我甚深無上的正法，對於我所說的教法沒有熾熱的信仰，對於滅除煩惱的教法不生歡喜。或者對於我說與聲聞乘（指小乘佛教）相應的正法，進行誹謗、輕視、障礙、隱瞞，不讓它流傳。或者對於我說與獨覺乘（指中乘佛教）相應的正法，進行誹謗、輕視、障礙、隱瞞，不讓它流傳。或者對於我說與無上乘（指大乘佛教）相應的正法，進行誹謗、輕視、障礙、隱瞞，不讓它流傳。或者對於歸依我的出家人，無論是法器（指有修法根器的人）還是非法器（指沒有修法根器的人），他們都多行忿恨、呵罵、毀辱、譏刺、輕蔑、種種誹謗，隱瞞善行而宣揚惡行，甚至生起輕慢之心，進行各種觸惱。像這樣的人不是修習聖法的法器，他們自己實在愚癡，卻懷有自以為聰明的傲慢，從此命終后墮入三惡趣（指地獄、餓鬼、畜生），遭受無量種增上猛烈難以忍受的痛苦，經過無量百千俱胝那庾多劫都難以再獲得人身，就像前面所說的那樣。善男子！這樣的眾生，寧願處在無間大地獄中遭受各種重苦，也不願接受這樣卑劣惡劣的人身，因為他們驕傲自大，』
【English Translation】 English version: If someone can sincerely repent before the Buddha, all the evil karmic obstacles accumulated in their past lives will be completely eliminated. They will surely be able to generate immense faith and reverence, draw near to, and make offerings to the Luchi Tathagata (referring to a name of the Buddha); they will surely be able to permanently sever all afflictions and attain the state of an Arhat; or they will surely be able to realize the supreme merits of the Samadhi (referring to meditative concentration) gate. At that time, all the Shravakas (referring to disciples who hear the Buddha's teachings) and Bodhisattvas joyfully bowed to the Buddha and returned to their respective seats. Then, the World Honored One said to the Bodhisattva Mahasattva Vajragarbha (referring to a great Bodhisattva), 'Good man! With my Buddha-eye, I observe the world and see that in the future, in this Buddha-land, there will be immeasurable, countless, hundreds of thousands of kotis and nayutas (all units of quantity) of Kshatriya Chandala (referring to Chandalas of Kshatriya caste, Chandala refers to outcastes), Brahmin Chandala (referring to Chandalas of Brahmin caste), official Chandala, lay Chandala, elder Chandala, Shramana Chandala (referring to monastic Chandalas), Vaishya Chandala (referring to Chandalas of Vaishya caste), and Shudra Chandala (referring to Chandalas of Shudra caste), whether male or female. They have only planted few roots of goodness. Although they have obtained human bodies, they follow evil friends and give rise to various wrong views, commit various evil deeds, destroy my profound and unsurpassed Dharma, have no fervent faith in my teachings, and do not rejoice in the Dharma that extinguishes afflictions. Or, they slander, belittle, obstruct, and conceal the Dharma that I have spoken in accordance with the Shravaka Vehicle (referring to Hinayana Buddhism), preventing it from spreading. Or, they slander, belittle, obstruct, and conceal the Dharma that I have spoken in accordance with the Pratyekabuddha Vehicle (referring to the middle vehicle of Buddhism), preventing it from spreading. Or, they slander, belittle, obstruct, and conceal the Dharma that I have spoken in accordance with the unsurpassed vehicle (referring to Mahayana Buddhism), preventing it from spreading. Or, towards those who have left home and taken refuge in me, whether they are vessels of the Dharma (referring to those with the capacity to practice the Dharma) or not, they often harbor resentment, scold, insult, mock, ridicule, and engage in various slanders, concealing good deeds and propagating evil ones, even to the point of giving rise to contempt and various forms of annoyance. Such people are not vessels for practicing the sacred Dharma. They are truly ignorant, yet they harbor arrogant pride in their own intelligence. After their lives end, they will fall into the three evil realms (referring to hell, hungry ghosts, and animals), suffering immeasurable, intense, and unbearable pain. They will not be able to regain a human body for immeasurable hundreds of thousands of kotis and nayutas of kalpas, as described earlier. Good man! Such beings would rather endure all kinds of severe suffering in the Avici Great Hell than accept such a vile and wicked human body, because they are arrogant and conceited.'
慢、貢高，隨順惡友，造作如是惡、不善業，流轉生死，難可濟度，常處生死，受諸苦惱。」
爾時，會中有無量、無數大慧有情，從座而起，頂禮佛足，合掌向佛，悲泣墮淚，而白佛言：「大德世尊諦觀如是世間眾生，雖皆獲得難得人身，而遠離正信、遠離正愿、遠離正意樂、遠離正見、遠離善知識、遠離好時、遠離好處、遠離凈戒、遠離正定、遠離正慧。如是眾生，雖皆獲得難得人身，而由愚癡、憍慢力故，造作如前所說重罪，譭謗世尊所說正法，觸惱世尊出家弟子。我等今者對世尊前，以至誠心發真誓願：『我等從今流轉生死，乃至未得解脫已來，常愿不遇如是惡緣，決定不造如是重罪；終不譭謗諸佛正法，亦不觸惱諸出家人；必不挑壞眾生法眼，亦不斷滅三寶種性。』惟愿世尊！哀愍攝受我等所發如是誓願。」
時，眾會中復有無量百千俱胝那庾多聰慧有情，從座而起，頂禮佛足，合掌恭敬，而白佛言：「大德世尊！我等今者對世尊前，以至誠心發真誓願：『我等從今流轉生死，乃至未得法忍已來，于其中間，常愿不處諸帝王位，常愿不處諸宰官位，常愿不處諸國師位，常愿不處城邑、聚落、鎮邏長位，常愿不處諸軍將位，常愿不處諸商主位，常愿不處一切祠祀寺觀主位，常愿不處長者、居士、
【現代漢語翻譯】 現代漢語譯本：'傲慢、貢高自大，順從惡友，造作如此惡劣、不善的業，在生死輪迴中流轉，難以解脫，常常處於生死之中，遭受各種痛苦。'
當時，法會中有無數具有大智慧的眾生，從座位上站起來，頂禮佛足，合掌向佛，悲傷地哭泣，對佛說：『大德世尊，請您仔細觀察這些世間的眾生，他們雖然都獲得了難得的人身，卻遠離了正信、遠離了正愿、遠離了正意樂、遠離了正見、遠離了善知識、遠離了好的時機、遠離了好處、遠離了清凈的戒律、遠離了正定、遠離了正慧。這些眾生，雖然都獲得了難得的人身，卻因為愚癡、驕慢的緣故，造作如前所說的嚴重罪業，誹謗世尊所說的正法，觸惱世尊的出家弟子。我們現在在世尊面前，以至誠的心發出真實的誓願：『我們從今以後在生死輪迴中，乃至沒有得到解脫之前，常常希望不要遇到這樣的惡緣，決定不造作這樣的重罪；終究不誹謗諸佛的正法，也不觸惱出家人；必定不破壞眾生的法眼，也不斷滅三寶（佛、法、僧）的種性。』唯愿世尊！慈悲憐憫地接受我們所發的這個誓願。』
當時，法會中又有無數百千俱胝那庾多（俱胝：一千萬；那庾多：一億）聰慧的眾生，從座位上站起來，頂禮佛足，合掌恭敬，對佛說：『大德世尊！我們現在在世尊面前，以至誠的心發出真實的誓願：『我們從今以後在生死輪迴中，乃至沒有得到法忍（對佛法的理解和接受）之前，在這期間，常常希望不處於帝王的位置，常常希望不處於宰官的位置，常常希望不處於國師的位置，常常希望不處於城邑、聚落、鎮邏（小鎮）的長官的位置，常常希望不處於軍隊將領的位置，常常希望不處於商主的位置，常常希望不處於一切祠祀寺觀（祭祀場所）的主持的位置，常常希望不處於長者、居士、'
【English Translation】 English version: 'Arrogance, conceit, following evil friends, creating such evil and unwholesome karma, transmigrating in the cycle of birth and death, difficult to be delivered, constantly dwelling in birth and death, suffering all kinds of afflictions.'
At that time, in the assembly, there were countless beings of great wisdom who rose from their seats, bowed at the Buddha's feet, joined their palms towards the Buddha, weeping with sorrow, and said to the Buddha: 'Great Virtuous World Honored One, please observe carefully these sentient beings in the world, although they have all obtained the rare human body, they are far from right faith, far from right aspiration, far from right intention, far from right view, far from good teachers, far from good times, far from good benefits, far from pure precepts, far from right concentration, far from right wisdom. These beings, although they have all obtained the rare human body, due to ignorance and arrogance, create the serious offenses as mentioned before, slander the true Dharma spoken by the World Honored One, and offend the World Honored One's monastic disciples. We now, before the World Honored One, with sincere hearts, make a true vow: 'From now on, in the cycle of birth and death, until we have not attained liberation, we always wish not to encounter such evil conditions, and we are determined not to commit such serious offenses; we will never slander the true Dharma of all Buddhas, nor will we offend the monastic practitioners; we will certainly not destroy the Dharma eye of sentient beings, nor will we cut off the lineage of the Three Jewels (Buddha, Dharma, Sangha).' May the World Honored One! Compassionately accept our vow.'
At that time, in the assembly, there were also countless hundreds of thousands of kotis (koti: ten million) of nayutas (nayuta: one hundred million) of wise beings who rose from their seats, bowed at the Buddha's feet, joined their palms respectfully, and said to the Buddha: 'Great Virtuous World Honored One! We now, before the World Honored One, with sincere hearts, make a true vow: 'From now on, in the cycle of birth and death, until we have not attained the acceptance of Dharma (understanding and acceptance of the Buddha's teachings), during this time, we always wish not to be in the position of emperors, we always wish not to be in the position of ministers, we always wish not to be in the position of national teachers, we always wish not to be in the position of leaders of cities, villages, and towns, we always wish not to be in the position of military generals, we always wish not to be in the position of merchant leaders, we always wish not to be in the position of the heads of all sacrificial temples and monasteries, we always wish not to be in the position of elders, lay practitioners,'
沙門主位，常愿不處諸師長位，常愿不處諸家長位，常愿不處斷事者位，常愿不處乃至一切富貴尊位。乃至未得法忍已來，我等若處如是諸位，則于佛法名惡因緣，造諸重罪，譭謗諸佛所說正法，觸惱諸佛出家弟子，必當挑壞眾生法眼，亦為斷滅三寶種性，亦為損惱無量有情；由是定當墮無間獄，輪轉惡趣難有出期。』唯愿世尊！哀愍攝受我等所發如是誓願。」
爾時，一切諸來大眾，天、龍、藥叉、健達縛、人、非人等，皆從座起，頂禮佛足，悲號感切涕淚交流，合掌恭敬而白佛言：「大德世尊！我等無始生死已來，愚癡、憍慢起諸惡業，或身惡業、或語惡業、或意惡業，自作教他，見聞隨喜。如是諸罪，今對佛前，皆深慚愧、發露懺悔，不敢覆藏，愿悉除滅。從今以往永不復作，防護當來所有罪咎。第二、第三亦如是說。我等至誠發真誓願：『從今乃至生死後際，于其中間，常愿不逢諸惡知識，亦愿不遇諸惡因緣，設當逢遇愿不隨順，決定不造如前所說諸惡罪業，勿令我等長夜受苦。』唯愿世尊！哀愍攝受我等所發如是誓願。」
爾時，世尊普告一切諸來大眾：「善哉，善哉！汝等乃能於後世苦，深見怖畏，發露懺悔。汝等今者，欲度生死深廣瀑流，欲入無畏涅槃之城，發如是愿。諸善男子！有十種
【現代漢語翻譯】 現代漢語譯本：'作為沙門（出家修行者），我常常希望不處於諸位師長的位置，常常希望不處於諸位家長的位置，常常希望不處於決斷事務者的位置，常常希望不處於乃至一切富貴尊貴的位置。乃至在未獲得法忍（對佛法的理解和接受）之前，我們如果處於這些位置，對於佛法來說就是惡因緣，會造下種種重罪，譭謗諸佛所說的正法，觸惱諸佛的出家弟子，必定會破壞眾生的法眼（智慧之眼），也會斷滅三寶（佛、法、僧）的種性，也會損害惱亂無量的有情眾生；因此必定會墮入無間地獄，在惡道中輪迴難以有出頭之日。』唯愿世尊！慈悲憐憫地接納我們所發的這些誓願。 當時，所有前來集會的大眾，天、龍、藥叉（夜叉，一種鬼神）、健達縛（乾闥婆，一種天神）、人、非人等，都從座位上站起來，頂禮佛足，悲傷號哭，涕淚交流，合掌恭敬地對佛說：『大德世尊！我們從無始生死以來，因為愚癡、驕慢而造作種種惡業，或者身惡業、或者語惡業、或者意惡業，自己做，教別人做，見聞了隨喜。這些罪過，現在在佛前，都深感慚愧、發露懺悔，不敢隱瞞，希望全部消除。從今以後永遠不再做，防護將來所有的罪過。』第二、第三次也這樣說。我們至誠地發出真實的誓願：『從今乃至生死輪迴的最後，在這期間，常常希望不遇到各種惡知識，也希望不遇到各種惡因緣，即使遇到也希望不隨順，決定不造作前面所說的各種惡罪業，不要讓我們長夜受苦。』唯愿世尊！慈悲憐憫地接納我們所發的這些誓願。 當時，世尊普遍告訴所有前來集會的大眾：『好啊，好啊！你們能夠對後世的苦難，深感畏懼，發露懺悔。你們現在，想要度過生死深廣的瀑流，想要進入無畏的涅槃之城，發出這樣的誓願。各位善男子！有十種
【English Translation】 English version: 'As Śrāmaṇas (monks), we constantly wish not to occupy the positions of teachers, constantly wish not to occupy the positions of elders, constantly wish not to occupy the positions of those who make judgments, constantly wish not to occupy even all positions of wealth and honor. Until we have attained Dharma-kṣānti (acceptance of the Dharma), if we were to occupy such positions, it would be an evil cause for the Dharma, leading to the commission of grave offenses, slandering the true Dharma spoken by the Buddhas, offending the monastic disciples of the Buddhas, inevitably destroying the Dharma-eye (eye of wisdom) of sentient beings, also cutting off the lineage of the Three Jewels (Buddha, Dharma, Sangha), and also harming countless sentient beings; therefore, we would certainly fall into the Avīci hell, and it would be difficult to escape from the cycle of suffering. We beseech the World-Honored One! To compassionately accept these vows that we have made.' At that time, all the assembled masses, including gods, dragons, yakṣas (a type of spirit), gandharvas (a type of celestial musician), humans, and non-humans, all rose from their seats, prostrated themselves at the feet of the Buddha, weeping with deep sorrow, tears streaming down their faces, and with palms joined respectfully, they said to the Buddha: 'Great Virtuous World-Honored One! Since beginningless time, due to ignorance and arrogance, we have committed various evil deeds, whether through bodily actions, verbal actions, or mental actions, doing them ourselves, instructing others to do them, and rejoicing in them when we heard or saw them. These offenses, now before the Buddha, we deeply regret, confess, and repent, not daring to conceal them, hoping that they will all be eliminated. From now on, we will never do them again, and we will guard against all future offenses.' They said this a second and third time. We sincerely make this true vow: 'From now until the end of the cycle of birth and death, during this time, we constantly wish not to encounter evil teachers, and we also wish not to encounter evil circumstances, and even if we do encounter them, we wish not to follow them, and we are determined not to commit the various evil offenses mentioned earlier, so that we will not suffer for a long time.' We beseech the World-Honored One! To compassionately accept these vows that we have made. At that time, the World-Honored One addressed all the assembled masses: 'Excellent, excellent! You are able to deeply fear the suffering of future lives and confess your wrongdoings. Now, you wish to cross the deep and vast torrent of birth and death, and you wish to enter the fearless city of Nirvāṇa, and you have made such vows. Good men! There are ten kinds of
法，能令菩薩摩訶薩等，獲得無罪正路法忍。何等為十？諸善男子！若諸菩薩摩訶薩等，不著內身、不著外身、不著內外身，不著過去身、不著未來身、不著現在身，名第一法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內受、不著外受、不著內外受，不著過去受、不著未來受、不著現在受，名第二法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內想、不著外想、不著內外想，不著過去想、不著未來想、不著現在想，名第三法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內行、不著外行、不著內外行，不著過去行、不著未來行、不著現在行，名第四法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內識、不著外識、不著內外識，不著過去識、不著未來識、不著現在識，名第五法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著此世，名第六法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著他世，名第七法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又
【現代漢語翻譯】 現代漢語譯本：佛法，能使菩薩摩訶薩（菩薩中的大修行者）獲得無罪的正道法忍（對佛法真理的接受和理解）。什麼是這十種法呢？各位善男子！如果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，不執著於過去的身體、不執著于未來的身體、不執著于現在的身體，這稱為第一法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩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，不執著於過去的感受、不執著于未來的感受、不執著于現在的感受，這稱為第二法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩不執著于內在的想法、不執著于外在的想法、不執著于內外想法，不執著於過去的想法、不執著于未來的想法、不執著于現在的想法，這稱為第三法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩不執著于內在的行為、不執著于外在的行為、不執著于內外行為，不執著於過去的行為、不執著于未來的行為、不執著于現在的行為，這稱為第四法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩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，不執著於過去的意識、不執著于未來的意識、不執著于現在的意識，這稱為第五法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩不執著於此世，這稱為第六法，能使菩薩摩訶薩獲得無罪的正道法忍。 又，各位善男子！如果菩薩摩訶薩不執著於他世，這稱為第七法，能使菩薩摩訶薩獲得無罪的正道法忍。
【English Translation】 English version: The Dharma, which enables Bodhisattva-Mahasattvas (great practitioners among Bodhisattvas) to attain the faultless right path of Dharma-kṣānti (acceptance and understanding of the truth of the Dharma). What are these ten Dharmas? O good men! If Bodhisattva-Mahasattvas do not cling to the inner body, do not cling to the outer body, do not cling to the inner and outer body, do not cling to the past body, do not cling to the future body, do not cling to the present body, this is called the first Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to inner feelings, do not cling to outer feelings, do not cling to inner and outer feelings, do not cling to past feelings, do not cling to future feelings, do not cling to present feelings, this is called the second Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to inner thoughts, do not cling to outer thoughts, do not cling to inner and outer thoughts, do not cling to past thoughts, do not cling to future thoughts, do not cling to present thoughts, this is called the third Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to inner actions, do not cling to outer actions, do not cling to inner and outer actions, do not cling to past actions, do not cling to future actions, do not cling to present actions, this is called the fourth Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to inner consciousness, do not cling to outer consciousness, do not cling to inner and outer consciousness, do not cling to past consciousness, do not cling to future consciousness, do not cling to present consciousness, this is called the fifth Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to this world, this is called the sixth Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti. Furthermore, O good men! If Bodhisattva-Mahasattvas do not cling to the other world, this is called the seventh Dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path of Dharma-kṣānti.
善男子！若諸菩薩摩訶薩等，不著欲界，名第八法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著色界，名第九法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著無色界，名第十法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「諸善男子！是名十法，能令菩薩摩訶薩等，獲得無罪正路法忍。」
世尊為眾說此法時，于眾會中有七十二百千俱胝菩薩摩訶薩，同時證得無生法忍。復有八十四百千那庾多菩薩，證得隨順法忍。復有無量百千聲聞，乃至永斷一切煩惱，成阿羅漢。復有百千那庾多眾生，先未發心，今發無上正等覺心，于如來智住不退地。復有無量、無數眾生，先未發心，於今乃發獨覺乘心。復有無量、無數眾生，先未發心，於今乃發聲聞乘心。
爾時，世尊復告大眾：「若諸有情，已得法忍，處剎帝利灌頂王位，受用種種勝大財業，及處種種富貴尊位，是我所許，非余有情。」
金剛藏菩薩白佛言：「世尊！若諸有情，未得法忍，于剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位，定不許處？為亦許耶？」
世尊告曰：「若諸有情，未得法忍，有能受行十善業道，亦勸眾生令受學者，
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果諸位菩薩摩訶薩（菩薩中的大菩薩）不執著于欲界（指眾生對色、聲、香、味、觸五種慾望的執著），這被稱為第八法，能使菩薩摩訶薩獲得無罪的正路法忍（對佛法真理的深刻理解和接受）。』 『又，善男子！如果諸位菩薩摩訶薩不執著于（此處原文缺失，根據上下文推測可能指「色界」，即對物質形態的執著），這被稱為第九法，能使菩薩摩訶薩獲得無罪的正路法忍。』 『又，善男子！如果諸位菩薩摩訶薩不執著于無（此處原文缺失，根據上下文推測可能指「無色界」，即對精神領域的執著），這被稱為第十法，能使菩薩摩訶薩獲得無罪的正路法忍。』 『諸位善男子！這被稱為十法，能使菩薩摩訶薩獲得無罪的正路法忍。』 當世尊為大眾宣說此法時，在會眾中有七十二百千俱胝（俱胝為印度計數單位，相當於千萬）菩薩摩訶薩，同時證得了無生法忍（對一切事物不生不滅的深刻理解）。又有八十四百千那庾多（那庾多為印度計數單位，相當於百億）菩薩，證得了隨順法忍（對佛法真理的隨順接受）。又有無量百千聲聞（聽聞佛法教誨而修行的人），乃至永遠斷除一切煩惱，成就阿羅漢（佛教修行者所能達到的最高境界之一）。又有百千那庾多眾生，先前沒有發菩提心（追求覺悟的心），現在發起了無上正等覺心（追求最高智慧和覺悟的心），在如來（佛）的智慧中安住于不退轉的地位。又有無量無數眾生，先前沒有發菩提心，現在發起了獨覺乘心（追求自我覺悟的心）。又有無量無數眾生，先前沒有發菩提心，現在發起了聲聞乘心（追求通過聽聞佛法而解脫的心）。 這時，世尊又告訴大眾：『如果諸位有情（眾生）已經獲得了法忍，處於剎帝利（印度古代的統治階級）灌頂王位，享用種種殊勝的巨大財富和產業，以及處於種種富貴尊位，這是我所允許的，不是其他有情可以的。』 金剛藏菩薩（菩薩名）問佛說：『世尊！如果諸位有情沒有獲得法忍，處於剎帝利灌頂王位，享用種種殊勝的巨大財富和產業，以及其他種種富貴尊位，一定不允許嗎？還是也允許呢？』 世尊回答說：『如果諸位有情沒有獲得法忍，但能夠受持奉行十善業道（佛教提倡的十種善行），也勸導眾生令其受持學習，
【English Translation】 English version: 'Good men! If Bodhisattva-Mahasattvas (great Bodhisattvas) are not attached to the desire realm (referring to the attachment to the five desires of form, sound, smell, taste, and touch), this is called the eighth dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path Dharma-kṣānti (profound understanding and acceptance of the truth of Buddhism).' 'Also, good men! If Bodhisattva-Mahasattvas are not attached to the ** (the original text is missing here, based on the context, it may refer to the 'form realm', i.e., attachment to material forms), this is called the ninth dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path Dharma-kṣānti.' 'Also, good men! If Bodhisattva-Mahasattvas are not attached to the formless ** (the original text is missing here, based on the context, it may refer to the 'formless realm', i.e., attachment to the spiritual realm), this is called the tenth dharma, which enables Bodhisattva-Mahasattvas to attain the faultless right path Dharma-kṣānti.' 'Good men! These are called the ten dharmas, which enable Bodhisattva-Mahasattvas to attain the faultless right path Dharma-kṣānti.' When the World Honored One was expounding this dharma to the assembly, among the assembly, seventy-two hundred thousand kotis (koti is an Indian unit of counting, equivalent to ten million) of Bodhisattva-Mahasattvas simultaneously attained the Anutpattika-dharma-kṣānti (profound understanding of the non-arising and non-ceasing of all things). There were also eighty-four hundred thousand nayutas (nayuta is an Indian unit of counting, equivalent to ten billion) of Bodhisattvas who attained the Anulomika-dharma-kṣānti (acceptance of the truth of Buddhism). There were also countless hundreds of thousands of Śrāvakas (those who practice by hearing the teachings of the Buddha), who, having forever severed all afflictions, attained Arhatship (one of the highest states that Buddhist practitioners can achieve). There were also hundreds of thousands of nayutas of beings who had not previously generated the Bodhicitta (the mind of seeking enlightenment), who now generated the Anuttara-samyak-sambodhi-citta (the mind of seeking supreme wisdom and enlightenment), and abide in the non-retrogressive stage in the wisdom of the Tathagata (Buddha). There were also countless, innumerable beings who had not previously generated the Bodhicitta, who now generated the Pratyekabuddha-yana-citta (the mind of seeking self-enlightenment). There were also countless, innumerable beings who had not previously generated the Bodhicitta, who now generated the Śrāvakayāna-citta (the mind of seeking liberation through hearing the teachings of the Buddha). At that time, the World Honored One again told the assembly: 'If beings have already attained Dharma-kṣānti, and are in the position of a Kshatriya (the ancient ruling class of India) enthroned king, enjoying various superior great wealth and possessions, and are in various positions of wealth and honor, this is what I allow, not for other beings.' Vajragarbha Bodhisattva (name of a Bodhisattva) asked the Buddha: 'World Honored One! If beings have not attained Dharma-kṣānti, and are in the position of a Kshatriya enthroned king, enjoying various superior great wealth and possessions, and other various positions of wealth and honor, is it definitely not allowed? Or is it also allowed?' The World Honored One replied: 'If beings have not attained Dharma-kṣānti, but are able to uphold and practice the ten wholesome karmic paths (ten good deeds advocated by Buddhism), and also encourage beings to uphold and learn them,
我亦聽許，處剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位。若諸有情，未得法忍，亦不受行十善業道，及勸眾生令勤受學，以強勢力，處剎帝利灌頂王位，受用種種勝大財業，及處種種富貴尊位，名剎帝利旃荼羅王，及餘種種富貴尊位旃荼羅王。愚癡、憍慢、毀壞、擾亂、我甚深法，滅正法燈斷三寶種。於我出家諸弟子眾，種種惱亂捶拷刑罰，奪其衣缽基業財產，退令還俗，課稅役使，系閉牢獄，乃至斷命。於我所說微妙法義，誹謗、輕毀、障蔽、隱沒，不令流佈，奪窣堵波，及僧祇物。如是諸人，皆當墜墮無間地獄，受諸劇苦輪轉惡趣，難有出期。」
時金剛藏菩薩復白佛言：「世尊！若諸有情，未得法忍，亦不受行十善業道，及勸眾生令勤受學，以強勢力，處剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位。頗有別緣得方便救，令其免墮無間地獄，及余惡趣受諸苦不？」
世尊告曰：「亦有別緣得方便救。謂有眾生處剎帝利灌頂王位，及餘種種富貴尊位，雖復未得成就法忍十善業道，而有信力尊敬三寶，于佛所說三乘相應諸出要法，下至一頌，終不謗毀、障蔽、隱沒、不令流佈。于佛出家諸弟子眾，持戒、破戒、下至無戒剃除鬚髮被袈裟者，皆不惱亂、捶拷、謫罰，侵奪衣缽、
【現代漢語翻譯】 現代漢語譯本： 『我也允許，（如果有人）處於剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）灌頂王位，享用種種殊勝巨大的財富產業，以及其他種種富貴尊貴的地位。如果那些眾生，沒有獲得法忍（Dharma-ksanti，對佛法的理解和接受），也不奉行十善業道（十種善的行爲準則），並且不勸導眾生努力學習奉行，卻憑藉強大的勢力，處於剎帝利灌頂王位，享用種種殊勝巨大的財富產業，以及處於種種富貴尊貴的地位，這被稱為剎帝利旃荼羅王（Chandala，指賤民，此處指行為惡劣的統治者），以及其他種種富貴尊位旃荼羅王。他們愚癡、驕慢、毀壞、擾亂我甚深的佛法，熄滅正法的明燈，斷絕三寶（佛、法、僧）的種子。對於我出家的弟子們，他們種種惱亂、捶打、拷問、刑罰，奪取他們的衣缽、基業、財產，迫使他們還俗，徵收賦稅、役使他們，關押他們，甚至斷送他們的性命。對於我所說的微妙法義，他們誹謗、輕視、詆譭、遮蔽、隱瞞，不讓流傳，奪取窣堵波（Stupa，佛塔），以及僧團的財物。像這樣的人，都應當墮入無間地獄（Avici，八大地獄中最苦的一個），遭受各種劇烈的痛苦，在惡道中輪轉，難以有出離之期。』
當時，金剛藏菩薩（Vajragarbha Bodhisattva）又對佛說：『世尊！如果那些眾生，沒有獲得法忍，也不奉行十善業道，並且不勸導眾生努力學習奉行，卻憑藉強大的勢力，處於剎帝利灌頂王位，享用種種殊勝巨大的財富產業，以及其他種種富貴尊貴的地位。是否還有其他因緣可以方便救度他們，使他們免於墮入無間地獄，以及其他惡道遭受各種痛苦呢？』
世尊告訴他說：『也有其他因緣可以方便救度。就是說，有些眾生處於剎帝利灌頂王位，以及其他種種富貴尊貴的地位，雖然沒有獲得成就法忍和十善業道，但是他們有信力，尊敬三寶，對於佛所說的三乘（聲聞乘、緣覺乘、菩薩乘）相應的各種出離要法，哪怕只是一句偈頌，也終究不會誹謗、詆譭、遮蔽、隱瞞，不讓流傳。對於佛的出家弟子們，無論是持戒的、破戒的，哪怕是無戒的，只要是剃除了鬚髮、披上了袈裟的人，他們都不會惱亂、捶打、責罰，侵奪他們的衣缽、
【English Translation】 English version: 'I also permit that (if someone) is in the Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) enthronement, enjoying various superior and great wealth and property, as well as other various wealthy and honorable positions. If those sentient beings have not attained Dharma-ksanti (acceptance of the Dharma), nor do they practice the Ten Virtuous Deeds, nor do they encourage sentient beings to diligently learn and practice, but instead, relying on their powerful influence, they occupy the Kshatriya enthronement, enjoy various superior and great wealth and property, and occupy various wealthy and honorable positions, they are called Kshatriya Chandala kings (Chandala refers to the untouchables, here referring to rulers with evil behavior), and other various wealthy and honorable Chandala kings. They are ignorant, arrogant, destructive, and disruptive of my profound Dharma, extinguishing the light of the true Dharma, and cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha). Towards my monastic disciples, they cause various disturbances, beatings, tortures, and punishments, seizing their robes, bowls, foundations, and property, forcing them to return to lay life, levying taxes, enslaving them, imprisoning them, and even taking their lives. Towards the subtle and profound meanings of the Dharma I have spoken, they slander, despise, defame, obscure, and conceal, preventing its circulation, seizing stupas (Buddhist pagodas), and the property of the Sangha. Such people will all fall into the Avici hell (the most painful of the eight great hells), enduring various severe sufferings, transmigrating in evil realms, with little hope of liberation.'
At that time, Vajragarbha Bodhisattva again said to the Buddha: 'World Honored One! If those sentient beings have not attained Dharma-ksanti, nor do they practice the Ten Virtuous Deeds, nor do they encourage sentient beings to diligently learn and practice, but instead, relying on their powerful influence, they occupy the Kshatriya enthronement, enjoy various superior and great wealth and property, and other various wealthy and honorable positions. Is there any other means to conveniently save them, so that they can avoid falling into the Avici hell and other evil realms to suffer various pains?'
The World Honored One replied: 'There are other means to conveniently save them. That is to say, some sentient beings are in the Kshatriya enthronement, and other various wealthy and honorable positions, although they have not attained Dharma-ksanti and the Ten Virtuous Deeds, they have faith and respect for the Three Jewels. Towards the various essential teachings of liberation corresponding to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) spoken by the Buddha, even if it is just one verse, they will never slander, defame, obscure, or conceal it, preventing its circulation. Towards the monastic disciples of the Buddha, whether they uphold the precepts, break the precepts, or even have no precepts, as long as they have shaved their heads and beards and wear the kasaya robe, they will not cause disturbances, beatings, or punishments, nor will they seize their robes and bowls,
基業、財產，退令還俗、課稅役使、系閉牢獄、乃至斷命，亦不侵奪窣堵波物及僧祇物，遮制摧伏諸暴惡人，不令惱亂諸出家眾，不令侵奪三寶財物。于佛所說三乘相應諸出要法，恭敬聽受，既聽受已，精進修行，法隨法行。於我三乘賢聖弟子，恭敬供養、親近承事。于大乘中，誓願堅固，終無疑難退屈之心，亦常勸導安置眾生，令于大乘信受修學。此剎帝利旃荼羅王，及餘種種富貴尊位旃荼羅王，過去諸佛皆共聽許，處帝王位，及餘種種富貴尊位。雖復受用種種國土、城邑、聚落、勝大財業，而得免墮無間地獄及余惡趣。我亦聽許，處帝王位，及餘種種富貴尊位，雖復受用種種國土、城邑、聚落，而得免墮無間地獄及諸惡趣。
「若諸有情，欲得懺悔除滅一切諸惡業障令無餘者，於我所說如是法門，當勤修學勿令廢忘。有能如此現前大眾，慚愧、懺悔諸惡業者，先世所造一切惡業，皆得銷滅無有遺余。」
大乘大集地藏十輪經卷第七 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第八
三藏法師玄奘奉 詔譯
善業道品第六之一
爾時，金剛藏菩薩摩訶薩，復白佛言：「大德世尊！菩薩摩訶薩，云何于聲聞乘得無誤失？云何于聲聞
【現代漢語翻譯】 現代漢語譯本：對於基業、財產，即使是退令還俗、課稅役使、關押牢獄、乃至處死，也不侵佔佛塔（窣堵波，stupa）之物和僧團（僧祇，samgha）之物，制止和降伏那些暴虐的惡人，不讓他們擾亂出家的僧眾，不讓他們侵佔三寶的財物。對於佛所說的與三乘相應的各種重要的法門，恭敬地聽受，聽受之後，精進地修行，依法而行。對於我三乘的賢聖弟子，恭敬地供養、親近侍奉。在大乘的修行中，發誓愿要堅定，始終沒有疑惑退縮的心，也常常勸導和安置眾生，讓他們在大乘中信受和修學。這位剎帝利旃荼羅王（ksatriya candala，指出身低賤的國王），以及其他各種富貴尊位的旃荼羅王，過去諸佛都允許他們處於帝王之位，以及其他各種富貴尊位。即使他們享用各種國土、城邑、村落、巨大的財富產業，也能免於墮入無間地獄以及其他的惡道。我也允許他們處於帝王之位，以及其他各種富貴尊位，即使他們享用各種國土、城邑、村落，也能免於墮入無間地獄以及各種惡道。 如果眾生想要懺悔消除一切惡業的障礙，使其完全不留餘地，那麼對於我所說的這些法門，應當勤奮修學，不要廢棄遺忘。如果有人能夠像現在的大眾一樣，慚愧地懺悔各種惡業，那麼他們前世所造的一切惡業，都能夠被消除，沒有遺留。 爾時，金剛藏菩薩摩訶薩，又對佛說：『大德世尊！菩薩摩訶薩，如何才能在聲聞乘中不犯錯誤？如何才能在聲聞乘中'
【English Translation】 English version: Regarding foundations and property, even if it involves forcing someone to disrobe, imposing taxes and labor, imprisoning, or even executing them, they should not seize the property of stupas (stupa) or the sangha (samgha), restrain and subdue violent and evil people, prevent them from disturbing the monastic community, and prevent them from seizing the wealth of the Three Jewels. They should respectfully listen to and receive the essential teachings of the Three Vehicles spoken by the Buddha, and after receiving them, diligently practice and act in accordance with the Dharma. They should respectfully make offerings to and serve my virtuous disciples of the Three Vehicles. In the practice of the Mahayana, they should make firm vows, never having doubts or retreating, and should also constantly encourage and settle sentient beings, leading them to believe in and practice the Mahayana. This Ksatriya Candala king (ksatriya candala, referring to a king of low birth), and other Candala kings of various wealthy and honorable positions, were all permitted by the Buddhas of the past to hold the position of king and other various wealthy and honorable positions. Even if they enjoy various lands, cities, villages, and great wealth and property, they can avoid falling into the Avici hell and other evil realms. I also permit them to hold the position of king and other various wealthy and honorable positions, and even if they enjoy various lands, cities, and villages, they can avoid falling into the Avici hell and other evil realms. If sentient beings wish to repent and eliminate all obstacles of evil karma, leaving no remainder, then they should diligently study and practice these teachings that I have spoken, and not abandon or forget them. If anyone can, like the present assembly, repent with shame for their various evil karmas, then all the evil karmas they have created in past lives can be eliminated, leaving nothing behind. At that time, the Bodhisattva Mahasattva Vajragarbha again said to the Buddha: 'Great Virtuous World Honored One! How can a Bodhisattva Mahasattva avoid making mistakes in the Sravaka Vehicle? How can they in the Sravaka Vehicle'
乘補特伽羅得無誤失？云何于獨覺乘得無誤失？云何于獨覺乘補特伽羅得無誤失？云何于大乘得無誤失？云何于大乘補特伽羅得無誤失？云何常能熾然三寶種姓？云何于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失？云何于大乘法，常得升進，無有退轉？云何利慧、勝福常得增長？云何於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉？云何常得值遇諸善知識，隨順而行？云何常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧？云何于諸善根常精進求，心無厭足？云何常于菩提種種行愿，心無厭足？」
爾時，世尊告金剛藏菩薩摩訶薩言：「善男子！有菩薩摩訶薩十輪，若菩薩摩訶薩成此十輪，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失；常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失；于大乘法，常得升進，無有退轉；利慧、勝福、常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近
【現代漢語翻譯】 現代漢語譯本：如何才能在聲聞乘（Shravakayana，小乘佛教）中不犯錯誤？如何在聲聞乘的修行者（補特伽羅，Pudgala）中不犯錯誤？如何才能在獨覺乘（Pratyekabuddhayana，緣覺乘）中不犯錯誤？如何在獨覺乘的修行者中不犯錯誤？如何才能在大乘（Mahayana）中不犯錯誤？如何才能在大乘的修行者中不犯錯誤？如何才能使三寶（佛、法、僧）的種姓（Gotra，傳承）持續興盛？如何才能對於如來的出家弟子，無論是法器（合格的修行者）還是非法器（不合格的修行者），乃至一切披著袈裟、剃除鬚髮的人，都不犯錯誤？如何才能在大乘佛法中不斷進步，不退轉？如何才能使智慧、殊勝的福德不斷增長？如何才能在一切禪定、陀羅尼（Dharani，總持）、忍辱和菩薩地中，迅速獲得自在，不退轉？如何才能經常遇到善知識，並隨順他們的教導而行？如何才能經常不離見到一切佛、菩薩和聲聞弟子，不離聽聞佛法，不離親近供養僧眾？如何才能在一切善根上精進追求，心無厭足？如何才能在菩提的種種行愿上，心無厭足？ 這時，世尊告訴金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）說：『善男子！有菩薩摩訶薩的十種輪，如果菩薩摩訶薩成就這十種輪，就能在聲聞乘中不犯錯誤；在聲聞乘的修行者中不犯錯誤；在獨覺乘中不犯錯誤；在獨覺乘的修行者中不犯錯誤；在大乘中不犯錯誤；在大乘的修行者中不犯錯誤；能使三寶的種姓持續興盛；對於如來的出家弟子，無論是法器還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不犯錯誤；在大乘佛法中不斷進步，不退轉；智慧、殊勝的福德不斷增長；在一切禪定、陀羅尼、忍辱和菩薩地中，迅速獲得自在，不退轉；經常遇到善知識，並隨順他們的教導而行；經常不離見到一切佛、菩薩和聲聞弟子，不離聽聞佛法，不離親近供養僧眾。』
【English Translation】 English version: How does one avoid error in the Shravakayana (Vehicle of Hearers)? How does one avoid error in the individuals (Pudgala) of the Shravakayana? How does one avoid error in the Pratyekabuddhayana (Vehicle of Solitary Buddhas)? How does one avoid error in the individuals of the Pratyekabuddhayana? How does one avoid error in the Mahayana (Great Vehicle)? How does one avoid error in the individuals of the Mahayana? How does one constantly ignite the lineage (Gotra) of the Three Jewels (Buddha, Dharma, Sangha)? How does one avoid error with regard to the ordained disciples of the Tathagatas, whether they are vessels of the Dharma or not, down to all those who wear a piece of the robe and have shaved their heads and beards? How does one constantly advance in the Mahayana Dharma without regression? How does one constantly increase wisdom, superior merit, and fortune? How does one quickly attain mastery in all samadhis (meditative absorptions), dharanis (mantras), kshantis (patience), and bhumis (stages), without regression? How does one constantly encounter virtuous friends and follow their guidance? How does one constantly remain in the presence of all Buddhas, Bodhisattvas, and Shravaka disciples, without being separated from hearing the Dharma, and without being separated from close association and offerings to the Sangha? How does one constantly seek all roots of virtue with diligence, without being satisfied? How does one remain without satisfaction in the various vows and practices of Bodhi? At that time, the World Honored One said to the Bodhisattva Mahasattva Vajragarbha: 'Good son! There are ten wheels of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva accomplishes these ten wheels, they will avoid error in the Shravakayana; avoid error in the individuals of the Shravakayana; avoid error in the Pratyekabuddhayana; avoid error in the individuals of the Pratyekabuddhayana; avoid error in the Mahayana; avoid error in the individuals of the Mahayana; constantly ignite the lineage of the Three Jewels; avoid error with regard to the ordained disciples of the Tathagatas, whether they are vessels of the Dharma or not, down to all those who wear a piece of the robe and have shaved their heads and beards; constantly advance in the Mahayana Dharma without regression; constantly increase wisdom, superior merit, and fortune; quickly attain mastery in all samadhis, dharanis, kshantis, and bhumis, without regression; constantly encounter virtuous friends and follow their guidance; constantly remain in the presence of all Buddhas, Bodhisattvas, and Shravaka disciples, without being separated from hearing the Dharma, and without being separated from close association and offerings to the Sangha.'
供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足；常於一切先所造作惡不善業，以聖金剛堅利法智，摧壞散滅，令無遺余不受果報；更不造新惡不善業，心無厭倦，速能證得無上法輪。常勤修習七覺分寶，心無厭倦。常能除滅一切眾生諸煩惱病，心無厭倦；一切眾生依止存活。
「善男子！如轉輪王具足七寶，凡所行動，輪寶導前、余寶隨後，巡四大洲，普能除滅一切眾生身心濁穢，普能生長一切眾生身心安樂。菩薩摩訶薩亦復如是，成就十輪，于聲聞乘得無誤失，廣說乃至一切眾生依止存活。
「善男子！如大車輅具足四輪，多人乘之遊行大路，于其路上，土塊、瓦礫、草木、根莖、枝葉、華果、為輪所輾，皆悉摧壞不任受用。菩薩摩訶薩亦復如是，成就十輪，悉能摧壞諸煩惱障、諸有情障、一切法障，令不受報。
「善男子！如利劍輪，才一投掣，能斬怨敵首及支節，令無勢用。菩薩摩訶薩亦復如是，成就十輪，能破一切，五趣牢獄，生死大苦，永斷一切煩惱、惡業，令不受報。
「善男子！如火災起，五日出時，遍四大洲一切河海水界津潤，無不枯竭。菩薩摩訶薩亦復如是，成就十輪，一切四因諸煩惱障、諸有情障、一切法障苦報根本，悉皆枯竭。
「
【現代漢語翻譯】 現代漢語譯本：供養僧眾；對於各種善行，常常精進追求，內心沒有厭倦；對於菩提的種種修行和願望，內心沒有厭倦；對於過去所造作的一切惡業和不善業，用聖潔的金剛般堅利的智慧，摧毀消滅，使其沒有殘留，不受果報；不再造新的惡業和不善業，內心沒有厭倦，迅速能夠證得無上的法輪。常常勤奮修習七覺支的珍寶，內心沒有厭倦。常常能夠消除一切眾生的各種煩惱病痛，內心沒有厭倦；一切眾生都依靠他生存。 『善男子！』就像轉輪王具備七寶，凡是行動，輪寶在前面引導，其餘的寶物在後面跟隨，巡視四大洲，普遍能夠消除一切眾生身心的污濁，普遍能夠增長一切眾生身心的安樂。菩薩摩訶薩（偉大的菩薩）也像這樣，成就十輪，在聲聞乘（小乘佛教）中不會有錯誤和缺失，廣泛地說，乃至一切眾生都依靠他生存。 『善男子！』就像大型的車子具備四個輪子，很多人乘坐它在大路上，在路上，土塊、瓦礫、草木、根莖、枝葉、花果，被車輪碾壓，全部摧毀，不能再使用。菩薩摩訶薩（偉大的菩薩）也像這樣，成就十輪，能夠摧毀各種煩惱障礙、各種有情障礙、一切法障礙，使其不受果報。 『善男子！』就像鋒利的劍輪，只要一投擲，就能斬斷怨敵的頭和肢體，使其失去力量。菩薩摩訶薩（偉大的菩薩）也像這樣，成就十輪，能夠破除一切五趣（地獄、餓鬼、畜生、人、天）的牢獄，生死的大苦，永遠斷除一切煩惱和惡業，使其不受果報。 『善男子！』就像火災發生，五日同時出現時，遍佈四大洲的一切河流海水，沒有不幹涸的。菩薩摩訶薩（偉大的菩薩）也像這樣，成就十輪，一切四因（指煩惱的四種根本原因）的各種煩惱障礙、各種有情障礙、一切法障礙的苦報根源，全部都乾涸。
【English Translation】 English version: Making offerings to the Sangha (community of monks); constantly striving diligently in all virtuous roots, with no satiety in the mind; constantly with no satiety in the mind for the various practices and vows of Bodhi (enlightenment); constantly using the sacred, diamond-like, firm and sharp wisdom to destroy and scatter all past evil and unwholesome deeds, leaving no remainder to receive karmic retribution; no longer creating new evil and unwholesome deeds, with no weariness in the mind, quickly able to attain the unsurpassed Dharma wheel. Constantly diligently cultivating the seven jewels of enlightenment factors, with no weariness in the mind. Constantly able to eliminate all sentient beings' various afflictions and illnesses, with no weariness in the mind; all sentient beings rely on him for survival. 'Good man! Just as a Chakravartin (universal monarch) possesses seven treasures, in all his actions, the wheel treasure leads the way, and the other treasures follow, touring the four continents, universally able to eliminate the defilements of all sentient beings' bodies and minds, universally able to increase the peace and happiness of all sentient beings' bodies and minds. A Bodhisattva Mahasattva (great Bodhisattva) is also like this, accomplishing ten wheels, in the Sravaka vehicle (Hinayana Buddhism) there will be no errors or omissions, broadly speaking, even all sentient beings rely on him for survival. 'Good man! Just as a large chariot possesses four wheels, many people ride it on the main road, on the road, clods of earth, tiles, grass, roots, stems, branches, leaves, flowers, and fruits, are crushed by the wheels, all destroyed, and cannot be used again. A Bodhisattva Mahasattva (great Bodhisattva) is also like this, accomplishing ten wheels, able to destroy all afflictive obstacles, all sentient being obstacles, all Dharma obstacles, causing them not to receive retribution. 'Good man! Just like a sharp sword wheel, once thrown, it can cut off the heads and limbs of enemies, causing them to lose their power. A Bodhisattva Mahasattva (great Bodhisattva) is also like this, accomplishing ten wheels, able to break all the prisons of the five realms (hell, hungry ghosts, animals, humans, gods), the great suffering of birth and death, forever cutting off all afflictions and evil deeds, causing them not to receive retribution. 'Good man! Just like when a fire disaster arises, when five suns appear simultaneously, all the rivers and seas throughout the four continents, there is nothing that does not dry up. A Bodhisattva Mahasattva (great Bodhisattva) is also like this, accomplishing ten wheels, all the root causes of suffering from the four causes (referring to the four fundamental causes of afflictions), various afflictive obstacles, various sentient being obstacles, all Dharma obstacles, all dry up.'
善男子！如風災起，四方猛風俱時頓發，一切世界大小諸山及諸大地，悉皆散滅。菩薩摩訶薩亦復如是，成就十輪，世間四倒、憍慢諸山，無不崩壞，一切眾生諸煩惱障、諸有情障、一切法障苦報根本，悉皆散滅。
「善男子！如師子王吼聲一發，一切禽獸悉皆驚怖，飛落、走伏，無敢輒動。菩薩摩訶薩亦復如是，成就十輪，法音一震，乃至一切外道、異學、惡知識等，悉皆驚怖，忘失言辯，無敢酬抗。
「善男子！如天帝釋與阿素洛將欲戰時，天軍圍繞，手執金剛奔趣陣敵，諸阿素洛驚怖退散。菩薩摩訶薩亦復如是，成就十輪，一切倒見外道、異學、惡知識等，驚怖退散。
「善男子！如如意珠置高幢上，能雨種種上妙珍寶，給施一切貧乏眾生。菩薩摩訶薩亦復如是，成就十輪，處凈戒幢，雨大法雨，給施一切無量眾生。
「善男子！如闇夜分，世間幽冥都無所見，迷失正道；滿月出已諸闇皆除，諸失道者皆見正路。菩薩摩訶薩亦復如是，成就十輪，若諸眾生無明昏闇，由此迷失八支聖道，菩薩為其宣說正法，除無明闇生法光明，開示顯現八支聖道，令斷諸漏盡諸苦際。
「善男子！如大日殿出現世間，一切苗稼悉皆增長，一切花葉悉皆敷榮，一切臭穢悉皆除歇，諸谷果藥悉皆成熟
【現代漢語翻譯】 現代漢語譯本：善男子！就像風災發生時，四面八方的狂風同時猛烈地颳起，一切世界的大小山脈和所有大地，都會全部散落毀滅。菩薩摩訶薩（菩薩中的大菩薩）也是如此，成就十輪（指菩薩的十種功德），世間的四種顛倒見解、驕慢等山峰，沒有不崩塌壞滅的，一切眾生的各種煩惱障礙、各種有情眾生的障礙、一切法障的痛苦根源，都會全部散落毀滅。 善男子！就像獅子王吼叫一聲，所有的飛禽走獸都會驚恐害怕，飛的落下、跑的趴伏，沒有敢隨意動彈的。菩薩摩訶薩也是如此，成就十輪，發出法音一震，乃至一切外道、異端學說、惡知識等，都會驚恐害怕，忘記言辭辯論，沒有敢反駁對抗的。 善男子！就像天帝釋（帝釋天，佛教的護法神）將要與阿素洛（阿修羅，一種好戰的神）作戰時，天兵天將圍繞著他，手持金剛杵奔向敵陣，那些阿素洛都會驚恐退散。菩薩摩訶薩也是如此，成就十輪，一切顛倒見解的外道、異端學說、惡知識等，都會驚恐退散。 善男子！就像如意寶珠放置在高高的旗桿上，能夠降下各種上等的珍寶，佈施給一切貧困缺乏的眾生。菩薩摩訶薩也是如此，成就十輪，處於清凈戒律的旗幟下，降下大法雨，佈施給一切無量的眾生。 善男子！就像在黑暗的夜晚，世間一片幽暗什麼都看不見，迷失了正確的道路；當滿月出現后，所有的黑暗都消除了，那些迷失道路的人都能看見正確的道路。菩薩摩訶薩也是如此，成就十輪，如果眾生被無明的黑暗所籠罩，因此迷失了八支聖道（佛教的修行方法），菩薩就會為他們宣說正法，消除無明的黑暗，產生佛法的光明，開示顯現八支聖道，使他們斷除各種煩惱，最終達到解脫痛苦的境界。 善男子！就像太陽殿出現在世間，一切的莊稼都會生長，一切的花朵葉子都會繁榮茂盛，一切的臭穢都會消除停止，各種穀物果實藥物都會成熟。
【English Translation】 English version: Good man! Just as when a wind disaster arises, fierce winds from all four directions suddenly erupt simultaneously, all the mountains, large and small, and all the lands in every world, will be scattered and destroyed. A Bodhisattva Mahasattva (a great Bodhisattva) is also like this; having achieved the ten wheels (referring to the ten merits of a Bodhisattva), the four inverted views, the mountains of arrogance, and so on, in the world, will all collapse and be destroyed. All the afflictive obstacles of all sentient beings, the obstacles of all sentient beings, and the root of suffering from all Dharma obstacles, will all be scattered and destroyed. Good man! Just as when a lion king roars once, all the birds and beasts will be terrified, those flying will fall, those running will prostrate, and none will dare to move arbitrarily. A Bodhisattva Mahasattva is also like this; having achieved the ten wheels, with one shake of the Dharma sound, even all the heretics, heterodox teachings, and evil teachers, will be terrified, forget their words and arguments, and none will dare to refute or resist. Good man! Just as when the Heavenly Emperor Shakra (Indra, a protector deity in Buddhism) is about to fight with the Asuras (a type of warring deity), the heavenly army surrounds him, holding vajras (a ritual weapon) and rushing towards the enemy lines, those Asuras will be terrified and retreat. A Bodhisattva Mahasattva is also like this; having achieved the ten wheels, all those with inverted views, heretics, heterodox teachings, and evil teachers, will be terrified and retreat. Good man! Just as a wish-fulfilling jewel placed on a high banner can rain down all kinds of superior treasures, giving them to all impoverished and lacking sentient beings. A Bodhisattva Mahasattva is also like this; having achieved the ten wheels, standing under the banner of pure precepts, he rains down the great Dharma rain, giving it to all immeasurable sentient beings. Good man! Just as in the dark of night, the world is in darkness and nothing can be seen, and the correct path is lost; when the full moon appears, all darkness is eliminated, and those who have lost their way can see the correct path. A Bodhisattva Mahasattva is also like this; having achieved the ten wheels, if sentient beings are shrouded in the darkness of ignorance, and thus lose the Eightfold Noble Path (the Buddhist path to enlightenment), the Bodhisattva will proclaim the correct Dharma for them, eliminate the darkness of ignorance, generate the light of the Dharma, reveal and manifest the Eightfold Noble Path, enabling them to cut off all afflictions and ultimately reach the end of suffering. Good man! Just as when the great sun palace appears in the world, all crops will grow, all flowers and leaves will flourish, all foul odors will cease, and all grains, fruits, and medicines will ripen.
，雪山銷流諸河充溢，漸次轉註滿於大海。菩薩摩訶薩亦復如是，成就十輪，依止增上佈施、調伏、寂靜、尸羅、安忍、正勤、靜慮、般若，方便、慈悲、辯才、功德皆悉熾盛，為諸眾生宣說正法，由法威光，令諸眾生種種增上善根苗稼，悉皆增長；種種增上妙行華葉，悉皆敷榮；種種煩惱、惡業、惡行、悉皆除歇；善趣涅槃諸谷果藥，悉皆成熟；邪見、慢山、悉皆銷流；種種正信、戒、聞、舍、慧及諸定河，無不充溢，漸次盈滿大涅槃海；令諸有情，隨意所樂，趣入無畏涅槃之城。
「善男子！云何名菩薩摩訶薩十輪？善男子！此十輪者非余法也，當知即是十善業道。成就如是十種輪故，得名菩薩摩訶薩也。於一切惡皆能解脫，一切善法隨意成就，速能盈滿大涅槃海。以大善巧方便智光，成熟一切眾生之類，皆令獲得利益安樂。所以者何？善男子！過去一切諸佛世尊，皆悉遠離十惡業道，皆悉稱揚讚歎如是十善業道所得果報。是故，若能於此所說十善業道，隨守護一，乃至命終究竟無犯，必獲一切殊勝果報如前後說。
「善男子！若菩薩摩訶薩，能盡形壽，遠離殺生，即是施與一切眾生，無驚無怖。令諸眾生，不生憂苦，離毛豎畏。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因殺生故，造身語
【現代漢語翻譯】 現代漢語譯本：如同雪山融化的水流匯入河流，逐漸注入大海一樣。菩薩摩訶薩（偉大的菩薩）也是如此，成就十輪（十種修行），依靠增上的佈施、調伏（控制慾望）、寂靜（內心平靜）、尸羅（戒律）、安忍（忍耐）、正勤（精進）、靜慮（禪定）、般若（智慧），方便（善巧的方法）、慈悲、辯才、功德都非常興盛，為眾生宣說正法。通過佛法的威光，使眾生各種增上的善根像幼苗一樣生長，各種增上的妙行像花葉一樣繁榮，各種煩惱、惡業、惡行都消除停止，善趣（好的去處）和涅槃（解脫）的各種果實都成熟，邪見和傲慢像山一樣消融，各種正信、戒、聞（聽聞佛法）、舍（佈施）、慧（智慧）以及各種禪定像河流一樣充盈，逐漸充滿大涅槃海。使一切有情眾生，隨心所愿，進入無畏的涅槃之城。 『善男子！』，什麼叫做菩薩摩訶薩的十輪呢？『善男子！』，這十輪不是其他的法，應當知道就是十善業道（十種善的行為）。成就這十種輪，所以叫做菩薩摩訶薩。對於一切惡都能解脫，一切善法都能隨意成就，迅速充滿大涅槃海。用大善巧方便的智慧之光，成熟一切眾生，使他們都獲得利益安樂。為什麼呢？『善男子！』，過去一切諸佛世尊，都遠離十惡業道，都稱揚讚歎這十善業道所得到的果報。因此，如果能夠對於這裡所說的十善業道，隨順守護其中一個，乃至到生命結束都究竟不犯，必定獲得一切殊勝的果報，就像前面所說的那樣。 『善男子！』，如果菩薩摩訶薩，能夠終身遠離殺生，就是給予一切眾生無驚無怖。使一切眾生，不生憂愁痛苦，遠離毛骨悚然的恐懼。由此，善根迅速成熟。所有過去在五趣（五種輪迴的去處）中輪轉，沉沒在生死河流中的，因為殺生而造作的身語
【English Translation】 English version: Just as the snow melting from the mountains flows into rivers, gradually filling the ocean, so too are Bodhisattva Mahasattvas (great Bodhisattvas). They accomplish the ten wheels (ten practices), relying on the increasing practice of giving, taming (controlling desires), tranquility (inner peace), shila (precepts), forbearance, diligence, meditation, prajna (wisdom), skillful means, compassion, eloquence, and merits, all of which flourish. They proclaim the true Dharma to sentient beings. Through the power of the Dharma, they cause the various increasing roots of goodness in sentient beings to grow like seedlings, the various increasing wonderful practices to bloom like flowers and leaves, and all kinds of afflictions, evil deeds, and evil actions to cease. The various fruits of good destinies and Nirvana (liberation) ripen, the mountains of wrong views and arrogance melt away, and the various rivers of right faith, precepts, learning (hearing the Dharma), giving, wisdom, and various meditations are filled, gradually overflowing into the great ocean of Nirvana. They enable all sentient beings to enter the fearless city of Nirvana according to their wishes. 『Good man!』 What are the ten wheels of a Bodhisattva Mahasattva? 『Good man!』 These ten wheels are not other dharmas; you should know that they are the ten good paths of action (ten virtuous behaviors). Because of accomplishing these ten wheels, they are called Bodhisattva Mahasattvas. They can be liberated from all evils, accomplish all good dharmas at will, and quickly fill the great ocean of Nirvana. With the light of great skillful means and wisdom, they mature all sentient beings, enabling them to obtain benefits and happiness. Why is this so? 『Good man!』 All Buddhas and World Honored Ones of the past have all been far from the ten evil paths of action, and have all praised and extolled the rewards obtained from these ten good paths of action. Therefore, if one can, with respect to the ten good paths of action mentioned here, follow and protect even one of them, and not violate it until the end of life, one will surely obtain all the supreme rewards, as mentioned before. 『Good man!』 If a Bodhisattva Mahasattva can abstain from killing throughout their life, they are giving all sentient beings freedom from fear and terror. They cause all sentient beings to not experience sorrow and suffering, and to be free from the fear of hair standing on end. Because of this, the roots of goodness quickly mature. All those who have been revolving in the five realms (five realms of reincarnation) in the past, sinking in the river of birth and death, due to killing, have created actions of body and speech
意諸惡業障、諸煩惱障、諸有情障、一切法障、諸壽命障，自作、教他、見聞隨喜，由此遠離殺生輪故，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等，皆共親愛。無有猜慮，身心安樂，壽命長遠。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處無病長壽，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離殺生法，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土離諸兵器，無有怨害鬥戰之名，絕諸怖畏，安隱快樂，一切無病長壽有情來生其國。如來自壽無量無邊，為諸有情如應說法。般涅槃后正法久住，利益、安樂無量有情。善男子！是名菩薩摩訶薩第一遠離殺生輪也。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失；常能熾然三寶種性；于諸如來出家弟子，若是法器、若非法器，下至一切被
【現代漢語翻譯】 現代漢語譯本 所有由惡業、煩惱、有情（眾生）和一切法所造成的障礙，以及壽命的障礙，無論是自己做、教唆他人做，還是見聞后隨喜，都因為遠離殺生之輪而徹底摧毀，不承受果報。在今生，所有的人和天人都親近喜愛你，沒有猜疑和憂慮，身心安樂，壽命長久。臨終時，身心不會被憂愁和痛苦所逼迫，被所愛的妻子和眷屬圍繞。臨終時，不會見到可怕的閻魔王使者，只會見到令人歡喜的、行為調順善良、持戒、有德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。死後還會轉生為人，諸根圓滿，肢體健全，無論生在何處都無病長壽，端正聰明，安穩快樂。再次遇到令人歡喜的、行為調順善良、持戒、有德、真實的福田，作為善知識。依靠他們修學遠離殺生的法門，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘法義，能夠修持一切菩薩願行，逐漸進入深廣的智慧海洋，乃至證得無上菩提。所居住的佛土遠離一切兵器，沒有怨恨和鬥爭，沒有恐懼，安穩快樂，一切無病長壽的有情都來生於此國。如來的壽命無量無邊，為一切有情如理說法。般涅槃后，正法長久住世，利益和安樂無量有情。善男子！這就是菩薩摩訶薩第一遠離殺生之輪。 菩薩摩訶薩成就此輪的緣故，在聲聞乘（小乘佛教，以自我解脫為目標）中不會有錯誤；在聲聞乘的補特伽羅（個體）中不會有錯誤；在獨覺乘（不依賴他人教導而獨自開悟的修行者）中不會有錯誤；在獨覺乘的補特伽羅中不會有錯誤；在大乘（以普度眾生為目標）中不會有錯誤；在大乘的補特伽羅中不會有錯誤；常常能夠使三寶（佛、法、僧）的種性熾盛；對於諸如來的出家弟子，無論是法器（適合修習佛法的人）還是非法器，乃至一切被
【English Translation】 English version All the obstacles of evil karma, afflictions, sentient beings (all beings), and all dharmas, as well as the obstacles of lifespan, whether done by oneself, instigated by others, or rejoiced upon hearing or seeing, are all completely destroyed and eradicated without any karmic retribution because of abstaining from the wheel of killing. In this present life, all humans and devas (gods) will be close and loving to you, without suspicion or worry, with peace of mind and body, and a long lifespan. At the time of death, the mind and body will not be oppressed by sorrow and suffering, and will be surrounded by beloved wives and relatives. At the time of death, one will not see the terrifying messengers of Yama (the king of death), but only see pleasing, well-behaved, virtuous, and genuine fields of merit, as good teachers; the mind and body will be joyful, and deep faith will arise. After death, one will be reborn as a human, with all faculties complete, limbs intact, and wherever one is born, one will be free from illness and have a long life, be handsome and intelligent, and have peace and happiness. One will again encounter pleasing, well-behaved, virtuous, and genuine fields of merit, as good teachers. Relying on them to study the Dharma of abstaining from killing, one will be able to cut off all evil and unwholesome dharmas, be able to accomplish all supreme and wholesome dharmas, be able to seek all Mahayana (Great Vehicle) Dharma meanings, be able to cultivate all Bodhisattva vows and practices, gradually enter the vast ocean of wisdom, and even attain unsurpassed Bodhi (enlightenment). The Buddha land where one resides will be free from all weapons, without hatred or fighting, without fear, with peace and happiness, and all sentient beings who are free from illness and have long lives will be born in that land. The Tathagata's (Buddha's) lifespan is immeasurable and boundless, and he will teach the Dharma to all sentient beings accordingly. After Parinirvana (Buddha's passing), the true Dharma will abide for a long time, benefiting and bringing happiness to immeasurable sentient beings. Good man! This is called the first wheel of abstaining from killing for a Bodhisattva Mahasattva. Because a Bodhisattva Mahasattva has accomplished this wheel, there will be no mistakes in the Sravaka Vehicle (Hinayana Buddhism, aiming for self-liberation); there will be no mistakes in the Puddgalas (individuals) of the Sravaka Vehicle; there will be no mistakes in the Pratyekabuddha Vehicle (practitioners who attain enlightenment independently without relying on others' teachings); there will be no mistakes in the Puddgalas of the Pratyekabuddha Vehicle; there will be no mistakes in the Mahayana (Great Vehicle, aiming for the liberation of all beings); there will be no mistakes in the Puddgalas of the Mahayana; one will always be able to make the lineage of the Three Jewels (Buddha, Dharma, Sangha) flourish; for the ordained disciples of the Tathagatas, whether they are vessels of the Dharma (suitable for practicing the Dharma) or not, down to all those who are
片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福、常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣如前說。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離不與取，即是施與一切眾生，無驚無怖、無有熱惱亦無擾動。于自所得如法財利，喜足而住，終不希求非法財利。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因不與取，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸財寶障，自作、教他、見聞隨喜，由此遠離不與取輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人、天等皆共親愛，無所猜慮，身心安樂，財寶具足。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處具大財寶，端正聰明，安隱快樂，不與五家共諸財寶。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離不與取，能斷一切
【現代漢語翻譯】 現代漢語譯本 『身披袈裟、剃除鬚髮的人，不會有任何錯誤或過失。對於大乘佛法，他們會不斷進步，不會退轉；智慧、殊勝的福報會不斷增長；對於一切禪定、各種陀羅尼（總持，記憶法門）、各種忍辱和菩薩的各個階位，他們能迅速獲得自在，不會退轉；他們會經常遇到各種善知識，並隨順他們的教導而修行；他們會經常不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養僧眾；對於各種善根，他們會精進追求，內心沒有厭倦；對於菩提的各種修行和願望，內心沒有厭倦。他們所獲得的果報，就像前面所說的那樣廣大。 『再者，善男子！如果菩薩摩訶薩能夠終其一生，遠離不與取（偷盜），那就是給予一切眾生無驚無怖、沒有熱惱也沒有擾動的安樂。對於自己所獲得的如法財利，他們會感到滿足並安住其中，永遠不會希求非法的財利。因此，他們的善根會迅速成熟。所有過去世在五道輪迴中沉沒于生死之河，因為不與取而造作的身語意各種惡業障礙、各種煩惱障礙、各種有情障礙、一切法障礙、各種財寶障礙，無論是自己做、教唆他人做、還是見聞隨喜，由此遠離不與取的輪迴，都將全部被輾碎摧毀，不留餘地，不會承受果報。在今生，諸人、天等都會共同親愛他們，沒有猜疑顧慮，身心安樂，財寶具足。當他們將要命終時，身心不會被憂愁痛苦所逼迫，所愛的妻子眷屬會圍繞在身邊。臨命終時，他們不會見到可怕的閻魔王使者；只會見到可意的、成就調善之法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深生敬信。當他們命終之後，還會轉生到人間，諸根圓滿，肢體健全，無論出生在何處都擁有巨大的財富，相貌端正，聰明智慧，安穩快樂，不會與五家（水、火、盜賊、官府、不肖子孫）共同擁有財寶。他們還會遇到可意的、成就調善之法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學遠離不與取，能夠斷除一切
【English Translation】 English version 'Those who wear the kāṣāya robe and shave their heads and beards will not make any mistakes or errors. Regarding the Mahāyāna Dharma, they will constantly advance without regression; their wisdom and superior blessings will constantly increase; regarding all samādhis, all dhāraṇīs (retention, mnemonic devices), all kṣāntis (patience), and all the bodhisattva stages, they will quickly attain mastery without regression; they will constantly encounter various virtuous teachers and follow their teachings; they will constantly not be separated from seeing all Buddhas, as well as all bodhisattvas and śrāvaka disciples, not be separated from hearing the Dharma, and not be separated from approaching and making offerings to the Sangha; regarding all virtuous roots, they will diligently seek them without being weary; regarding all the practices and vows of bodhi, their minds will not be weary. The karmic rewards they obtain are as vast as previously described. 'Furthermore, good man! If a bodhisattva mahāsattva can, throughout their life, refrain from adinnādāna (taking what is not given), that is to give all sentient beings peace without fear, without distress, and without disturbance. Regarding the lawful wealth and benefits they obtain, they will be content and abide in them, never seeking unlawful wealth and benefits. Because of this, their virtuous roots will quickly mature. All the past lives in the cycle of the five realms, submerged in the river of birth and death, due to adinnādāna, the various evil karmic obstacles of body, speech, and mind, the various afflictive obstacles, the various sentient being obstacles, all dharma obstacles, and all wealth obstacles, whether done by oneself, by instructing others, or by seeing and rejoicing, thereby departing from the cycle of adinnādāna, will all be crushed and destroyed without remainder, and they will not receive the karmic retribution. In this present life, all humans and devas will love them, without suspicion or worry, their body and mind will be at peace, and they will be endowed with wealth. When they are about to die, their body and mind will not be oppressed by sorrow and suffering, and their beloved wives and family members will surround them. At the time of death, they will not see the terrifying messengers of Yama; they will only see the pleasing, those who have achieved the well-tamed Dharma, who are endowed with precepts, rich in merit, and are true fields of merit, as virtuous teachers; their body and mind will be joyful, and they will deeply generate faith and respect. After they die, they will be reborn in the human realm, with all their faculties complete, their limbs intact, and wherever they are born, they will possess great wealth, be handsome and intelligent, peaceful and happy, and will not share their wealth with the five families (water, fire, thieves, government, and unworthy descendants). They will also encounter the pleasing, those who have achieved the well-tamed Dharma, who are endowed with precepts, rich in merit, and are true fields of merit, as virtuous teachers. Relying on them to practice and refrain from adinnādāna, they will be able to cut off all
惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土眾寶莊嚴，寶樹、寶池、寶臺殿等，無不充備。離我、我所，無所攝受一切具足嚴飾有情來生其國。如來自身壽命無量，為諸有情如應說法，般涅槃后正法久住，利益、安樂無量有情。善男子！是名菩薩摩訶薩第二遠離不與取輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失。于聲聞乘補特伽羅，得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失；常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離欲邪行，即是施與欲流所漂一切眾生，無驚、無怖、無嫉、無害，無有熱惱亦無擾動。於己妻室喜足而住，終不希求非法色慾。由此
【現代漢語翻譯】 現代漢語譯本：惡不善法，能夠成就一切殊勝的善法，能夠尋求一切大乘佛法的義理，能夠修習一切菩薩的願行，逐漸進入深廣的智慧海洋，乃至證得無上的菩提（覺悟）。所居住的佛土以各種珍寶莊嚴，寶樹、寶池、寶臺殿等，無不完備。遠離我執和我所執，不執著于任何事物，一切具足莊嚴的有情眾生都來往生到這個佛國。如來自身的壽命無量，為一切有情眾生如其根器說法，般涅槃（圓寂）后正法長久住世，利益、安樂無量有情眾生。善男子！這稱為菩薩摩訶薩的第二種遠離不與取（不偷盜）的輪（修行）。 菩薩摩訶薩成就這種輪（修行）的緣故，對於聲聞乘（小乘）不會有錯誤和缺失。對於聲聞乘的補特伽羅（人）不會有錯誤和缺失；對於獨覺乘（中乘）不會有錯誤和缺失；對於獨覺乘的補特伽羅（人）不會有錯誤和缺失；對於大乘不會有錯誤和缺失；對於大乘的補特伽羅（人）不會有錯誤和缺失；常常能夠使三寶的種姓興盛；對於諸佛如來的出家弟子，無論是法器還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會有錯誤和缺失。對於大乘佛法常常能夠提升進步，不會退轉；智慧和殊勝的福報常常能夠增長；對於一切禪定、各種陀羅尼（總持）、各種忍辱和各種菩薩的階位，迅速獲得自在，不會退轉；常常能夠遇到各種善知識，隨順他們的教導而修行；常常能夠不離開見到一切佛，以及諸菩薩、聲聞弟子，不離開聽聞佛法，不離開親近供養眾僧；對於各種善根常常精進追求，內心沒有厭倦；常常對於菩提的各種行愿，內心沒有厭倦。所得到的果報，廣泛地說就像前面所說的那樣。 再次，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離邪淫的行為，這就是施與被慾望之流所漂流的一切眾生，沒有驚恐、沒有怖畏、沒有嫉妒、沒有傷害，沒有熱惱也沒有擾動。對於自己的妻子感到滿足而安住，終究不會希求非法的性行為。由此
【English Translation】 English version: Evil and unwholesome dharmas can accomplish all supremely wholesome dharmas, can seek all the meanings of the Mahayana Dharma, can cultivate all the vows and practices of Bodhisattvas, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi (enlightenment). The Buddha-land where they dwell is adorned with various treasures, with treasure trees, treasure ponds, treasure pavilions, and so on, all fully equipped. They are free from the attachment to 'self' and 'what belongs to self,' not clinging to anything, and all sentient beings who are fully adorned come to be born in that Buddha-land. The Tathagata's own lifespan is immeasurable, teaching the Dharma to all sentient beings according to their capacities. After Parinirvana (passing away), the true Dharma will abide for a long time, benefiting and bringing happiness to immeasurable sentient beings. Good man! This is called the second wheel of a Bodhisattva Mahasattva's abstaining from taking what is not given (not stealing). Because a Bodhisattva Mahasattva accomplishes this wheel (practice), they will not have errors or mistakes in the Sravaka Vehicle (Hinayana). They will not have errors or mistakes regarding the individuals (pudgala) of the Sravaka Vehicle; they will not have errors or mistakes in the Pratyekabuddha Vehicle (Middle Vehicle); they will not have errors or mistakes regarding the individuals (pudgala) of the Pratyekabuddha Vehicle; they will not have errors or mistakes in the Mahayana; they will not have errors or mistakes regarding the individuals (pudgala) of the Mahayana; they are always able to make the lineage of the Three Jewels flourish; regarding the ordained disciples of all Tathagatas, whether they are vessels of the Dharma or not, even all those who wear a piece of the robe and shave their heads and beards, they will not have errors or mistakes. They are always able to advance in the Mahayana Dharma without regression; their wisdom and superior merit are always able to increase; they quickly attain mastery over all samadhis, all dharanis (mantras), all patiences, and all Bodhisattva stages, without regression; they are always able to encounter various good teachers, following their teachings and practicing; they are always able to not be separated from seeing all Buddhas, as well as all Bodhisattvas and Sravaka disciples, not separated from hearing the Dharma, not separated from being close to and making offerings to the Sangha; they always diligently seek various roots of goodness, their minds never being satisfied; they always have no satisfaction in their minds regarding the various vows and practices of Bodhi. The resulting karmic retributions are extensively as described before. Furthermore, good man! If a Bodhisattva Mahasattva is able to abstain from sexual misconduct for their entire life, this is giving to all sentient beings who are drifting in the stream of desire, without fear, without terror, without jealousy, without harm, without distress, and without disturbance. They are content with their own wives and abide in that, and will never seek unlawful sexual acts. Because of this,
，善根速得成熟。所有前際輪轉五趣沒生死河，因欲邪行，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸室家障，自作、教他、見聞隨喜，由此遠離欲邪行輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，妻室貞良。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處具諸眷屬，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離欲邪行，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土無諸女人。離諸淫慾，具足第一梵行有情來生其國。一切有情，皆受化生，不處胞胎臭穢不凈。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益、安樂無量有情。善男子！是名菩薩摩訶薩第三遠離欲邪行輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。
【現代漢語翻譯】 現代漢語譯本：善根迅速成熟。所有過去世在五趣（地獄、餓鬼、畜生、人、天）中輪迴，沉沒于生死苦海的眾生，因為邪淫的行為，造作了身、語、意上的各種惡業障礙、煩惱障礙、有情障礙、一切法障礙、家庭障礙，無論是自己做、教唆他人做、還是見聞隨喜，因此遠離邪淫的輪迴，這些障礙都將被輾碎摧毀，不留餘地，不會承受果報。在今生，所有的人和天人都親近愛戴他，沒有猜疑和顧慮，身心安樂，妻子貞潔賢良。臨終時，身心不會被憂愁痛苦所逼迫，所愛的妻子和眷屬圍繞在身邊。臨命終時，不會見到可怕的閻魔王使者；只會見到令人歡喜的、成就調柔善法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。死後還會轉生為人，諸根圓滿，肢體健全，無論生在何處都擁有眷屬，相貌端正，聰明智慧，安穩快樂。再次遇到令人歡喜的、成就調柔善法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學，遠離邪淫，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘佛法的義理，能夠修持一切菩薩的願行，逐漸進入深廣的智慧海洋，乃至證得無上菩提。所居住的佛土沒有女人。遠離一切淫慾，具足第一梵行的有情眾生會往生到那個佛國。一切有情眾生，都受化生，不處在胞胎的臭穢不凈之中。如來自身的壽命無量，為一切有情眾生如理如法地說法。般涅槃后，正法長久住世，利益、安樂無量有情眾生。善男子！這叫做菩薩摩訶薩第三遠離邪淫的輪。 菩薩摩訶薩成就這個輪的緣故，在聲聞乘（小乘佛教，以自我解脫為目標）中不會有錯誤；在聲聞乘的補特伽羅（人）中不會有錯誤；在獨覺乘（不依賴他人教導，獨自悟道的修行者）中不會有錯誤；在獨覺乘的補特伽羅中不會有錯誤；在大乘（以普度眾生為目標）中不會有錯誤；在大乘的補特伽羅中不會有錯誤。
【English Translation】 English version: The roots of goodness quickly mature. All sentient beings who have transmigrated through the five realms (hell, hungry ghosts, animals, humans, and gods) in past lives, sinking in the river of birth and death, due to the practice of sexual misconduct, have created various evil karmic obstacles of body, speech, and mind, obstacles of afflictions, obstacles of sentient beings, obstacles of all dharmas, and obstacles of families, whether done by themselves, instigated by others, or through witnessing and rejoicing. Therefore, by abandoning the cycle of sexual misconduct, all these obstacles will be crushed and destroyed without remainder, and they will not receive the karmic consequences. In this present life, all humans and gods will be close and loving, without suspicion or worry, with peace of mind and body, and with virtuous and faithful wives. At the time of death, their minds and bodies will not be oppressed by sorrow and suffering, and they will be surrounded by their beloved wives and family members. At the time of death, they will not see the terrifying messengers of Yama (the king of death); they will only see pleasing and well-trained individuals who have achieved good dharma, are full of precepts, rich in merit, and are true fields of merit, serving as good teachers; their minds and bodies will be joyful, and they will deeply generate respect and faith. After death, they will be reborn as humans, with complete faculties and limbs, and wherever they are born, they will have family members, be of handsome appearance, intelligent, and peaceful and happy. They will again encounter pleasing and well-trained individuals who have achieved good dharma, are full of precepts, rich in merit, and are true fields of merit, serving as good teachers. Relying on them for study and practice, they will abandon sexual misconduct, be able to cut off all evil and unwholesome dharmas, be able to achieve all supreme good dharmas, be able to seek all the meanings of the Mahayana (Great Vehicle) teachings, be able to practice all the vows and actions of Bodhisattvas, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi (enlightenment). The Buddha-land where they reside will be without women. Sentient beings who are free from all sexual desire and possess the first pure conduct will be reborn in that land. All sentient beings will be born by transformation, not in the foul and impure womb. The lifespan of the Tathagata (Buddha) himself is immeasurable, and he will teach the Dharma to all sentient beings as appropriate. After Parinirvana (the final passing away of a Buddha), the true Dharma will abide for a long time, benefiting and bringing peace to countless sentient beings. Good man! This is called the third wheel of the Bodhisattva Mahasattva's abandonment of sexual misconduct. Because the Bodhisattva Mahasattva has achieved this wheel, there will be no errors in the Sravaka Vehicle (the Hearer Vehicle, focused on individual liberation); there will be no errors in the individuals of the Sravaka Vehicle; there will be no errors in the Pratyekabuddha Vehicle (the Solitary Realizer Vehicle, those who achieve enlightenment on their own); there will be no errors in the individuals of the Pratyekabuddha Vehicle; there will be no errors in the Mahayana (Great Vehicle, focused on the liberation of all beings); there will be no errors in the individuals of the Mahayana.
常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離虛誑語，一切眾生常共愛敬，所出言詞皆誠諦量，聞悉敬奉無所猜疑。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因虛誑語，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸信言障，自作、教他、見聞隨喜，由此遠離虛誑語輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，所出言詞他皆信奉。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處所言誠諦，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離虛
【現代漢語翻譯】 現代漢語譯本 能使三寶（佛、法、僧）的種姓常熾盛不衰；對於諸如來出家的弟子，無論是堪受教法的法器，還是不堪受教法的非法器，乃至一切僅僅披著袈裟、剃除鬚髮的人，都能不產生誤解和過失。對於大乘佛法，能常得進步，不會退轉；智慧和殊勝的福德常得增長；對於一切禪定、各種陀羅尼（總持法門）、各種忍辱和各種菩薩的階位，能迅速獲得自在，不會退轉；常能遇到各種善知識，並隨順他們的教導而行；常能不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養僧眾；對於各種善根，常精進追求，內心沒有厭倦；對於菩提（覺悟）的各種行愿，內心沒有厭倦。所獲得的果報，廣而言之如前所述。 「再者，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離虛妄的言語，一切眾生都會常常愛戴和尊敬他，所說的話都真實可靠，聽聞的人都會敬奉而不會猜疑。由此，善根能夠迅速成熟。所有過去世在五趣（地獄、餓鬼、畜生、人、天）中輪迴，沉沒于生死之河，因為虛妄的言語，所造的身語意諸惡業障礙、各種煩惱障礙、各種有情障礙、一切法障礙、各種信言障礙，自己造作、教唆他人、見聞隨喜，由此遠離虛妄的言語的輪轉，都能夠全部輾碎摧毀，不留餘地，不受果報。在現世中，諸人天等都會共同親愛他，沒有猜疑，身心安樂，所說的話他人都會信奉。將要命終時，身心不會被憂愁和痛苦逼迫，所愛的妻子眷屬會圍繞在身邊。臨命終時，不會見到可怕的閻魔王使者；只會見到可意的、成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深生敬信。既命終后還會轉生到人道中，諸根圓滿，肢體健全，無論生在何處，所說的話都真實可靠，端正聰明，安穩快樂。再次遇到可意的、成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學，遠離虛妄的言語。
【English Translation】 English version It can constantly make the lineage of the Three Jewels (Buddha, Dharma, Sangha) flourish; towards the disciples of the Tathagatas who have left home, whether they are vessels of the Dharma or not, even those who merely wear a piece of the robe and have shaved their heads, there will be no misunderstanding or error. Regarding the Mahayana Dharma, one can constantly progress without regression; wisdom and superior merit will constantly increase; regarding all samadhis, all dharanis (mantras), all forms of patience, and all the stages of a Bodhisattva, one can quickly attain freedom without regression; one can constantly encounter good teachers and follow their teachings; one can constantly not be separated from seeing all Buddhas, as well as Bodhisattvas and Sravaka disciples, not be separated from hearing the Dharma, and not be separated from approaching and making offerings to the Sangha; regarding all good roots, one will constantly strive diligently, with no sense of satiety; regarding all the vows and practices of Bodhi (enlightenment), one will have no sense of satiety. The resulting karmic rewards are as broadly described before. Furthermore, good man! If a Bodhisattva Mahasattva can, throughout their life, abstain from false speech, all sentient beings will constantly love and respect them, their words will be truthful and reliable, and those who hear them will revere them without suspicion. By this, good roots can quickly mature. All past lives in the cycle of the five realms (hell, hungry ghosts, animals, humans, and gods), sinking in the river of birth and death, due to false speech, the karmic obstacles of body, speech, and mind, all afflictive obstacles, all sentient being obstacles, all Dharma obstacles, all obstacles to trustworthy speech, whether self-created, instigated, or rejoiced in upon seeing or hearing, by abstaining from the cycle of false speech, all of these can be completely crushed and destroyed, leaving no residue, and no karmic retribution will be received. In this present life, all humans and gods will love them, without suspicion, their body and mind will be at peace, and their words will be believed by others. When approaching the end of life, their body and mind will not be oppressed by sorrow and suffering, and their beloved spouse and family will surround them. At the time of death, they will not see the terrifying messengers of Yama; they will only see pleasing, well-disciplined, virtuous, and genuine fields of merit, as good teachers; their body and mind will be joyful, and they will have deep respect and faith. After death, they will be reborn in the human realm, with complete faculties and limbs, and wherever they are born, their words will be truthful, they will be handsome and intelligent, and they will be peaceful and happy. They will again encounter pleasing, well-disciplined, virtuous, and genuine fields of merit, as good teachers. Relying on them for study, they will abstain from false speech.
誑語，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土一切真實，離諸虛偽；妙香潔物之所莊嚴。無諂、無誑、心行正真、希求純凈善法有情來生其國，香潔妙服寶飾莊嚴。如來自身壽命無量，為諸有情如應說法，般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第四遠離虛誑語輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧。于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離離間語，一切眾生常共愛敬，所發言詞皆令和順，聞悉敬奉無所猜疑。由此，善根速得成熟。所有前
【現代漢語翻譯】 現代漢語譯本：
『真實語』（誑語的反義），能夠斷除一切惡和不善的法，能夠成就一切殊勝的善法，能夠尋求一切大乘佛法的義理，能夠修習一切菩薩的願行，逐漸進入深廣的智慧海洋，乃至證得無上的菩提（覺悟）。所居住的佛土一切都是真實的，遠離各種虛偽；以美妙的香氣和潔凈的物品來莊嚴。沒有諂媚、沒有虛誑，心行正直、希求純凈善法的有情眾生會往生到那個佛國，那裡有香潔美妙的衣服和寶飾來莊嚴。如來自身的壽命是無量的，為一切有情眾生如其所應地說法，在般涅槃（佛陀的圓寂）后，正法能夠長久住世，利益安樂無量的有情眾生。善男子！這叫做菩薩摩訶薩的第四種遠離虛誑語的輪（修行）。 菩薩摩訶薩成就了這個輪（修行）的緣故，對於聲聞乘（小乘）不會有錯誤和缺失；對於聲聞乘的補特伽羅（人）不會有錯誤和缺失；對於獨覺乘（中乘）不會有錯誤和缺失；對於獨覺乘的補特伽羅不會有錯誤和缺失；對於大乘不會有錯誤和缺失；對於大乘的補特伽羅不會有錯誤和缺失。常常能夠使三寶的種姓熾盛；對於諸如來的出家弟子，無論是法器還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會有錯誤和缺失。對於大乘佛法，常常能夠提升進步，不會有退轉；利慧和殊勝的福德常常能夠增長；對於一切禪定、各種陀羅尼（總持）、各種忍辱和各種菩薩的階位，能夠迅速獲得自在，不會有退轉；常常能夠值遇各種善知識，隨順他們的教導而修行；常常能夠不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養僧眾。對於各種善根常常精進尋求，內心沒有厭足；常常對於菩提的各種行愿，內心沒有厭足。所得到的果報，廣泛地說就像前面所說的那樣。 再次，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離離間語，一切眾生常常會愛戴和尊敬他，所說的話都能夠使人和順，聽聞的人都會恭敬奉行，沒有猜疑。因此，善根能夠迅速成熟。所有前面
【English Translation】 English version:
'Truthful speech' (the opposite of false speech), is able to cut off all evil and unwholesome dharmas, is able to accomplish all supreme wholesome dharmas, is able to seek all the meanings of the Mahayana (Great Vehicle) teachings, is able to cultivate all the vows and practices of a Bodhisattva, gradually enters the deep and vast ocean of wisdom, and even attains unsurpassed Bodhi (enlightenment). The Buddha-land where one resides is all real, far from all falsehood; it is adorned with wonderful fragrances and pure objects. There is no flattery, no deceit, and sentient beings with upright minds and seeking pure wholesome dharmas will be reborn in that Buddha-land, adorned with fragrant and beautiful clothes and precious ornaments. The lifespan of the Tathagata (Buddha) is immeasurable, and he teaches the Dharma to all sentient beings as appropriate. After Parinirvana (the Buddha's passing), the true Dharma will abide for a long time, benefiting and bringing happiness to immeasurable sentient beings. Good man! This is called the fourth wheel of a Bodhisattva Mahasattva's (great being) practice of abstaining from false speech. Because a Bodhisattva Mahasattva has accomplished this wheel (practice), there will be no errors or mistakes in the Sravaka Vehicle (Hearer Vehicle); there will be no errors or mistakes in the Puddgala (person) of the Sravaka Vehicle; there will be no errors or mistakes in the Pratyekabuddha Vehicle (Solitary Buddha Vehicle); there will be no errors or mistakes in the Puddgala of the Pratyekabuddha Vehicle; there will be no errors or mistakes in the Mahayana; there will be no errors or mistakes in the Puddgala of the Mahayana. One will always be able to make the lineage of the Three Jewels flourish; regarding the ordained disciples of all the Tathagatas, whether they are vessels of the Dharma or not, even all those who wear a piece of the robe and shave their heads and beards, there will be no errors or mistakes. Regarding the Mahayana Dharma, one will always be able to advance and progress, without regression; wisdom and superior merit will always increase; regarding all samadhis (meditative states), all dharanis (mantras), all kshantis (patience), and all Bodhisattva stages, one will quickly attain freedom, without regression; one will always encounter good teachers, and follow their teachings; one will always be able to see all Buddhas, as well as all Bodhisattvas and Sravaka disciples, without being separated from hearing the Dharma, and without being separated from approaching and making offerings to the Sangha (monastic community). One will always diligently seek all wholesome roots, without being satisfied; one will always be without satisfaction in the various practices and vows of Bodhi. The resulting rewards are extensively described as before. Furthermore, good man! If a Bodhisattva Mahasattva, throughout their entire life, can abstain from divisive speech, all sentient beings will always love and respect them, their words will always bring harmony, and those who hear them will respectfully follow them without suspicion. Because of this, wholesome roots will quickly mature. All the previous
際輪轉五趣沒生死河，因離間語，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸和敬障，自作、教他、見聞隨喜，由此遠離離間語輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，所發言詞皆令和順。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處所言和順。端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離離間語，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土一切堅密，難可破壞，諸美妙物之所莊嚴。無違、無競、善和諍訟、希求淳質善法有情來生其國。常修和敬，聽聞正法。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第五遠離離間語輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無
【現代漢語翻譯】 現代漢語譯本 在生死輪迴的五道中沉淪，是因為說了離間語，造作了身語意諸惡業的障礙、諸煩惱的障礙、諸有情的障礙、一切法的障礙、諸和敬的障礙，自己做、教唆他人做、見聞后隨喜，因此遠離離間語的輪轉，所有這些障礙都將被輾碎摧毀，不留餘地，不會承受果報。在現世中，諸人天等都會親近愛戴，沒有猜疑顧慮，身心安樂，所說的話都令人和順。臨命終時，身心不會被憂愁痛苦逼迫，所愛的妻子眷屬圍繞在身邊。臨命終時，不會見到可怕的剡魔王（Yama, 閻魔）的使者；只會見到可意的成就調善之法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深生敬信。既命終后還會轉生為人，諸根圓滿，肢體健全，無論生在何處，所說的話都和順。相貌端正，聰明智慧，安穩快樂。再次遇到可意的成就調善之法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學遠離離間語，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘法義，能夠修習一切菩薩願行，逐漸進入深廣的智慧之海，乃至證得無上菩提。所居住的佛土一切堅固嚴密，難以破壞，被各種美妙的事物所莊嚴。沒有違逆、沒有競爭、善於和睦，希求淳樸善良之法的有情會來生到那個國度。常常修習和敬，聽聞正法。如來自身的壽命無量，為諸有情如理說法。般涅槃后，正法長久住世，利益安樂無量有情。善男子！這就是菩薩摩訶薩第五種遠離離間語的輪轉。 菩薩摩訶薩成就這種輪轉的緣故，在聲聞乘（Śrāvakayāna, 小乘）中不會有錯誤；在聲聞乘的補特伽羅（pudgala, 個人）中不會有錯誤；在獨覺乘（Pratyekabuddhayāna, 緣覺乘）中不會有錯誤；在獨覺乘的補特伽羅中不會有錯誤；在其大乘（Mahāyāna, 大乘）中不會有錯誤；在其大乘的補特伽羅中不會有錯誤。
【English Translation】 English version Revolving in the five realms of samsara, one sinks in the river of birth and death due to divisive speech, creating obstacles of evil karma in body, speech, and mind, obstacles of afflictions, obstacles of sentient beings, obstacles of all dharmas, and obstacles of harmony and respect. By doing it oneself, instructing others to do it, and rejoicing upon seeing or hearing it, one is thus far from the cycle of divisive speech. All these obstacles will be crushed and destroyed without remainder, and one will not receive the karmic retribution. In this present life, all humans and devas will be close and loving, without suspicion or worry, with peace of mind and body, and all words spoken will be harmonious. At the time of death, one's mind and body will not be oppressed by sorrow and suffering, and one will be surrounded by beloved wives and family. At the time of death, one will not see the terrifying messengers of Yama (剡魔王); one will only see the pleasing, accomplished, well-trained Dharma, possessing precepts, rich in virtue, and a true field of merit, as a good teacher; one's mind and body will be joyful, and one will deeply generate respect and faith. After death, one will be reborn as a human, with all faculties complete and limbs intact, and wherever one is born, one's words will be harmonious. One will be upright in appearance, intelligent, and peaceful and happy. One will again encounter the pleasing, accomplished, well-trained Dharma, possessing precepts, rich in virtue, and a true field of merit, as a good teacher. Relying on them to study and practice the abandonment of divisive speech, one will be able to cut off all evil and unwholesome dharmas, be able to accomplish all supreme wholesome dharmas, be able to seek all Mahayana (大乘) Dharma meanings, be able to cultivate all Bodhisattva vows and practices, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi. The Buddha-land where one resides will be completely firm and secure, difficult to destroy, and adorned with all kinds of wonderful things. There will be no opposition, no competition, but good harmony, and sentient beings who seek pure and virtuous dharmas will be born in that land. They will constantly cultivate harmony and respect, and listen to the true Dharma. The Tathagata's own lifespan will be immeasurable, and he will teach the Dharma to all sentient beings as appropriate. After Parinirvana, the true Dharma will abide for a long time, benefiting and bringing peace to immeasurable sentient beings. Good man! This is called the fifth wheel of the Bodhisattva Mahasattva's abandonment of divisive speech. Because a Bodhisattva Mahasattva accomplishes this wheel, there will be no error in the Śrāvakayāna (聲聞乘, Hearer Vehicle); there will be no error in the pudgala (補特伽羅, individual) of the Śrāvakayāna; there will be no error in the Pratyekabuddhayāna (獨覺乘, Solitary Realizer Vehicle); there will be no error in the pudgala of the Pratyekabuddhayāna; there will be no error in the Mahāyāna (大乘, Great Vehicle); there will be no error in the pudgala of the Mahāyāna.
誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離粗惡語，一切眾生常共愛敬，所發語言皆令歡悅，聞悉敬奉無所猜疑。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因粗惡語，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸調善障，自作、教他、見聞隨喜，由此遠離粗惡語輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，所出言詞皆令歡悅。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處所言柔軟，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修
【現代漢語翻譯】 現代漢語譯本 不犯過失。能使三寶（佛、法、僧）的種姓常盛不衰；對於諸佛的出家弟子，無論是堪受教法的（法器）還是不堪受教法的（非法器），乃至一切披著袈裟、剃除鬚髮的人，都不會犯過失。對於大乘佛法，常常能夠進步，不會退轉；智慧和殊勝的福報常常增長；對於一切禪定、各種陀羅尼（總持法門）、各種忍辱和各種菩薩的階位（地），迅速獲得自在，不會退轉；常常能夠遇到各種善知識，隨順他們的教導而修行；常常不會離開見到一切佛，以及諸菩薩、聲聞弟子，不會離開聽聞佛法，不會離開親近供養僧眾；對於各種善根常常精進追求，內心沒有厭倦；常常對於菩提（覺悟）的各種修行和願望，內心沒有厭倦。所得到的果報，廣泛地說就像前面所說的那樣。 『再者，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離粗惡的語言，一切眾生都會愛戴和尊敬他，所說的話都使人歡喜，聽聞的人都恭敬奉行，沒有猜疑。由此，善根迅速成熟。所有過去世在五道輪迴中沉淪生死苦海，因為粗惡的語言，所造的身語意各種惡業障礙、各種煩惱障礙、各種有情眾生障礙、一切佛法障礙、各種調伏善行的障礙，自己造作、教唆他人、見聞隨喜，由此遠離粗惡語言的惡業輪轉，都全部輾碎摧毀，沒有剩餘，不會承受果報。在今生，諸人天等都共同親愛他，沒有猜忌和憂慮，身心安樂，所說的話都使人歡喜。將要命終時，身心不會被憂愁痛苦逼迫，所愛的妻子眷屬圍繞在身邊。臨命終時，不會見到可怕的閻魔王使者；只會見到可喜的成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。既然命終之後，還會轉生到人間，諸根圓滿，肢體健全，無論出生在哪裡，所說的話都柔和，相貌端正聰明，安穩快樂。再次遇到可喜的成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修』
【English Translation】 English version Without error. It can constantly make the lineage of the Three Jewels (Buddha, Dharma, Sangha) flourish; towards the ordained disciples of all Tathagatas, whether they are vessels of the Dharma or not, even those who wear a piece of the robe and shave their heads, there will be no error. Regarding the Mahayana Dharma, one will always progress without regression; wisdom and superior blessings will constantly increase; regarding all samadhis, all dharanis (mantras), all kshantis (patience), and all bhumis (stages of a Bodhisattva), one will quickly attain freedom without regression; one will always encounter good teachers, and follow their teachings; one will always be in the presence of all Buddhas, as well as all Bodhisattvas and Sravaka disciples, one will not be separated from hearing the Dharma, and will not be separated from being close to and making offerings to the Sangha; one will always diligently seek all good roots, without being weary; one will always be without weariness in the various practices and vows of Bodhi (enlightenment). The resulting karmic rewards are extensively described as before. 『Furthermore, good man! If a Bodhisattva Mahasattva can, throughout their life, refrain from harsh speech, all sentient beings will love and respect them, their words will bring joy, and those who hear them will respectfully follow them without doubt. Because of this, good roots will quickly mature. All the past lives of wandering in the five realms of samsara, due to harsh speech, the various evil karmic obstacles of body, speech, and mind, the various afflictive obstacles, the various sentient being obstacles, all Dharma obstacles, and all obstacles to taming good conduct, whether done by oneself, by instructing others, or by seeing and rejoicing, by this avoidance of the cycle of harsh speech, all will be crushed and destroyed without remainder, and one will not receive the karmic retribution. In this present life, all humans and devas will love them, without suspicion or worry, their body and mind will be at peace, and their words will bring joy. When approaching the end of life, their body and mind will not be oppressed by sorrow and suffering, and they will be surrounded by their beloved spouse and family. At the time of death, they will not see the terrifying messengers of Yama; they will only see the pleasing ones who have achieved taming good conduct, are complete in precepts, rich in merit, and are true fields of merit, as good teachers; their body and mind will be joyful, and they will deeply generate respect and faith. After death, they will be reborn in the human realm, with complete faculties and limbs, and wherever they are born, their speech will be gentle, their appearance will be upright and intelligent, and they will be peaceful and happy. They will again encounter pleasing ones who have achieved taming good conduct, are complete in precepts, rich in merit, and are true fields of merit, as good teachers. Relying on them, they will practice』
學離粗惡語，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土遠離一切不可意聲；種種上妙如意和雅諸意樂聲、結集法聲，充滿其土。具足念慧梵音清徹調善有情來生其國，常以軟語更相勸進。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第六遠離粗惡語輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福、常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，離雜穢語，一切眾生常共愛敬，所發言詞皆有義利，聞悉敬奉無所猜疑。由此，
【現代漢語翻譯】 現代漢語譯本 遠離粗惡的言語，能夠斷除一切惡和不善的法，能夠成就一切殊勝的善法，能夠尋求一切大乘的法義，能夠修習一切菩薩的願行，逐漸進入深廣的智慧之海，乃至證得無上的菩提（覺悟）。所居住的佛土遠離一切不悅耳的聲音；種種上妙如意、和諧悅耳的各種樂聲、結集佛法的聲音，充滿那個國土。具足正念和智慧的清凈梵音，清澈調和，使有情眾生來生到那個國度，常常用柔和的言語互相勸勉進步。如來自身的壽命是無量的，為一切有情眾生如其根器說法。在佛陀般涅槃（圓寂）之後，正法長久住世，利益安樂無量的有情眾生。善男子！這稱為菩薩摩訶薩的第六種遠離粗惡語的輪。 菩薩摩訶薩成就這個輪的緣故，對於聲聞乘（小乘）不會有錯誤；對於聲聞乘的補特伽羅（個體修行者）不會有錯誤；對於獨覺乘（緣覺乘）不會有錯誤；對於獨覺乘的補特伽羅不會有錯誤；對於大乘不會有錯誤；對於大乘的補特伽羅不會有錯誤。常常能夠使三寶的種姓興盛；對於諸如來的出家弟子，無論是法器還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會有錯誤。對於大乘佛法，常常能夠提升進步，不會退轉；智慧和殊勝的福德，常常能夠增長；對於一切禪定、各種陀羅尼（總持）、各種忍辱和各種菩薩的階位，迅速獲得自在，不會退轉；常常能夠值遇各種善知識，隨順他們的教導而行；常常不會遠離見到一切佛，以及諸菩薩、聲聞弟子，不會遠離聽聞佛法，不會遠離親近供養眾僧；對於各種善根常常精進尋求，內心沒有厭足；常常對於菩提的各種行愿，內心沒有厭足。所得到的果報，廣泛地說就像前面所說的那樣。 再者，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離雜亂污穢的言語，一切眾生常常共同愛戴敬重他，所說的話都具有意義和利益，聽聞的人都恭敬奉行，沒有猜疑。由此，
【English Translation】 English version Abstaining from harsh speech, one is able to cut off all evil and unwholesome dharmas, able to accomplish all supreme wholesome dharmas, able to seek all Mahayana (Great Vehicle) dharma meanings, able to cultivate all Bodhisattva vows and practices, gradually entering the deep and vast ocean of wisdom, and even attaining unsurpassed Bodhi (enlightenment). The Buddha-land where one dwells is far from all unpleasant sounds; all kinds of supreme, wonderful, agreeable, and harmonious sounds of music, and sounds of the Dharma being gathered, fill that land. Possessing pure Brahma sounds of mindfulness and wisdom, clear and harmonious, sentient beings come to be born in that land, and they often encourage each other to progress with gentle words. The Tathagata's (Buddha's) own lifespan is immeasurable, and he teaches the Dharma to all sentient beings according to their capacities. After the Buddha's Parinirvana (passing away), the true Dharma will abide for a long time, benefiting and bringing peace to immeasurable sentient beings. Good man! This is called the sixth wheel of a Bodhisattva Mahasattva (great being) abstaining from harsh speech. Because a Bodhisattva Mahasattva accomplishes this wheel, there will be no mistakes regarding the Sravaka Vehicle (Hearer Vehicle); no mistakes regarding the Pudgala (individual practitioner) of the Sravaka Vehicle; no mistakes regarding the Pratyekabuddha Vehicle (Solitary Buddha Vehicle); no mistakes regarding the Pudgala of the Pratyekabuddha Vehicle; no mistakes regarding the Mahayana; no mistakes regarding the Pudgala of the Mahayana. One is always able to make the lineage of the Three Jewels flourish; regarding the ordained disciples of all Tathagatas, whether they are vessels of the Dharma or not, even all those who wear a piece of the robe and shave their heads and beards, there will be no mistakes. Regarding the Mahayana Dharma, one is always able to advance and progress, without regression; wisdom and supreme merit are always able to increase; regarding all samadhis (meditative absorptions), all dharanis (mantras), all kshantis (patience), and all Bodhisattva stages, one quickly attains freedom, without regression; one is always able to encounter all good teachers, and follow their teachings; one is always able to not be separated from seeing all Buddhas, and all Bodhisattvas and Sravaka disciples, not be separated from hearing the Dharma, not be separated from being close to and making offerings to the Sangha (community of monks); one always diligently seeks all good roots, with no satiety in the mind; one always has no satiety in the mind regarding the various practices and vows of Bodhi. The resulting karmic retributions are extensively described as before. Furthermore, good man! If a Bodhisattva Mahasattva is able to, throughout their life, abstain from mixed and defiled speech, all sentient beings will always love and respect them together, and the words they speak will all have meaning and benefit, and those who hear them will respectfully follow them, without suspicion. Because of this,
善根速得成熟。所有前際輪轉五趣沒生死河，因雜穢語，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸義利障，自作、教他、見聞隨喜，由此遠離雜穢語輪，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，所發言詞皆成義利。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處言必饒益，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離雜穢語，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土遠離一切無義利聲；種種上妙菩薩藏攝大法音聲周遍國土。成就無邊大愿、妙智、能善辯說種種法義，如是有情來生其國。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第七遠離雜穢語輪。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失
【現代漢語翻譯】 現代漢語譯本 善根迅速得以成熟。所有過去世在五趣（五種輪迴的去處，即地獄、餓鬼、畜生、人、天）中輪轉，沉沒于生死之河的眾生，因為雜穢的語言，造作了身語意諸惡業的障礙、諸煩惱的障礙、諸有情的障礙、一切法的障礙、諸義利的障礙，自己造作、教唆他人、見聞隨喜，因此遠離雜穢語的輪轉，這些障礙都將被輾碎摧毀，不留餘地，不會承受果報。在現世中，諸人天等都共同親愛，沒有猜疑顧慮，身心安樂，所說的話都成為有益的道理。將要命終時，身心不會被憂愁痛苦逼迫，所愛的妻子眷屬圍繞在身邊。臨命終時，不會見到可怕的閻魔王使者；只會見到可喜的成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。既然命終之後還會轉生為人，諸根圓滿，肢體健全，無論生在何處，所說的話都必定有益，端正聰明，安穩快樂。再次遇到可喜的成就調伏善法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學，遠離雜穢的語言，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘法義，能夠修習一切菩薩的願行，逐漸進入深廣的智慧之海，乃至證得無上菩提。所居住的佛土遠離一切沒有意義的聲音；種種上妙的菩薩藏所攝的大法音聲遍佈國土。成就無邊的大愿、妙智，能夠善於辯說種種法義，這樣的有情會來到這個國土。如來自身的壽命無量，為諸有情如理如法地說法。般涅槃后，正法長久住世，利益安樂無量的有情。善男子！這名為菩薩摩訶薩第七遠離雜穢語輪。 菩薩摩訶薩成就此輪的緣故，在聲聞乘（小乘佛教，以自我解脫為目標）中不會有錯誤；在聲聞乘的補特伽羅（人，個體）中不會有錯誤；在獨覺乘（不依賴他人教導，獨自悟道的修行者）中不會有錯誤；在獨覺乘的補特伽羅中不會有錯誤；在其中大乘（以普度眾生為目標的佛教）中不會有錯誤。
【English Translation】 English version The roots of goodness quickly mature. All sentient beings who have transmigrated through the five realms (the five destinies of rebirth: hell, hungry ghosts, animals, humans, and gods) in past lives, submerged in the river of birth and death, due to impure speech, have created obstacles of evil karma in body, speech, and mind, obstacles of afflictions, obstacles of sentient beings, obstacles of all dharmas, and obstacles of benefits, whether by their own actions, by instructing others, or by witnessing and rejoicing in such actions. By thus abandoning the cycle of impure speech, all these obstacles will be crushed and destroyed without remainder, and they will not receive the karmic consequences. In their present lives, all humans and gods will be affectionate towards them, without suspicion or worry, their bodies and minds will be at peace, and their words will all become meaningful and beneficial. When they are about to die, their bodies and minds will not be oppressed by sorrow and suffering, and they will be surrounded by their beloved wives and relatives. At the time of death, they will not see the terrifying messengers of Yama (the king of death); they will only see the pleasing and accomplished, well-tamed Dharma, those who possess precepts, are rich in virtue, and are true fields of merit, as their virtuous friends; their bodies and minds will be joyful, and they will deeply generate respect and faith. Having passed away, they will be reborn as humans, with complete faculties and limbs, and wherever they are born, their words will surely be beneficial, they will be upright and intelligent, and they will be peaceful and happy. They will again encounter pleasing and accomplished, well-tamed Dharma, those who possess precepts, are rich in virtue, and are true fields of merit, as their virtuous friends. Relying on them for study, they will abandon impure speech, be able to cut off all evil and unwholesome dharmas, be able to accomplish all supreme and wholesome dharmas, be able to seek all the meanings of the Mahayana Dharma, be able to cultivate all the vows and practices of the Bodhisattvas, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi. The Buddha-land where they reside will be far from all meaningless sounds; the sounds of the great Dharma, contained within the various supreme Bodhisattva treasuries, will pervade the land. They will accomplish boundless great vows and wondrous wisdom, and be able to skillfully expound various Dharma meanings. Such sentient beings will be born in that land. The Tathagata's own lifespan is immeasurable, and he will teach the Dharma to all sentient beings as appropriate. After Parinirvana, the true Dharma will abide for a long time, benefiting and bringing peace to countless sentient beings. Good man! This is called the seventh wheel of the Bodhisattva Mahasattva's abandonment of impure speech. Because the Bodhisattva Mahasattva has accomplished this wheel, there will be no errors in the Sravaka Vehicle (Hinayana Buddhism, which aims for self-liberation); there will be no errors in the Sravaka Vehicle's pudgala (person, individual); there will be no errors in the Pratyekabuddha Vehicle (practitioners who attain enlightenment on their own, without relying on a teacher); there will be no errors in the Pratyekabuddha Vehicle's pudgala; there will be no errors in the Mahayana (Buddhism that aims for the liberation of all beings).
；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失；于大乘法，常得升進，無有退轉；利慧、勝福、常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，遠離貪慾，一切眾生常所愛重，其心清凈，離諸染濁。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因貪慾故，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸無貪障，自作、教他、見聞隨喜，由此遠離貪慾輪故，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，其心清凈離諸染濁。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處，其心清凈，離諸染濁，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福
【現代漢語翻譯】 現代漢語譯本：對於大乘的修行者，不會有任何錯誤或過失。能夠常常使三寶的種姓興盛；對於如來的出家弟子，無論是堪受佛法的法器，還是不堪受佛法的非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會有任何錯誤或過失；對於大乘佛法，常常能夠提升進步，不會退轉；智慧和殊勝的福報，常常能夠增長；對於一切禪定、各種陀羅尼、各種忍辱和各種菩薩的階位，能夠迅速獲得自在，不會退轉；常常能夠遇到各種善知識，並隨順他們的教導而修行；常常不會離開見到一切佛，以及各種菩薩和聲聞弟子，不會離開聽聞佛法，不會離開親近供養僧眾；對於各種善根，常常精進追求，內心沒有厭倦滿足的時候；常常對於菩提的各種修行和願望，內心沒有厭倦滿足的時候。所獲得的果報，廣泛地說就像前面所說的那樣。 「再者，善男子！如果菩薩摩訶薩，能夠盡其一生，遠離貪慾，一切眾生都會常常愛戴敬重他，他的內心清凈，遠離各種染污。因此，他的善根能夠迅速成熟。所有過去世在五道輪迴中沉淪生死苦海，因為貪慾的緣故，所造的身語意各種惡業障礙、各種煩惱障礙、各種有情障礙、一切法障礙、各種無貪障礙，自己造作、教唆他人、見聞隨喜，因為遠離貪慾的緣故，這些障礙都能夠被徹底摧毀，不會再承受果報。在今生，各種人天都會共同親近愛戴他，沒有猜疑顧慮，身心安樂，他的內心清凈，遠離各種染污。當他將要命終的時候，身心不會被憂愁痛苦所逼迫，所愛的妻子眷屬會圍繞在他身邊。臨命終時，不會見到可怕的閻魔王使者；只會見到令人歡喜的、成就調伏善法的、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。當他命終之後，還會轉生到人間，諸根圓滿，肢體健全，無論轉生到哪裡，他的內心都清凈，遠離各種染污，相貌端正聰明，安穩快樂。還會遇到令人歡喜的、成就調伏善法的、具足戒律、富有功德、真實的福田，作為善知識。」
【English Translation】 English version: For those Bodhisattvas of the Mahayana path, there will be no errors or mistakes. They will always be able to make the lineage of the Three Jewels flourish; towards the ordained disciples of the Tathagatas, whether they are vessels of the Dharma or not, even those who wear a piece of the monastic robe and have shaved their heads, there will be no errors or mistakes; regarding the Mahayana Dharma, they will always be able to advance and progress, without regression; wisdom and superior blessings will always increase; regarding all samadhis, all dharanis, all patiences, and all Bodhisattva stages, they will quickly attain freedom, without regression; they will always encounter virtuous teachers, and follow their teachings; they will always be in the presence of all Buddhas, as well as all Bodhisattvas and Sravaka disciples, they will not be separated from hearing the Dharma, and will not be separated from approaching and making offerings to the Sangha; regarding all virtuous roots, they will always diligently seek, and their minds will not be satisfied; regarding all the practices and vows of Bodhi, their minds will not be satisfied. The resulting karmic rewards are extensively described as before. Furthermore, good man! If a Bodhisattva Mahasattva can, throughout their life, stay away from greed, all sentient beings will always love and respect them, their minds will be pure, and free from all defilements. Because of this, their virtuous roots will quickly mature. All the past lives in the cycle of the five realms, sinking in the river of birth and death, due to greed, the various evil karmic obstacles of body, speech, and mind, all the afflictive obstacles, all the sentient being obstacles, all the Dharma obstacles, all the non-greed obstacles, whether self-created, instigated by others, or seen and rejoiced in, because of being away from the wheel of greed, all these obstacles will be completely destroyed, and no karmic retribution will be received. In this present life, all humans and devas will be close to them, without suspicion or worry, their body and mind will be at peace, their minds will be pure, and free from all defilements. When they are about to die, their body and mind will not be oppressed by sorrow and suffering, their beloved wives and family will surround them. At the time of death, they will not see the terrifying messengers of Yama; they will only see the pleasing, accomplished, well-tamed Dharma, those who uphold the precepts, are rich in virtue, and are true fields of merit, as virtuous teachers; their body and mind will be joyful, and they will deeply generate faith and respect. After they die, they will be reborn in the human realm, with all their senses complete, and their limbs intact, wherever they are born, their minds will be pure, free from all defilements, their appearance will be upright and intelligent, and they will be peaceful and happy. They will also encounter the pleasing, accomplished, well-tamed Dharma, those who uphold the precepts, are rich in virtue, and are true fields of merit, as virtuous teachers.
田，為善知識。依彼修學離貪慾法，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土地平如掌，眾寶充滿，種種寶樹行列莊嚴。種種寶衣、寶莊嚴具、寶幢幡蓋、金銀、真珠羅網等樹，處處皆有，甚可愛樂。遠離憍慢、顏貌端嚴、諸根無缺、其心平等，如是有情來生其國，無貪功德圓滿莊嚴。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第八遠離貪慾輪也。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于大乘法，常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
大乘大集地藏十輪經卷第八
【現代漢語翻譯】 現代漢語譯本 田，是善知識（指引人走向正道的良師益友）。依靠他們修學遠離貪慾的方法，能夠斷除一切惡和不善的法，能夠成就一切殊勝的善法，能夠尋求一切大乘佛法的義理，能夠修習一切菩薩的願行，逐漸進入深廣的智慧海洋，乃至證得無上菩提（指最高的覺悟）。他們所居住的佛國土平坦如手掌，充滿各種珍寶，各種寶樹排列成行，莊嚴無比。各種寶衣、寶莊嚴具、寶幢幡蓋、金銀、珍珠羅網等樹，處處都有，非常可愛和令人喜悅。他們遠離驕慢，容貌端正莊嚴，諸根沒有殘缺，內心平等。像這樣的有情眾生來到他們的國土，沒有貪慾，功德圓滿莊嚴。如來（指佛）自身的壽命無量，為一切有情眾生如其根器說法。佛陀般涅槃（指佛的圓寂）后，正法長久住世，利益安樂無量有情眾生。善男子！這名為菩薩摩訶薩（指偉大的菩薩）的第八種遠離貪慾的輪。 菩薩摩訶薩成就這個輪的緣故，對於聲聞乘（指小乘佛教）不會有錯誤；對於聲聞乘的補特伽羅（指個體修行者）不會有錯誤；對於獨覺乘（指緣覺乘）不會有錯誤；對於獨覺乘的補特伽羅不會有錯誤；對於大乘（指大乘佛教）不會有錯誤；對於大乘的補特伽羅不會有錯誤。他們常常能夠使三寶（指佛、法、僧）的種姓興盛；對於諸如來的出家弟子，無論是法器（指堪受佛法教誨的人）還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會有錯誤。對於大乘佛法，常常能夠提升進步，不會退轉；智慧和殊勝的福報常常能夠增長；對於一切禪定、諸陀羅尼（指總持法門）、諸忍（指安忍）和諸地（指菩薩修行的階位），能夠迅速獲得自在，不會退轉；常常能夠值遇諸善知識，隨順他們的教導而修行；常常能夠不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養眾僧；對於各種善根常常精進尋求，內心沒有厭足；常常對於菩提（指覺悟）的各種行愿，內心沒有厭足。所得到的果報，廣泛地說就像前面所說的那樣。
【English Translation】 English version Field, are good teachers. Relying on them to cultivate and learn the method of detachment from greed, one can cut off all evil and unwholesome dharmas, accomplish all supreme wholesome dharmas, seek all the meanings of the Mahayana Dharma, cultivate all the vows and practices of Bodhisattvas, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi (supreme enlightenment). The Buddha lands where they reside are as flat as the palm of a hand, filled with various treasures, and adorned with rows of various precious trees. Various precious garments, precious ornaments, precious banners and canopies, gold, silver, pearl nets, and other trees are everywhere, making them very lovely and delightful. They are far from arrogance, their appearances are dignified and serene, their faculties are complete, and their minds are equanimous. Such sentient beings who are born in their lands are free from greed, and their merits are complete and adorned. The Tathagata's (Buddha's) own lifespan is immeasurable, and he teaches the Dharma to all sentient beings according to their capacities. After the Parinirvana (Buddha's passing), the true Dharma will abide for a long time, benefiting and bringing happiness to immeasurable sentient beings. Good man! This is called the eighth wheel of detachment from greed of a Bodhisattva Mahasattva (great Bodhisattva). Because a Bodhisattva Mahasattva has accomplished this wheel, they will not make mistakes in the Sravaka Vehicle (Hinayana Buddhism); they will not make mistakes regarding the Puddgalas (individual practitioners) of the Sravaka Vehicle; they will not make mistakes in the Pratyekabuddha Vehicle (Solitary Realizer Vehicle); they will not make mistakes regarding the Puddgalas of the Pratyekabuddha Vehicle; they will not make mistakes in the Mahayana (Mahayana Buddhism); they will not make mistakes regarding the Puddgalas of the Mahayana. They are always able to make the lineage of the Three Jewels (Buddha, Dharma, Sangha) flourish; regarding the ordained disciples of the Tathagatas, whether they are vessels of the Dharma (those who are capable of receiving the Buddha's teachings) or not, even all those who wear a piece of the kasaya (monk's robe) and have shaved their heads and beards, they will not make mistakes. Regarding the Mahayana Dharma, they are always able to advance and progress, without regression; their wisdom and supreme blessings are always able to increase; regarding all samadhis (meditative states), all dharanis (mantras), all kshantis (patience), and all bhumis (stages of Bodhisattva practice), they are able to quickly attain mastery, without regression; they are always able to encounter good teachers, and follow their teachings; they are always able to not be separated from seeing all Buddhas, as well as all Bodhisattvas and Sravaka disciples, not be separated from hearing the Dharma, and not be separated from being close to and making offerings to the Sangha; regarding all wholesome roots, they always diligently seek them, and their minds are never satisfied; regarding all the vows and practices of Bodhi (enlightenment), their minds are never satisfied. The resulting rewards are extensively described as before.
大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第九
三藏法師玄奘奉 詔譯善業道品第六之二
「複次，善男子！若菩薩摩訶薩，能盡形壽，遠離瞋恚，一切眾生常所愛重，其心清凈，離諸垢穢。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因瞋恚故，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸無明障，自作、教他、見聞隨喜，由此遠離瞋恚輪故，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等，皆共親愛，無所猜慮，其心清凈，離諸垢穢。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處，其心清凈，離諸垢穢，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離瞋恚法，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土遠離一切濁穢、風雲、郁烝、塵垢、諸粗弊物。眾寶莊嚴，甚可愛樂。遠離憍慢、顏貌端嚴、諸根無缺、心常寂定，如是有情來
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！如果菩薩摩訶薩能夠終其一生，遠離嗔恚，那麼一切眾生都會常常愛戴敬重他，他的內心清凈，遠離各種污垢。因此，他的善根會迅速成熟。所有過去世在五趣（地獄、餓鬼、畜生、人、天）中輪迴，沉沒于生死之河的，因為嗔恚而造作的身語意各種惡業障礙、各種煩惱障礙、各種有情障礙、一切法障礙、各種無明障礙，無論是自己造作、教唆他人、還是見聞隨喜，因為遠離嗔恚的緣故，這些障礙都會被徹底摧毀，不會再承受果報。在今生，諸人天等都會親近愛戴他，不會對他有所猜疑顧慮，他的內心清凈，遠離各種污垢。當他臨終時，身心不會被憂愁痛苦所逼迫，所愛的妻子眷屬會圍繞在他身邊。臨終時，他不會見到可怕的閻魔王使者；只會見到可喜的、成就調柔善法、具足戒律、富有功德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。當他命終之後，還會轉生到人間，諸根圓滿，肢體健全，無論轉生到哪裡，他的內心都清凈，遠離各種污垢，相貌端正，聰明智慧，安穩快樂。還會遇到可喜的、成就調柔善法、具足戒律、富有功德、真實的福田，作為善知識。依靠他們修學遠離嗔恚之法，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘佛法義理，能夠修習一切菩薩願行，逐漸進入深廣的智慧之海，乃至證得無上菩提。他所居住的佛土遠離一切污濁、穢氣、風雲、鬱熱、塵垢、各種粗劣之物。以眾寶莊嚴，非常可愛樂。遠離驕慢，容貌端莊，諸根無缺，內心常常寂靜，像這樣的有情會來到這裡。』
【English Translation】 English version 'Furthermore, good man! If a Bodhisattva Mahasattva can, throughout their life, abstain from anger, all sentient beings will constantly love and respect them. Their mind will be pure, free from all defilements. Because of this, their roots of goodness will quickly mature. All those who, in past lives, have revolved in the five realms (hell, hungry ghosts, animals, humans, and gods), sinking in the river of birth and death, due to anger, have created karmic obstacles of body, speech, and mind, obstacles of various afflictions, obstacles of various sentient beings, obstacles of all dharmas, and obstacles of various ignorance, whether they did it themselves, instructed others, or rejoiced upon seeing or hearing of it, because of abstaining from the wheel of anger, all these obstacles will be completely destroyed, and they will not receive the karmic retribution. In this present life, all humans and gods will be close to them and love them, without any suspicion or worry. Their mind will be pure, free from all defilements. When they are about to die, their body and mind will not be oppressed by sorrow and suffering. Their beloved wives and relatives will surround them. At the time of death, they will not see the terrifying messengers of Yama (the king of death); they will only see the pleasing, those who have achieved the Dharma of taming and goodness, who are complete with precepts, rich in merit, and are true fields of merit, as good teachers; their body and mind will be joyful, and they will deeply generate faith and respect. After they die, they will be reborn in the human realm, with all their senses complete and their limbs intact. Wherever they are born, their mind will be pure, free from all defilements, with a dignified appearance, intelligent and wise, peaceful and happy. They will also encounter the pleasing, those who have achieved the Dharma of taming and goodness, who are complete with precepts, rich in merit, and are true fields of merit, as good teachers. Relying on them to study the Dharma of abstaining from anger, they will be able to cut off all evil and unwholesome dharmas, be able to achieve all supreme and good dharmas, be able to seek all the meanings of the Mahayana Dharma, be able to practice all the vows and practices of a Bodhisattva, gradually enter the deep and vast ocean of wisdom, and even attain unsurpassed Bodhi. The Buddha land where they reside will be far from all turbidity, filth, wind, clouds, heat, dust, and all coarse and inferior things. It will be adorned with various treasures, and be very lovely and delightful. They will be far from arrogance, with a dignified appearance, all their senses complete, and their mind will always be tranquil. Such sentient beings will come here.'
生其國，慈悲功德圓滿莊嚴。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。善男子！是名菩薩摩訶薩第九遠離瞋恚輪也。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失；于大乘法，常得升進，無有退轉；利慧、勝福常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿，心無厭足。所得果報廣說如前。
「複次，善男子！若菩薩摩訶薩，能盡形壽，遠離邪見，一切眾生常所愛重，其心清凈離邪分別。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因邪見故，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸正見障，自作、教他、見聞隨喜，由此遠離邪見輪故，皆悉輾壞摧滅無餘，不受果報。于現身中，諸人天等皆共親愛，無所猜慮，身心安樂，其心清凈，離邪
【現代漢語翻譯】 現代漢語譯本 往生到那個佛國，慈悲功德圓滿莊嚴。如來自身的壽命是無量的，爲了所有有情眾生而如理說法。在般涅槃之後，正法能夠長久住世，利益安樂無量的有情眾生。善男子！這被稱為菩薩摩訶薩的第九種遠離瞋恚之輪。 菩薩摩訶薩成就了這個輪，因此對於聲聞乘不會產生錯誤；對於聲聞乘的補特伽羅（人）不會產生錯誤；對於獨覺乘不會產生錯誤；對於獨覺乘的補特伽羅不會產生錯誤；對於大乘不會產生錯誤；對於大乘的補特伽羅不會產生錯誤。能夠常常使三寶的種姓興盛；對於所有如來的出家弟子，無論是法器還是非法器，乃至一切披著袈裟、剃除鬚髮的人，都不會產生錯誤；對於大乘佛法，常常能夠提升進步，不會退轉；智慧和殊勝的福報常常能夠增長；對於一切禪定、陀羅尼（總持）、各種忍辱和各種菩薩地，能夠迅速獲得自在，不會退轉；常常能夠遇到各種善知識，隨順他們的教導而修行；常常不會遠離見到一切佛，以及各種菩薩、聲聞弟子，不會遠離聽聞佛法，不會遠離親近供養僧眾；對於各種善根常常精進追求，內心沒有厭足；對於菩提的各種行愿，內心沒有厭足。所獲得的果報，廣泛地說就像前面所說的那樣。 再者，善男子！如果菩薩摩訶薩能夠盡其一生，遠離邪見，那麼一切眾生都會常常愛戴敬重他，他的內心清凈，遠離邪惡的分別。因此，他的善根能夠迅速成熟。所有過去世在五趣（地獄、餓鬼、畜生、人、天）中輪迴，沉沒在生死河流中的，因為邪見而造作的身語意各種惡業障礙、各種煩惱障礙、各種有情障礙、一切法障礙、各種正見障礙，無論是自己造作、教唆他人、還是見聞隨喜，因為遠離邪見之輪的緣故，都能夠全部輾碎摧毀，不留餘地，不會承受果報。在現世中，所有的人天等都會共同親愛他，沒有猜疑顧慮，身心安樂，他的內心清凈，遠離邪見。
【English Translation】 English version Reborn in that Buddha-land, with compassion, meritorious virtues, perfect and adorned. The Tathagata's own lifespan is immeasurable, teaching the Dharma appropriately for all sentient beings. After Parinirvana, the True Dharma will abide long, benefiting and bringing happiness to immeasurable sentient beings. Good man! This is called the ninth wheel of a Bodhisattva Mahasattva, which is to be free from anger. Because a Bodhisattva Mahasattva has accomplished this wheel, he will not make mistakes regarding the Sravaka Vehicle; he will not make mistakes regarding the Sravaka Vehicle's pudgala (person); he will not make mistakes regarding the Pratyekabuddha Vehicle; he will not make mistakes regarding the Pratyekabuddha Vehicle's pudgala; he will not make mistakes regarding the Mahayana Vehicle; he will not make mistakes regarding the Mahayana Vehicle's pudgala. He can always make the lineage of the Three Jewels flourish; regarding all the Tathagata's ordained disciples, whether they are vessels of the Dharma or not, even all those who wear a piece of the robe and shave their heads, he will not make mistakes; regarding the Mahayana Dharma, he can always advance and progress, without regression; wisdom and superior blessings will always increase; regarding all samadhi, dharani (mantras), all patience, and all Bodhisattva stages, he can quickly attain freedom, without regression; he can always encounter good teachers, and follow their teachings; he will never be separated from seeing all Buddhas, as well as all Bodhisattvas and Sravaka disciples, never be separated from hearing the Dharma, never be separated from approaching and making offerings to the Sangha; he will always diligently seek all good roots, with no satiety in his heart; regarding all the vows and practices of Bodhi, there is no satiety in his heart. The resulting rewards are extensively described as before. Furthermore, good man! If a Bodhisattva Mahasattva can, throughout his life, stay away from wrong views, then all sentient beings will always love and respect him, his mind will be pure, free from evil discriminations. Because of this, his good roots can quickly mature. All the past lives in the five realms (hell, hungry ghosts, animals, humans, and gods), sinking in the river of birth and death, due to wrong views, creating all kinds of evil karmic obstacles of body, speech, and mind, all kinds of afflictive obstacles, all kinds of sentient being obstacles, all Dharma obstacles, all right view obstacles, whether self-created, taught to others, or seen and rejoiced in, because of being free from the wheel of wrong views, all of them can be completely crushed and destroyed, leaving no residue, and will not receive the karmic retribution. In this present life, all humans and gods will love him, without suspicion or worry, his body and mind will be at peace, his mind will be pure, free from wrong views.
分別。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍繞。臨命終時，不見可怖剡魔王使；唯見可意成調善法、具戒、富德、真實福田，為善知識；身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處其心清凈，離邪分別，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離邪見法，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入大乘大海，乃至證得無上菩提。所居佛土遠離一切聲聞、獨覺二乘人法，遠離一切天魔徒眾，遠離一切外道朋黨。眾寶莊嚴，甚可愛樂。遠離一切妄執、吉兇、常見、斷見、我、我所見，如是有情來生其國，壽命長遠受用一味，謂大乘味。如來自身壽命無量，為諸有情如應說法。般涅槃后正法久住，利益安樂無量有情。聖教一味無有乖諍，熾盛流通，離諸障難。善男子！是名菩薩摩訶薩第十遠離邪見輪也。
「菩薩摩訶薩成就此輪故，于聲聞乘得無誤失；于聲聞乘補特伽羅得無誤失；于獨覺乘得無誤失；于獨覺乘補特伽羅得無誤失；于其大乘得無誤失；于其大乘補特伽羅得無誤失。常能熾然三寶種姓；于諸如來出家弟子，若是法器、若非法器，下至一切被片袈裟剃鬚發者，得無誤失。于
【現代漢語翻譯】 現代漢語譯本：當（菩薩）壽命終結時，身心不會被憂愁痛苦所逼迫，所愛的妻子眷屬會圍繞在身邊。臨終時，不會見到可怕的閻魔王使者；只會見到令人歡喜、調順善良、持戒、有德、真實的福田，作為善知識；身心歡悅，深深地產生敬信。既然命終之後還會轉生到人間，諸根圓滿，肢體健全，無論出生在何處，內心都清凈，遠離邪惡的分別，端正聰明，安穩快樂。再次遇到令人歡喜、調順善良、持戒、有德、真實的福田，作為善知識。依靠他們修學，遠離邪見之法，能夠斷除一切惡不善法，能夠成就一切殊勝善法，能夠尋求一切大乘法義，能夠修持一切菩薩願行，逐漸進入大乘的海洋，乃至證得無上菩提。所居住的佛土遠離一切聲聞、獨覺二乘人法，遠離一切天魔徒眾，遠離一切外道朋黨。以眾寶莊嚴，非常可愛樂。遠離一切妄執、吉兇、常見、斷見、我、我所見，像這樣的有情眾生來到這個佛國，壽命長遠，受用一種味道，即大乘之味。如來自身的壽命無量，為一切有情眾生如理說法。般涅槃后，正法長久住世，利益安樂無量有情眾生。聖教的教義純一無二，沒有乖違爭論，熾盛流通，遠離一切障礙困難。善男子！這名為菩薩摩訶薩的第十種遠離邪見之輪。 菩薩摩訶薩成就此輪的緣故，對於聲聞乘不會產生錯誤；對於聲聞乘的補特伽羅（人）不會產生錯誤；對於獨覺乘不會產生錯誤；對於獨覺乘的補特伽羅（人）不會產生錯誤；對於大乘不會產生錯誤；對於大乘的補特伽羅（人）不會產生錯誤。常常能夠使三寶的種姓興盛；對於諸如來的出家弟子，無論是法器還是非法器，下至一切披著袈裟、剃除鬚髮的人，都不會產生錯誤。對於
【English Translation】 English version: When (a Bodhisattva's) life ends, their body and mind will not be oppressed by sorrow and suffering, and their beloved wives and relatives will surround them. At the time of death, they will not see the terrifying messengers of Yama (the king of death); they will only see those who are pleasing, well-disciplined, virtuous, and genuine fields of merit, as good teachers; their body and mind will be joyful, and they will deeply generate respect and faith. Since they will be reborn in the human realm after death, their senses will be complete, their limbs will be intact, and wherever they are born, their minds will be pure, free from evil discriminations, upright, intelligent, peaceful, and happy. They will again encounter those who are pleasing, well-disciplined, virtuous, and genuine fields of merit, as good teachers. Relying on them for study, they will be free from the path of wrong views, able to cut off all evil and unwholesome dharmas, able to accomplish all supreme wholesome dharmas, able to seek all the meanings of the Mahayana teachings, able to cultivate all the vows and practices of Bodhisattvas, gradually entering the ocean of the Mahayana, and even attaining unsurpassed Bodhi (enlightenment). The Buddha-land where they reside will be far from all the teachings of the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles, far from all the retinues of heavenly demons, and far from all the factions of external paths. It will be adorned with various treasures, and be extremely lovely and delightful. It will be far from all false attachments, auspiciousness and inauspiciousness, eternalism, annihilationism, the self, and the view of self; sentient beings like these who are born in this Buddha-land will have long lifespans and enjoy one taste, which is the taste of the Mahayana. The Tathagata's (Buddha's) own lifespan is immeasurable, and he will teach the Dharma to all sentient beings as appropriate. After his Parinirvana (final passing), the true Dharma will abide for a long time, benefiting and bringing peace to immeasurable sentient beings. The teachings of the Holy Dharma will be pure and unified, without any discord or dispute, flourishing and circulating, and free from all obstacles and difficulties. Good man! This is called the tenth wheel of a Bodhisattva Mahasattva (great being) that is free from wrong views. Because a Bodhisattva Mahasattva has accomplished this wheel, they will not make mistakes regarding the Sravaka Vehicle; they will not make mistakes regarding the Puddgalas (persons) of the Sravaka Vehicle; they will not make mistakes regarding the Pratyekabuddha Vehicle; they will not make mistakes regarding the Puddgalas of the Pratyekabuddha Vehicle; they will not make mistakes regarding the Mahayana Vehicle; they will not make mistakes regarding the Puddgalas of the Mahayana Vehicle. They will always be able to make the lineage of the Three Jewels flourish; regarding the ordained disciples of all the Tathagatas, whether they are vessels of the Dharma or not, down to all those who wear a piece of the Kasaya (monk's robe) and shave their beards and hair, they will not make mistakes. Regarding
大乘法，常得升進，無有退轉；利慧、勝福、常得增長；於一切定、諸陀羅尼、諸忍諸地，速得自在，無有退轉；常得值遇諸善知識，隨順而行；常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧；于諸善根常精進求，心無厭足；常于菩提種種行愿、六波羅蜜多，心無厭足。所得果報廣說如前。
「善男子！若菩薩摩訶薩成就如是十輪，能速證得阿耨多羅三藐三菩提。所以者何？於過去世，一切如來、應、正等覺，皆悉遠離十惡業道，皆悉稱揚、讚歎如是十善業道所得果報。為欲長養一切眾生，利益、安樂、菩提道故；為欲除滅一切眾生業煩惱苦，令無餘故；為欲枯竭三惡趣故；為欲紹隆三寶種故；為欲斷除三界有故；為欲永斷蘊、界、處故；為令一切速入無畏涅槃城故；廣說如前遠離十種不善業道所得果報。是故，善男子！若不真實希求如是十善業道所證佛果，及不真實下至守護一善業道，乃至命終而自稱言：『我是真實行大乘者，我求無上正等菩提。』當知如是補特伽羅，是極虛詐、是大妄語。對十方界佛世尊前，誑惑世間，無慚、無愧，說空斷見，誘誑愚癡；身壞命終墮諸惡趣。
「善男子！若但言說，及但聽聞，不由修行十善業道，能得菩提般涅槃者，於一劫中、或一念頃
【現代漢語翻譯】 現代漢語譯本：大乘佛法，能使修行者不斷進步，不會退轉；智慧和殊勝的福報，也會不斷增長；對於一切禪定、陀羅尼（總持，記憶法門）、各種忍辱和菩薩的各個階位，能迅速獲得自在，不會退轉；能經常遇到善知識，並能依教奉行；能經常不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養僧眾；對於各種善根，能精進追求，內心沒有厭倦；對於菩提的各種修行願望、六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧），內心沒有厭倦。所獲得的果報，如前面所說的那樣廣泛。 『善男子！如果菩薩摩訶薩成就了這十種輪，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為在過去世，一切如來、應、正等覺（佛的十種稱號之一），都遠離了十惡業道，都稱揚讚歎這十善業道所獲得的果報。爲了增長一切眾生，利益、安樂、菩提道；爲了消除一切眾生的業煩惱痛苦，使之完全消除；爲了枯竭三惡趣（地獄、餓鬼、畜生）；爲了繼承和發揚三寶（佛、法、僧）的種子；爲了斷除三界（欲界、色界、無色界）的存在；爲了永遠斷除蘊（色、受、想、行、識）、界（眼、耳、鼻、舌、身、意）、處（眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處）；爲了使一切眾生迅速進入無畏的涅槃城；如前面所說的那樣廣泛地遠離十種不善業道所獲得的果報。所以，善男子！如果不真實地希求這十善業道所證得的佛果，並且不真實地，哪怕是守護一個善業道，直到生命結束，卻自稱說：『我是真實修行大乘的人，我求無上正等菩提。』應當知道這樣的人，是極其虛偽的，是大妄語。在十方世界的佛世尊面前，欺騙迷惑世間，沒有慚愧之心，說空斷見，誘騙愚癡的人；身壞命終後會墮入各種惡趣。 『善男子！如果只是口頭上說說，或者只是聽聞，而不通過修行十善業道，就能獲得菩提般涅槃，那麼在一劫中，或者一念之間
【English Translation】 English version: The Mahayana Dharma enables practitioners to constantly advance without regression; wisdom and superior blessings also continuously increase; regarding all samadhi, dharani (mantras, mnemonic devices), various forms of patience, and the various stages of a Bodhisattva, one can quickly attain freedom without regression; one can frequently encounter virtuous teachers and follow their teachings; one can frequently see all Buddhas, as well as Bodhisattvas and Sravaka disciples, without being separated from hearing the Dharma, and without being separated from approaching and making offerings to the Sangha; regarding all virtuous roots, one can diligently seek them without being satiated; regarding all vows and practices of Bodhi, and the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), one is never satiated. The resulting rewards are as extensively described before. 『Good man! If a Bodhisattva Mahasattva achieves these ten wheels, they can quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is this so? Because in the past, all Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), all distanced themselves from the ten evil paths of action, and all praised and extolled the rewards obtained from these ten virtuous paths of action. It is for the purpose of nurturing all sentient beings, for their benefit, happiness, and the path to Bodhi; for the purpose of eliminating the suffering of all sentient beings' karmic afflictions, so that they are completely eliminated; for the purpose of drying up the three evil realms (hell, hungry ghosts, animals); for the purpose of inheriting and promoting the seeds of the Three Jewels (Buddha, Dharma, Sangha); for the purpose of cutting off the existence of the three realms (desire realm, form realm, formless realm); for the purpose of permanently cutting off the skandhas (form, feeling, perception, mental formations, consciousness), the dhatus (eye, ear, nose, tongue, body, mind), and the ayatanas (eye-base, ear-base, nose-base, tongue-base, body-base, mind-base, form-base, sound-base, smell-base, taste-base, touch-base, dharma-base); for the purpose of enabling all sentient beings to quickly enter the fearless city of Nirvana; as extensively described before, the rewards obtained from distancing oneself from the ten non-virtuous paths of action. Therefore, good man! If one does not genuinely seek the Buddha-fruit attained by these ten virtuous paths of action, and does not genuinely, even to the extent of guarding one virtuous path of action, until the end of life, yet claims: 『I am a true practitioner of the Mahayana, I seek unexcelled perfect enlightenment.』 It should be known that such a person is extremely deceitful, is a great liar. Before the Buddhas of the ten directions, they deceive and confuse the world, without shame or remorse, speaking of nihilistic views, and deceiving the foolish; after the destruction of their body and the end of their life, they will fall into various evil realms. 『Good man! If one can attain Bodhi and Nirvana merely by speaking about it, or merely by hearing about it, without practicing the ten virtuous paths of action, then in one kalpa, or in one moment
，可令十方一切佛土、地界、微塵、算數眾生，皆登正覺入般涅槃，然無是事。所以者何？十善業道，是大乘本、是菩提因、是證涅槃堅固梯蹬。善男子！若但發心發誓願力，不由修行十善業道，能得菩提般涅槃者，於一劫中、或一念頃，可令十方一切佛土、地界、微塵、算數眾生，皆登正覺入般涅槃，然無是事。所以者何？十善業道，是世、出世殊勝果報功德根本。善男子！若不修行十善業道，設經十方一切佛土微塵數劫，自號大乘，或說、或聽、或但發心、或發誓愿，終不能證菩提涅槃，亦不令他脫生死苦。
「善男子！要由修行十善業道，世間方有諸剎帝利、婆羅門等大富貴族，四大王天乃至非想非非想處，或聲聞乘、或獨覺乘，乃至無上正等菩提，皆由修行十善業道品類差別。是故，善男子！若欲速滿無上正等菩提愿者，當修如是十善業道，以自莊嚴；非住十惡不律儀者，能滿如是無上正等菩提大愿。若求速悟大乘境界、速證無上正等菩提、速滿一切善法愿者，先應護持十善業道。所以者何？十善業道是能安立一切善法功德根本，是世、出世勝果報因。是故，應修十善業道。」
爾時，世尊重顯此義而說頌曰：
「欲除諸有苦， 證得大菩提， 應修十善輪， 精勤勿放逸。 便於三
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果僅僅是發心立誓，而不通過修行十善業道，就能證得菩提和涅槃，那麼在一劫中，甚至一念之間，就可以讓十方一切佛土、地界、微塵數量的眾生，都證得正覺，進入涅槃，但這是不可能的。為什麼呢？因為十善業道是大乘的根本，是菩提的因，是證得涅槃的堅固階梯。善男子！如果僅僅是發心立誓，而不通過修行十善業道，就能證得菩提和涅槃，那麼在一劫中，甚至一念之間，就可以讓十方一切佛土、地界、微塵數量的眾生，都證得正覺，進入涅槃，但這是不可能的。為什麼呢？因為十善業道是世間和出世間殊勝果報功德的根本。善男子！如果不修行十善業道，即使經過十方一切佛土微塵數劫，自稱是大乘修行者，或者宣說、聽聞大乘教法，或者只是發心、立誓，最終也不能證得菩提涅槃，也不能使他人脫離生死苦海。 『善男子！要通過修行十善業道，世間才會有剎帝利（統治者）、婆羅門（祭司）等大富貴族，才會有四大王天（四天王所居之天）乃至非想非非想處（三界最高之天），才會有聲聞乘（聽聞佛法而修行者）、獨覺乘（不依師教而自悟者），乃至無上正等菩提（最高的覺悟），這些都是由於修行十善業道而產生的品類差別。因此，善男子！如果想要快速圓滿無上正等菩提的願望，應當修習這樣的十善業道，以此來莊嚴自己；如果安住於十惡不律儀（不遵守戒律），就不能圓滿無上正等菩提的大愿。如果想要快速領悟大乘境界，快速證得無上正等菩提，快速圓滿一切善法的願望，首先應當護持十善業道。為什麼呢？因為十善業道是能夠安立一切善法功德的根本，是世間和出世間殊勝果報的因。因此，應當修習十善業道。』 這時，世尊爲了重申這個道理，說了偈頌： 『想要去除諸有的痛苦，證得大菩提，應當修習十善輪，精勤不放逸。』
【English Translation】 English version: 'Good man! If merely by generating the aspiration and making vows, without cultivating the Ten Wholesome Paths of Action, one could attain Bodhi and Nirvana, then within one kalpa, or even in a single moment, all sentient beings in the ten directions, in all Buddha lands, in all realms, as numerous as dust particles, could all attain Right Enlightenment and enter Nirvana, but this is not the case. Why is that? Because the Ten Wholesome Paths of Action are the foundation of the Mahayana, the cause of Bodhi, and the firm ladder for attaining Nirvana. Good man! If merely by generating the aspiration and making vows, without cultivating the Ten Wholesome Paths of Action, one could attain Bodhi and Nirvana, then within one kalpa, or even in a single moment, all sentient beings in the ten directions, in all Buddha lands, in all realms, as numerous as dust particles, could all attain Right Enlightenment and enter Nirvana, but this is not the case. Why is that? Because the Ten Wholesome Paths of Action are the root of the meritorious virtues of both worldly and transcendental excellent rewards. Good man! If one does not cultivate the Ten Wholesome Paths of Action, even after countless kalpas as numerous as the dust particles in all Buddha lands, if one calls oneself a Mahayana practitioner, or speaks, listens to, or merely generates the aspiration or makes vows, one will ultimately not attain Bodhi and Nirvana, nor will one liberate others from the suffering of birth and death.' 'Good man! It is through the cultivation of the Ten Wholesome Paths of Action that in the world there are great wealthy and noble families such as Kshatriyas (rulers) and Brahmins (priests), the Four Heavenly Kings (the heavens where the four heavenly kings reside), and even the Realm of Neither Perception nor Non-Perception (the highest heaven in the three realms), or the Sravaka Vehicle (those who practice by hearing the Buddha's teachings), or the Pratyekabuddha Vehicle (those who awaken on their own without a teacher), and even the Unsurpassed Right and Equal Bodhi (the highest enlightenment), all of these arise from the differences in the categories of the Ten Wholesome Paths of Action. Therefore, good man! If you wish to quickly fulfill the aspiration for Unsurpassed Right and Equal Bodhi, you should cultivate these Ten Wholesome Paths of Action to adorn yourself; if you dwell in the Ten Unwholesome Actions and do not observe the precepts, you cannot fulfill the great aspiration for Unsurpassed Right and Equal Bodhi. If you seek to quickly realize the Mahayana realm, quickly attain Unsurpassed Right and Equal Bodhi, and quickly fulfill all aspirations for wholesome dharmas, you should first uphold the Ten Wholesome Paths of Action. Why is that? Because the Ten Wholesome Paths of Action are the foundation for establishing all meritorious virtues of wholesome dharmas, and the cause of excellent rewards in both the worldly and transcendental realms. Therefore, you should cultivate the Ten Wholesome Paths of Action.' At that time, the World Honored One, to reiterate this meaning, spoke the following verse: 'If you wish to remove the suffering of all existences, and attain Great Bodhi, you should cultivate the wheel of the Ten Wholesome Actions, diligently and without negligence.'
乘法， 及補特伽羅， 一切出家人， 皆得無誤失； 信受行大乘， 利樂一切眾， 覺勝法凈土， 速證大菩提。 若離於殺生， 一切皆愛敬， 恒無病長壽， 常樂不害法； 一切所生處， 恒樂佛所行， 常遇佛法僧， 速成無上覺。 若離不與取， 智者皆愛敬， 滅貪所生業， 獲無貪所生； 生生常巨富， 能為大施主， 得眾寶莊嚴， 可愛凈佛國。 若離欲邪行， 滅臭穢煩惱， 枯竭貪愛河， 速得凈佛國； 拔諸眾生類， 令出欲淤泥， 安置於大乘， 使勤修梵行。 若離虛誑語， 得聖自在智， 常樂諦實言， 滅虛妄眾苦； 一言為證量， 常遇佛法僧， 速得大菩提， 勸修不妄語。 若離離間語， 成眾善法器， 常遇佛法僧， 不歸於斷滅； 得聖無染著， 陀羅尼寶藏， 達深法海源， 速成無上覺。 若離粗惡語， 常說柔軟言， 眾生皆愛敬， 滅先世罪業； 令眾常歡悅， 成菩薩導師， 知諸佛所行， 超過第十地。 若離雜穢語， 智者皆愛敬， 為他所發言， 具獲五功德； 常聽受聖言， 恒欣求聖道， 圓滿諸佛海，
【現代漢語翻譯】 現代漢語譯本 乘法（指佛陀的教法），以及補特伽羅（指人）， 所有出家人，都能沒有錯誤和過失； 信仰並修行大乘（Mahayana，佛教的一個主要流派），利益和快樂一切眾生， 覺悟殊勝的法和清凈的佛土，迅速證得大菩提（Mahabodhi，指最高的覺悟）。 如果遠離殺生，一切眾生都會愛戴和尊敬你， 永遠沒有疾病，長壽，常常快樂地修行不傷害眾生的法； 在一切所出生的地方，都喜歡佛陀所行的道路， 常常遇到佛、法、僧（Buddha, Dharma, Sangha，佛教的三寶），迅速成就無上的覺悟。 如果遠離不予而取（偷盜），智者都會愛戴和尊敬你， 滅除貪婪所產生的業，獲得無貪所生的果報； 生生世世都非常富有，能夠成為大施主， 得到各種珍寶的莊嚴，擁有可愛清凈的佛國。 如果遠離邪淫，滅除臭穢的煩惱， 枯竭貪愛的河流，迅速得到清凈的佛國； 拔出各種眾生，讓他們脫離慾望的淤泥， 安置在大乘之中，使他們勤奮修行梵行（Brahmacarya，指清凈的行為）。 如果遠離虛妄的語言，得到聖者的自在智慧， 常常喜歡真實的話語，滅除虛妄的各種痛苦； 一句話就能成為證明的標準，常常遇到佛、法、僧， 迅速得到大菩提，勸勉修行不妄語。 如果遠離離間語，成為眾多善法的容器， 常常遇到佛、法、僧，不會歸於斷滅； 得到聖者的無染著，陀羅尼（Dharani，指總持）的寶藏， 通達深奧的法海之源，迅速成就無上的覺悟。 如果遠離粗惡的語言，常常說柔軟的話語， 眾生都會愛戴和尊敬你，滅除前世的罪業； 讓眾生常常歡喜快樂，成為菩薩的導師， 知道諸佛所行的道路，超越第十地（菩薩修行的最高階段）。 如果遠離雜穢的語言，智者都會愛戴和尊敬你， 為他人所說的話，都具備五種功德； 常常聽受聖者的教誨，恒常欣求聖道， 圓滿諸佛的功德海，
【English Translation】 English version The teachings (Dharma), and the individual (Pudgala), All who have left home, may be without error or fault; Believing and practicing the Mahayana (the Great Vehicle), benefiting and bringing joy to all beings, Awakening to the supreme Dharma and pure Buddha-lands, quickly attaining Great Bodhi (supreme enlightenment). If one abstains from killing, all will love and respect you, Forever without illness, long-lived, always joyfully practicing the Dharma of non-harming; In all places of birth, one will delight in the path walked by the Buddha, Always encountering the Buddha, Dharma, and Sangha (the Three Jewels), quickly achieving unsurpassed enlightenment. If one abstains from taking what is not given (stealing), the wise will love and respect you, Extinguishing the karma born of greed, obtaining the fruits born of non-greed; In every life, one will be extremely wealthy, able to be a great benefactor, Obtaining the adornments of various treasures, possessing a lovely and pure Buddha-land. If one abstains from sexual misconduct, extinguishing the foul and defiled afflictions, Drying up the river of craving, quickly obtaining a pure Buddha-land; Rescuing all kinds of beings, leading them out of the mud of desire, Placing them in the Mahayana, enabling them to diligently practice Brahmacarya (pure conduct). If one abstains from false speech, obtaining the wisdom of a liberated sage, Always delighting in truthful words, extinguishing the various sufferings of falsehood; One word will become the standard of proof, always encountering the Buddha, Dharma, and Sangha, Quickly attaining Great Bodhi, encouraging the practice of not lying. If one abstains from divisive speech, becoming a vessel for numerous good Dharmas, Always encountering the Buddha, Dharma, and Sangha, not falling into annihilation; Obtaining the non-attachment of a sage, the treasure of Dharani (mantras), Penetrating the source of the profound ocean of Dharma, quickly achieving unsurpassed enlightenment. If one abstains from harsh speech, always speaking gentle words, All beings will love and respect you, extinguishing the sins of past lives; Making beings always joyful and happy, becoming a guide for Bodhisattvas, Knowing the path walked by all Buddhas, surpassing the tenth Bhumi (the highest stage of Bodhisattva practice). If one abstains from frivolous speech, the wise will love and respect you, The words spoken for others, will possess five merits; Always listening to the teachings of the sages, constantly seeking the holy path, Perfecting the ocean of merits of all Buddhas,
速得一切智。 若離於貪慾， 不誹謗聖教， 供養服袈裟， 弘三乘聖道； 當生凈佛國， 導師之所居， 乘于無上乘， 速得最勝智。 若離於瞋恚， 一向修慈心， 速疾證等持， 樂眾聖行處； 當生凈佛土， 遠離諸過惡， 住彼證菩提， 令離諸瞋忿。 若離於邪見， 純修凈信心， 樂開示三乘， 亦供養諸佛； 永脫諸惡趣， 遇眾賢聖者， 具諸菩薩德， 逮得最上智。 我說十善業， 能趣勝菩提， 生長諸等持， 陀羅尼忍地； 此輪大威德， 能摧諸惡趣， 破壞諸惡障， 速證大菩提。
大乘大集地藏十輪經福田相品第七之一
「複次，善男子！菩薩摩訶薩，有十財施大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。何等為十？所謂佈施種種飲食、衣服、寶飾、象馬、車乘，及以自身、手、足、耳、鼻、頭、目、髓、腦、皮、骨、血、肉、國城、妻子、奴婢、田宅。如是一一行佈施時，不顧身命。不專為己求於世間、出世間樂，發心佈施。但欲普為一切有情生長大慈、大悲芽故，發心布
【現代漢語翻譯】 現代漢語譯本 迅速獲得一切智慧。 如果遠離貪慾，不誹謗聖教，供養並穿著袈裟，弘揚三乘（聲聞乘、緣覺乘、菩薩乘）的聖道； 將往生清凈的佛國，那是導師（佛陀）所居住的地方，乘坐無上的法乘，迅速獲得最殊勝的智慧。 如果遠離嗔恚，一心修習慈悲心，迅速證得禪定，樂於眾聖賢所行的境界； 將往生清凈的佛土，遠離各種過失和罪惡，在那裡證得菩提，使眾生遠離嗔恨和憤怒。 如果遠離邪見，純粹修習清凈的信心，樂於開示三乘的教義，也供養諸佛； 將永遠脫離各種惡道，遇到眾多賢聖之人，具備各種菩薩的德行，獲得最上等的智慧。 我說這十善業，能夠通往殊勝的菩提，增長各種禪定，陀羅尼（總持）和忍辱的境界； 這輪（十善業）具有大威德，能夠摧毀各種惡道，破壞各種惡業的障礙，迅速證得大菩提。
《大乘大集地藏十輪經·福田相品第七之一》
『再者，善男子！菩薩摩訶薩，有十種財施的大甲冑輪（比喻菩薩的佈施如鎧甲般堅固）。如果菩薩摩訶薩成就這輪，從最初發心，就能斷除一切五欲（色、聲、香、味、觸），超越一切聲聞（聽聞佛法而修行的人）、獨覺（不依師教，自己覺悟的人），普遍為一切聲聞、獨覺作大福田（指能生大福報的功德）。一切聲聞、獨覺等，都應當供養、承事、守護。哪十種呢？就是佈施各種飲食、衣服、寶飾、象馬、車乘，以及自身的手、足、耳、鼻、頭、目、髓、腦、皮、骨、血、肉、國城、妻子、奴婢、田宅。像這樣一一佈施時，不顧惜自己的生命。不只是爲了自己求世間或出世間的快樂，而是發心佈施。只是想要普遍為一切有情眾生生長大慈、大悲的萌芽，才發心佈施。』
【English Translation】 English version Quickly attain all wisdom. If one is free from greed, does not slander the holy teachings, offers and wears the kāṣāya (monk's robe), and propagates the holy path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); One will be born in a pure Buddha-land, where the guide (Buddha) resides, riding the supreme vehicle, and quickly attain the most excellent wisdom. If one is free from anger, and single-mindedly cultivates loving-kindness, one will quickly attain samādhi (meditative absorption), and delight in the practices of the saints; One will be born in a pure Buddha-land, far from all faults and evils, and there attain Bodhi, enabling beings to be free from anger and resentment. If one is free from wrong views, and purely cultivates pure faith, delights in expounding the teachings of the three vehicles, and also makes offerings to all Buddhas; One will be forever liberated from all evil realms, meet many virtuous and holy beings, possess all the virtues of a Bodhisattva, and attain the supreme wisdom. I speak of the ten wholesome actions, which can lead to supreme Bodhi, increase all samādhis, dhāraṇī (retention), and the stage of patience; This wheel (of ten wholesome actions) has great power, can destroy all evil realms, break all obstacles of evil karma, and quickly attain great Bodhi.
The Great Vehicle Great Collection Sūtra of the Ten Wheels of Kṣitigarbha, Chapter Seven on the Characteristics of the Field of Merit, Part One
'Furthermore, good man! A Bodhisattva Mahāsattva has ten great armor-like wheels of material giving. If a Bodhisattva Mahāsattva accomplishes these wheels, from the initial arising of the mind, they can cut off all five desires (form, sound, smell, taste, touch), surpass all Śrāvakas (those who hear the teachings and practice), and Pratyekabuddhas (those who awaken on their own), and universally become a great field of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvakas and Pratyekabuddhas, etc., should make offerings, serve, and protect them. What are the ten? They are giving various foods, clothing, jewels, elephants, horses, carriages, and also one's own hands, feet, ears, nose, head, eyes, marrow, brain, skin, bones, blood, flesh, countries, cities, wives, children, servants, fields, and houses. When giving each of these, one does not care for one's own life. One does not seek worldly or otherworldly happiness for oneself, but gives with the intention. One only wishes to universally grow the sprouts of great loving-kindness and great compassion for all sentient beings, and thus gives with this intention.'
施。為欲引發善巧方便殊勝智故，發心佈施。為欲引發一切有情安樂事故，發心佈施。為欲除滅一切有情苦惱事故，發心佈施。無勝他心、無粗獷心、無嫉妒心、無慳吝心而行佈施。于所施物，若多、若少，下至一食，終不希求自受果報，發心佈施。終不希求聲聞乘果，發心佈施。終不希求獨覺乘果，發心佈施。于所施物，若多、若少，下至一食、但為希求一切種智，發心佈施。
「善男子！菩薩摩訶薩成就如是十種財施大甲冑輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。所以者何？聲聞、獨覺、發心佈施無大慈悲，但為己身舍貧窮故；但為己身脫眾苦故；但為己身得安樂故；但為己身證涅槃故；不能普為一切有情而行佈施。菩薩摩訶薩發心佈施有大慈悲，普為有情舍貧窮故；普為有情脫眾苦故；普為有情得安樂故；普為有情證涅槃故；不為自身而行佈施。以是義故，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。
「菩薩摩訶薩修行財施波羅蜜多時，于妙五欲心無染著，自所攝受一切樂具，普能施與一切有情，依普攝受諸有情心，依自忍受一切苦心，依滅一切有
【現代漢語翻譯】 現代漢語譯本：菩薩行佈施，是爲了引發善巧方便的殊勝智慧而發心；爲了引發一切眾生安樂而發心；爲了消除一切眾生的苦惱而發心。行佈施時，沒有勝過他人的心，沒有粗暴的心，沒有嫉妒的心，沒有慳吝的心。對於所施之物，不論多少，哪怕只是一口食物，都絕不希求自己承受果報，而是發心佈施。絕不希求聲聞乘（Sravakayana，小乘佛教）的果位，而是發心佈施。絕不希求獨覺乘（Pratyekabuddhayana，緣覺乘）的果位，而是發心佈施。對於所施之物，不論多少，哪怕只是一口食物，都只是爲了希求一切種智（Sarvajnata，佛陀的智慧）而發心佈施。 善男子！菩薩摩訶薩成就這十種財施的大甲冑輪，從最初發心開始，就能斷除一切五欲（五種感官慾望），超越一切聲聞、獨覺，普遍成為一切聲聞、獨覺的大福田。一切聲聞、獨覺乘等，都應當供養、承事、守護菩薩。這是為什麼呢？因為聲聞、獨覺發心佈施沒有大慈悲心，只是爲了自己擺脫貧窮；只是爲了自己脫離眾苦；只是爲了自己得到安樂；只是爲了自己證得涅槃（Nirvana，解脫）。他們不能普遍地為一切眾生而行佈施。菩薩摩訶薩發心佈施有大慈悲心，普遍爲了眾生擺脫貧窮；普遍爲了眾生脫離眾苦；普遍爲了眾生得到安樂；普遍爲了眾生證得涅槃；不是爲了自身而行佈施。因此，菩薩超越一切聲聞、獨覺，普遍成為一切聲聞、獨覺的大福田。一切聲聞、獨覺乘等，都應當供養、承事、守護菩薩。 菩薩摩訶薩修行財施波羅蜜多（Dana Paramita，佈施的完美）時，對於美妙的五欲心無染著，自己所擁有的一切快樂之物，都能普遍施與一切眾生，依仗普遍攝受一切眾生的心，依仗自己忍受一切痛苦的心，依仗滅除一切眾生苦惱的心。
【English Translation】 English version: A Bodhisattva practices giving with the intention of generating skillful and expedient supreme wisdom; with the intention of bringing happiness to all sentient beings; and with the intention of eliminating the suffering of all sentient beings. When giving, they have no intention to surpass others, no harshness, no jealousy, and no stinginess. Regarding what is given, whether much or little, even a single morsel of food, they never seek to receive the karmic result for themselves, but give with this intention. They never seek the fruit of the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism), but give with this intention. They never seek the fruit of the Pratyekabuddhayana (the Vehicle of Solitary Buddhas), but give with this intention. Regarding what is given, whether much or little, even a single morsel of food, they give only with the intention of seeking all-knowing wisdom (Sarvajnata, the wisdom of a Buddha). Good man! A Bodhisattva Mahasattva, having achieved these ten great armors of giving, from the very first moment of their aspiration, can cut off all five desires (five sensual desires), surpass all Sravakas and Pratyekabuddhas, and universally become a great field of merit for all Sravakas and Pratyekabuddhas. All Sravakayana and Pratyekabuddhayana practitioners should offer, serve, and protect the Bodhisattva. Why is this so? Because Sravakas and Pratyekabuddhas, when giving, do not have great compassion; they only seek to free themselves from poverty; only to liberate themselves from suffering; only to attain their own happiness; only to realize Nirvana (liberation) for themselves. They cannot give universally for all sentient beings. A Bodhisattva Mahasattva, when giving, has great compassion, universally seeking to free all sentient beings from poverty; universally to liberate all sentient beings from suffering; universally to bring happiness to all sentient beings; universally to lead all sentient beings to realize Nirvana; they do not give for their own sake. Therefore, the Bodhisattva surpasses all Sravakas and Pratyekabuddhas, and universally becomes a great field of merit for all Sravakas and Pratyekabuddhas. All Sravakayana and Pratyekabuddhayana practitioners should offer, serve, and protect the Bodhisattva. When a Bodhisattva Mahasattva practices the perfection of giving (Dana Paramita), they are not attached to the wonderful five desires. All the enjoyable things they possess, they can universally give to all sentient beings, relying on the mind of universally embracing all sentient beings, relying on the mind of enduring all suffering themselves, and relying on the mind of eliminating the suffering of all sentient beings.
情苦心，依與一切有情樂心，依與有情大涅槃心，而行佈施。以是義故，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。
「善男子！若於五欲心無染著，具大慈悲而行佈施，是名菩薩摩訶薩也，亦名一切聲聞、獨覺、真實福田。若不除斷世間五欲，無大慈悲而行佈施，雖舍無量、無邊施物，而猶不得名為菩薩摩訶薩也，亦非一切聲聞、獨覺、真實福田，此施不蒙聖印所印。是故，應斷世間五欲，具大慈悲而行佈施。若不斷於世間五欲，無大慈悲而行佈施，不名菩薩、非真福田。善男子！染著五欲行佈施輪，尚不能滅自身所有少分苦惱，況能除滅一切有情無量苦惱！」
爾時，世尊重顯此義而說頌曰：
「成就財施輪， 智者凈意樂， 盡離於五欲， 安樂諸有情。 為樂諸有情， 不求自果報， 雖行少分施， 而名真福田。 雖復施眾多， 而依止五欲， 非聖印所印， 住不定聚中。 雖行少分施， 而不依五欲， 名聲聞獨覺， 真實良福田。 故應舍五欲， 常行清凈施， 安樂有情眾， 成真實福田。
「複次，善男子！菩薩摩訶薩有十法施大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，
【現代漢語翻譯】 現代漢語譯本 以憐憫眾生的痛苦為心，以給予一切眾生快樂為心，以引導眾生達到大涅槃（佛教的最高境界，指脫離輪迴的最終解脫）為心，而行佈施。因為這個原因，他超越了一切聲聞（通過聽聞佛法而證悟的修行者）、獨覺（不依賴他人教導，獨自證悟的修行者），普遍成為一切聲聞、獨覺的大福田（指能使人獲得福報的善行）。一切聲聞、獨覺乘（指聲聞和獨覺的修行方式）等，都應當供養、侍奉、守護他。 『善男子！如果對於五欲（指色、聲、香、味、觸五種慾望）沒有執著，具備大慈悲心而行佈施，這被稱為菩薩摩訶薩（指發願救度一切眾生的修行者），也稱為一切聲聞、獨覺的真實福田。如果不能斷除世間的五欲，沒有大慈悲心而行佈施，即使捨棄無量無邊的財物，仍然不能被稱為菩薩摩訶薩，也不是一切聲聞、獨覺的真實福田，這種佈施不被聖印（指佛陀的印可）所認可。因此，應當斷除世間的五欲，具備大慈悲心而行佈施。如果不能斷除世間的五欲，沒有大慈悲心而行佈施，就不能稱為菩薩，也不是真正的福田。善男子！執著於五欲而行佈施，尚且不能消除自身少許的痛苦，更何況能消除一切眾生無量的痛苦呢！』 當時，世尊（指佛陀）爲了再次闡明這個道理，而說了偈頌： 『成就財施的輪轉，智者以清凈的意樂，完全遠離五欲，使一切眾生安樂。爲了使一切眾生快樂，不求自己的果報，即使行少許的佈施，也稱為真正的福田。即使佈施很多，但如果執著於五欲，不被聖印所認可，處於不確定的狀態中。即使行少許的佈施，但不執著於五欲，被稱為聲聞、獨覺，是真實的良福田。所以應當捨棄五欲，常常行清凈的佈施，使一切眾生安樂，成就真實的福田。』 『再次，善男子！菩薩摩訶薩有十種法施大甲冑輪（指菩薩以佛法為武器，保護自己和眾生的修行）。如果菩薩摩訶薩成就了這個輪，從最初發心，
【English Translation】 English version With a mind of compassion for the suffering of sentient beings, with a mind of giving happiness to all sentient beings, and with a mind of guiding sentient beings to the great Nirvana (the ultimate state of liberation from the cycle of rebirth in Buddhism), one practices giving. For this reason, one surpasses all Sravakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and universally becomes a great field of merit for all Sravakas and Pratyekabuddhas. All Sravaka and Pratyekabuddha vehicles (referring to the paths of practice of Sravakas and Pratyekabuddhas) should offer, serve, and protect him. 『Good man! If one is not attached to the five desires (referring to the desires of sight, sound, smell, taste, and touch), and practices giving with great compassion, this is called a Bodhisattva Mahasattva (a being who aspires to liberate all sentient beings), and is also called the true field of merit for all Sravakas and Pratyekabuddhas. If one cannot eliminate the five worldly desires, and practices giving without great compassion, even if one gives away countless possessions, one still cannot be called a Bodhisattva Mahasattva, nor is one a true field of merit for all Sravakas and Pratyekabuddhas. This giving is not approved by the Holy Seal (referring to the Buddha's approval). Therefore, one should eliminate the five worldly desires and practice giving with great compassion. If one cannot eliminate the five worldly desires and practices giving without great compassion, one cannot be called a Bodhisattva, nor is one a true field of merit. Good man! Being attached to the five desires while practicing giving cannot even eliminate a small portion of one's own suffering, how much less can it eliminate the immeasurable suffering of all sentient beings!』 At that time, the World Honored One (referring to the Buddha) spoke the following verses to further clarify this meaning: 『Accomplishing the wheel of material giving, the wise one with pure intention, completely abandons the five desires, bringing peace to all sentient beings. For the sake of the happiness of all sentient beings, not seeking one's own reward, even if one gives a small amount, one is called a true field of merit. Even if one gives a lot, but if one is attached to the five desires, one is not approved by the Holy Seal, and remains in an uncertain state. Even if one gives a small amount, but is not attached to the five desires, one is called a Sravaka or Pratyekabuddha, a true and good field of merit. Therefore, one should abandon the five desires, and always practice pure giving, bringing peace to all sentient beings, and becoming a true field of merit.』 『Furthermore, good man! A Bodhisattva Mahasattva has ten great armor wheels of Dharma giving (referring to the Bodhisattva using the Dharma as a weapon to protect oneself and sentient beings). If a Bodhisattva Mahasattva accomplishes this wheel, from the initial aspiration,
一切五欲皆能除斷，速能獲得日燈光定。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。何等為十？謂：諸如來所說正法、或聲聞乘相應正法、或獨覺乘相應正法、或與大乘相應正法、或世間法、或出世間法、或有漏法、或無漏法、或有為法、或無為法、或不二法，菩薩摩訶薩於此十法深信敬重一切聽聞，隨力所能審諦領受，思惟觀察，究竟通利，隨其所宜為他演說。于說法時，無嫉妒心、無慳吝心、無憍慢心、無求利心、無輕他心、無自舉心，有恭敬心、有饒益心、有大慈心、有大悲心。為聲聞乘補特伽羅說聲聞法，不為彼說獨覺乘法及大乘法。為獨覺乘補特伽羅說獨覺法，不為彼說聲聞乘法及大乘法。為于大乘補特伽羅說大乘法，不為彼說聲聞乘法、獨覺乘法。隨諸有情根器所能為說正法，非根器者終不為說。于其大乘諸有情所，終不勸修獨覺乘行、聲聞乘行。于獨覺乘諸有情所，或時勸彼修大乘行。于聲聞乘諸有情所，或時勸修獨覺乘行及大乘行。于諸如來所說正法，下至一頌乃至半句，深信敬重，終不譭謗、障蔽、隱沒。于說法師起世尊想，于聽法眾起病者想，于所說法起良藥想。斷除五欲無所希求，宣說正法。善男子！是名菩薩摩訶薩十種法施大甲冑輪。
若菩薩摩訶薩成就此輪，能斷五欲，速能獲得日燈光定。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「智者修法施， 隨器說三乘， 不為說余乘， 恐聞而謗法。 稱根器說法， 不為非根器， 各隨其所樂， 勸進令歡喜。 終不勸大乘， 令修二乘行； 或時勸彼二， 進修中上乘。 常恭敬聽法， 深信不譭謗， 供養說法師， 如佛世尊想。 勸聞妙法藥， 令除煩惱病， 舍利養名譽， 而宣說正法。
「複次，善男子！菩薩摩訶薩，復有凈戒大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何凈戒大甲冑輪？善男子！菩薩凈戒有二種相：一者、共；二者、不共。云何菩薩共凈戒輪？謂：諸在家近事近住所受律儀，或復出家及受具足別解脫戒。如是律儀別解脫戒，是名菩薩共凈戒輪，共諸聲聞、獨覺乘等。菩薩不由此凈戒輪，能除一切有情煩惱、諸惡見趣，及能解脫業障生死，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切
【現代漢語翻譯】 現代漢語譯本 如果菩薩摩訶薩（菩薩：指發菩提心，以利益眾生為目標的人；摩訶薩：指大菩薩）成就了這個輪（指某種修行境界），就能斷除五欲（指色、聲、香、味、觸五種慾望），迅速獲得日燈光定（一種禪定境界）。他將超越一切聲聞（指聽聞佛法而修行的弟子）、獨覺（指不依師教，自己覺悟的修行者），普遍成為一切聲聞、獨覺的大福田（指能讓眾生獲得福報的場所或對像）。一切聲聞、獨覺乘（指聲聞和獨覺的修行方式）等，都應當供養、侍奉、守護他。 那時，世尊（指釋迦牟尼佛）爲了再次闡明這個道理，說了偈頌： 『智者修習法佈施（指以佛法教導眾生），根據眾生的根器（指眾生接受佛法的能力）宣說三乘（指聲聞乘、獨覺乘、菩薩乘），不為他們宣說其他乘，是怕他們聽了反而誹謗佛法。 根據眾生的根器說法，不為那些沒有根器的人說法，各自隨著他們所喜好的，勸導他們精進修行，令他們歡喜。 始終不勸導修習大乘（指菩薩乘）的人，去修習二乘（指聲聞乘和獨覺乘）的行法；有時勸導修習二乘的人，進一步修習中乘或上乘（指菩薩乘）。 常常恭敬地聽聞佛法，深信不疑，不譭謗佛法，供養說法師，要像對待佛世尊一樣。 勸導眾生服用妙法藥（指佛法），令他們消除煩惱病，捨棄名譽的追求，而宣說正法。 『再者，善男子！菩薩摩訶薩，還有凈戒大甲冑輪（指菩薩持戒的強大力量）。如果菩薩摩訶薩成就了這個輪，從最初發菩提心開始，就能斷除一切五欲，超越一切聲聞、獨覺，普遍成為一切聲聞、獨覺的大福田。一切聲聞、獨覺乘等，都應當供養、侍奉、守護他。什麼是凈戒大甲冑輪呢？善男子！菩薩的凈戒有兩種相：一是共，二是不共。什麼是菩薩的共凈戒輪呢？是指：那些在家居士所受的近事、近住律儀（指在家居士所受的戒律），或者出家所受的具足別解脫戒（指比丘、比丘尼所受的戒律）。像這樣的律儀和別解脫戒，稱為菩薩的共凈戒輪，是與聲聞、獨覺乘等共同持守的。菩薩不能憑藉這種凈戒輪，消除一切有情（指一切有情識的眾生）的煩惱、各種惡見，以及解脫業障和生死輪迴，因此不稱為大甲冑輪，也不能因此稱為菩薩摩訶薩，以及稱為一切
【English Translation】 English version If a Bodhisattva Mahasattva (Bodhisattva: one who has the aspiration for enlightenment for the benefit of all beings; Mahasattva: a great Bodhisattva) achieves this wheel (referring to a certain state of practice), they can cut off the five desires (referring to the desires of form, sound, smell, taste, and touch), and quickly attain the Samadhi of Sunlight Lamp (a state of meditative concentration). They will surpass all Shravakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and universally become a great field of merit (referring to a place or object that enables beings to gain merit) for all Shravakas and Pratyekabuddhas. All Shravaka and Pratyekabuddha vehicles (referring to the practices of Shravakas and Pratyekabuddhas) should offer, serve, and protect them. At that time, the World Honored One (referring to Shakyamuni Buddha), in order to further clarify this meaning, spoke in verses: 'The wise cultivate the Dharma giving (referring to teaching the Dharma to sentient beings), according to the capacity of beings, they preach the Three Vehicles (referring to the Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and do not preach other vehicles to them, for fear that they might hear and then slander the Dharma. According to the capacity of beings, they preach the Dharma, not for those who have no capacity, each according to what they like, they encourage them to diligently practice, making them happy. They never encourage those who practice the Mahayana (referring to the Bodhisattva Vehicle) to practice the paths of the Two Vehicles (referring to the Shravaka and Pratyekabuddha Vehicles); sometimes they encourage those who practice the Two Vehicles to further practice the Middle or Upper Vehicle (referring to the Bodhisattva Vehicle). Always respectfully listen to the Dharma, deeply believe and do not slander the Dharma, offer to the Dharma teachers, and regard them as the World Honored Buddha. Encourage beings to take the wonderful Dharma medicine (referring to the Dharma), so that they can eliminate the sickness of afflictions, abandon the pursuit of fame, and proclaim the Right Dharma. 'Furthermore, good man! A Bodhisattva Mahasattva also has the Great Armor Wheel of Pure Precepts (referring to the powerful strength of a Bodhisattva's adherence to precepts). If a Bodhisattva Mahasattva achieves this wheel, from the initial arising of the Bodhi mind, they can cut off all five desires, surpass all Shravakas and Pratyekabuddhas, and universally become a great field of merit for all Shravakas and Pratyekabuddhas. All Shravaka and Pratyekabuddha vehicles should offer, serve, and protect them. What is the Great Armor Wheel of Pure Precepts? Good man! A Bodhisattva's pure precepts have two aspects: one is common, and the other is uncommon. What is the common wheel of pure precepts of a Bodhisattva? It refers to: the Upasaka and Upasika precepts (referring to the precepts taken by lay practitioners) taken by lay people, or the full Pratimoksha precepts (referring to the precepts taken by monks and nuns) taken by those who have left home. Such precepts and Pratimoksha precepts are called the common wheel of pure precepts of a Bodhisattva, which are commonly held with the Shravaka and Pratyekabuddha vehicles. A Bodhisattva cannot, by means of this wheel of pure precepts, eliminate all sentient beings' (referring to all beings with consciousness) afflictions, various evil views, and liberate from karmic obstacles and the cycle of birth and death, therefore it is not called the Great Armor Wheel, nor can one be called a Bodhisattva Mahasattva because of it, nor can one be called all
聲聞、獨覺、真實福田。云何菩薩不共凈戒大甲冑輪？謂：諸菩薩普於十方一切有情，起平等心、無擾動心、無怨恨心、護持凈戒。普於一切持戒、犯戒、佈施、慳貪、慈悲、忿恚、精進、懈怠、下、中、上品諸有情所，無差別心、無差別想、護持凈戒。普於三界一切有情，無恚、無忿及諸惡行，護持凈戒。普於三有蘊、界、處中，無所分別，護持凈戒。不依欲界護持凈戒，不依色界護持凈戒，不依無色界護持凈戒。不觀諸有一切果報，護持凈戒。不依一切得與不得，護持凈戒。不依諸行，護持凈戒。是名菩薩不共凈戒大甲冑輪。善男子！若菩薩摩訶薩成此凈戒大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「住在家律儀， 出家解脫戒， 與二乘等共， 不名摩訶薩。 智者修空法， 不依諸世間， 亦不依諸有， 護持清凈戒； 離取相尸羅， 無染無諸漏， 護持如是戒， 名真實福田。
「複次，善男子！菩薩摩訶薩，復有安忍大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，
【現代漢語翻譯】 現代漢語譯本：聲聞（Śrāvaka，聽聞佛法而修行證果的人）、獨覺（Pratyekabuddha，不需他人教導，獨自修行證悟的人）是真實的福田（指值得尊敬和供養的對象）。什麼是菩薩不共的清凈戒大甲冑輪（指菩薩特有的、堅固如盔甲的戒律）呢？是指：諸菩薩普遍對十方一切有情（指一切有情眾生），生起平等心、無擾動心、無怨恨心，護持清凈戒律。普遍對一切持戒、犯戒、佈施、慳貪、慈悲、忿恚、精進、懈怠、下品、中品、上品等各種有情眾生，沒有差別心、沒有差別想，護持清凈戒律。普遍對三界（欲界、色界、無色界）一切有情，沒有嗔恚、沒有忿怒以及各種惡行，護持清凈戒律。普遍對三有（指三界）的蘊（五蘊，構成個體存在的要素）、界（十八界，感官和意識的分類）、處（十二處，感官和感官對象的分類）中，沒有分別，護持清凈戒律。不依賴欲界護持清凈戒律，不依賴色界護持清凈戒律，不依賴無色界護持清凈戒律。不觀察一切存在的果報，護持清凈戒律。不依賴一切得與不得，護持清凈戒律。不依賴諸行（指一切有為法），護持清凈戒律。這稱為菩薩不共的清凈戒大甲冑輪。善男子！如果菩薩摩訶薩成就了這種清凈戒大甲冑輪，從最初發心開始，就能斷除一切五欲（指色、聲、香、味、觸五種慾望），得名為菩薩摩訶薩。超越一切聲聞、獨覺，普遍成為一切聲聞、獨覺的大福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。 當時，世尊爲了重申這個道理，說了偈頌： 『住在家的律儀，出家的解脫戒，與聲聞、獨覺等相同，不能稱為摩訶薩（指大菩薩）。智者修習空性之法，不依賴世間的一切，也不依賴三有，護持清凈戒律；遠離執取相的戒律，沒有污染，沒有煩惱，護持這樣的戒律，才稱為真實的福田。』 『再次，善男子！菩薩摩訶薩，還有安忍大甲冑輪（指菩薩特有的、堅固如盔甲的安忍）。如果菩薩摩訶薩成就了這個輪，從最初發心開始，就能斷除一切五欲，超越一切聲聞、獨覺，』
【English Translation】 English version: Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) are true fields of merit (worthy of respect and offerings). What is the Bodhisattva's unique great armor wheel of pure precepts (referring to the Bodhisattva's unique and firm precepts like armor)? It means: Bodhisattvas universally towards all sentient beings in the ten directions, generate a mind of equality, a mind without disturbance, a mind without resentment, and uphold pure precepts. Universally towards all sentient beings who uphold precepts, violate precepts, give alms, are stingy, are compassionate, are angry, are diligent, are lazy, are of inferior, middling, and superior qualities, they have no discriminating mind, no discriminating thoughts, and uphold pure precepts. Universally towards all sentient beings in the three realms (desire realm, form realm, formless realm), they have no hatred, no anger, and no evil actions, and uphold pure precepts. Universally towards the aggregates (five aggregates, the elements that constitute individual existence), realms (eighteen realms, the classification of senses and consciousness), and bases (twelve bases, the classification of senses and sense objects) of the three existences (referring to the three realms), they have no discrimination, and uphold pure precepts. They do not rely on the desire realm to uphold pure precepts, do not rely on the form realm to uphold pure precepts, and do not rely on the formless realm to uphold pure precepts. They do not observe the karmic results of all existences, and uphold pure precepts. They do not rely on all gains and losses, and uphold pure precepts. They do not rely on all actions (referring to all conditioned phenomena), and uphold pure precepts. This is called the Bodhisattva's unique great armor wheel of pure precepts. Good man! If a Bodhisattva Mahāsattva achieves this great armor wheel of pure precepts, from the initial aspiration, they can cut off all five desires (referring to the five desires of form, sound, smell, taste, and touch), and be called a Bodhisattva Mahāsattva. They surpass all Śrāvakas and Pratyekabuddhas, and universally become a great field of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvaka and Pratyekabuddha vehicles should offer, serve, and protect them. At that time, the World Honored One, to reiterate this meaning, spoke in verse: 'The precepts of those who live at home, the precepts of liberation of those who have left home, are the same as those of Śrāvakas and Pratyekabuddhas, and cannot be called Mahāsattvas (referring to great Bodhisattvas). The wise cultivate the Dharma of emptiness, do not rely on all of the world, nor do they rely on the three existences, and uphold pure precepts; they are free from precepts that grasp at appearances, without defilement, without outflows, and upholding such precepts is called a true field of merit.' 'Furthermore, good man! A Bodhisattva Mahāsattva also has a great armor wheel of patience (referring to the Bodhisattva's unique and firm patience like armor). If a Bodhisattva Mahāsattva achieves this wheel, from the initial aspiration, they can cut off all five desires, and surpass all Śrāvakas and Pratyekabuddhas,'
普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何安忍大甲冑輪？善男子！菩薩安忍有二種相：一者、世間；二者、出世間。云何菩薩世間安忍？謂：有漏忍。緣諸有情有取、有相，依諸果報、依諸福業所發起忍；依自諸色、聲、香、味、觸所發起忍。有發趣忍、無堪能忍、力羸劣忍、棄眾生忍、有誑詐忍、矯悅他忍、不為利樂諸有情忍。是名菩薩世間安忍。如是安忍共諸聲聞、獨覺乘等，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切聲聞、獨覺、真實福田。云何菩薩出世安忍大甲冑輪？謂：無漏忍。一切賢聖大法光明，普為利樂一切有情，無染著忍，永斷一切所作事業、語言、因相、文字、音聲，行依處安忍。修此忍故，能斷一切，三結、三受、三相、三世、三有、三行、三不善根、四種瀑流、四扼、四取、四種身繫。修此忍時，心意寂靜。是名菩薩出世安忍大甲冑輪。善男子！若菩薩摩訶薩成此安忍大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「安忍說二種， 謂有相無相， 有相忍有著， 智者不
{ "translations": [ "現代漢語譯本", "普遍地為一切聲聞（Śrāvaka，通過聽聞佛法而證悟的人）、獨覺（Pratyekabuddha，靠自己覺悟而未教導他人的人）作為廣大的福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。什麼是安忍大甲冑輪（Mahā-kavaca-cakra，偉大的盔甲輪，比喻菩薩的堅固忍耐）？善男子！菩薩的安忍有兩種相：一是世間的，二是出世間的。什麼是菩薩的世間安忍？是指有漏的忍。緣于有情（Sattva，眾生）的執取、有相，依于果報、依于福業所發起的忍；依于自己的色、聲、香、味、觸所發起的忍。有發趣的忍、無堪能的忍、力量羸弱的忍、捨棄眾生的忍、有欺誑的忍、矯飾取悅他人的忍、不為利益安樂一切有情的忍。這稱為菩薩的世間安忍。這樣的安忍與聲聞、獨覺乘等共通，這不稱為大甲冑輪，也不因此稱為菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），以及稱為一切聲聞、獨覺的真實福田。什麼是菩薩的出世安忍大甲冑輪？是指無漏的忍。一切賢聖大法光明，普遍爲了利益安樂一切有情，沒有染著的忍，永遠斷除一切所作的事業、語言、因相、文字、音聲，行依處安忍。修此忍的緣故，能斷除一切三結（saṃyojana，貪慾、嗔恚、愚癡）、三受（vedanā，苦受、樂受、不苦不樂受）、三相（lakṣaṇa，生、住、滅）、三世（過去、現在、未來）、三有（bhava，欲有、色有、無色有）、三行（saṃskāra，身行、語行、意行）、三不善根（akuśala-mūla，貪、嗔、癡）、四種瀑流（ogha，欲流、有流、見流、無明流）、四扼（yoga，欲軛、有軛、見軛、無明軛）、四取（upādāna，欲取、見取、戒禁取、我語取）、四種身繫（kāya-bandhana，貪慾、嗔恚、戒禁取、我語取）。修此忍時，心意寂靜。這稱為菩薩的出世安忍大甲冑輪。善男子！如果菩薩摩訶薩成就此安忍大甲冑輪，從初發心，一切五欲（kāma-guṇa，色、聲、香、味、觸）都能除斷，得名菩薩摩訶薩。超越一切聲聞、獨覺，普遍為一切聲聞、獨覺，作為廣大的福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。」， "那時，世尊爲了重申這個意義而說了偈頌：", "安忍說了兩種，即有相和無相，有相的忍有執著，智者不（執著）。" ], "english_translations": [ "English version", "Universally, they become great fields of merit for all Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others). All Śrāvaka and Pratyekabuddha vehicles should be offered to, served, and protected. What is the great armor wheel of patience (Mahā-kavaca-cakra)? Good man! A Bodhisattva's patience has two aspects: one is worldly, and the other is transcendental. What is a Bodhisattva's worldly patience? It refers to patience with outflows. It arises from attachment and form, based on karmic retribution, and based on meritorious actions; it arises from one's own forms, sounds, smells, tastes, and touches. There is patience of inclination, patience without capacity, patience of weak strength, patience of abandoning sentient beings, patience of deceit, patience of flattering others, and patience that is not for the benefit and happiness of all sentient beings. This is called a Bodhisattva's worldly patience. Such patience is shared with Śrāvakas and Pratyekabuddha vehicles, and it is not called the great armor wheel, nor does it make one a Bodhisattva-mahāsattva (great Bodhisattva), nor is it called a true field of merit for all Śrāvakas and Pratyekabuddhas. What is a Bodhisattva's transcendental great armor wheel of patience? It refers to patience without outflows. It is the light of all virtuous and holy great Dharma, universally for the benefit and happiness of all sentient beings, patience without attachment, forever cutting off all actions, speech, causes, forms, words, and sounds, and practicing patience based on the place of practice. By cultivating this patience, one can cut off all three fetters (saṃyojana, desire, hatred, and ignorance), three feelings (vedanā, painful, pleasant, and neutral), three characteristics (lakṣaṇa, arising, abiding, and ceasing), three times (past, present, and future), three realms of existence (bhava, desire realm, form realm, and formless realm), three actions (saṃskāra, bodily, verbal, and mental), three unwholesome roots (akuśala-mūla, greed, hatred, and delusion), four floods (ogha, the flood of desire, the flood of existence, the flood of views, and the flood of ignorance), four yokes (yoga, the yoke of desire, the yoke of existence, the yoke of views, and the yoke of ignorance), four attachments (upādāna, attachment to desire, attachment to views, attachment to rituals and rules, and attachment to the self), and four bodily bonds (kāya-bandhana, greed, hatred, attachment to rituals and rules, and attachment to the self). When cultivating this patience, the mind is tranquil. This is called a Bodhisattva's transcendental great armor wheel of patience. Good man! If a Bodhisattva-mahāsattva achieves this great armor wheel of patience, from the initial aspiration, all five desires (kāma-guṇa, form, sound, smell, taste, and touch) can be cut off, and one is called a Bodhisattva-mahāsattva. They surpass all Śrāvakas and Pratyekabuddhas, and universally become great fields of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvaka and Pratyekabuddha vehicles should be offered to, served, and protected.", "At that time, the World Honored One, to reiterate this meaning, spoke in verse:", "Patience is said to be of two kinds, namely with form and without form, patience with form has attachment, the wise do not (attach)." ] }
稱譽； 修忍依三行， 依蘊界處等， 是名有漏忍， 非摩訶薩相。 為滅四顛倒， 修無染著忍， 寂靜三行等， 此忍可稱譽； 能寂靜諸行， 離一切分別， 心平等如空， 此忍可稱譽； 諸法同一趣， 空無相寂滅， 心無所住著， 此忍成大利。
「複次，善男子！菩薩摩訶薩，復有精進大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何精進大甲冑輪？善男子！菩薩精進有二種相：一者、世間；二者、出世間。云何菩薩世間精進？謂：諸菩薩精進勇猛，勤修三種世福業事。何等為三？一者、施福業事；二者、戒福業事；三者、修福業事。修此即名三種精進。如是精進，緣諸眾生有漏、有取，依諸果報、依諸福業，是名菩薩世間精進。如是精進，共諸聲聞、獨覺乘等，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切聲聞、獨覺、真實福田。云何菩薩出世精進大甲冑輪？謂：諸菩薩勇猛精進，于諸眾生其心平等，除滅一切煩惱業苦。如是精進，一切賢聖共所稱譽，無漏、無取、無所依止。普於一切精進、懈怠、佈施、慳貪、持戒、破
【現代漢語翻譯】 現代漢語譯本 讚美； 修習忍辱依賴於三種行為，依賴於五蘊（skandha）、十二處（ayatana）、十八界（dhatu）等，這被稱為有漏的忍辱，不是摩訶薩（mahasattva，大菩薩）的特徵。 爲了滅除四種顛倒見（viparyasa），修習無染著的忍辱，寂靜於三種行為等，這種忍辱可以被讚美； 能夠寂靜一切行為，遠離一切分別，心平等如虛空，這種忍辱可以被讚美； 諸法歸於同一趨向，空無相寂滅，心無所執著，這種忍辱成就大利益。
『再者，善男子！菩薩摩訶薩（mahasattva，大菩薩），還有精進大甲冑輪。如果菩薩摩訶薩成就了這個輪，從初發心開始，一切五欲（kama）都能斷除，超越一切聲聞（sravaka）、獨覺（pratyekabuddha），普遍為一切聲聞、獨覺作大福田。一切聲聞、獨覺乘等，都應該供養、承事、守護。什麼是精進大甲冑輪？善男子！菩薩的精進有兩種相：一是世間的，二是出世間的。什麼是菩薩的世間精進？是指：諸菩薩精進勇猛，勤修三種世間福業之事。哪三種呢？一是佈施福業之事；二是持戒福業之事；三是修福業之事。修習這些就稱為三種精進。這樣的精進，緣于眾生有漏、有取，依賴於各種果報、依賴於各種福業，這稱為菩薩的世間精進。這樣的精進，與諸聲聞、獨覺乘等相同，這不稱為大甲冑輪，也不因此稱為菩薩摩訶薩，以及稱為一切聲聞、獨覺的真實福田。什麼是菩薩的出世精進大甲冑輪？是指：諸菩薩勇猛精進，對於一切眾生其心平等，除滅一切煩惱業苦。這樣的精進，一切賢聖共同稱讚，無漏、無取、無所依賴。普遍對於一切精進、懈怠、佈施、慳貪、持戒、破戒等，
【English Translation】 English version Praise; Cultivating patience relies on three actions, relying on the five skandhas (aggregates), twelve ayatanas (sense bases), eighteen dhatus (elements), etc. This is called defiled patience, not the characteristic of a Mahasattva (great bodhisattva). To extinguish the four viparyasas (perversions), cultivate undefiled patience, being tranquil in the three actions, etc. This patience can be praised; Being able to tranquilize all actions, being free from all discriminations, the mind being as equal as space, this patience can be praised; All dharmas (phenomena) converge to the same direction, emptiness, no-sign, and quiescence, the mind having no attachment, this patience achieves great benefit.
'Furthermore, good man! The Bodhisattva Mahasattva (great bodhisattva) also has the great armor wheel of diligence. If a Bodhisattva Mahasattva achieves this wheel, from the initial aspiration, all five desires (kama) can be cut off, surpassing all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), universally becoming a great field of merit for all Sravakas and Pratyekabuddhas. All Sravaka and Pratyekabuddha vehicles should make offerings, serve, and protect. What is the great armor wheel of diligence? Good man! A Bodhisattva's diligence has two aspects: one is worldly, and the other is transcendental. What is a Bodhisattva's worldly diligence? It refers to: Bodhisattvas being diligent and courageous, diligently cultivating three worldly meritorious deeds. What are the three? First, the meritorious deed of giving; second, the meritorious deed of keeping precepts; third, the meritorious deed of cultivation. Cultivating these is called the three diligences. Such diligence, being related to sentient beings with defilements and attachments, relying on various karmic retributions, relying on various meritorious deeds, is called a Bodhisattva's worldly diligence. Such diligence is the same as that of Sravakas and Pratyekabuddha vehicles, and is not called the great armor wheel, nor is one called a Bodhisattva Mahasattva because of it, nor is it called the true field of merit for all Sravakas and Pratyekabuddhas. What is a Bodhisattva's transcendental great armor wheel of diligence? It refers to: Bodhisattvas being courageous and diligent, their minds being equal towards all sentient beings, extinguishing all afflictions, karma, and suffering. Such diligence is praised by all sages, being undefiled, without attachment, and without reliance. Universally towards all diligence, laziness, giving, stinginess, keeping precepts, breaking precepts, etc.'
戒、慈悲、忿恚、下、中、上品諸眾生所，無差別心、無差別想、勇猛精進。普於三界一切眾生，平等無二，為作事業、語言、思惟、諸行依處、無所住著，勇猛精進。普於三有蘊、界、處中無所分別，勇猛精進。不依欲界勇猛精進，不依色界勇猛精進，不依無色界勇猛精進。不觀諸有一切果報，勇猛精進。不依一切得與不得，勇猛精進。不依諸行，勇猛精進。不依三種世福業事，勇猛精進。具足出世三福業事，勇猛精進，是名菩薩出世精進大甲冑輪。善男子！若菩薩摩訶薩成此精進大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「於六根染著， 漂愚五瀑流， 雖勇猛精進， 智者皆厭毀； 緣眾生精進， 有漏及有取， 非真實福田， 不名摩訶薩。 智者勤精進， 遠離一切著， 心無所依止， 名真實福田。 不染著名色， 離蘊界處等， 為眾作歸依， 是名摩訶薩。 行世如水月， 修精進究竟， 此輪能永斷， 眾生煩惱縛。
「複次，善男子！菩薩摩訶薩，復有靜慮大甲冑輪。若菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 對於持戒（戒律）、慈悲、忿怒，以及下品、中品、上品等各種眾生，菩薩都以無差別的心、無差別的想法，勇猛精進。普遍地對於三界一切眾生，平等無二，作為他們事業、語言、思惟、各種行為的依靠，不執著于任何事物，勇猛精進。普遍地對於三有（欲有、色有、無色有）的蘊（五蘊）、界（十八界）、處（十二處）中，不作任何分別，勇猛精進。不依賴欲界而勇猛精進，不依賴色界而勇猛精進，不依賴無色界而勇猛精進。不觀察一切存在的果報，勇猛精進。不依賴一切得與不得，勇猛精進。不依賴各種行為，勇猛精進。不依賴三種世間的福業之事，勇猛精進。具足出世間的三種福業之事，勇猛精進，這稱為菩薩出世的精進大甲冑輪。善男子！如果菩薩摩訶薩成就了這種精進大甲冑輪，從最初發心開始，就能斷除一切五欲（色、聲、香、味、觸），得名為菩薩摩訶薩。超越一切聲聞（聽聞佛法而悟道者）、獨覺（不需他人教導而獨自悟道者），普遍地為一切聲聞、獨覺，作為大福田。一切聲聞、獨覺等乘，都應當供養、承事、守護。 當時，世尊爲了重申這個道理，而說了偈頌： 『對於六根（眼、耳、鼻、舌、身、意）的染著，像愚人一樣漂流在五種瀑流（貪慾、嗔恚、睡眠、掉悔、疑）中，即使勇猛精進，有智慧的人也會厭惡和譭謗；緣于眾生而精進，有漏（煩惱）和有取（執著），不是真實的福田，不能稱為摩訶薩（大菩薩）。有智慧的人勤奮精進，遠離一切執著，心中沒有任何依賴，這才是真實的福田。不染著于名色（物質和精神現象），遠離蘊、界、處等，為眾生作歸依，這稱為摩訶薩。在世間修行如同水中的月影，修習精進達到究竟，這個輪能永遠斷除眾生的煩惱束縛。』 『再次，善男子！菩薩摩訶薩，還有靜慮（禪定）大甲冑輪。如果菩薩摩訶薩』
【English Translation】 English version Towards precepts (śīla), compassion, anger, and all beings of inferior, middling, and superior qualities, the Bodhisattva maintains a mind without discrimination, a thought without differentiation, and advances with courageous diligence. Universally towards all beings in the three realms, being equal and without duality, they act as a refuge for their actions, speech, thoughts, and all behaviors, without attachment, advancing with courageous diligence. Universally, within the aggregates (skandha), realms (dhātu), and bases (āyatana) of the three existences (kāmadhātu, rūpadhātu, arūpadhātu), they make no distinctions, advancing with courageous diligence. They do not rely on the desire realm to advance with courageous diligence, they do not rely on the form realm to advance with courageous diligence, they do not rely on the formless realm to advance with courageous diligence. They do not observe the karmic results of all existences, advancing with courageous diligence. They do not rely on all attainments and non-attainments, advancing with courageous diligence. They do not rely on all actions, advancing with courageous diligence. They do not rely on the three worldly meritorious deeds, advancing with courageous diligence. They are complete with the three supramundane meritorious deeds, advancing with courageous diligence; this is called the Bodhisattva's supramundane great armor wheel of diligence. Good man! If a Bodhisattva Mahāsattva achieves this great armor wheel of diligence, from the initial arising of the mind, they can cut off all five desires (form, sound, smell, taste, touch), and are named a Bodhisattva Mahāsattva. They surpass all Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and universally act as a great field of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvakas and Pratyekabuddhas, and those of similar vehicles, should make offerings, serve, and protect them. At that time, the World Honored One, to reiterate this meaning, spoke in verse: 'Being attached to the six senses (eye, ear, nose, tongue, body, mind), like fools they drift in the five torrents (greed, hatred, sleepiness, restlessness, doubt), even if they advance with courageous diligence, the wise will despise and condemn it; diligence that arises from beings, with outflows (kleshas) and grasping, is not a true field of merit, and cannot be called a Mahāsattva (great Bodhisattva). The wise diligently advance, being far from all attachments, with a mind without any reliance, this is the true field of merit. Not being attached to name and form (nāmarūpa), being apart from the aggregates, realms, and bases, acting as a refuge for beings, this is called a Mahāsattva. Practicing in the world like the moon in water, cultivating diligence to the ultimate, this wheel can forever cut off the bonds of afflictions of beings.' 'Furthermore, good man! A Bodhisattva Mahāsattva also has the great armor wheel of dhyāna (meditative absorption). If a Bodhisattva Mahāsattva'
成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何靜慮大甲冑輪？善男子！菩薩靜慮有二種相：一者、世間；二者、出世間。云何菩薩世間靜慮？謂：諸菩薩依著諸蘊，修習靜慮。依著諸界，修習靜慮。依著諸處，修習靜慮。依著欲界，修習靜慮。依著色界，修習靜慮。依著無色界，修習靜慮。依著三律儀，修習靜慮。依著三解脫，修習靜慮。依著四念住，修習靜慮。依著四正斷，修習靜慮。依著四神足，修習靜慮。依著五根，修習靜慮。依著五力，修習靜慮。依著七等覺支，修習靜慮。依著八聖道支，修習靜慮。依著地界，修習靜慮。依著水界，修習靜慮。依著火界，修習靜慮。依著風界，修習靜慮。依著空界，修習靜慮。依著識界，修習靜慮。依著樂受，修習靜慮。依著苦受，修習靜慮。依著不苦不樂受，修習靜慮。依著虛空無邊處，修習靜慮。依著識無邊處，修習靜慮。依著無所有處，修習靜慮。依著非想非非想處，修習靜慮。依著此世，修習靜慮。依著他世，修習靜慮。依著小想，修習靜慮。依著大想，修習靜慮。依著無量想，修習靜慮。如是靜慮，有漏、有取、有所依著，是名菩薩世間靜慮。如是靜慮，共諸聲
【現代漢語翻譯】 現代漢語譯本 成就此輪，從最初發心開始，就能斷除一切五欲（色、聲、香、味、觸），超越一切聲聞（聽聞佛陀教誨而證悟的修行者）、獨覺（不需聽聞佛陀教誨，自行證悟的修行者），普遍成為一切聲聞、獨覺的大福田（能使眾生獲得福報的功德之田）。一切聲聞、獨覺乘（聲聞和獨覺的修行方式）等，都應當供養、承事、守護。什麼是靜慮大甲冑輪（像盔甲一樣保護修行的禪定）？善男子！菩薩的靜慮有兩種形態：一是世間的，二是出世間的。什麼是菩薩的世間靜慮？是指：諸菩薩依著五蘊（色、受、想、行、識），修習靜慮。依著六界（地、水、火、風、空、識），修習靜慮。依著十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵），修習靜慮。依著欲界（眾生有情慾的境界），修習靜慮。依著色界（眾生有色相但無情慾的境界），修習靜慮。依著無色界（眾生無色相也無情慾的境界），修習靜慮。依著三律儀（別解脫律儀、靜慮律儀、無漏律儀），修習靜慮。依著三解脫（空解脫、無相解脫、無愿解脫），修習靜慮。依著四念住（身念住、受念住、心念住、法念住），修習靜慮。依著四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生），修習靜慮。依著四神足（欲神足、勤神足、心神足、觀神足），修習靜慮。依著五根（信根、精進根、念根、定根、慧根），修習靜慮。依著五力（信力、精進力、念力、定力、慧力），修習靜慮。依著七等覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），修習靜慮。依著八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），修習靜慮。依著地界，修習靜慮。依著水界，修習靜慮。依著火界，修習靜慮。依著風界，修習靜慮。依著空界，修習靜慮。依著識界，修習靜慮。依著樂受，修習靜慮。依著苦受，修習靜慮。依著不苦不樂受，修習靜慮。依著虛空無邊處（四無色定之一），修習靜慮。依著識無邊處（四無色定之一），修習靜慮。依著無所有處（四無色定之一），修習靜慮。依著非想非非想處（四無色定之一），修習靜慮。依著此世，修習靜慮。依著他世，修習靜慮。依著小想，修習靜慮。依著大想，修習靜慮。依著無量想，修習靜慮。這樣的靜慮，是有漏（有煩惱）、有取（有執著）、有所依著（有依靠），這稱為菩薩的世間靜慮。這樣的靜慮，與諸聲 聞
【English Translation】 English version Accomplishing this wheel, from the initial arising of the mind, one can cut off all five desires (form, sound, smell, taste, and touch), surpass all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and universally become a great field of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvakayāna (the vehicle of Śrāvakas) and Pratyekabuddhayāna (the vehicle of Pratyekabuddhas) and others should be offered to, served, and protected. What is the great armor wheel of meditative concentration? Good man! The meditative concentration of a Bodhisattva has two aspects: one is worldly, and the other is transcendental. What is the worldly meditative concentration of a Bodhisattva? It refers to: Bodhisattvas practicing meditative concentration by relying on the five aggregates (form, feeling, perception, mental formations, and consciousness). Practicing meditative concentration by relying on the six elements (earth, water, fire, wind, space, and consciousness). Practicing meditative concentration by relying on the twelve sense bases (the six sense organs and the six sense objects). Practicing meditative concentration by relying on the desire realm (the realm of beings with desires). Practicing meditative concentration by relying on the form realm (the realm of beings with form but without desires). Practicing meditative concentration by relying on the formless realm (the realm of beings without form or desires). Practicing meditative concentration by relying on the three vows (the vows of individual liberation, meditative concentration, and non-outflow). Practicing meditative concentration by relying on the three liberations (emptiness, signlessness, and wishlessness). Practicing meditative concentration by relying on the four foundations of mindfulness (mindfulness of the body, feelings, mind, and phenomena). Practicing meditative concentration by relying on the four right exertions (preventing the arising of unwholesome states, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen). Practicing meditative concentration by relying on the four bases of psychic power (desire, effort, mind, and investigation). Practicing meditative concentration by relying on the five roots (faith, effort, mindfulness, concentration, and wisdom). Practicing meditative concentration by relying on the five powers (faith, effort, mindfulness, concentration, and wisdom). Practicing meditative concentration by relying on the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity). Practicing meditative concentration by relying on the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Practicing meditative concentration by relying on the earth element. Practicing meditative concentration by relying on the water element. Practicing meditative concentration by relying on the fire element. Practicing meditative concentration by relying on the wind element. Practicing meditative concentration by relying on the space element. Practicing meditative concentration by relying on the consciousness element. Practicing meditative concentration by relying on pleasant feelings. Practicing meditative concentration by relying on painful feelings. Practicing meditative concentration by relying on neutral feelings. Practicing meditative concentration by relying on the sphere of infinite space (one of the four formless absorptions). Practicing meditative concentration by relying on the sphere of infinite consciousness (one of the four formless absorptions). Practicing meditative concentration by relying on the sphere of nothingness (one of the four formless absorptions). Practicing meditative concentration by relying on the sphere of neither perception nor non-perception (one of the four formless absorptions). Practicing meditative concentration by relying on this life. Practicing meditative concentration by relying on the next life. Practicing meditative concentration by relying on small thoughts. Practicing meditative concentration by relying on great thoughts. Practicing meditative concentration by relying on immeasurable thoughts. Such meditative concentration, which is with outflows (with defilements), with grasping (with attachment), and with reliance (with dependence), is called the worldly meditative concentration of a Bodhisattva. Such meditative concentration is shared with all Śrāvakas.
聞、獨覺乘等，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切聲聞、獨覺、真實福田。
「云何菩薩出世靜慮？謂：諸菩薩遠離諸蘊，修習靜慮。遠離諸界，修習靜慮。遠離諸處，修習靜慮。遠離欲界，修習靜慮。遠離色界，修習靜慮。遠離無色界，修習靜慮。遠離三律儀，修習靜慮。遠離三解脫，修習靜慮。遠離四念住，修習靜慮。遠離四正斷，修習靜慮。遠離四神足，修習靜慮。遠離五根，修習靜慮。遠離五力，修習靜慮。遠離七等覺支，修習靜慮。遠離八聖道支，修習靜慮。遠離地界，修習靜慮。遠離水界，修習靜慮。遠離火界，修習靜慮。遠離風界，修習靜慮。遠離空界，修習靜慮。遠離識界，修習靜慮。遠離樂受，修習靜慮。遠離苦受，修習靜慮。遠離不苦不樂受，修習靜慮。遠離虛空無邊處，修習靜慮。遠離識無邊處，修習靜慮。遠離無所有處，修習靜慮。遠離非想非非想處，修習靜慮。遠離此世，修習靜慮。遠離他世，修習靜慮。遠離小想，修習靜慮。遠離大想，修習靜慮。遠離無量想，修習靜慮。如是靜慮能發賢聖廣大光明，無漏、無取、無所依著，是名菩薩出世靜慮大甲冑輪。善男子！若菩薩摩訶薩成此靜慮大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一
【現代漢語翻譯】 現代漢語譯本 聲聞乘（Sravakayana，指聽聞佛法而修行的乘）、獨覺乘（Pratyekabuddhayana，指不依賴他人教導而獨自覺悟的乘）等，這些不被稱為大甲冑輪（Mahakavaca-cakra，指菩薩的禪定），也不能因此被稱為菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩），以及一切聲聞、獨覺、真正的福田。
『什麼是菩薩出世靜慮（Lokottara-dhyana，指超越世間的禪定）？』 意思是：諸菩薩遠離諸蘊（Skandha，指構成個體的五種要素：色、受、想、行、識），修習靜慮。遠離諸界（Dhatu，指構成世界的六種要素：地、水、火、風、空、識），修習靜慮。遠離諸處（Ayatana，指感官和感官對像），修習靜慮。遠離欲界（Kamadhatu，指充滿慾望的世界），修習靜慮。遠離有色界（Rupadhatu，指有物質形態的世界），修習靜慮。遠離無色界（Arupadhatu，指沒有物質形態的世界），修習靜慮。遠離三律儀（Samvara，指身、口、意三方面的戒律），修習靜慮。遠離三解脫（Vimoksha，指空、無相、無愿三種解脫），修習靜慮。遠離四念住（Smrtyupasthana，指身、受、心、法四種觀照），修習靜慮。遠離四正斷（Samyakpradhana，指斷惡、生善、修善、護善四種精進），修習靜慮。遠離四神足（Rddhipada，指欲、勤、心、觀四種神通的基礎），修習靜慮。遠離五根（Indriya，指信、精進、念、定、慧五種能力），修習靜慮。遠離五力（Bala，指信、精進、念、定、慧五種力量），修習靜慮。遠離七等覺支（Bodhyanga，指擇法、精進、喜、輕安、念、定、舍七種覺悟的要素），修習靜慮。遠離八聖道支（Aryastangamarga，指正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路），修習靜慮。遠離地界，修習靜慮。遠離水界，修習靜慮。遠離火界，修習靜慮。遠離風界，修習靜慮。遠離空界，修習靜慮。遠離識界，修習靜慮。遠離樂受（Sukha-vedana，指快樂的感受），修習靜慮。遠離苦受（Dukkha-vedana，指痛苦的感受），修習靜慮。遠離不苦不樂受（Aduhkhasukha-vedana，指非苦非樂的感受），修習靜慮。遠離虛空無邊處（Akasanantyayatana，指認為虛空無限的禪定境界），修習靜慮。遠離識無邊處（Vijnananantyayatana，指認為意識無限的禪定境界），修習靜慮。遠離無所有處（Akincanyayatana，指認為一無所有的禪定境界），修習靜慮。遠離非想非非想處（Naivasamjnanasamjnayatana，指既非有想也非無想的禪定境界），修習靜慮。遠離此世（Ihaloka，指現世），修習靜慮。遠離他世（Paraloka，指來世），修習靜慮。遠離小想（Paritta-samjna，指有限的想法），修習靜慮。遠離大想（Mahat-samjna，指廣大的想法），修習靜慮。遠離無量想（Apramana-samjna，指無限的想法），修習靜慮。像這樣的靜慮能發出賢聖廣大光明，是無漏（Anasrava，指沒有煩惱的）、無取（Anupadana，指沒有執著的）、無所依著的，這被稱為菩薩出世靜慮大甲冑輪。善男子！如果菩薩摩訶薩成就了這種靜慮大甲冑輪，從最初發心開始，就能斷除一切五欲（Kama，指色、聲、香、味、觸五種慾望），才能被稱為菩薩摩訶薩。超越一'
【English Translation】 English version Those of the Sravakayana (the Vehicle of Hearers, referring to those who practice by listening to the Dharma) and Pratyekabuddhayana (the Vehicle of Solitary Buddhas, referring to those who attain enlightenment independently), etc., are not called the Great Armor Wheel (Mahakavaca-cakra, referring to the Bodhisattva's meditation), nor are they thereby called Bodhisattva-mahasattvas (Great Bodhisattvas), nor are they called the true fields of merit for all Sravakas and Pratyekabuddhas.
'What is the Bodhisattva's transcendent meditation (Lokottara-dhyana, referring to meditation that transcends the world)?' It means: Bodhisattvas, being apart from the aggregates (Skandha, the five components of an individual: form, feeling, perception, mental formations, and consciousness), practice meditation. Being apart from the elements (Dhatu, the six elements that constitute the world: earth, water, fire, wind, space, and consciousness), they practice meditation. Being apart from the sense bases (Ayatana, the sense organs and their objects), they practice meditation. Being apart from the desire realm (Kamadhatu, the realm of desires), they practice meditation. Being apart from the form realm (Rupadhatu, the realm of material forms), they practice meditation. Being apart from the formless realm (Arupadhatu, the realm without material forms), they practice meditation. Being apart from the three vows (Samvara, the vows of body, speech, and mind), they practice meditation. Being apart from the three liberations (Vimoksha, the three liberations of emptiness, signlessness, and wishlessness), they practice meditation. Being apart from the four foundations of mindfulness (Smrtyupasthana, the four contemplations of body, feeling, mind, and phenomena), they practice meditation. Being apart from the four right exertions (Samyakpradhana, the four efforts to abandon evil, generate good, cultivate good, and protect good), they practice meditation. Being apart from the four bases of psychic power (Rddhipada, the four foundations of psychic power: desire, effort, mind, and contemplation), they practice meditation. Being apart from the five faculties (Indriya, the five faculties of faith, effort, mindfulness, concentration, and wisdom), they practice meditation. Being apart from the five powers (Bala, the five powers of faith, effort, mindfulness, concentration, and wisdom), they practice meditation. Being apart from the seven factors of enlightenment (Bodhyanga, the seven factors of enlightenment: investigation of the Dharma, effort, joy, tranquility, mindfulness, concentration, and equanimity), they practice meditation. Being apart from the eightfold noble path (Aryastangamarga, the eight paths to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), they practice meditation. Being apart from the earth element, they practice meditation. Being apart from the water element, they practice meditation. Being apart from the fire element, they practice meditation. Being apart from the wind element, they practice meditation. Being apart from the space element, they practice meditation. Being apart from the consciousness element, they practice meditation. Being apart from pleasant feeling (Sukha-vedana), they practice meditation. Being apart from painful feeling (Dukkha-vedana), they practice meditation. Being apart from neutral feeling (Aduhkhasukha-vedana), they practice meditation. Being apart from the sphere of infinite space (Akasanantyayatana, the meditative state of perceiving infinite space), they practice meditation. Being apart from the sphere of infinite consciousness (Vijnananantyayatana, the meditative state of perceiving infinite consciousness), they practice meditation. Being apart from the sphere of nothingness (Akincanyayatana, the meditative state of perceiving nothingness), they practice meditation. Being apart from the sphere of neither perception nor non-perception (Naivasamjnanasamjnayatana, the meditative state that is neither perception nor non-perception), they practice meditation. Being apart from this world (Ihaloka, the present world), they practice meditation. Being apart from the other world (Paraloka, the next world), they practice meditation. Being apart from limited thoughts (Paritta-samjna), they practice meditation. Being apart from great thoughts (Mahat-samjna), they practice meditation. Being apart from immeasurable thoughts (Apramana-samjna), they practice meditation. Such meditation can emit the great light of the noble ones, which is without outflows (Anasrava, without defilements), without grasping (Anupadana, without attachment), and without dependence. This is called the Bodhisattva's transcendent meditation, the Great Armor Wheel. Good man! If a Bodhisattva-mahasattva achieves this Great Armor Wheel of meditation, from the very first arising of the aspiration, they can cut off all five desires (Kama, the five desires of form, sound, smell, taste, and touch), and only then can they be called a Bodhisattva-mahasattva. Surpassing one'
切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「為捨己重擔， 修有所得定， 求斷自煩惱， 非真智者相。 依器有所觀， 求解脫修定， 取著此彼岸， 非利樂有情。 為利樂有情， 修定舍重擔， 滅一切煩惱， 是真智者相。 為潤諸有情， 修無依著定， 永斷諸有愛， 是名大慧者。 為解諸有縛， 令住無畏城， 修行寂止定， 是名摩訶薩。
大乘大集地藏十輪經卷第九 大正藏第 13 冊 No. 0411 大乘大集地藏十輪經
大乘大集地藏十輪經卷第十
三藏法師玄奘奉 詔譯福田相品第七之二
「複次，善男子！菩薩摩訶薩，復有般若大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何般若大甲冑輪？善男子！菩薩般若有二種相：一者、世間；二者、出世間。云何菩薩世間般若？謂：諸菩薩唯依讀誦、書寫、聽聞，為他演說三乘正法；欲求除滅一切眾生無明黑暗；欲求發起一切眾生大慧光明。謂：于如
【現代漢語翻譯】 現代漢語譯本 （菩薩）普遍為一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，不依賴他人教導，獨自證悟的修行者）作大福田（功德的來源）。一切聲聞、獨覺乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，獨覺乘）的修行者，都應當供養、承事、守護（菩薩）。
那時，世尊爲了再次闡明這個道理，說了以下偈頌：
『爲了捨棄自身的重擔，修習有所得的禪定，尋求斷除自身的煩惱，這不是真正有智慧的人的特徵。 依賴於有形的事物進行觀察，爲了求解脫而修習禪定，執著於此岸或彼岸，這不是爲了利益和安樂有情眾生。 爲了利益和安樂有情眾生，修習禪定以捨棄重擔，滅除一切煩惱，這才是真正有智慧的人的特徵。 爲了滋潤一切有情眾生，修習無所依賴和執著的禪定，永遠斷除一切對存在的愛戀，這被稱為大智慧者。 爲了解脫一切存在的束縛，令眾生安住于無畏的境界，修行寂靜止息的禪定，這被稱為摩訶薩（Mahāsattva，偉大的菩薩）。』
《大乘大集地藏十輪經》卷第九 大正藏第 13 冊 No. 0411 《大乘大集地藏十輪經》
《大乘大集地藏十輪經》卷第十
三藏法師玄奘奉詔譯《福田相品》第七之二
『再者，善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），還有般若大甲冑輪（Prajñā-mahā-kavaca-cakra，智慧的大鎧甲輪）。如果菩薩摩訶薩成就了這個輪，從最初發心開始，就能斷除一切五欲（五種感官慾望），超越一切聲聞、獨覺，普遍為一切聲聞、獨覺作大福田。一切聲聞、獨覺乘的修行者，都應當供養、承事、守護。什麼是般若大甲冑輪呢？善男子！菩薩的般若（Prajñā，智慧）有兩種相：一是世間的，二是出世間的。什麼是菩薩的世間般若呢？就是指：諸菩薩僅僅依靠讀誦、書寫、聽聞，為他人演說三乘（Triyāna，聲聞乘、獨覺乘、菩薩乘）正法；想要去除一切眾生的無明黑暗；想要發起一切眾生的大智慧光明。就是說，對於如
【English Translation】 English version '(Bodhisattvas) universally act as great fields of merit for all Śrāvakas (those who attain enlightenment through hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment independently). All practitioners of the Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) should offer, serve, and protect (Bodhisattvas).'
At that time, the World Honored One, to further clarify this meaning, spoke the following verses:
'To abandon one's own heavy burden, to cultivate meditative concentration with attachment, to seek to sever one's own afflictions, this is not the characteristic of a truly wise person. Relying on tangible things for observation, cultivating meditative concentration for the sake of liberation, clinging to this shore or the other shore, this is not for the benefit and happiness of sentient beings. For the benefit and happiness of sentient beings, cultivating meditative concentration to abandon the heavy burden, extinguishing all afflictions, this is the characteristic of a truly wise person. To nourish all sentient beings, cultivating meditative concentration without reliance or attachment, forever severing all love for existence, this is called a person of great wisdom. To liberate all beings from the bonds of existence, to enable them to dwell in the city of fearlessness, cultivating the meditative concentration of tranquility and cessation, this is called a Mahāsattva (a great Bodhisattva).'
The Great Collection of the Ten Wheels Sutra of Kṣitigarbha, Volume Nine Taisho Tripitaka Volume 13, No. 0411, The Great Collection of the Ten Wheels Sutra of Kṣitigarbha
The Great Collection of the Ten Wheels Sutra of Kṣitigarbha, Volume Ten
Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Chapter Seven, Part Two: The Characteristics of Fields of Merit
'Furthermore, good man! Bodhisattva-mahāsattvas (great Bodhisattvas) also possess the great armor wheel of Prajñā (wisdom). If a Bodhisattva-mahāsattva achieves this wheel, from the initial arising of the aspiration, they can sever all five desires (the five sensory desires), surpass all Śrāvakas and Pratyekabuddhas, and universally act as great fields of merit for all Śrāvakas and Pratyekabuddhas. All practitioners of the Śrāvakayāna and Pratyekabuddhayāna should offer, serve, and protect them. What is the great armor wheel of Prajñā? Good man! The Prajñā of Bodhisattvas has two aspects: one is worldly, and the other is transcendental. What is the worldly Prajñā of Bodhisattvas? It refers to: Bodhisattvas who solely rely on reading, writing, and listening, and expound the correct Dharma of the three vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) for others; who desire to remove the darkness of ignorance from all sentient beings; who desire to awaken the great light of wisdom in all sentient beings. That is to say, regarding such as'
來所說種種與聲聞乘相應正法，精勤讀誦、聽聞、書寫、為他演說，勸正修行。或於如來所說種種與獨覺乘相應正法，精勤讀誦、聽聞、書寫、為他演說，勸正修行。或於如來所說種種與無上乘相應正法，精勤讀誦、聽聞、書寫、為他演說，勸正修行。不求賢聖無漏道支、不求聖道、不求聖道所攝解脫、不行寂靜真實般若，常行有見、有相般若。如是般若有取、有著，是名菩薩世間般若。如是般若，共諸聲聞、獨覺乘等，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切聲聞、獨覺、真實福田。云何菩薩出世般若？謂：諸菩薩精勤修習菩提道時，隨力讀誦、聽聞、書寫、為他演說，三乘正法。而於其中依無所得方便而住，無所行動、無所思惟、無有根本。以如虛空心、普寂滅心、無增減慧、無取著心、無生滅心、無退轉心、法平等心、真如心、實際心、法界心、無我心、無分別心、寂滅安忍離分別心，善巧安住無成壞地，善巧安住無住、無著、勝妙慧地。如是般若無取、無著，是名菩薩出世般若大甲冑輪。善男子！若菩薩摩訶薩成此般若大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。
「
複次，善男子！菩薩摩訶薩，復有善巧方便大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺，作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何名為善巧方便大甲冑輪？善男子！菩薩善巧方便有二種相：一者、世間；二者、出世間。云何名為菩薩世間善巧方便？謂：諸菩薩或為自利、或為他利、或為俱利，常懷彼此，示現種種工巧伎術，為自及他得成熟故，承事供養諸佛世尊、或諸菩薩、或諸獨覺、或諸聲聞、或母或父、或諸病者、或諸羸劣無依怙者，若見厄難臨被害者，種種勤苦方便救濟，以四攝事成熟有情。是諸菩薩自住大乘，于諸聲聞及獨覺乘非大乘器、若諸聲聞及獨覺乘根未熟者，為說微妙甚深法教令其修學；或勸勤修諸聖靜慮；或為開示最勝義諦，勸令修行，超四顛倒，覺悟四種無墮法性；或令趣入四無礙解；或復乃至勸令安住四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、有餘、無餘道及道果；趣入巧智，令其成熟。若諸有情貪求名稱、利養、富貴，諸根躁擾，善根未熟，勸令讀誦諸阿笈摩及毗奈耶、阿毗達磨；或勸讀誦除佛所說順解脫論，令其成熟。若諸有情不樂佈施，勸令惠舍種種珍財，令其成熟。若諸有情暴惡
不仁，勸令修學四種梵住。若諸有情心多忿恚，勸令修忍。若諸有情心多懈怠，勸修精進。若諸有情心多散亂，勸修靜慮。若諸有情具足惡慧，為說正法，謂以記說教誡方便，令其成熟。若諸有情不敬三寶具無依行，勸受三歸令敬三寶、或勸受學近事律儀、或勸受學近住律儀，令其成熟。或勸修習種種工巧伎術業處，令其成熟。如是等菩薩摩訶薩，種種世間巧方便智，過殑伽沙菩薩摩訶薩，以是一切書論、工巧、伎術、業處、加行、精進、巧方便智，摧伏一切外道異學。如是名為菩薩世間善巧方便。此巧方便，共諸聲聞、獨覺乘等，亦作一切佛法依因，亦是善巧諸行依處，亦是善巧任運無思滅退墮法。
「又善男子！若諸菩薩不依明師、不依善友，修行世間善巧方便，是諸菩薩愚於世間善巧方便，向諸惡趣，不能隨順安住出世巧方便智，亦非一切真實福田。不能善巧知諸有情根行差別，以于善巧方便愚故，為諸聲聞、及獨覺乘、非大乘器及於大乘根未熟者，宣說大乘，令其修學。又為大乘法器有情，宣說聲聞、獨覺乘法，令修聲聞、獨覺乘行。為獨覺乘法器有情，說聲聞乘，令其修習聲聞乘行。為聲聞乘法器有情，說生死法，令其愛著，不為宣說厭生死法。又于善巧方便愚故，若諸有情樂行殺生，廣說乃至執著
【現代漢語翻譯】 現代漢語譯本：對於那些不仁慈的有情，勸導他們修習四種梵住（四種清凈的住處，即慈、悲、喜、舍）。如果有些有情心中充滿憤怒，就勸導他們修習忍辱。如果有些有情心中充滿懈怠，就勸導他們修習精進。如果有些有情心中充滿散亂，就勸導他們修習禪定。如果有些有情具有邪惡的智慧，就為他們宣說正法，通過記說、教誡等方便，使他們成熟。如果有些有情不尊敬三寶（佛、法、僧），沒有皈依之處，就勸導他們受持三皈依，使他們尊敬三寶；或者勸導他們受持近事律儀（在家居士的戒律），或者勸導他們受持近住律儀（八關齋戒），使他們成熟。或者勸導他們修習各種工巧技藝，使他們成熟。像這樣的菩薩摩訶薩，以各種世間的巧妙方便智慧，超過恒河沙數的菩薩摩訶薩，以這一切書論、工巧、技藝、行業、加行、精進、巧妙方便智慧，摧伏一切外道異學。這被稱為菩薩的世間善巧方便。這種巧妙方便，與聲聞乘、獨覺乘等共通，也是一切佛法的依因，也是善巧諸行的依處，也是善巧任運無思滅退墮法。 又，善男子！如果有些菩薩不依靠明師、不依靠善友，修行世間的善巧方便，這些菩薩就愚昧於世間的善巧方便，走向惡趣，不能隨順安住于出世的巧妙方便智慧，也不是一切真實的福田。他們不能善巧地瞭解各種有情的根性和行為的差別，因為對於善巧方便的愚昧，就為那些聲聞乘、獨覺乘、非大乘根器以及大乘根器尚未成熟的有情，宣說大乘佛法，讓他們修學。又為那些大乘根器的有情，宣說聲聞乘、獨覺乘的佛法，讓他們修習聲聞乘、獨覺乘的修行。為那些獨覺乘根器的有情，宣說聲聞乘的佛法，讓他們修習聲聞乘的修行。為那些聲聞乘根器的有情，宣說生死輪迴的法，讓他們愛著生死，而不為他們宣說厭離生死的法。又因為對於善巧方便的愚昧，如果有些有情喜歡殺生，廣說乃至執著...
【English Translation】 English version: To those who are unkind, encourage them to cultivate the four Brahmaviharas (the four sublime states: loving-kindness, compassion, joy, and equanimity). If some beings are full of anger, encourage them to cultivate patience. If some beings are full of laziness, encourage them to cultivate diligence. If some beings are full of distraction, encourage them to cultivate meditative concentration. If some beings possess evil wisdom, expound the true Dharma to them, using methods such as explanations and admonitions to help them mature. If some beings do not respect the Three Jewels (Buddha, Dharma, Sangha) and have no refuge, encourage them to take refuge in the Three Jewels, so that they may respect the Three Jewels; or encourage them to observe the Upasaka precepts (layperson's precepts), or encourage them to observe the Upavasatha precepts (eight precepts), so that they may mature. Or encourage them to practice various crafts and skills, so that they may mature. Such Bodhisattva Mahasattvas, with various skillful means of worldly wisdom, surpass Bodhisattva Mahasattvas as numerous as the sands of the Ganges River. With all these scriptures, crafts, skills, professions, practices, diligence, and skillful means of wisdom, they subdue all heretical and non-Buddhist teachings. This is called the Bodhisattva's skillful means in the world. These skillful means are shared with the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), etc., and are also the basis of all Buddhist teachings, the basis of skillful practices, and the skillful means of effortlessly and without thought extinguishing the law of falling away. Furthermore, good man! If some Bodhisattvas do not rely on wise teachers or good friends, and practice worldly skillful means, these Bodhisattvas are ignorant of worldly skillful means, and they go towards the evil realms. They cannot abide in the skillful means of wisdom that transcends the world, nor are they true fields of merit. They cannot skillfully understand the differences in the roots and behaviors of various beings. Because of their ignorance of skillful means, they expound the Mahayana Dharma to those who are Sravakas, Pratyekabuddhas, not vessels for the Mahayana, or those whose Mahayana roots have not yet matured, and cause them to practice it. Also, to those beings who are vessels for the Mahayana Dharma, they expound the Dharma of the Sravaka and Pratyekabuddha vehicles, causing them to practice the Sravaka and Pratyekabuddha paths. To those beings who are vessels for the Pratyekabuddha Dharma, they expound the Sravaka vehicle, causing them to practice the Sravaka path. To those beings who are vessels for the Sravaka vehicle, they expound the Dharma of birth and death, causing them to be attached to birth and death, and do not expound the Dharma of renouncing birth and death. Also, because of their ignorance of skillful means, if some beings enjoy killing, and so on, up to being attached...
邪見，為彼宣說甚深大乘，不為宣說生死流轉，死此生彼，眾苦果報，令其厭怖，離諸惡法。又于善巧方便愚故，乃至若諸有情，樂修凈戒，令修佈施。若諸有情，樂修安忍；勸舍安忍，令修凈戒。若諸有情，樂修精進；勸舍精進，令修安忍。若諸有情，樂修靜慮；勸舍靜慮，令修精進。若諸有情，樂修般若；勸舍般若，令修靜慮。
「如是菩薩愚於世間善巧方便，不能真實利樂有情，與諸有情為惡知識。此巧方便依有所得、有所執著，如是名為菩薩世間善巧方便。如是世間善巧方便，共諸聲聞、獨覺乘等，此不名為大甲冑輪，亦不由此名為菩薩摩訶薩也，及名一切聲聞、獨覺、真實福田。
「云何名為菩薩出世善巧方便？謂：諸菩薩但為利他，不為自利，示現種種工巧伎術。為成熟他，承事供養諸佛世尊、或諸菩薩、或諸獨覺、或諸聲聞、或母、或父、或諸病者、或諸羸劣無依怙者，若見厄難臨被害者，種種勤苦方便救濟，以四攝事成熟有情，隨其意樂，隨其根器，為諸有情宣說正法。又能漸次勸諸聲聞修獨覺乘，勸諸獨覺修習大乘。若於聲聞及獨覺乘根未熟者，為說厭離生死苦法，令其修學厭離生死，欣求涅槃。若諸有情，樂行殺生，廣說乃至樂著邪見，隨其根性，或為宣說，生死流轉，死此生彼，
【現代漢語翻譯】 現代漢語譯本：對於持有邪見的人，為他們宣說甚深的大乘佛法，而不是為他們宣說生死輪迴、死後轉生、以及各種痛苦的果報，使他們感到厭惡，從而遠離各種惡法。此外，由於不善於運用方便法門，甚至對於那些喜歡修持凈戒的有情，反而讓他們去修佈施；對於那些喜歡修持安忍的有情，反而勸他們放棄安忍去修持凈戒；對於那些喜歡修持精進的有情，反而勸他們放棄精進去修持安忍；對於那些喜歡修持靜慮的有情，反而勸他們放棄靜慮去修持精進；對於那些喜歡修持般若的有情，反而勸他們放棄般若去修持靜慮。 這樣的菩薩不善於運用世間的方便法門，不能真正地利益眾生，反而成為眾生的惡知識。這種方便法門是基於有所得、有所執著的，這樣的方便法門被稱為菩薩的世間方便法門。這種世間方便法門與聲聞乘、獨覺乘等共通，不能被稱為大甲冑輪（Mahāvyūha，菩薩的偉大修行），也不能因此被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），也不能被稱為一切聲聞、獨覺的真實福田。 什麼是菩薩的出世間方便法門呢？是指：菩薩只為利益他人，不為自己利益，示現各種工巧技藝。爲了成熟他人，承事供養諸佛世尊、或諸菩薩、或諸獨覺、或諸聲聞、或母親、或父親、或各種病人、或各種虛弱無依無靠的人，如果看到有人面臨災難即將被害，就用各種勤苦方便去救濟他們，用四攝事（佈施、愛語、利行、同事）來成熟有情，根據他們的意願和根器，為他們宣說正法。又能逐漸勸導聲聞乘的修行者修習獨覺乘，勸導獨覺乘的修行者修習大乘。如果對於聲聞乘和獨覺乘的根基尚未成熟的人，就為他們宣說厭離生死痛苦的佛法，使他們修學厭離生死，欣求涅槃。如果有的有情喜歡殺生，乃至喜歡執著邪見，就根據他們的根性，或者為他們宣說生死輪迴、死後轉生，
【English Translation】 English version: To those with wrong views, one proclaims the profound Mahayana (Great Vehicle) teachings, instead of explaining the cycle of birth and death, the transmigration of life, and the karmic consequences of suffering, to make them feel disgusted and turn away from all evil deeds. Furthermore, due to a lack of skill in using expedient means, even to those beings who enjoy practicing pure precepts, one instead encourages them to practice giving; to those who enjoy practicing patience, one instead advises them to abandon patience and practice pure precepts; to those who enjoy practicing diligence, one instead advises them to abandon diligence and practice patience; to those who enjoy practicing meditative concentration, one instead advises them to abandon meditative concentration and practice diligence; to those who enjoy practicing wisdom, one instead advises them to abandon wisdom and practice meditative concentration. Such a Bodhisattva is unskilled in worldly expedient means, unable to truly benefit sentient beings, and instead becomes an evil friend to them. These expedient means are based on attachment and the notion of something to be gained. Such expedient means are called the Bodhisattva's worldly expedient means. These worldly expedient means are shared with the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and others. They cannot be called the Great Armor Wheel (Mahāvyūha, the great practice of a Bodhisattva), nor can one be called a Bodhisattva-mahāsattva (a great Bodhisattva) because of them, nor can one be called a true field of merit for all Sravakas and Pratyekabuddhas. What are the Bodhisattva's transcendental expedient means? They refer to Bodhisattvas who, solely for the benefit of others and not for their own benefit, demonstrate various skillful arts and crafts. To mature others, they serve and make offerings to the Buddhas, World Honored Ones, or Bodhisattvas, or Pratyekabuddhas, or Sravakas, or mothers, or fathers, or various sick people, or various weak and helpless people. If they see someone facing disaster and about to be harmed, they use various diligent and skillful means to rescue them. They use the four means of attraction (giving, kind speech, beneficial action, and cooperation) to mature sentient beings. According to their inclinations and capacities, they proclaim the Dharma to them. They can also gradually encourage practitioners of the Sravaka Vehicle to practice the Pratyekabuddha Vehicle, and encourage practitioners of the Pratyekabuddha Vehicle to practice the Mahayana. If the roots of those in the Sravaka and Pratyekabuddha Vehicles are not yet mature, they explain the Dharma of renouncing the suffering of birth and death, causing them to learn to renounce birth and death and seek Nirvana. If there are sentient beings who enjoy killing, and so on, up to those who enjoy clinging to wrong views, according to their nature, they either explain the cycle of birth and death, the transmigration of life,
眾苦果報，令其厭怖離諸惡法；或為宣說，與聲聞乘相應正法；或為宣說，與獨覺乘相應正法；或為宣說，無上乘中淺近之法；令漸修學。若諸有情已樂佈施。為說勝上受持凈戒，令其修學；廣說乃至若諸有情已樂靜慮，為說勝上無漏聖道所攝般若，令其修學。此巧方便依無所得、無所執著，如是名為菩薩出世善巧方便大甲冑輪。
「善男子！若菩薩摩訶薩成就如是善巧方便大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊欲重顯此義而說頌曰：
「所修慧有二， 世間出世間， 取著名世間， 無取著出世。 修善巧方便， 依二種差別， 有所得世間， 無所得出世。 若唯說一乘， 是名惡說法， 不能自成熟， 亦不能度他。 一向惡眾生， 為說三乘教， 是則為愚癡， 不名摩訶薩。 有堪趣三乘， 欣求聞正法， 為說樂生死， 非為智者相； 專意諦思惟， 隨根欲教化， 此善巧方便， 智者所稱譽； 眾生雖有惡， 而堪入三乘， 隨根器教導， 令解脫眾惡。
「複次，善男子！菩薩
【現代漢語翻譯】 現代漢語譯本 對於那些因各種痛苦的果報而感到厭惡，想要遠離各種惡行的人，菩薩會為他們宣說與聲聞乘（Śrāvakayāna，意為聽聞佛陀教誨而修行證悟的乘）相應的正法；或者為他們宣說與獨覺乘（Pratyekabuddhayāna，意為不依賴他人教導，獨自修行證悟的乘）相應的正法；或者為他們宣說無上乘（Anuttarayāna，即菩薩乘，以利益一切眾生為目標的乘）中較為淺顯的法門，讓他們逐漸修學。如果有些眾生已經樂於佈施，菩薩會為他們宣說更高層次的受持凈戒，讓他們修學；進一步說，如果有些眾生已經樂於禪定，菩薩會為他們宣說更高層次的，由無漏聖道所攝的般若（Prajñā，意為智慧），讓他們修學。這種巧妙的方便法門是基於無所得、無所執著的理念，這樣的方法被稱為菩薩出世的善巧方便大甲冑輪。 『善男子！如果菩薩摩訶薩（Bodhisattva-mahāsattva，意為偉大的菩薩）成就了這樣的善巧方便大甲冑輪，從最初發心開始，就能斷除一切五欲（指色、聲、香、味、觸五種慾望），才能被稱為菩薩摩訶薩。他們超越一切聲聞和獨覺，普遍成為一切聲聞和獨覺的大福田。一切聲聞、獨覺乘等，都應該供養、承事和守護他們。』 這時，世尊爲了再次闡明這個道理，說了偈頌： 『所修的智慧有兩種，分別是世間智慧和出世間智慧，執著于名相的是世間智慧，不執著于任何事物的是出世間智慧。修習善巧方便，要依據這兩種智慧的差別。有所得的是世間智慧，無所得的是出世間智慧。如果只說唯一一種乘，這就被稱為錯誤的說法，既不能使自己成熟，也不能度化他人。對於那些一向作惡的眾生，為他們宣說三乘的教法，這是愚癡的行為，不能稱為摩訶薩。對於那些有能力趣向三乘，並且樂於聽聞正法的眾生，卻為他們宣說貪戀生死的教法，這不是智者的行為。應該專心致志地深入思考，根據眾生的根性和慾望進行教化，這種善巧方便，是智者所稱讚的。眾生雖然有惡行，但如果能夠進入三乘，就應該根據他們的根器進行引導，讓他們解脫各種惡行。』 『再次，善男子！菩薩』
【English Translation】 English version For those who are disgusted by the retribution of various sufferings and wish to depart from all evil dharmas, the Bodhisattva will expound the correct dharma corresponding to the Śrāvakayāna (the Vehicle of Hearers, meaning those who attain enlightenment by listening to the Buddha's teachings); or expound the correct dharma corresponding to the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, meaning those who attain enlightenment through their own efforts without relying on a teacher); or expound the more accessible teachings of the Anuttarayāna (the Supreme Vehicle, i.e., the Bodhisattva Vehicle, which aims to benefit all sentient beings), allowing them to gradually learn. If there are sentient beings who are already fond of giving, the Bodhisattva will expound the higher practice of upholding pure precepts, allowing them to learn; further, if there are sentient beings who are already fond of meditation, the Bodhisattva will expound the higher Prajñā (wisdom) encompassed by the undefiled holy path, allowing them to learn. This skillful means is based on the concept of non-attainment and non-attachment, and such a method is called the Bodhisattva's skillful means of the great armor wheel that transcends the world. 'Good man! If a Bodhisattva-mahāsattva (a great Bodhisattva) achieves such a skillful means of the great armor wheel, from the initial aspiration, they can eliminate all five desires (referring to the desires of form, sound, smell, taste, and touch), and then they can be called a Bodhisattva-mahāsattva. They surpass all Śrāvakas and Pratyekabuddhas, and universally become a great field of merit for all Śrāvakas and Pratyekabuddhas. All Śrāvakas, Pratyekabuddhas, and other vehicles should offer, serve, and protect them.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The wisdom cultivated is of two kinds, worldly wisdom and transcendental wisdom. Attachment to names is worldly wisdom, while non-attachment to anything is transcendental wisdom. The practice of skillful means should be based on the difference between these two kinds of wisdom. What is attained is worldly wisdom, and what is not attained is transcendental wisdom. If only one vehicle is spoken of, this is called a wrong teaching, which can neither mature oneself nor liberate others. For those who are always evil, to expound the teachings of the three vehicles is foolish and cannot be called a Mahāsattva. For those who are capable of entering the three vehicles and are eager to hear the correct dharma, to expound teachings that indulge in the cycle of birth and death is not the behavior of the wise. One should concentrate on deep contemplation and teach according to the nature and desires of sentient beings. This skillful means is praised by the wise. Although sentient beings have evil deeds, if they are capable of entering the three vehicles, they should be guided according to their capacity, allowing them to be liberated from all evil deeds.' 'Furthermore, good man! Bodhisattva'
摩訶薩，復有大慈大甲冑輪，若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。云何大慈大甲冑輪？善男子！慈有二種，謂：法緣慈、有情緣慈。法緣慈者，名為大慈，名大甲冑。有情緣慈，不名大慈，非大甲冑。所以者何？有情緣慈，共諸聲聞、獨覺乘等。聲聞、獨覺為自利樂，不為有情精勤修習有情緣慈。聲聞、獨覺為自寂靜、為自涅槃、為滅自惑、為滅自結，不為有情精勤修習有情緣慈。是故，此慈不名大慈，非大甲冑。其法緣慈，不共聲聞、獨覺乘等，唯諸菩薩摩訶薩眾所能修行。菩薩摩訶薩普為利樂一切有情，精勤修習此法緣慈。菩薩摩訶薩普為一切有情寂靜，及得涅槃滅煩惱結，精勤修習此法緣慈。是故，此慈名為大慈，是大甲冑。又諸菩薩修法緣慈，不依諸蘊、不依諸處、不依諸界、不依念住，乃至不依道支、不依欲界、不依色界、不依無色界、不依此世、不依他世、不依此岸、不依彼岸、不依得、不依不得。如是菩薩修法緣慈，超諸聲聞、獨覺乘地，是名菩薩法緣大慈大甲冑輪。
「善男子！若菩薩摩訶薩成此大慈大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲
【現代漢語翻譯】 現代漢語譯本： 摩訶薩（菩薩的尊稱），還有一種偉大的慈悲鎧甲輪，如果菩薩摩訶薩成就了這個輪，從最初發心開始，就能斷除一切五欲，超越一切聲聞（聽聞佛法而修行證果的人）、獨覺（不依師教，獨自悟道的人），普遍為一切聲聞、獨覺作大福田（指能生福德的場所或對像）。一切聲聞、獨覺乘等，都應當供養、承事、守護。什麼是大慈悲鎧甲輪呢？善男子！慈悲有兩種，即：法緣慈和有情緣慈。法緣慈，稱為大慈，稱為大鎧甲。有情緣慈，不稱為大慈，不是大鎧甲。為什麼呢？有情緣慈，與聲聞、獨覺乘等共通。聲聞、獨覺爲了自己的利益和快樂，不為有情精勤修習有情緣慈。聲聞、獨覺爲了自己的寂靜、爲了自己的涅槃、爲了滅除自己的迷惑、爲了滅除自己的煩惱結，不為有情精勤修習有情緣慈。因此，這種慈悲不稱為大慈，不是大鎧甲。而法緣慈，不與聲聞、獨覺乘等共通，只有菩薩摩訶薩眾才能修行。菩薩摩訶薩普遍爲了利益和快樂一切有情，精勤修習這種法緣慈。菩薩摩訶薩普遍爲了使一切有情寂靜，以及得到涅槃滅除煩惱結，精勤修習這種法緣慈。因此，這種慈悲稱為大慈，是大鎧甲。而且，菩薩修習法緣慈，不依賴諸蘊（構成身心的五種要素）、不依賴諸處（感覺器官和感覺對像）、不依賴諸界（構成世界的十八種要素）、不依賴念住（四種禪修方法），乃至不依賴道支（八正道）、不依賴欲界（眾生有慾望的境界）、不依賴色界（眾生有物質的境界）、不依賴無色界（眾生無物質的境界）、不依賴此世、不依賴他世、不依賴此岸、不依賴彼岸、不依賴得、不依賴不得。像這樣，菩薩修習法緣慈，超越了聲聞、獨覺乘的境界，這就是菩薩的法緣大慈大鎧甲輪。 善男子！如果菩薩摩訶薩成就了這個大慈悲鎧甲輪，從最初發心開始，就能斷除一切五欲，得名為菩薩摩訶薩。超越一切聲
【English Translation】 English version: Mahasattva (a respectful term for Bodhisattva), there is also a great compassionate armor wheel. If a Bodhisattva Mahasattva achieves this wheel, from the initial aspiration, they can cut off all five desires, surpass all Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and universally become a great field of merit for all Sravakas and Pratyekabuddhas. All Sravakas, Pratyekabuddhas, and others should offer, serve, and protect them. What is the great compassionate armor wheel? Good man! There are two kinds of compassion: Dharma-related compassion and sentient being-related compassion. Dharma-related compassion is called great compassion and great armor. Sentient being-related compassion is not called great compassion and is not great armor. Why? Sentient being-related compassion is common to Sravakas, Pratyekabuddhas, and others. Sravakas and Pratyekabuddhas, for their own benefit and happiness, do not diligently cultivate sentient being-related compassion for sentient beings. Sravakas and Pratyekabuddhas, for their own tranquility, for their own Nirvana, for the elimination of their own delusions, and for the elimination of their own afflictions, do not diligently cultivate sentient being-related compassion for sentient beings. Therefore, this compassion is not called great compassion and is not great armor. However, Dharma-related compassion is not common to Sravakas, Pratyekabuddhas, and others; only Bodhisattva Mahasattvas can cultivate it. Bodhisattva Mahasattvas universally, for the benefit and happiness of all sentient beings, diligently cultivate this Dharma-related compassion. Bodhisattva Mahasattvas universally, for the tranquility of all sentient beings, and for attaining Nirvana and eliminating afflictions, diligently cultivate this Dharma-related compassion. Therefore, this compassion is called great compassion and is great armor. Moreover, Bodhisattvas who cultivate Dharma-related compassion do not rely on the Skandhas (the five aggregates that constitute a person), do not rely on the Ayatanas (the sense bases and their objects), do not rely on the Dhatus (the eighteen elements that constitute the world), do not rely on the Smrtyupasthanas (the four foundations of mindfulness), and even do not rely on the Marga (the eightfold path), do not rely on the Kamadhatu (the realm of desire), do not rely on the Rupadhatu (the realm of form), do not rely on the Arupadhatu (the formless realm), do not rely on this world, do not rely on the other world, do not rely on this shore, do not rely on the other shore, do not rely on attainment, and do not rely on non-attainment. Thus, Bodhisattvas who cultivate Dharma-related compassion surpass the realms of Sravakas and Pratyekabuddhas. This is called the Bodhisattva's Dharma-related great compassionate armor wheel. Good man! If a Bodhisattva Mahasattva achieves this great compassionate armor wheel, from the initial aspiration, they can cut off all five desires and be called a Bodhisattva Mahasattva. Surpassing all Sravakas
聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「聲聞及獨覺， 修有情緣慈， 心帶十三過， 唯求自利樂。 菩薩大名稱， 普為諸有情， 修不共大慈， 心離十三過； 心除十三垢， 為趣大菩提， 修法緣大慈， 成福田非遠； 安住十三力， 出過諸有情， 猶如師子王， 超勝諸禽獸； 降伏十三怨， 離斷常邊執， 心無有染濁， 速證大菩提。
「複次，善男子！菩薩摩訶薩，復有大悲大甲冑輪，若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。所以者何？一切聲聞、獨覺乘等，但為己身得利樂故而修行悲，不欲普為一切有情得利樂故修行大悲。菩薩摩訶薩不為己身得利樂故而修行悲，但欲普為一切有情得利樂故修行大悲。是故，菩薩成就大悲大甲冑輪，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。是菩薩摩訶薩普為饒益諸有情故，行四攝事而成熟之。謂：由大悲，普為利樂諸有情故，行佈施攝，能捨一
【現代漢語翻譯】 現代漢語譯本：聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、獨覺（Pratyekabuddha，指不需他人教導，自己覺悟的人），普遍為一切聲聞、獨覺，成為廣大的福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。 當時，世尊爲了重申這個道理，說了以下偈頌： 『聲聞和獨覺，修習有情緣慈（以眾生為對象的慈悲），心中帶有十三種過失，只求自己得到利益和快樂。 菩薩（Bodhisattva，指發願要救度一切眾生的修行者）具有偉大的名聲，普遍爲了所有眾生，修習不共的大慈（獨特的慈悲），心中遠離十三種過失； 心中去除十三種垢染，爲了趨向偉大的菩提（Bodhi，指覺悟），修習法緣大慈（以佛法為對象的慈悲），成為福田的日子不遠了； 安住於十三種力量，超越一切眾生，就像獅子王一樣，超越一切禽獸； 降伏十三種怨敵，遠離斷見和常見兩種極端執著，心中沒有染污和渾濁，迅速證得偉大的菩提。 『再者，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩），還有大悲大甲冑輪（以大悲心為鎧甲的輪），如果菩薩摩訶薩成就了這個輪，從最初發心，就能斷除一切五欲（色、聲、香、味、觸），超越一切聲聞、獨覺，普遍為一切聲聞、獨覺，成為廣大的福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。為什麼呢？一切聲聞、獨覺乘等，只是爲了自己得到利益和快樂而修行悲心，不希望普遍爲了所有眾生得到利益和快樂而修行大悲心。菩薩摩訶薩不是爲了自己得到利益和快樂而修行悲心，只是希望普遍爲了所有眾生得到利益和快樂而修行大悲心。因此，菩薩成就大悲大甲冑輪，超越一切聲聞、獨覺，普遍為一切聲聞、獨覺，成為廣大的福田。一切聲聞、獨覺乘等，都應當供養、承事、守護。這位菩薩摩訶薩普遍爲了饒益所有眾生，實行四攝事（佈施、愛語、利行、同事）來成熟他們。所謂：由於大悲心，普遍爲了利益和快樂所有眾生，實行佈施攝，能夠捨棄一切』
【English Translation】 English version: Shravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), universally become great fields of merit for all Shravakas and Pratyekabuddhas. All Shravaka and Pratyekabuddha vehicles should offer, serve, and protect them. At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 'Shravakas and Pratyekabuddhas, cultivate loving-kindness with sentient beings as the object, their minds carry thirteen faults, seeking only their own benefit and happiness. Bodhisattvas (those who aspire to liberate all beings) have great renown, universally for all sentient beings, cultivate uncommon great compassion, their minds are free from thirteen faults; Their minds remove thirteen defilements, to approach great Bodhi (enlightenment), cultivate Dharma-related great compassion, becoming a field of merit is not far away; Abiding in thirteen powers, surpassing all sentient beings, like a lion king, surpassing all birds and beasts; Subduing thirteen enemies, free from the extremes of annihilationism and eternalism, their minds are without defilement and turbidity, quickly attaining great Bodhi. 'Furthermore, good man! Bodhisattva-Mahasattvas (great Bodhisattvas) also have the great compassion armor wheel. If a Bodhisattva-Mahasattva achieves this wheel, from the initial aspiration, they can cut off all five desires (form, sound, smell, taste, touch), surpass all Shravakas and Pratyekabuddhas, and universally become great fields of merit for all Shravakas and Pratyekabuddhas. All Shravaka and Pratyekabuddha vehicles should offer, serve, and protect them. Why is this so? All Shravaka and Pratyekabuddha vehicles only cultivate compassion for their own benefit and happiness, not wishing to cultivate great compassion for the benefit and happiness of all sentient beings. Bodhisattva-Mahasattvas do not cultivate compassion for their own benefit and happiness, but only wish to cultivate great compassion for the benefit and happiness of all sentient beings. Therefore, Bodhisattvas who achieve the great compassion armor wheel surpass all Shravakas and Pratyekabuddhas, and universally become great fields of merit for all Shravakas and Pratyekabuddhas. All Shravaka and Pratyekabuddha vehicles should offer, serve, and protect them. These Bodhisattva-Mahasattvas, universally for the benefit of all sentient beings, practice the four means of gathering (giving, kind speech, beneficial action, and cooperation) to mature them. Namely: due to great compassion, universally for the benefit and happiness of all sentient beings, practicing giving, they are able to give up all'
切珍寶、財物、禽獸、僕使、國城、妻子、乃至身命無所吝惜。行無所得為方便故，不見一切所化有情、不見施者、不見受者、不見施物、不見施行、不見施行所得果報，乃至不見無所得行。如是大悲普為利樂諸有情故，行愛語攝、行利行攝、行同事攝，隨其所應如上廣說，乃至不見無所得行。是菩薩摩訶薩，常以最勝能調伏心、能寂靜心、無數量心、不行一切蘊處界心所生無動無住大悲大甲冑輪，成熟一切所化有情心無厭倦，如是名為菩薩大悲大甲冑輪，不共一切聲聞、獨覺。
「善男子！若菩薩摩訶薩成此大悲大甲冑輪，從初發心，一切五欲皆能除斷，得名菩薩摩訶薩也。超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。」
爾時，世尊重顯此義而說頌曰：
「甚深微妙法， 所成之大悲， 難測類虛空， 無色無安住。 菩薩大精進， 具杜多功德， 勝智成大悲， 勇健超諸世。 無依怙有情， 生死苦穢縛， 大悲水沐浴， 令解脫眾苦。 菩薩行大悲， 能竭生死海， 非諸聲聞眾， 及獨覺所行。 眾生貪恚癡， 迷謬墮惡趣， 濯以大悲水， 脫苦得蕭然。
「複次，善男子！菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 菩薩對於珍寶、財物、禽獸、僕人、國城、妻子，乃至自己的身命，都毫無吝惜。爲了方便修行無所得的境界，他們不執著于所教化的眾生，不執著于施與者，不執著于接受者，不執著于所施之物，不執著于施與的行為，不執著于施與行為所帶來的果報，甚至不執著于無所得的修行本身。他們以如此廣大的慈悲心，爲了利益和安樂一切眾生，實行愛語攝（用慈愛的語言來攝受眾生）、利行攝（用利益眾生的行為來攝受眾生）、同事攝（與眾生一同生活來攝受眾生），根據眾生的情況，如前面所說的那樣廣泛地實行，乃至不執著于無所得的修行。這樣的菩薩摩訶薩（偉大的菩薩），常常以最殊勝的、能夠調伏內心、能夠使內心寂靜、具有無量功德的心，不執著於一切由五蘊（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）所生起的心念，以不動搖、不執著的大悲心，如同堅固的鎧甲和輪寶，成熟一切所教化的眾生，內心沒有厭倦。這被稱為菩薩的大悲大甲冑輪，不與一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）相同。 『善男子！如果菩薩摩訶薩成就了這種大悲大甲冑輪，從最初發心開始，就能斷除一切五欲（色、聲、香、味、觸）的誘惑，才能被稱為菩薩摩訶薩。他們超越一切聲聞和獨覺，普遍成為一切聲聞和獨覺的大福田（能夠種下福德的場所）。一切聲聞、獨覺等修行者，都應當供養、承事和守護他們。』 這時，世尊爲了再次闡明這個道理，說了偈頌： 『甚深微妙的佛法，所成就的大悲心，難以測度，如同虛空一般，沒有形色，沒有安住之處。 菩薩以大精進力，具足苦行功德，以殊勝的智慧成就大悲心，勇猛剛健，超越世間一切。 對於沒有依靠的眾生，被生死苦難所束縛，用大悲之水沐浴他們，使他們解脫一切痛苦。 菩薩實行大悲行，能夠竭盡生死苦海，這不是聲聞眾和獨覺所能做到的。 眾生因為貪、嗔、癡，迷惑顛倒而墮入惡道，用大悲之水洗滌他們，使他們脫離痛苦，得到安寧。』 『再者，善男子！菩薩摩訶
【English Translation】 English version Bodhisattvas are unsparing of treasures, wealth, birds and beasts, servants, kingdoms, cities, wives, and even their own lives. For the sake of practicing the path of non-attainment, they do not cling to the sentient beings they are guiding, nor to the giver, nor to the receiver, nor to the object given, nor to the act of giving, nor to the karmic results of giving, and even not to the practice of non-attainment itself. With such great compassion, for the benefit and happiness of all sentient beings, they practice loving speech, beneficial actions, and acting in concert with others, according to the needs of each being, as described above, even to the point of not clinging to the practice of non-attainment. Such Bodhisattva Mahasattvas (great Bodhisattvas) constantly use the most excellent mind that can subdue the mind, pacify the mind, and has immeasurable merits, not clinging to any thoughts arising from the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen dhatus (elements: eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), with an unmoving and unattached great compassion, like a strong armor and wheel, maturing all sentient beings they are guiding, without weariness. This is called the Bodhisattva's Great Compassion Armor Wheel, which is not shared by all Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own). 'Good man! If a Bodhisattva Mahasattva achieves this Great Compassion Armor Wheel, from the initial aspiration, they can cut off all the temptations of the five desires (form, sound, smell, taste, touch), and then they can be called a Bodhisattva Mahasattva. They surpass all Sravakas and Pratyekabuddhas, and universally become a great field of merit (a place where merit can be planted) for all Sravakas and Pratyekabuddhas. All Sravakas, Pratyekabuddhas, and other practitioners should make offerings to, serve, and protect them.' At that time, the World Honored One, to further clarify this meaning, spoke in verses: 'The profound and subtle Dharma, the great compassion that is achieved, is immeasurable, like the void, without form, without dwelling place. Bodhisattvas, with great diligence, possess ascetic virtues, with superior wisdom achieve great compassion, courageous and strong, surpassing all in the world. For sentient beings without refuge, bound by the defilements of birth and death, they bathe them with the water of great compassion, liberating them from all suffering. Bodhisattvas practice great compassion, able to exhaust the sea of birth and death, which is not what Sravakas and Pratyekabuddhas can do. Sentient beings, due to greed, hatred, and delusion, are confused and fall into evil realms, they are washed with the water of great compassion, freeing them from suffering and attaining peace.' 'Furthermore, good man! Bodhisattva Maha
薩，復有能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪。若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。
「云何菩薩摩訶薩能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪？謂：諸菩薩於一切法審諦照察，如明月光遍滿虛空，其心平等，無依、無相、無住、無染，普於一切三摩地門、陀羅尼門心無行動。于諸眼色、眼識、眼觸，離意染著，心無行動。于眼觸緣生內三受，或樂、或苦、或非苦樂，心常寂定，無所取著。于諸耳聲、耳識、耳觸，于諸鼻香、鼻識、鼻觸，于諸舌味、舌識、舌觸，于諸身觸、身識、身觸，于諸意法、意識、意觸，廣說亦爾。普於一切心、意、識中，心常寂定，無所取著。於心、意、識所生三受，或樂、或苦、或非苦樂，心常寂定，無所取著。普於三世諸蘊、界、處一切品類，皆無取著，心無行動。普於一切三界、三行、三觸、三受、三根、三乘、三律儀、三解脫一切品類，其心寂靜，無住、無相、無所取著，平等而住。普於一切佈施、凈戒、安忍、精進、靜慮般若波羅蜜多，心
【現代漢語翻譯】 現代漢語譯本： 薩，又有一種能引導遍滿虛空、無量無邊、廣大眾多、具備辭無礙解（指菩薩能自在運用語言表達佛法真理的能力）的，一切佛法、各種三摩地（指禪定）、各種陀羅尼（指總持法門）堅固的大忍大甲冑輪（比喻菩薩的堅固忍耐如鎧甲般）。如果菩薩摩訶薩（指大菩薩）成就了這個輪，從最初發心開始，就能斷除一切五欲（指色、聲、香、味、觸五種慾望），超越一切聲聞（指聽聞佛法而修行的弟子）、獨覺（指不依師教而獨自覺悟的人），普遍為一切聲聞、獨覺作大福田（指能使眾生獲得福報的功德田）。一切聲聞、獨覺等都應當供養、承事、守護這樣的菩薩。 「什麼樣的菩薩摩訶薩能引導遍滿虛空、無量無邊、廣大眾多、具備辭無礙解，一切佛法、各種三摩地、各種陀羅尼堅固的大忍大甲冑輪呢？是指：諸菩薩對於一切法都仔細審視觀察，如同明月的光輝遍滿虛空，他們的心平等，沒有依賴、沒有相狀、沒有執著、沒有污染，普遍對於一切三摩地門、陀羅尼門心無所動。對於各種眼色、眼識、眼觸，遠離內心的染著，心無所動。對於眼觸所產生的內在三種感受，無論是快樂、痛苦還是非苦非樂，心常處於寂靜安定，沒有執著。對於各種耳聲、耳識、耳觸，對於各種鼻香、鼻識、鼻觸，對於各種舌味、舌識、舌觸，對於各種身觸、身識、身觸，對於各種意法、意識、意觸，也應如此廣泛地理解。普遍對於一切心、意、識中，心常處於寂靜安定，沒有執著。對於心、意、識所產生的三種感受，無論是快樂、痛苦還是非苦非樂，心常處於寂靜安定，沒有執著。普遍對於三世（指過去、現在、未來）的諸蘊（指構成人身的五種要素）、界（指十八界）、處（指十二處）的一切種類，都沒有執著，心無所動。普遍對於一切三界（指欲界、色界、無色界）、三行（指身行、口行、意行）、三觸（指眼觸、耳觸、鼻觸等）、三受（指樂受、苦受、不苦不樂受）、三根（指樂根、苦根、舍根）、三乘（指聲聞乘、獨覺乘、菩薩乘）、三律儀（指別解脫律儀、靜慮律儀、無漏律儀）、三解脫（指空解脫、無相解脫、無愿解脫）的一切種類，他們的心都寂靜，沒有執著、沒有相狀、沒有執著，平等而住。普遍對於一切佈施、凈戒、安忍、精進、靜慮、般若波羅蜜多（指六度）的修行，心
【English Translation】 English version: Furthermore, there is a wheel that can lead to the boundless, immeasurable, vast, and numerous assemblies, possessing unobstructed eloquence (referring to the ability of a Bodhisattva to freely use language to express the truth of the Dharma), all the Buddha-Dharmas, all Samadhis (referring to meditative states), all Dharanis (referring to mnemonic devices that aid in retaining teachings), and the firm great patience and armor wheel (a metaphor for the Bodhisattva's steadfast patience like armor). If a Bodhisattva Mahasattva (referring to a great Bodhisattva) achieves this wheel, from the initial aspiration, they can eliminate all five desires (referring to the five desires of form, sound, smell, taste, and touch), surpass all Sravakas (referring to disciples who practice by hearing the Dharma) and Pratyekabuddhas (referring to those who attain enlightenment independently), and universally become a great field of merit (referring to a field of merit that enables beings to gain blessings) for all Sravakas and Pratyekabuddhas. All Sravakas and Pratyekabuddhas should offer, serve, and protect such Bodhisattvas. 「What kind of Bodhisattva Mahasattva can lead to the boundless, immeasurable, vast, and numerous assemblies, possessing unobstructed eloquence, all the Buddha-Dharmas, all Samadhis, all Dharanis, and the firm great patience and armor wheel? It refers to: Bodhisattvas who carefully examine and observe all dharmas, like the light of the bright moon filling the void, their minds are equal, without reliance, without characteristics, without attachment, without defilement, and universally, towards all Samadhi gates and Dharani gates, their minds are unmoved. Regarding all eye-objects, eye-consciousness, and eye-contact, they are free from inner defilement, and their minds are unmoved. Regarding the three inner feelings arising from eye-contact, whether pleasant, painful, or neither pleasant nor painful, their minds are always in a state of tranquil stability, without attachment. Regarding all ear-sounds, ear-consciousness, and ear-contact, regarding all nose-smells, nose-consciousness, and nose-contact, regarding all tongue-tastes, tongue-consciousness, and tongue-contact, regarding all body-touches, body-consciousness, and body-contact, regarding all mind-objects, mind-consciousness, and mind-contact, it should be understood in the same broad way. Universally, within all mind, intention, and consciousness, their minds are always in a state of tranquil stability, without attachment. Regarding the three feelings arising from mind, intention, and consciousness, whether pleasant, painful, or neither pleasant nor painful, their minds are always in a state of tranquil stability, without attachment. Universally, regarding all categories of the three times (past, present, and future), the skandhas (the five aggregates that constitute a person), the realms (the eighteen realms), and the bases (the twelve bases), they have no attachment, and their minds are unmoved. Universally, regarding all categories of the three realms (desire realm, form realm, formless realm), the three actions (body, speech, and mind), the three contacts (eye, ear, nose, etc.), the three feelings (pleasant, painful, and neutral), the three roots (pleasant, painful, and neutral), the three vehicles (Sravaka, Pratyekabuddha, and Bodhisattva), the three vows (individual liberation, meditative, and non-outflow), and the three liberations (emptiness, signlessness, and wishlessness), their minds are tranquil, without attachment, without characteristics, without attachment, and they abide in equality. Universally, regarding the practice of all giving, pure precepts, patience, diligence, meditation, and Prajna Paramita (the six perfections), their minds
無行動，寂靜而住。
「如是，普於四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，心無行動，寂靜而住。普於一切九次第定，心無行動，寂靜而住。又於三行無障法智道支道體所引作用，皆無取著，心無行動。于阿賴耶、非阿賴耶，有取、無取、有漏、無漏、此岸、彼岸、小大無量、作與不作、善惡無記諸品類中，心無行動，寂靜而住。普於一切大慈、大悲、善巧方便、成熟有情，乃至十地、三不護、四無所畏，乃至十八不共佛法，一切品類，皆無取著，心無所動，寂靜而住。
「菩薩摩訶薩由此輪故，能永息除三受過失，能永寂滅一切分別，能永遠離一切法相，復能安住能引一切虛空眼頂諸三摩地、諸陀羅尼善巧方便大甲冑輪。菩薩安住如是輪故，一切過去所引未盡惡不善業、無暇惡趣、諸有諸趣、死生諸業，皆能除滅令盡無餘，不受果報。
「又善男子！譬如世界火災將起，五日出時，一切世間小池、大池、小河、大河、小海、大海水，皆枯竭滅盡無餘。如是菩薩成就能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪，復能安住能引一切虛空眼頂諸三摩地、諸陀羅尼善巧方便大甲冑輪。一切過去所引未盡惡不善業、無暇惡趣、諸
有諸趣、死生諸業，皆能除滅令盡無餘，不受果報。
「又善男子！譬如世界水災起時，於此三千大千世界、諸小世界、各四大洲、八萬小渚、妙高山王及諸山等，皆為灰水𣷽爛銷盡令無有餘。如是菩薩成就能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪，復能安住能引一切虛空眼頂諸三摩地、諸陀羅尼善巧方便大甲冑輪。一切過去所引未盡惡不善業、無暇惡趣、諸有諸趣、死生諸業，皆能除滅，令盡無餘不受果報。
「又善男子！譬如黑暗遍滿虛空，朗日出時皆能除滅。如是菩薩成就能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法，諸三摩地，諸陀羅尼堅固大忍大甲冑輪，復能安住能引一切虛空眼頂諸三摩地、諸陀羅尼善巧方便大甲冑輪。發起無邊虛空智日，能永除滅自身四倒無明黑暗。一切過去所引未盡惡不善業、無暇惡趣、諸有諸趣、死生諸業，皆能除滅令盡無餘，不受果報。又由此故，于諸佛法增進自在常無退轉，不復隨順惡友力行。常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧。于諸功德心常無厭，乃至菩提恒無間斷，又常不離唸佛思惟，乃至夢中亦無暫廢。
「又善男子！云何菩薩摩訶薩能引遍滿虛
【現代漢語翻譯】 現代漢語譯本：所有輪迴的去處、生死所造的業，都能被消除滅盡，不留餘地，不再承受果報。 又，善男子！譬如世界發生水災時，這個三千大千世界、各個小世界、四大洲、八萬小島、妙高山王（須彌山）以及其他山脈等，都會被洪水沖刷腐爛，最終消滅殆盡，不留任何殘餘。同樣，菩薩成就了能夠引導遍滿虛空、無量無邊、廣大無礙的辯才，掌握一切佛法、各種三摩地（禪定）、各種陀羅尼（總持）的堅固大忍大甲冑輪（比喻菩薩的修行），又能安住于能夠引導一切虛空眼頂的各種三摩地、各種陀羅尼的善巧方便大甲冑輪。一切過去所造未盡的惡業、不善業、無暇惡趣、各種輪迴的去處、生死所造的業，都能被消除滅盡，不留餘地，不再承受果報。 又，善男子！譬如黑暗遍佈虛空，當太陽升起時，黑暗便會被完全驅散。同樣，菩薩成就了能夠引導遍滿虛空、無量無邊、廣大無礙的辯才，掌握一切佛法、各種三摩地、各種陀羅尼的堅固大忍大甲冑輪，又能安住于能夠引導一切虛空眼頂的各種三摩地、各種陀羅尼的善巧方便大甲冑輪。發起無邊虛空智慧之日，能夠永遠消除自身四種顛倒的無明黑暗。一切過去所造未盡的惡業、不善業、無暇惡趣、各種輪迴的去處、生死所造的業，都能被消除滅盡，不留餘地，不再承受果報。也因此，在佛法上不斷增進，自在而不退轉，不再隨順惡友的勢力而行。常常能夠不離見到一切佛，以及諸菩薩、聲聞弟子，不離聽聞佛法，不離親近供養僧眾。對於各種功德，心中常常沒有厭倦，乃至證得菩提，恒常沒有間斷，又常常不離唸佛思惟，乃至在夢中也不會暫時停止。 又，善男子！菩薩摩訶薩如何能夠引導遍滿虛空...
【English Translation】 English version: All the realms of existence, the karmas of birth and death, can be eliminated and completely extinguished, leaving no residue, and no longer receiving karmic retribution. Furthermore, good man! Just as when a great flood arises in the world, this three-thousand great thousand world, all the small worlds, the four great continents, the eighty thousand small islands, Mount Sumeru (the king of mountains), and all other mountains, will be washed away, decayed, and ultimately destroyed, leaving no remnants. Similarly, a Bodhisattva who has achieved the ability to guide boundless, immeasurable, and vast eloquence, mastering all the Buddha-dharma, various Samadhis (meditative states), and various Dharanis (mantras) with the firm great armor of patience, can also abide in the skillful means of the great armor that guides all the Samadhis and Dharanis of the eye-top of all space. All past unexhausted evil and unwholesome karmas, unfavorable realms of existence, all realms of existence, and the karmas of birth and death, can be eliminated and completely extinguished, leaving no residue, and no longer receiving karmic retribution. Furthermore, good man! Just as when darkness fills the void, the rising of the bright sun can dispel it completely. Similarly, a Bodhisattva who has achieved the ability to guide boundless, immeasurable, and vast eloquence, mastering all the Buddha-dharma, various Samadhis, and various Dharanis with the firm great armor of patience, can also abide in the skillful means of the great armor that guides all the Samadhis and Dharanis of the eye-top of all space. By initiating the sun of boundless space wisdom, they can forever eliminate the darkness of the four inverted ignorances within themselves. All past unexhausted evil and unwholesome karmas, unfavorable realms of existence, all realms of existence, and the karmas of birth and death, can be eliminated and completely extinguished, leaving no residue, and no longer receiving karmic retribution. Because of this, they continuously progress in the Buddha-dharma, are free and do not regress, and no longer follow the power of evil friends. They are always able to see all Buddhas, as well as Bodhisattvas and Sravaka disciples, never ceasing to hear the Dharma, and never ceasing to be close to and make offerings to the Sangha. Regarding all merits, their minds are never weary, and until they attain Bodhi, there is no interruption. Furthermore, they never cease to contemplate the Buddha, and even in their dreams, they do not temporarily stop. Furthermore, good man! How can a Bodhisattva Mahasattva guide the boundless space...
空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪？謂：諸菩薩入初靜慮乃至第四靜慮，入無邊虛空處乃至非想非非想處，入滅受想定，住此定中，一切三受、三行、斷滅，心無行動，諸受，想、思、觸、作意等，悉皆斷滅。安住此定，或一日夜，或復乃至七七日夜，受定味食。從此定起，其心寂靜，無所取著，宴然而住。復入勝義究竟空定，住此定中其心平等，無所取著猶若虛空。身諸毛孔皆出霜液，狀如昴星，滅除一切郁烝結縛。從此定起得正憶念，最勝喜樂充遍其身。如大自在天子入現一切樂定，身諸毛孔皆遍受樂。
「如是菩薩樂觸其身便思念佛，思念佛故則唯見佛，不見余相。菩薩爾時，若念一佛則見一佛；若念多佛則見多佛；若念小身佛則見小身佛；若念大身佛則見大身佛；若念無量身佛則見無量身佛；若念自身為佛身相，則見自身同於佛身，眾相圓滿；若念他身為佛身相，則見他身同於佛身，眾相圓滿；若念一切情、非情數所有色像為佛身相，則見一切情、非情數所有色像皆同佛身眾相圓滿，不見其餘一切色像。菩薩爾時便作是念：『一切諸法、一切色像，皆如幻等，諦實不虛。我今復應皆悉斷滅，一切三受、三行等法，令無有餘。』作是念已入滅盡定，住此
【現代漢語翻譯】 現代漢語譯本：什麼是空性、無量無邊、廣大且具備辭無礙解（註：指菩薩能自在無礙地解釋佛法）、一切佛法、各種三摩地（註：禪定）、各種陀羅尼（註：總持法門）以及堅固的大忍和大甲冑輪（註：比喻菩薩的堅強意志）？ 意思是：諸位菩薩進入初禪乃至第四禪，進入無邊虛空處乃至非想非非想處，進入滅受想定（註：一種極深的禪定），住於此定中，一切苦受、樂受、不苦不樂受，以及身行、口行、意行都斷滅，心無任何活動，各種感受、想法、思慮、接觸、作意等，全部斷滅。安住於此定中，或一日一夜，甚至長達七七日夜，享受禪定的滋味。從這個禪定出來后，他們的心寂靜，沒有任何執著，安詳地住著。他們再次進入勝義究竟空定（註：一種更深的空性禪定），住於此定中，他們的心平等，沒有任何執著，如同虛空一般。他們身體的毛孔都流出霜液，形狀如同昴星，消除了所有煩惱的束縛。從這個禪定出來后，他們獲得正念，最殊勝的喜樂充滿全身。就像大自在天子進入現一切樂定（註：一種能體驗一切快樂的禪定），身體的每個毛孔都充滿快樂。 『如此，菩薩的身體感受到快樂的觸感時，便會思念佛。因為思念佛的緣故，他們只能看見佛，看不見其他形象。菩薩那時，如果思念一尊佛，就看見一尊佛；如果思念多尊佛，就看見多尊佛；如果思念小身佛，就看見小身佛；如果思念大身佛，就看見大身佛；如果思念無量身佛，就看見無量身佛；如果思念自身為佛身相，就看見自身如同佛身，具足各種圓滿的相好；如果思念他人為佛身相，就看見他人如同佛身，具足各種圓滿的相好；如果思念一切有情和無情的事物為佛身相，就看見一切有情和無情的事物都如同佛身，具足各種圓滿的相好，看不見其他任何形象。菩薩那時便會這樣想：『一切諸法、一切色相，都如幻象一般，真實不虛。我現在應該全部斷滅，一切苦受、樂受、不苦不樂受，以及身行、口行、意行等法，令其不再存在。』這樣想之後，他們便進入滅盡定（註：一種更深的禪定），住於此定中。
【English Translation】 English version: What are emptiness, immeasurable and boundless, vast and possessing unobstructed eloquence (note: referring to a Bodhisattva's ability to freely and unhinderedly explain the Dharma), all the Buddha-Dharmas, all Samadhis (note: meditative states), all Dharanis (note: mnemonic devices), and the firm great endurance and great armor wheel (note: a metaphor for a Bodhisattva's strong will)? It means: the Bodhisattvas enter the first Dhyana (note: meditative absorption) up to the fourth Dhyana, enter the boundless space realm up to the realm of neither perception nor non-perception, enter the cessation of perception and feeling Samadhi (note: a very deep meditative state), abiding in this Samadhi, all three feelings (painful, pleasant, and neutral), and all three actions (bodily, verbal, and mental) are extinguished, the mind has no activity, all feelings, thoughts, considerations, contacts, and volitions are all extinguished. Abiding in this Samadhi, for one day and night, or even up to forty-nine days and nights, they enjoy the taste of Samadhi. Emerging from this Samadhi, their minds are tranquil, without any attachments, and they dwell peacefully. They again enter the ultimate emptiness Samadhi (note: a deeper meditative state of emptiness), abiding in this Samadhi, their minds are equal, without any attachments, like the void. The pores of their bodies all exude frost-like liquid, shaped like the Pleiades, eliminating all the bonds of affliction. Emerging from this Samadhi, they obtain right mindfulness, and the most supreme joy fills their entire bodies. Just like the great Isvara Deva (note: a powerful deity) enters the Samadhi of experiencing all pleasures, every pore of his body is filled with joy. 『Thus, when a Bodhisattva's body experiences a pleasant touch, they will contemplate the Buddha. Because of contemplating the Buddha, they can only see the Buddha and cannot see other forms. At that time, if a Bodhisattva contemplates one Buddha, they will see one Buddha; if they contemplate many Buddhas, they will see many Buddhas; if they contemplate a small-bodied Buddha, they will see a small-bodied Buddha; if they contemplate a large-bodied Buddha, they will see a large-bodied Buddha; if they contemplate immeasurable-bodied Buddhas, they will see immeasurable-bodied Buddhas; if they contemplate their own body as the form of a Buddha, they will see their own body as the same as the Buddha's body, complete with all perfect marks; if they contemplate another's body as the form of a Buddha, they will see another's body as the same as the Buddha's body, complete with all perfect marks; if they contemplate all sentient and non-sentient things as the form of a Buddha, they will see all sentient and non-sentient things as the same as the Buddha's body, complete with all perfect marks, and they will not see any other forms. At that time, the Bodhisattva will think: 『All Dharmas, all forms, are like illusions, not truly real. I should now completely extinguish all three feelings (painful, pleasant, and neutral), and all three actions (bodily, verbal, and mental), so that they no longer exist.』 After thinking this, they will enter the cessation Samadhi (note: a deeper meditative state), abiding in this Samadhi.
定中，如心所期皆盡斷滅。受定味食，或一七日夜、或二七日夜、或三四五六七八九十七日夜、或經無量百千俱胝那庾多劫，隨力所能，安住此定，受定味食。從此定起，其心寂靜，無所取著，宴然而住。復入勝義究竟空定，廣說如前，乃至思念佛身相已，知一切法、一切色像，皆如幻等，諦實不虛。善男子！是名菩薩摩訶薩能引遍滿虛空、無量無邊、廣大眾具辭無礙解，一切佛法、諸三摩地、諸陀羅尼堅固大忍大甲冑輪。菩薩摩訶薩成就此輪，則能安住能引一切虛空眼頂諸三摩地、諸陀羅尼善巧方便大甲冑輪。住此輪故，發起無邊虛空智日，能永除滅自身四倒無明黑暗。一切過去所引未盡惡不善業、無暇惡趣、諸有諸趣、死生諸業，皆能除滅令盡無餘，不受果報。
「善男子！若菩薩摩訶薩成就此輪，從初發心，一切五欲皆能除斷，超勝一切聲聞、獨覺，普為一切聲聞、獨覺、作大福田。一切聲聞、獨覺乘等，皆應供養承事守護。由此輪故，于諸佛法增進自在常無退轉，不復隨順惡友力行。常得不離見一切佛，及諸菩薩、聲聞弟子，不離聞法、不離親近供養眾僧。于諸功德心常無厭，乃至菩提恒無間斷，又常不離唸佛思惟，乃至夢中亦無暫廢。如是菩薩福德、智慧速疾圓滿，不久安住清凈佛國，證得無上正等
【現代漢語翻譯】 現代漢語譯本 入定之後，就像心中所期望的那樣，一切念頭都完全斷滅。在定中享受禪定的滋味，或者一連七個晝夜，或者兩個七晝夜，或者三、四、五、六、七、八、九、十個七晝夜，或者經歷無量百千俱胝那由他劫（俱胝：一千萬；那由他：一億），隨自己的能力，安住于這種禪定，享受禪定的滋味。從這種禪定中出來，他的心寂靜，沒有任何執著，安詳地住于其中。再次進入殊勝的究竟空定，詳細的說法如前所述，乃至思念佛的身相之後，知道一切法、一切色相，都如幻象一般，真實不虛。善男子！這叫做菩薩摩訶薩能夠引發遍滿虛空、無量無邊、廣大的大眾資具的辭無礙解（辭無礙解：菩薩四無礙解之一，指于諸法義理，能以無礙之辯才，隨順眾生根性，自在演說），一切佛法、各種三摩地（三摩地：禪定）、各種陀羅尼（陀羅尼：總持，能持一切善法，不使散失）堅固的大忍大甲冑輪（甲冑輪：比喻菩薩的堅固修行）。菩薩摩訶薩成就了這個輪，就能安住于能夠引發一切虛空眼頂的各種三摩地、各種陀羅尼的善巧方便大甲冑輪。安住于這個輪的緣故，發起無邊的虛空智慧之日，能夠永遠消除自身四種顛倒的無明黑暗。一切過去所引發的未盡的惡不善業、沒有空閑的惡趣、各種有、各種趣、生死等各種業，都能夠消除滅盡，不留下任何殘餘，不再承受果報。 善男子！如果菩薩摩訶薩成就了這個輪，從最初發心開始，一切五欲（五欲：色、聲、香、味、觸）都能夠斷除，超越一切聲聞（聲聞：聽聞佛陀教法而得解脫者）、獨覺（獨覺：不依師教，自己覺悟者），普遍為一切聲聞、獨覺，作為大福田。一切聲聞、獨覺乘等，都應該供養、承事、守護。由於這個輪的緣故，在各種佛法上增進自在，常常不會退轉，不再隨順惡友的勢力而行。常常能夠不離見到一切佛，以及各種菩薩、聲聞弟子，不離聽聞佛法，不離親近供養眾僧。對於各種功德，心中常常沒有厭倦，乃至菩提（菩提：覺悟）恒常沒有間斷，又常常不離唸佛思惟，乃至夢中也沒有片刻的廢棄。像這樣的菩薩，福德、智慧迅速圓滿，不久就能安住在清凈的佛國，證得無上正等正覺。
【English Translation】 English version In concentration, as the mind expects, all thoughts are completely extinguished. Enjoying the taste of concentration, one may remain for one seven-day period, or two, or three, four, five, six, seven, eight, nine, or ten seven-day periods, or for countless hundreds, thousands, kotis (koti: ten million), nayutas (nayuta: one hundred million) of kalpas (kalpa: an eon), according to one's ability, abiding in this concentration, enjoying the taste of concentration. Emerging from this concentration, one's mind is tranquil, without any attachments, dwelling peacefully. Again, one enters the supreme ultimate emptiness concentration, as described before, even to the point of contemplating the Buddha's form, knowing that all dharmas (dharma: teachings, phenomena), all forms, are like illusions, real and not false. Good man! This is called the Bodhisattva Mahasattva (Bodhisattva Mahasattva: a great Bodhisattva) being able to generate the unobstructed eloquence of the Dharma, which pervades all of space, is immeasurable and boundless, and provides vast resources for the masses, all the Buddha's teachings, all samadhis (samadhi: meditative concentration), all dharanis (dharani: a mnemonic device, a type of mantra) the firm great patience and great armor wheel. When a Bodhisattva Mahasattva achieves this wheel, he can abide in the great armor wheel of skillful means that can generate all the samadhis and dharanis of the eye-top of all space. Because of abiding in this wheel, he generates the sun of boundless space wisdom, which can forever eliminate the darkness of the four inverted views of his own ignorance. All the past unexhausted evil and unwholesome karma, the evil realms without leisure, all existences, all realms, all the karma of birth and death, can be eliminated and exhausted, leaving no remainder, and no longer receiving the karmic consequences. Good man! If a Bodhisattva Mahasattva achieves this wheel, from the initial aspiration, he can eliminate all five desires (five desires: form, sound, smell, taste, touch), surpassing all Sravakas (Sravaka: a disciple who hears the Buddha's teachings), and Pratyekabuddhas (Pratyekabuddha: one who attains enlightenment on their own), universally becoming a great field of merit for all Sravakas and Pratyekabuddhas. All Sravakas and Pratyekabuddha vehicles should make offerings, serve, and protect him. Because of this wheel, one progresses freely in all the Buddha's teachings, never regressing, and no longer following the power of evil friends. One is always able to see all the Buddhas, as well as all the Bodhisattvas and Sravaka disciples, never separated from hearing the Dharma, never separated from being close to and making offerings to the Sangha (Sangha: the monastic community). One's mind is never weary of all merits, and there is no interruption until Bodhi (Bodhi: enlightenment), and one is always mindful of the Buddha, even in dreams, there is no moment of neglect. Such a Bodhisattva's merit and wisdom are quickly perfected, and soon he will abide in a pure Buddha land, attaining unsurpassed, complete, and perfect enlightenment.
菩提。于彼佛國一切有情，皆受化生色相如佛，煩惱微薄皆住大乘。」
爾時，世尊重顯此義而說頌曰：
「欲成諸法器， 斷一切煩惱， 常趣入真空， 眾事無難作； 為斷諸有縛， 當勤修等持， 功德定相應， 必獲難思慧。 修靜慮無色， 滅定真空觀， 起唸佛勝智， 能盡一切惡； 有無一切法， 破以真空觀， 永離諸惡趣， 常得見諸佛。 善修真空觀， 勤學諸善法， 供養一切佛， 速當成佛果； 為有情親友， 滅除煩惱病， 速住凈佛國， 證得大菩提。 眾生如佛相， 遍滿於佛土， 皆趣求佛乘， 離聲聞獨覺。」
大乘大集地藏十輪經獲益囑累品第八
佛說如是大法門時，于眾會中有殑伽沙等菩薩摩訶薩，過去久習唸佛思惟，今聞世尊所說唸佛修觀方便，皆得唸佛三摩地門。復有無量無邊眾生，聞是法已，皆得一切定命華鬘陀羅尼門。復有無量無邊眾生，聞佛所說，皆得一切首楞伽摩電光依止陀羅尼門。復有無量無邊眾生，聞佛所說，皆得一切法自在轉光明依止順忍。復有無量無邊眾生，聞佛所說，遠塵離垢，于諸法中生凈法眼，得預流果。復有無量無邊眾生，聞佛所說，得一來果。復有無量無邊眾
【現代漢語翻譯】 現代漢語譯本 『菩提（Bodhi，覺悟）。在那佛國，一切有情眾生都由化生而生，色相如同佛陀，煩惱輕微，都安住于大乘（Mahayana，佛教宗派之一）。』
那時，世尊爲了重申這個道理，說了以下偈頌：
『想要成為諸法之器， 必須斷除一切煩惱， 常常趣入真空（Sunyata，空性）， 做任何事情都沒有困難； 爲了斷除諸有的束縛， 應當勤奮修習等持（Samadhi，禪定）， 功德與禪定相應， 必定獲得難以思議的智慧。 修習靜慮（Dhyana，禪定）和無色定， 滅除定境，觀照真空， 生起唸佛的殊勝智慧， 能夠徹底消除一切惡行； 有和無的一切法， 用真空的觀照來破除， 永遠脫離各種惡趣， 常常能夠見到諸佛。 善於修習真空的觀照， 勤奮學習各種善法， 供養一切佛陀， 很快就能成就佛果； 爲了有情眾生和親友， 滅除煩惱的病痛， 迅速安住于清凈的佛國， 證得大菩提。 眾生的相貌如同佛陀， 遍滿於佛土， 都趨向于追求佛乘（Buddhayana，成佛之道）， 遠離聲聞（Sravaka，小乘佛教徒）和獨覺（Pratyekabuddha，緣覺）。』
《大乘大集地藏十輪經》獲益囑累品第八
佛陀宣說如此大法門時，在法會中有如恒河沙數般的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），他們過去長期修習唸佛的思維，如今聽聞世尊所說的唸佛修觀的方法，都獲得了唸佛三摩地（Samadhi，禪定）之門。又有無量無邊的眾生，聽聞此法后，都獲得了一切定命華鬘陀羅尼（Dharani，總持）之門。又有無量無邊的眾生，聽聞佛陀所說，都獲得了一切首楞伽摩電光依止陀羅尼之門。又有無量無邊的眾生，聽聞佛陀所說，都獲得了一切法自在轉光明依止順忍。又有無量無邊的眾生，聽聞佛陀所說，遠離塵垢，在諸法中生起清凈的法眼，證得預流果（Srotapanna，須陀洹）。又有無量無邊的眾生，聽聞佛陀所說，證得一來果（Sakrdagamin，斯陀含）。又有無量無邊的眾
【English Translation】 English version 'Bodhi (Enlightenment). In that Buddha-land, all sentient beings are born by transformation, their forms are like the Buddha, their afflictions are slight, and they all abide in the Mahayana (Great Vehicle, a major branch of Buddhism).'
At that time, the World Honored One, to reiterate this meaning, spoke the following verses:
'To become a vessel of all dharmas, One must cut off all afflictions, Constantly enter into emptiness (Sunyata, the concept of emptiness), There is no difficulty in doing anything; To sever the bonds of existence, One should diligently cultivate samadhi (meditative absorption), Merit corresponds with samadhi, One will surely obtain inconceivable wisdom. Cultivate dhyana (meditation) and formless samadhi, Extinguish the state of samadhi, contemplate emptiness, Generate the supreme wisdom of mindfulness of the Buddha, Able to completely eliminate all evil; All dharmas of existence and non-existence, Break through with the contemplation of emptiness, Forever depart from all evil realms, Constantly be able to see all Buddhas. Be skilled in cultivating the contemplation of emptiness, Diligently learn all good dharmas, Make offerings to all Buddhas, Quickly attain Buddhahood; For sentient beings and loved ones, Eliminate the sickness of afflictions, Quickly abide in the pure Buddha-land, Attain great Bodhi. The forms of sentient beings are like the Buddha, Filling the Buddha-land, All strive to seek the Buddha-vehicle (Buddhayana, the path to Buddhahood), Depart from Sravakas (Hearers, followers of the Hinayana) and Pratyekabuddhas (Solitary Buddhas).'
The Eighth Chapter, 'Entrustment of Benefits,' of the Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra
When the Buddha was expounding such a great Dharma, in the assembly there were Bodhisattva-Mahasattvas (Great Bodhisattvas) as numerous as the sands of the Ganges River, who had long practiced mindfulness of the Buddha in their past lives. Now, hearing the World Honored One's exposition of the methods of mindfulness of the Buddha and contemplation, they all attained the gate of the samadhi of mindfulness of the Buddha. Furthermore, countless sentient beings, upon hearing this Dharma, all attained the gate of the dharani (mantra) of all fixed life garlands. Furthermore, countless sentient beings, upon hearing the Buddha's words, all attained the gate of the dharani of all Shurangama electric light reliance. Furthermore, countless sentient beings, upon hearing the Buddha's words, all attained the forbearance of all dharmas' self-mastery, turning the light of reliance. Furthermore, countless sentient beings, upon hearing the Buddha's words, were freed from dust and defilement, and in all dharmas, they generated pure Dharma eyes and attained the fruit of Srotapanna (Stream-enterer). Furthermore, countless sentient beings, upon hearing the Buddha's words, attained the fruit of Sakrdagamin (Once-returner). Furthermore, countless sentient beings
生，聞佛所說，得不還果。復有無量無邊眾生，聞佛所說，皆得最上阿羅漢果。復有無量無邊眾生，聞佛所說，心求出離三界牢獄，依佛出家趣入正法。復有無量無邊眾生，聞佛所說，盡壽安住十善業道，依聲聞乘發心不退。復有無量無邊眾生，聞佛所說，盡壽安住十善業道，依獨覺乘發心不退。復有無量無邊眾生，聞佛所說，盡壽安住十善業道，依大乘中發阿耨多羅三藐三菩提心，不復退轉。復有無量無邊眾生，聞佛所說，得世正見，由此正見，除滅一切往惡趣因煩惱惡業，增長一切向善趣因正愿善業。復有無量無邊眾生，聞佛所說，皆受三歸，安住近事，近住凈戒，樂供養佛、樂聽聞法、樂奉事僧，晝夜精勤，曾無懈廢。復有無量無邊眾生，聞佛所說，遠離一切邪趣、邪歸、惡意、惡業，于佛法中得決定信，棄捨家法，清凈出家。
爾時，世尊告虛空藏菩薩摩訶薩言：「善男子！吾今持此地藏十輪大記法門，付囑汝手，汝當受持，廣令流佈。若諸眾生於此法門，有能讀誦、思惟其義、為他解說、住正行者，汝當爲彼守護十法，令于長夜利益安樂。何等為十？一者、為彼守護，一切財位令無損乏；二者、為彼守護，一切怨敵令不侵害；三者、為彼守護，令舍一切邪見、邪歸、十惡業道；四者、為彼守護，令免
【現代漢語翻譯】 現代漢語譯本 有眾生聽聞佛陀所說，證得不還果（Anagamin，不再返回欲界的果位）。又有無量無邊的眾生，聽聞佛陀所說，都證得最上的阿羅漢果（Arhat，斷盡煩惱的聖者果位）。又有無量無邊的眾生，聽聞佛陀所說，心中尋求脫離三界（欲界、色界、無色界）的牢獄，依隨佛陀出家，趣入正法。又有無量無邊的眾生，聽聞佛陀所說，盡其一生安住於十善業道（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），依聲聞乘（聽聞佛陀教誨而修行的乘）發心永不退轉。又有無量無邊的眾生，聽聞佛陀所說，盡其一生安住於十善業道，依獨覺乘（不需佛陀教導，自己覺悟的乘）發心永不退轉。又有無量無邊的眾生，聽聞佛陀所說，盡其一生安住於十善業道，依大乘（菩薩乘）發阿耨多羅三藐三菩提心（無上正等正覺之心），不再退轉。又有無量無邊的眾生，聽聞佛陀所說，獲得世間正見，由此正見，消除一切往惡趣（地獄、餓鬼、畜生）的因，即煩惱惡業，增長一切向善趣（人、天）的因，即正愿善業。又有無量無邊的眾生，聽聞佛陀所說，都受持三歸（皈依佛、皈依法、皈依僧），安住于近事（優婆塞、優婆夷），近住清凈戒律，樂於供養佛、樂於聽聞佛法、樂於奉事僧眾，日夜精勤，從不懈怠。又有無量無邊的眾生，聽聞佛陀所說，遠離一切邪趣、邪歸、惡意、惡業，在佛法中獲得堅定的信心，捨棄世俗的家法，清凈出家。 當時，世尊告訴虛空藏菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）說：『善男子！我現在將這地藏十輪大記法門，交付給你，你應當受持，廣為流佈。如果眾生對於這個法門，能夠讀誦、思惟其中的意義、為他人解說、依此修行，你應當為他們守護十種法，使他們在長夜中得到利益安樂。是哪十種呢？第一，為他們守護，使一切財富地位沒有損失匱乏；第二，為他們守護，使一切怨敵不能侵害；第三，為他們守護，使他們捨棄一切邪見、邪歸、十惡業道；第四，為他們守護，使他們免於
【English Translation】 English version Some beings, hearing what the Buddha said, attained the fruit of Anagamin (non-returner). Again, countless beings, hearing what the Buddha said, all attained the supreme fruit of Arhat (one who has destroyed all defilements). Again, countless beings, hearing what the Buddha said, sought in their hearts to escape the prison of the three realms (desire realm, form realm, formless realm), left home following the Buddha, and entered the true Dharma. Again, countless beings, hearing what the Buddha said, lived their entire lives abiding in the ten wholesome paths of action (not killing, not stealing, not engaging in sexual misconduct, not lying, not slandering, not using harsh language, not engaging in frivolous talk, not being greedy, not being hateful, not being ignorant), and with the intention of the Sravaka vehicle (the vehicle of those who hear the Buddha's teachings), they made a vow never to regress. Again, countless beings, hearing what the Buddha said, lived their entire lives abiding in the ten wholesome paths of action, and with the intention of the Pratyekabuddha vehicle (the vehicle of those who attain enlightenment on their own), they made a vow never to regress. Again, countless beings, hearing what the Buddha said, lived their entire lives abiding in the ten wholesome paths of action, and with the intention of the Mahayana (the Bodhisattva vehicle), they generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and never regressed. Again, countless beings, hearing what the Buddha said, attained right view in the world, and by this right view, they eliminated all causes for going to evil destinies (hell, hungry ghosts, animals), namely, defiled karma, and increased all causes for going to good destinies (humans, gods), namely, right aspiration and wholesome karma. Again, countless beings, hearing what the Buddha said, all took refuge in the Three Jewels (Buddha, Dharma, Sangha), abided as lay followers (Upasaka, Upasika), observed pure precepts, delighted in making offerings to the Buddha, delighted in hearing the Dharma, delighted in serving the Sangha, and were diligent day and night, never slacking off. Again, countless beings, hearing what the Buddha said, distanced themselves from all evil paths, evil refuges, evil intentions, and evil actions, gained firm faith in the Buddha's teachings, abandoned their worldly family life, and left home in purity. At that time, the World Honored One said to the Bodhisattva Mahasattva (Great Bodhisattva) Akasagarbha: 'Good man! I now entrust this great Dharma gate of the Ten Wheels of Ksitigarbha to your hands. You should receive and uphold it, and widely propagate it. If beings are able to read, recite, contemplate its meaning, explain it to others, and practice accordingly, you should protect them with ten dharmas, so that they may benefit and be at peace throughout the long night. What are these ten? First, protect them so that all their wealth and status are not diminished or lacking; second, protect them so that all enemies cannot harm them; third, protect them so that they abandon all wrong views, wrong refuges, and the ten unwholesome paths of action; fourth, protect them so that they are free from
一切身、語、謫罰；五者、為彼守護，遮斷一切謗毀輕弄；六者、為彼守護，令於一切軌範、尸羅皆得無犯；七者、為彼守護，令悉除滅一切非人、四大乖反、非時老病；八者、為彼守護，不遭一切非時非理災橫夭歿；九者、為彼守護，命欲終時，得見一切諸佛色像；十者、為彼守護，令其終后，往生善趣，利益安樂。善男子！若諸有情於此法門，有能讀誦、思惟其義、為他解說、住正行者，汝當爲彼，勤加守護如是十法，令于長夜利益安樂。」
時，虛空藏菩薩摩訶薩白佛言：「唯然，世尊！我當受持如是法門，廣令流佈。若諸有情於此法門，有能讀誦、思惟其義、為他解說、住正行者，我當爲彼守護十法，令于長夜利益安樂。」
時，薄伽梵說是經已，于眾會中，虛空藏菩薩摩訶薩、地藏菩薩摩訶薩、金剛藏菩薩摩訶薩、好疑問菩薩摩訶薩、天藏大梵等，及諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等，一切大眾聞佛所說，皆大歡喜信受奉行。
大乘大集地藏十輪經卷第十
大乘大集地藏十輪經序
昔者旭照高山天宮，御一乘之駕，流暉原隰鹿苑，轉四諦之輪，雖復發軫分逵而涂無亂轍，一云普洽而卉木各茂。自鵠林變色、慧日寢光，達學電謝以息
【現代漢語翻譯】 現代漢語譯本：第一，守護他們的一切身、語、意行為；第二，守護他們，使他們遠離一切誹謗和輕蔑；第三，守護他們，使他們在一切行爲規範和戒律上都不犯錯；第四，守護他們，使他們消除一切非人、四大不調、非時衰老和疾病；第五，守護他們，使他們不遭受一切非時非理的災難和夭折；第六，守護他們，使他們在臨終時，能夠見到一切諸佛的形象；第七，守護他們，使他們死後，能夠往生善道，獲得利益和安樂。善男子！如果眾生對於這個法門，能夠讀誦、思考其中的含義、為他人解說、並依此修行，你就應當為他們，勤加守護這十種利益，使他們長久獲得利益和安樂。」， 那時，虛空藏菩薩（菩薩名，意為虛空般廣大，能藏無量功德）對佛說：『是的，世尊！我應當受持這個法門，廣泛地使它流傳。如果眾生對於這個法門，能夠讀誦、思考其中的含義、為他人解說、並依此修行，我應當為他們守護這十種利益，使他們長久獲得利益和安樂。』 那時，薄伽梵（佛的尊號，意為有德、有名望）說完這部經后，在眾會中，虛空藏菩薩摩訶薩（大菩薩）、地藏菩薩摩訶薩、金剛藏菩薩摩訶薩、好疑問菩薩摩訶薩、天藏大梵等，以及諸天、龍、藥叉（夜叉，守護神）、健達縛（香神）、阿素洛（阿修羅，非天神）、揭路荼（金翅鳥）、緊捺洛（歌神）、莫呼洛伽（大蟒神）、人、非人等，一切大眾聽聞佛所說，都非常歡喜，信受奉行。 《大乘大集地藏十輪經》卷第十 《大乘大集地藏十輪經》序 過去，旭日照耀高山天宮，佛陀乘坐一乘之駕，光輝流佈原野鹿苑，轉動四諦之輪，雖然出發的道路不同，但目標一致，如同雨水普降，萬物各自生長。自從鵠林（佛陀涅槃之地）變色，慧日（佛陀的智慧）隱沒，達學（佛陀的教法）如電光般消逝，
【English Translation】 English version: First, protect all their actions of body, speech, and mind; second, protect them, keeping them away from all slander and contempt; third, protect them, ensuring they do not transgress any rules of conduct or precepts; fourth, protect them, eliminating all non-human beings, imbalances of the four elements, untimely aging, and illnesses; fifth, protect them, so they do not encounter any untimely or unreasonable disasters and premature deaths; sixth, protect them, so that when their lives are about to end, they can see the forms of all Buddhas; seventh, protect them, so that after their death, they can be reborn in good realms, gaining benefits and happiness. Good man! If sentient beings can read, contemplate the meaning of, explain to others, and practice this Dharma, you should diligently protect these ten benefits for them, so they may gain benefits and happiness for a long time. At that time, Bodhisattva Akasagarbha (Bodhisattva's name, meaning vast as space, capable of holding immeasurable merits) said to the Buddha: 'Yes, World Honored One! I shall uphold this Dharma and widely propagate it. If sentient beings can read, contemplate the meaning of, explain to others, and practice this Dharma, I shall protect these ten benefits for them, so they may gain benefits and happiness for a long time.' At that time, Bhagavan (an honorific title for the Buddha, meaning virtuous and renowned) finished speaking this sutra, and in the assembly, Bodhisattva Akasagarbha Mahasattva (Great Bodhisattva), Bodhisattva Ksitigarbha Mahasattva, Bodhisattva Vajragarbha Mahasattva, Bodhisattva Good Question Mahasattva, Brahma Deva, and other devas, nagas, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, and all the great assembly, hearing what the Buddha had said, were all very happy, believed, accepted, and practiced it. The Tenth Chapter of the Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra Preface to the Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra In the past, the rising sun illuminated the high mountain heavenly palace, the Buddha rode the vehicle of the One Vehicle, his light spread across the plains and deer park, turning the wheel of the Four Noble Truths. Although the paths of departure were different, the goal was the same, like rain falling universally, allowing all things to grow. Since the Sal Grove (where the Buddha attained Nirvana) changed color, the sun of wisdom (the Buddha's wisdom) has faded, and the teachings of the learned (the Buddha's teachings) have vanished like lightning,
肩，真人長往而寂慮，且前賢述聖，難令各解，後進孤陋，更異親承。況乎正法既往、久當像末，定慧與福德異時，醇化與澆風殊運，然則一乘三乘之駕，安可以同其轍哉？若識時來在數藥性勿違，然後可以清沉痼之宿疾、體權實之同歸矣。
十輪經者，則此土末法之教也。何以明之？佛以末法惡時、去聖浸遠，敗根比之壞器，空見借喻生盲，沉醉五欲類石田之不苗，放肆十惡似臭身之垢穢。故此經能濯臭身、開盲目、陶壞器、沃石田，是以菩薩示聲聞之形，像王敬出家之服，以此幢相化彼無慚，顯二事之護持，成三乘之道果。故經曰：「為令此土三寶種姓威德熾盛久住世故。」又曰：「摧滅一切諸眾生類猶如金剛堅固煩惱。」然則三寶久住，顯教傳於末法，金剛煩惱，驗障異乎一乘。尋舊經之來，年代蓋久，但譜第遺目，傳人失記。翻譯之主既往，來茲之日罕聞，同我者失魄于真彩，異我者大笑于淡味，謬以千里，能勿悲乎？夫極曜文天，或蔽虧于薄霧，至言軌物，時淪滯于廣辯。針石一違，有死生之巨痛。纖毫錯學，有升墜之異涂。其可易乎？
屬有三藏玄奘法師者，始則學架東朝，末乃訪道西域，輕一生之性命，涉數萬之艱難。果能竭溟渤以索亡珠，蹈龍宮而窮秘藏，吞法流於智海，瓶寫無遺，受
【現代漢語翻譯】 現代漢語譯本：唉，那些真正覺悟的人已經離去，他們的思想也隨之寂靜。前代的賢者闡述聖人的教誨，難以讓每個人都理解，後輩的學識淺薄，更難親自領受。何況正法已經過去，很久之後將進入末法時期，禪定智慧與福德的修行時機不同，純正的教化與浮躁的風氣也各異。那麼，一乘和三乘的教法，怎麼能用相同的標準來衡量呢？如果能認識到時機的重要性，像用藥一樣不違背規律，然後才能清除根深蒂固的舊疾，體會到權巧方便和真實究竟的最終歸宿。 《十輪經》這部經典，是為這個國土末法時期而設的教法。為什麼這樣說呢？佛陀認為末法時期是邪惡的時代，距離聖人越來越遠，根基敗壞的人就像破損的器皿，空洞的見解就像天生的盲人，沉迷於五欲就像貧瘠的土地無法生長莊稼，放縱十惡就像臭穢的身體沾滿污垢。因此，這部經能夠洗滌臭穢的身體，開啟盲人的眼睛，修復破損的器皿，滋養貧瘠的土地。所以，菩薩示現聲聞的形象，像大象王一樣尊敬出家的服飾，用這樣的莊嚴形象來教化那些不知羞恥的人，彰顯護持佛法的兩件事，成就三乘的道果。所以經中說：『爲了讓這個國土的三寶種姓威德熾盛，長久住世。』又說：『摧毀一切眾生像金剛一樣堅固的煩惱。』那麼，三寶長久住世，說明教法在末法時期傳播，金剛般的煩惱，驗證了障礙與一乘的不同。追溯舊經的來歷，年代已經很久遠了，但是譜錄遺失了目錄，傳譯的人也失去了記載。翻譯的主持者已經去世，再來的人也很少聽說，與我觀點相同的人失去了對真理的把握，與我觀點不同的人則嘲笑其平淡無味，謬誤相差千里，怎能不令人悲傷呢？即使是光芒萬丈的太陽，有時也會被薄霧遮蔽，至理名言，有時也會被繁瑣的辯論所淹沒。針石稍有偏差，就會有生死的大痛苦。學習上稍有錯誤，就會有上升和墜落的不同道路。這怎麼能輕易對待呢？ 恰好有三藏法師玄奘，他最初在東土學習，後來到西域求法，不惜生命，歷經數萬里的艱難險阻。他最終能夠像在深海中尋找遺失的珍珠一樣，像進入龍宮探尋秘密寶藏一樣，將佛法吸納到智慧的海洋中，像瓶子傾倒水一樣毫無遺漏地傳授出來，接受了
【English Translation】 English version: Alas, those who have truly awakened have departed, and their thoughts have also become silent. The sages of the past expounded the teachings of the saints, which are difficult for everyone to understand, and the later generations, with their shallow knowledge, find it even more difficult to receive them personally. Moreover, the Right Dharma has passed, and after a long time, it will enter the Dharma-Ending Age. The times for practicing meditation and wisdom and accumulating merit are different, and the pure teachings and the frivolous customs are also different. So, how can the teachings of the One Vehicle and the Three Vehicles be measured by the same standard? If one can recognize the importance of timing, like using medicine without violating the rules, then one can clear away deep-rooted old illnesses and realize the ultimate destination of expedient means and true reality. The 'Ten Wheels Sutra' is a teaching established for the Dharma-Ending Age of this land. Why is this so? The Buddha believed that the Dharma-Ending Age is an evil time, far removed from the saints. Those with ruined roots are like broken vessels, empty views are like those born blind, indulgence in the five desires is like barren land that cannot grow crops, and indulgence in the ten evils is like a foul body covered in filth. Therefore, this sutra can wash away the foul body, open the eyes of the blind, repair broken vessels, and nourish barren land. Therefore, Bodhisattvas manifest the form of Sravakas, and like the elephant king, respect the robes of the ordained, using such dignified forms to teach those who are shameless, highlighting the two aspects of upholding the Dharma, and achieving the fruits of the Three Vehicles. Therefore, the sutra says: 'In order to make the lineage of the Three Jewels flourish with power and virtue in this land and abide in the world for a long time.' It also says: 'To destroy all beings' afflictions, which are as firm as diamonds.' Thus, the long-abiding of the Three Jewels indicates that the teachings are spread in the Dharma-Ending Age, and the diamond-like afflictions verify that the obstacles are different from the One Vehicle. Tracing the origins of the old sutras, the times are already very distant, but the records have lost their catalogs, and the translators have lost their records. The main translator has passed away, and those who come later are rarely heard of. Those who agree with me have lost their grasp of the truth, and those who disagree with me laugh at its blandness. The errors are thousands of miles apart, how can one not be saddened? Even the sun, with its brilliant light, is sometimes obscured by thin mist, and profound words of truth are sometimes submerged by tedious debates. A slight deviation in the needle and stone can lead to great suffering of life and death. A slight error in learning can lead to different paths of ascent and descent. How can this be treated lightly? It so happened that there was the Tripitaka Master Xuanzang, who first studied in the Eastern Land and later went to the Western Regions to seek the Dharma, disregarding his life and enduring tens of thousands of miles of hardship. He was ultimately able to search for lost pearls in the deep sea, explore secret treasures in the dragon palace, absorb the Dharma into the ocean of wisdom, and transmit it without omission, like pouring water from a bottle, receiving
道氣于檀林，香風更馥。至於因明三量、聲論八音，莫不究立破之源，窮字轉之本。如來所說、菩薩所傳，已來未來一朝備集。昉以薄業不偶真應，幸達聖制亂于未肇，后賢傳燈于既夕，遂使定死余命冀反魂於法藥，昏野迷方期還轅于覺道。於是染翰操紙杜絕外慮，務詳至教釋彼紛執，疇咨法主重啟梵文。粵以永徽二年歲次辛亥正月乙未，盡其年十二月甲寅翻譯始畢，凡八品十卷。以今所翻比諸舊本，舊本已有今更詳明，舊本所無斯文具載。於是處座伉談者，響法雷而吐辯，靜慮通微者，鏡玄波而照心；頂火暴腹之徒，戢螢暉于慧日，喜足謙懷之侶，騰高節于清風矣。前佛既往，后佛未興，庶此教長懸永濟來者。弘道之士，如何勿思！
大乘大集地藏十輪經卷十
【現代漢語翻譯】 現代漢語譯本：
佛法的氣息在檀林中瀰漫，香風更加濃郁。至於因明（邏輯學）的三量（現量、比量、聖教量）、聲論（語言學）的八音（宮、商、角、徵、羽、變宮、變徵、半徵），無不探究其建立和破除的根源，窮盡文字轉化的根本。如來（佛陀）所說的、菩薩所傳的，過去、現在、未來的一切教法都彙集於此。我（昉）因為淺薄的業力未能遇到真正的感應，幸而能在聖人的教制尚未混亂時就加以整理，後來的賢者也能在日暮時分傳遞佛法的燈火，於是使得那些註定死亡的人，希望通過佛法的藥物來使靈魂復甦，那些在昏暗的曠野中迷失方向的人，期望在覺悟的道路上返回正途。因此，我拿起筆，排除一切外在的干擾，致力於詳細闡釋至高的教義，解釋那些紛繁的執著，向法主請教，重新開啟梵文的寶藏。在永徽二年，歲次辛亥，正月乙未開始，到這年十二月甲寅翻譯完畢，總共八品十卷。用現在所翻譯的與之前的舊版本相比，舊版本已經有的，現在更加詳細明白，舊版本沒有的，這裡都完整記載。於是，那些在法座上高談闊論的人，像雷鳴般發出辯論的聲音，那些靜心思考通達微妙之處的人，像鏡子一樣映照出玄妙的波紋，照亮內心；那些像頂火暴腹（形容驕傲自滿）的人，在智慧的日光下收斂起螢火般的光芒，那些喜悅滿足、謙虛懷抱的人，在清風中展現出高尚的節操。前佛（過去的佛）已經涅槃，后佛（未來的佛）尚未出現，希望此教法能夠長久流傳，永遠救度未來的眾生。弘揚佛法的人，怎麼能不深思呢！ 《大乘大集地藏十輪經》卷十
【English Translation】 English version:
The aura of Dharma permeates the sandalwood forest, and the fragrant breeze is even more intense. As for the three measures of Hetuvidya (logic) (pramana: perception, inference, and testimony), and the eight tones of Sabdavidya (phonetics) (gong, shang, jiao, zhi, yu, bian gong, bian zhi, and ban zhi), all explore the origins of their establishment and refutation, and exhaust the fundamentals of the transformation of words. What the Tathagata (Buddha) has spoken and what the Bodhisattvas have transmitted, all the teachings of the past, present, and future are gathered here. I (Fang), due to my shallow karma, have not encountered true resonance, but fortunately, I can organize the sacred teachings before they become chaotic, so that later sages can pass on the lamp of Dharma at dusk. Thus, those who are destined to die hope to revive their souls through the medicine of Dharma, and those who are lost in the dark wilderness hope to return to the right path on the road to enlightenment. Therefore, I pick up the pen, eliminate all external distractions, and devote myself to explaining the supreme teachings in detail, clarifying the various attachments, consulting the Dharma masters, and reopening the treasure of Sanskrit. Starting from the year Yonghui 2, the year of Xinhai, on the day of Yiwu in the first month, and finishing on the day of Jiayin in the twelfth month of the same year, the translation was completed, totaling eight chapters in ten volumes. Comparing the current translation with the previous old versions, what the old versions already had is now more detailed and clear, and what the old versions did not have is fully recorded here. Therefore, those who speak eloquently on the Dharma seat emit the sound of debate like thunder, those who contemplate deeply and understand the subtle points reflect the mysterious ripples like a mirror, illuminating the heart; those who are like 'top fire and swollen belly' (describing arrogance and complacency) restrain their firefly-like light under the sun of wisdom, and those who are joyful, content, and humble display their noble integrity in the clear breeze. The former Buddha (past Buddha) has already entered Nirvana, and the latter Buddha (future Buddha) has not yet appeared. It is hoped that this teaching can be passed down for a long time and forever save future beings. How can those who promote the Dharma not think deeply! The Great Vehicle Great Collection Sutra of the Ten Wheels of Ksitigarbha, Volume Ten