T17n0741_五苦章句經

大正藏第 17 冊 No. 0741 五苦章句經

No. 741

五苦章句經(一名凈除罪蓋娛樂佛法經，一名諸天五苦經)

東晉西域沙門竺曇無蘭譯

世尊曰：「三界、五道生死不絕，凡有五苦。何謂五苦？一曰諸天苦，二曰人道苦，三曰畜生苦，四曰餓鬼苦，五曰地獄苦。

「何謂諸天苦？從第一天上至二十八天，除中阿那含天，皆是持五戒、守十善、行四禪者得生其上。無道慧意故，有生老病死，亦有不盡其天壽者，隨其先世所作故，壽命有長短。諸天有二大災：一曰命盡，二曰劫盡。劫盡有三因緣：一曰大火，二曰大風，三曰大水。命盡有七證：一曰項中光滅，二曰頭上華萎，三曰顏色為變，四曰衣上塵土，五曰腋下汗出，六曰身形損瘦，七曰蠅著自然，離於本座。遭水災時，大洪水起，齊十五天，其中所有無不盡者；遭風災時，隨藍大風四起，吹鬚彌山及諸名山，山山相摶，令如粉塵，無不盡者；遭火災時，七日並出，凝住不行，燒滅天地，皆如融金，欲界所有其中皆盡。最上四天，雖壽八十億四千萬劫，要當皆死，屬八惡道，是謂一苦。

「二曰人道苦。有百千種，人實為疲勞。從奴婢、下使、乞兒、賤人，中間富貴，上至帝王、轉輪聖王，皆有生

【現代漢語翻譯】現代漢語譯本《五苦章句經》(又名《凈除罪蓋娛樂佛法經》，又名《諸天五苦經》)

東晉西域沙門竺曇無蘭譯

世尊說：『三界、五道生死輪迴不絕，總共有五種苦。什麼是五苦呢？一是諸天之苦，二是人道之苦，三是畜生道之苦，四是餓鬼道之苦，五是地獄道之苦。』

『什麼是諸天之苦呢？從第一重天到第二十八重天，除了中阿那含天（Anāgāmin，不還果天）之外，都是持守五戒、奉行十善、修習四禪的人才能往生到那裡。因為沒有道和智慧，所以仍然有生老病死，也有不能享盡天壽的情況，這都是隨著他們前世所造的業力而定，所以壽命有長短。諸天有兩大災難：一是壽命終盡，二是劫數終盡。劫數終盡有三種因緣：一是大火，二是大風，三是大水。壽命終盡有七種徵兆：一是頸項中的光芒消失，二是頭上的花朵枯萎，三是臉色改變，四是衣服上沾染塵土，五是腋下流汗，六是身形消瘦，七是蒼蠅自然停留在身上，離開原來的座位。遭遇水災時，大洪水泛起，淹沒到第十五重天，其中所有的天人都無一倖免；遭遇風災時，隨藍大風（Samīraṇa-vāta）從四面八方颳起，吹動須彌山（Sumeru）和各種名山，山與山相互碰撞，化為粉塵，沒有不被摧毀的；遭遇火災時，七個太陽同時出現，凝固不動，焚燒天地，都像融化的金屬一樣，欲界（Kāmadhātu）所有的一切都在其中毀滅殆盡。最高的四禪天，即使壽命長達八十億四千萬劫，最終也都要死亡，仍然屬於八惡道，這就是第一種苦。』

『第二種苦是人道之苦。有成百上千種，人實在是疲憊勞累。從奴婢、下人、乞丐、妓女，到中間的富貴之人，上至帝王、轉輪聖王（cakravartin），都有生

【English Translation】 English version The Sutra on the Chapters and Sentences of the Five Sufferings (also known as the Sutra on Purifying the Cover of Sins and Enjoying the Dharma, also known as the Sutra on the Five Sufferings of the Devas)

Translated by the Shramana Zhu Tan Wu Lan from the Western Regions of the Eastern Jin Dynasty

The World Honored One said: 'The cycle of birth and death in the Three Realms and Five Paths is endless, and there are five sufferings in all. What are the five sufferings? First is the suffering of the devas (gods), second is the suffering of the human realm, third is the suffering of the animal realm, fourth is the suffering of the hungry ghost realm, and fifth is the suffering of the hell realm.'

'What is the suffering of the devas? From the first heaven up to the twenty-eighth heaven, except for the Middle Anāgāmin Heaven (the heaven of the non-returners), all those who are born there are those who uphold the five precepts, observe the ten good deeds, and practice the four dhyanas (meditative absorptions). Because they lack the path and wisdom, they still have birth, old age, sickness, and death. There are also those who do not exhaust their heavenly lifespan, depending on the karma they created in their previous lives, so their lifespans are long or short. The devas have two great disasters: one is the end of their lifespan, and the other is the end of the kalpa (aeon). The end of the kalpa has three causes: one is great fire, two is great wind, and three is great water. The end of lifespan has seven signs: one is the light in the neck disappears, two is the flowers on the head wither, three is the complexion changes, four is the dust on the clothes, five is the sweat under the armpits, six is the body becomes thin and emaciated, and seven is the flies naturally land on the body, departing from the original seat. When encountering a water disaster, great floods arise, reaching up to the fifteenth heaven, and all those within are destroyed without exception. When encountering a wind disaster, the Samīraṇa-vāta (cyclone) arises from all four directions, blowing Mount Sumeru (the central world mountain) and various famous mountains, causing the mountains to collide with each other, turning them into powder, and nothing is left. When encountering a fire disaster, seven suns appear simultaneously, remaining fixed and unmoving, burning and destroying the heavens and the earth, all like molten metal, and everything in the Kāmadhātu (desire realm) is completely destroyed. The highest four dhyana heavens, even if their lifespan is as long as eighty billion four hundred million kalpas, they must all eventually die and still belong to the eight evil paths. This is the first suffering.'

'The second suffering is the suffering of the human realm. There are hundreds of thousands of kinds, and humans are truly weary and toiling. From slaves, servants, beggars, prostitutes, to the middle class of the rich and noble, up to emperors and cakravartin (wheel-turning kings), all have birth

老病死、飢渴寒熱、苦痛愁惱、憂患災變，或有兵賊、牢獄刑戮、火燒水溺、墜落堆廅、磚石刀杖、奔車逸馬、怨家劫盜，更相傷害。其死萬端，一切眾生，未脫三界，皆共有之，是謂二苦。

「三曰畜生苦。蜎蜚蠕動、蚑行喘息、飛鳥走獸、上至象、龍、金翅鳥王皆是畜生，亦有飢渴寒熱、憂患勤苦，強者伏弱、更相啖食，或有屠殺、田獵、網羅，以肉供人。其變萬端，不可具說，是謂三苦。

「四曰餓鬼苦。有九種餓鬼：第一輩者，身長一由旬，頸所咽處，如一針孔。行步之時，支節骨解，如五百車聲。咽火炎出，自相燒然。若見流水，往即枯竭，不得一咽。或得一咽，化為膿血，或為沸屎，或為銅銷。咽自然大，熱爛下過，無不洞徹。罪過未畢，身自然復如是。皆先時為人，治生暴逆，恐怛迫脅，不以道理，慳貪獨食，故受此殃，是謂四苦。

「五曰地獄苦。鐵城鑊湯，劍樹刀山，鐵柱消銅，膿血寒冰，沸屎鹹水，竹葉火車，爐炭火釘，十六毒刺，烏鵲、狡狗、鶉鳥、屈鳥，其鳥喙嘴純是剛鐵，飛入人口，表裡洞徹，食人五藏，東西南北，無有避處。苦毒罪獄，凡有十八。諸受罪者，不問尊卑，隨惡輕重，各自受之。或有一劫半劫畢者，不能不翅者。罪畢還生世間，受諸餘殃，是謂五苦。

【現代漢語翻譯】現代漢語譯本老、病、死，飢餓、乾渴、寒冷、炎熱，痛苦、憂愁、煩惱，憂慮、患難、災禍、變故，或者遭遇兵禍、盜賊，牢獄之災、刑罰殺戮，被火燒、被水淹，從高處墜落、被東西壓埋，被磚石刀杖所傷，被失控的車輛或馬匹撞擊，被仇人搶劫傷害，死亡的方式千奇百怪。一切眾生，沒有脫離三界（欲界、色界、無色界），都共同承受這些痛苦，這叫做二苦。

三曰畜生苦。細小的飛蟲、蠕動的蟲子，爬行的動物、喘息的動物，飛鳥走獸，上至大象、龍、金翅鳥王（Garuda），都是畜生。它們也有飢餓、乾渴、寒冷、炎熱，憂愁、患難、辛勤、勞苦，強者欺壓弱者，互相吞食，或者被人類屠殺、田獵、用網捕捉，用它們的肉來供養人。它們的變化千奇百怪，無法一一述說，這叫做三苦。

四曰餓鬼苦。有九種餓鬼：第一種餓鬼，身長一由旬（Yojana，古印度長度單位），脖子咽喉細得像針孔一樣。行走的時候，關節骨頭散開，發出像五百輛車一樣的聲音。口中噴出火焰，自己焚燒自己。如果看到流水，走過去水就枯竭了，無法喝到一口。或者喝到一口，就變成膿血，或者變成沸騰的糞便，或者變成融化的銅汁。咽喉自然變大，熱爛的東西流下去，沒有不穿透的。罪過沒有結束，身體自然又恢復原樣。這些餓鬼都是前世做人時，謀生手段殘暴兇狠，恐嚇威脅他人，不講道理，吝嗇貪婪獨自享用食物，所以受到這樣的懲罰，這叫做四苦。

五曰地獄苦。鐵城、鑊湯（沸水鍋），劍樹、刀山，鐵柱燒紅，膿血、寒冰，沸騰的糞便、鹹水，竹葉火車，爐炭、火釘，十六種毒刺，烏鴉、喜鵲、狡猾的狗、鵪鶉、屈鳥，這些鳥的喙嘴都是純鋼的，飛入人的口中，從裡到外穿透，吃人的五臟，東西南北，沒有可以躲避的地方。痛苦的罪惡地獄，總共有十八種。所有受罪的人，不分尊貴卑賤，根據罪惡的輕重，各自承受相應的懲罰。有的要經過一劫（Kalpa，極長的時間單位）或者半劫才能結束，有的無法忍受。罪罰結束后還會轉生到世間，承受各種剩餘的災殃，這叫做五苦。

【English Translation】 English version Old age, sickness, death, hunger, thirst, cold, heat, suffering, sorrow, vexation, worry, calamity, disaster, or encounters with war, thieves, imprisonment, execution, burning by fire, drowning in water, falling from heights, being buried under debris, being injured by bricks, stones, knives, or staves, being struck by runaway carts or horses, being harmed by vengeful enemies or robbers—death in its myriad forms. All sentient beings, not yet liberated from the Three Realms (Desire Realm, Form Realm, Formless Realm), share these sufferings; this is called the Second Suffering.

Third is the suffering of animals. Tiny flying insects, wriggling worms, crawling creatures, breathing beings, flying birds, running beasts, up to elephants, dragons, and Garuda (Golden-Winged Bird King)—all are animals. They also experience hunger, thirst, cold, heat, worry, hardship, toil, with the strong preying on the weak, devouring each other. Some are slaughtered, hunted, or trapped in nets, their flesh offered to humans. Their transformations are countless and cannot be fully described; this is called the Third Suffering.

Fourth is the suffering of hungry ghosts. There are nine kinds of hungry ghosts. The first kind has a body one Yojana (ancient Indian unit of distance) in length, with a neck and throat as narrow as a needle's eye. When they walk, their joints and bones come apart, making a sound like five hundred carts. Flames erupt from their mouths, burning themselves. If they see flowing water, it dries up as they approach, preventing them from taking a single sip. Or if they manage to take a sip, it turns into pus and blood, or boiling excrement, or molten copper. Their throats naturally widen, but the hot, rotten substance flows down, piercing through everything. Before their sins are expiated, their bodies naturally return to their original state. All these hungry ghosts were once humans who were violent and cruel in their livelihoods, intimidating and threatening others, acting unreasonably, and being stingy, greedy, and eating alone. Therefore, they suffer this retribution; this is called the Fourth Suffering.

Fifth is the suffering of hell. Iron cities, cauldrons of boiling water, sword trees, knife mountains, red-hot iron pillars, pus and blood, freezing ice, boiling excrement, salty water, bamboo-leaf fire carts, charcoal furnaces, fire nails, sixteen poisonous thorns, crows, magpies, cunning dogs, quails, and curved-beaked birds—the beaks of these birds are made of pure steel. They fly into people's mouths, piercing through from the inside out, eating people's internal organs. There is nowhere to escape, whether east, west, south, or north. The painful and sinful hells number eighteen in total. All those who suffer in hell, regardless of their status, high or low, receive their respective punishments according to the severity of their sins. Some must endure for a Kalpa (an extremely long period of time) or half a Kalpa before their suffering ends, while others cannot bear it. After their punishment is complete, they are reborn into the world, suffering various remaining calamities; this is called the Fifth Suffering.

「八惡處者：一曰地獄，二曰餓鬼，三曰畜生，四曰邊地，五曰長壽天，六曰雖得人身，盲聾瘖啞、手足殘跛，不能聽受，七曰雖得人身，六情完具，世智辯聰，學世經典，信邪倒見，祠祀鬼妖，或屠殺田獵，肆心放意，欺偽萬端，不信三尊。從是後身，還入地獄，從冥入冥，無有脫時。時得為人，復不信正，不奉三尊，誹謗聖道。八曰生佛故處，是謂八惡，亦謂八難。

「三惡道者，是一切眾生之家，暫得為人，暫得為天。譬如作客日少、歸家日多，學者思之，勤力精進，可得脫苦。人身難得，六情難具，口辯難中，才聰難致，壽命難獲，明人難遭，直信難有，大心難發，經法難聞，如來難值。世間有樹，名優曇缽，但有實、無有華，如來出世乃有華耳！已得人身，六情完具，口辯才聰，壽命延長，遭值明人，發菩薩心，直信不還，具聞經法，遇如來世，此皆宿行。覆福德人，從明入明，尋如來跡，累行不止，會於道場，無毀其根，忘失前功，一失道意，動有劫數。慎之，慎之！一切眾生，常在長獄，有十二重城圍之，以三重棘籬籬之，常有六拔刀賊伺之，能于其中得脫出者，甚難，甚難！

「何謂長獄？謂三界也。何謂十二重城？謂十二因緣也。何謂三重棘籬？謂三毒也。何謂六拔刀賊？謂六

【現代漢語翻譯】「八惡處是：一是地獄（受苦之處），二是餓鬼（長期飢餓的鬼魂），三是畜生（動物），四是邊地（偏遠不開化的地方），五是長壽天（壽命極長的天界，但最終仍會墮落），六是雖然得到人身，卻盲聾瘖啞、手足殘疾，不能聽聞佛法，七是雖然得到人身，六根完好，有世俗的智慧和辯才，學習世俗的經典，卻相信邪見，祭祀鬼神，或者屠殺田獵，肆意妄為，欺騙虛偽，不相信佛法僧三寶。從這之後，還會墮入地獄，從黑暗進入更深的黑暗，沒有脫離的時候。即使有時能夠轉世為人，又不相信正法，不供奉三寶，誹謗聖道。八是生在沒有佛法的地方。這叫做八惡處，也叫做八難。" 「三惡道是一切眾生的歸宿，偶爾可以轉世為人，偶爾可以轉世為天人。譬如做客的時間短，回家的時間長，學佛的人應該思考這個問題，勤奮努力精進修行，才可以脫離苦海。人身難得，六根完好難得，口才好難得，才智聰敏難得，壽命長難得，遇到明白人難得，正直的信心難得，發大乘菩薩心難得，聽聞佛經佛法難得，遇到如來佛出世更難得。世間有一種樹，名叫優曇缽（一種祥瑞之花），只有果實，沒有花，如來佛出世的時候才開花！已經得到人身，六根完好，口才好，才智聰敏，壽命長，遇到明白人，發菩薩心，正直的信心堅定不退轉，聽聞佛經佛法，遇到如來佛出世，這些都是前世積累的福德。積累福德的人，是從光明走向光明，追尋如來的足跡，不斷修行，最終會在道場證悟，不要毀壞善根，忘記以前的功德，一旦失去道心，動輒就會經歷漫長的劫數。要謹慎啊，要謹慎啊！一切眾生，常常處在漫長的監獄中，有十二重城墻包圍著，用三重帶刺的籬笆圍著，常常有六個拿著刀的強盜伺機而動，能夠從其中脫身而出的人，非常難，非常難！」「什麼是長獄？就是三界（欲界、色界、無色界）。什麼是十二重城？就是十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。什麼是三重棘籬？就是三毒（貪、嗔、癡）。什麼是六拔刀賊？就是六

【English Translation】『The eight evil conditions are: first, hell (Niraya); second, hungry ghosts (Preta); third, animals (Tiryak); fourth, border regions; fifth, the heavens of long life; sixth, although obtaining a human body, being blind, deaf, mute, or crippled, unable to hear and receive the Dharma; seventh, although obtaining a human body, with the six senses complete, having worldly wisdom and eloquence, studying worldly classics, believing in heretical views, offering sacrifices to ghosts and demons, or slaughtering and hunting, indulging in desires, engaging in all kinds of deception and falsehood, and not believing in the Three Jewels (Buddha, Dharma, Sangha). From this life onwards, one will again enter hell, going from darkness into deeper darkness, with no time to escape. Even if one sometimes obtains a human body, one still does not believe in the true Dharma, does not revere the Three Jewels, and slanders the holy path. Eighth, being born in a place where there is no Buddha. These are called the eight evil conditions, also called the eight difficulties.』『The three evil paths are the home of all sentient beings, only temporarily obtaining a human body, only temporarily obtaining rebirth as a deva. It is like being a guest for a short time and returning home for a long time. Students should contemplate this, diligently strive and advance, and then one can escape suffering. It is difficult to obtain a human body, difficult to have the six senses complete, difficult to have eloquence, difficult to attain intelligence, difficult to have a long life, difficult to encounter a wise person, difficult to have straightforward faith, difficult to generate a great Bodhi mind, difficult to hear the sutras and Dharma, and difficult to encounter a Tathagata (Buddha). In this world, there is a tree called the Udumbara (auspicious flower), which only has fruit but no flowers. Only when a Tathagata appears in the world does it bloom! Having already obtained a human body, with the six senses complete, having eloquence and intelligence, having a long life, encountering a wise person, generating a Bodhi mind, having straightforward faith that does not regress, hearing the sutras and Dharma, and encountering a Tathagata in the world, all of these are due to past deeds and accumulated merit. Those who accumulate merit go from light into light, following the footsteps of the Tathagata, continuously practicing without stopping, and will eventually awaken in the Bodhimanda (place of enlightenment), without destroying their roots of goodness, or forgetting their previous merits. Once one loses the mind of the Tao, it takes kalpas (eons) to recover. Be careful, be careful! All sentient beings are constantly in a long prison, surrounded by twelve layers of walls, enclosed by three layers of thorny fences, and constantly watched by six robbers with drawn swords. It is very difficult, very difficult for anyone to escape from within!』『What is the long prison? It refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). What are the twelve layers of walls? They refer to the Twelve Nidanas (links of dependent origination: ignorance, volitional action, consciousness, name and form, the six sense organs, contact, sensation, craving, grasping, becoming, birth, old age and death). What are the three layers of thorny fences? They refer to the Three Poisons (greed, hatred, delusion). What are the six robbers with drawn swords? They refer to the six

情也。已發道心，當具禁戒、四等大慈、六波羅蜜、安般守意、三十七品、諸禪三昧總持之門。等一切法，意無高無下，無想無愿，出三脫門，得三治法，分別三向，曉三達智，無縛無解，不求諸天、人中之尊，轉輪王位不動其心，不畏罪苦，不計有勞，志在一切，無所榮冀，解三界空，不習三有，是謂得出十二長獄。知十二因緣，所起所滅，能斷癡本，是謂得出十二重城。知淫、怒、癡三垢無原，意不復著，是謂得拔三重棘籬。曉了六情，皆無本末，譬如芭蕉，意不縛愛，是謂得離六拔刀賊。

「要當先解，無我無人，都無所作；無所不作，所作功德，億劫不惓。譬如鳥飛虛空，無有足跡，作無跡行，無能見者；不與罪事、諸惡因緣，大如毛髮，是謂發菩薩心者能度苦厄。居家為牢獄，妻色、兒息、財物、珍寶為下，為是銀鐺杻械，恩愛癡著，為是重擔。」

佛告諸弟子：「一切善男子、善女人！汝已出家，為得離獄，棄捐妻子，為得脫械，如何不能放舍重擔？」

諸沙門曰：「我無所擔！」

佛言：「汝沙門著吾我人，貪身計壽，是汝重擔；專求供養，畜積所有，是汝重擔；同學不和，反親白衣，是汝重擔；自大種姓，貢高憍綺，是汝重擔；恃智慢愚，輕邈他人，是汝重擔；很戾自用，

【現代漢語翻譯】現代漢語譯本：這是（菩薩的）情懷。已經發起菩提心，應當具備禁戒、四等大慈（四種無量心：慈、悲、喜、舍）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、安般守意（通過觀察呼吸來集中注意力）、三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、諸禪三昧總持之門。平等對待一切法，心中沒有高下之分，沒有妄想沒有愿求，出離三脫門（空門、無相門、無作門），得到三治法（對治貪嗔癡的方法），分別三向（聲聞向、緣覺向、菩薩向），明白三達智（法達智、義達智、辭達智），沒有束縛沒有解脫，不追求諸天、人中的尊位，即使是轉輪王的地位也不能動搖他的心，不畏懼罪惡痛苦，不計較辛勞，志向在於利益一切眾生，沒有絲毫的榮華富貴的期望，理解三界（欲界、色界、無色界）皆空，不執著於三有（欲有、色有、無色有），這叫做脫離十二長獄。明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），所生起和所滅亡的道理，能夠斷除愚癡的根本，這叫做脫離十二重城。知道淫慾、嗔怒、愚癡這三種煩惱沒有根源，心中不再執著，這叫做拔除三重棘籬。明白六情（眼、耳、鼻、舌、身、意）都沒有本末，譬如芭蕉一樣虛幻不實，心中不被愛慾束縛，這叫做脫離六拔刀賊。最重要的是要先理解，沒有我，沒有人，一切都是無所作為的；也沒有什麼是不作為的，所作的功德，即使經歷億劫也不會厭倦。譬如鳥在虛空中飛行，沒有留下任何足跡，所作所為不留痕跡，沒有人能夠看見；不與罪惡之事、各種惡的因緣有任何瓜葛，即使小如毛髮，這叫做發起菩薩心的人能夠度脫苦難。居家生活如同牢獄，妻子美色、兒女、財產、珍寶是牢獄的底部，是束縛人的銀鐺腳鐐手銬，恩愛癡迷是沉重的負擔。佛告訴諸位弟子：『一切善男子、善女人！你們已經出家，是爲了脫離牢獄，拋棄妻子兒女，是爲了擺脫枷鎖，為什麼不能放下這些沉重的負擔呢？』諸位沙門回答說：『我們沒有什麼負擔！』佛說：『你們這些沙門執著於我、人等概念，貪戀身體，計較壽命，這就是你們的沉重負擔；專門尋求供養，積蓄財物，這就是你們的沉重負擔；同修之間不和睦，反而親近在家的俗人，這就是你們的沉重負擔；自以為出身高貴，貢高我慢，華而不實，這就是你們的沉重負擔；依仗自己的智慧而輕視愚笨的人，輕視藐視他人，這就是你們的沉重負擔；剛愎自用，不聽勸告，'

【English Translation】 English version: This is (the sentiment of a Bodhisattva). Having already generated the Bodhi mind, one should possess precepts, the Four Immeasurables (immeasurable kindness, compassion, joy, and equanimity), the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom), Ānāpānasmṛti (mindfulness of breathing), the Thirty-seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the noble eightfold path), and the gate of all Dhyana Samadhis and Dharani. Treat all dharmas equally, without high or low distinctions in the mind, without delusion or desire, departing from the Three Doors of Liberation (emptiness, signlessness, and wishlessness), attaining the Three Cures (methods to cure greed, hatred, and delusion), distinguishing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), understanding the Three Wisdoms (wisdom of the Dharma, wisdom of the meaning, and wisdom of eloquence), without bondage or liberation, not seeking the honored positions among gods or humans, not being moved in mind even by the position of a Chakravartin (wheel-turning king), not fearing the suffering of sins, not calculating labor, aspiring to benefit all beings, without any expectation of glory or fortune, understanding that the Three Realms (desire realm, form realm, formless realm) are empty, not clinging to the Three Existences (desire existence, form existence, formless existence), this is called escaping the Twelve Long Prisons. Understanding the arising and ceasing of the Twelve Nidanas (ignorance, volitional action, consciousness, name and form, the six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death), being able to cut off the root of ignorance, this is called escaping the Twelve Heavy Cities. Knowing that the three defilements of lust, anger, and delusion have no origin, the mind no longer clings, this is called uprooting the Three Thorny Fences. Understanding that the Six Senses (eye, ear, nose, tongue, body, and mind) have no beginning or end, like the emptiness of a banana tree, the mind is not bound by love, this is called escaping the Six Sword-Drawing Thieves. The most important thing is to first understand that there is no self, no person, and everything is without action; yet there is nothing that is not done, and the merits of what is done will not be exhausted even after billions of kalpas. Just as a bird flies in the empty sky without leaving any footprints, acting without leaving traces, and no one can see it; not associating with sinful matters or any evil causes and conditions, even as small as a hair, this is called a Bodhisattva who has generated the Bodhi mind being able to cross over suffering. Living at home is like a prison, wife, beauty, children, wealth, and treasures are the bottom of the prison, they are the silver shackles and handcuffs that bind people, and the infatuation with love is a heavy burden. The Buddha told the disciples: 'All good men and good women! You have already left home to escape the prison, abandoning your wives and children to break free from the shackles, why can't you let go of these heavy burdens?' The Śramaṇas said: 'We have no burdens!' The Buddha said: 'You Śramaṇas cling to the concepts of self, person, etc., are greedy for the body, and calculate life, these are your heavy burdens; you specialize in seeking offerings and accumulating wealth, these are your heavy burdens; you are not harmonious with your fellow practitioners, but instead are close to laypeople, these are your heavy burdens; you think highly of your noble birth, are arrogant and extravagant, these are your heavy burdens; you rely on your own wisdom and despise foolish people, belittle and scorn others, these are your heavy burdens; you are stubborn and self-willed,'

不受人諫，是汝重擔；食無節度，飲酒貪味，是汝重擔；法服不具，著俗衣裳，是汝重擔；外似如法，內懷諛諂，是汝重擔；不制六情，毀戒犯欲，是汝重擔；賦斂百姓，興起寺廟，是汝重擔；祠祀鬼母，祈請福愿，是汝重擔；假託佛法，咒術治病，是汝重擔；違負眾祐，犯四重禁，是汝重擔；棲息無恒，不還廟房，是汝重擔。不捨擔者，后入地獄。」

佛言：「有大白象，力壯移山，壞地成澗，拔樹碎石；象力無雙，有人以發絆系其腳，像為之躄，不能復動。」

佛告諸弟子：「當解此譬，當善思之！若有賢者，居家為道，厭世所有，苦空非身，常欲出身，為道辭家妻子，當就明師，受持法服。臨出之日，妻子戀泣，悲訴聲哀，其辭辛苦。賢者睹之，心為悵然，意即回變，為妻子所惑，無復出家之志，是如發系象，不能復動，長受衰矣！」

佛言：「一切壯無過心，心是怨家，常欺誤人，心取地獄，心取餓鬼，心取畜生，心取天人，作形貌者，皆心所為，能伏心為道者，其力最多。吾與心鬥，其劫無數，今乃得佛，獨步三界，皆心所為。一切眾香，莫過栴檀；其香無量，香價貴于閻浮提金。又療人病，人有中毒，頭痛體熱，磨栴檀屑，以涂其上，若以服之，病即除愈，一切眾生，莫不願得。有人

【現代漢語翻譯】現代漢語譯本不受他人勸諫，這是你的重擔；飲食沒有節制，貪圖飲酒的美味，這是你的重擔；法衣不完備，穿著世俗的衣裳，這是你的重擔；外表好像遵從佛法，內心卻懷著阿諛奉承，這是你的重擔；不能控制眼、耳、鼻、舌、身、意這六種情慾，毀壞戒律，觸犯慾望，這是你的重擔；徵收百姓的賦稅，興建寺廟，這是你的重擔；祭祀鬼母，祈求福報和願望，這是你的重擔；假借佛法，用咒語和法術來治療疾病，這是你的重擔；違背辜負大眾的供養，觸犯四重禁戒（殺、盜、淫、妄），這是你的重擔；居所不定，不返回寺廟僧房，這是你的重擔。不放下這些重擔的人，死後會墮入地獄。

佛說：『有一頭巨大的白象，力氣很大，能夠移動山嶽，破壞土地形成溝壑，拔起樹木，擊碎石頭；這頭象力大無比，如果有人用一根頭發來纏住它的腳，這頭象就會癱瘓，不能再動彈。』

佛告訴各位弟子：『應當理解這個比喻，應當好好思考它！如果有一位賢者，在家修行佛道，厭惡世間所有的一切，明白人生是痛苦、虛空、無常的，常常想要脫離塵世，爲了修行佛道而辭別家庭妻兒，應當去親近有智慧的導師，接受並持有法衣。臨出發的那天，妻子兒女依依不捨地哭泣，悲傷地訴說，聲音哀切，言辭悽苦。這位賢者看到這種情景，心中感到悵然若失，意志立刻迴轉改變，被妻子兒女所迷惑，不再有出家修行的志向，這就好像用頭髮纏住大象的腳一樣，使它不能再動彈，長久地遭受衰敗啊！』

佛說：『一切力量再大也比不過心，心是怨家，常常欺騙迷惑人，心會把人帶到地獄，心會把人帶到餓鬼道，心會把人帶到畜生道，心會把人帶到天道和人道，一切形貌的產生，都是心所造作的，能夠降伏自己的心而修行佛道的人，他的力量才是最大的。我與心鬥爭，經歷了無數劫，現在才得以成佛，獨自在三界中行走，這都是心所造作的。一切香中，沒有比得上栴檀（candana，檀香）的；它的香味無量無邊，香的價格比閻浮提（Jambudvipa，南贍部洲）的金子還要貴重。而且還能治療人的疾病，人如果中了毒，頭痛發熱，磨一些栴檀的粉末，塗抹在患處，或者服用下去，病立刻就能痊癒，一切眾生，沒有不希望得到的。有人』

【English Translation】 English version 'Not accepting advice from others is your heavy burden; eating without moderation, greedily indulging in the taste of alcohol, is your heavy burden; not having proper monastic robes, wearing secular clothing, is your heavy burden; outwardly appearing to follow the Dharma, but inwardly harboring flattery and deceit, is your heavy burden; not controlling the six senses (eye, ear, nose, tongue, body, and mind), breaking precepts, and indulging in desires, is your heavy burden; levying taxes from the people and building temples, is your heavy burden; worshiping ghost mothers and praying for blessings and wishes, is your heavy burden; falsely claiming to use the Buddha's teachings, using spells and incantations to cure illnesses, is your heavy burden; betraying the support of the community and violating the four major prohibitions (killing, stealing, sexual misconduct, and lying), is your heavy burden; dwelling without a fixed abode, not returning to the temple monastery, is your heavy burden. Those who do not relinquish these burdens will fall into hell after death.'

The Buddha said, 'There is a great white elephant, strong enough to move mountains, destroy land to form ravines, uproot trees, and shatter rocks; this elephant is incomparably strong, but if someone were to tie its feet with a single hair, the elephant would be crippled and unable to move again.'

The Buddha told his disciples, 'You should understand this parable, you should think about it carefully! If there is a virtuous person who cultivates the Way at home, detests all that the world has to offer, understands that life is suffering, emptiness, and not-self, and constantly desires to leave the world, to renounce family and children for the sake of cultivating the Way, they should approach a wise teacher, receive and hold the monastic robes. On the day of departure, the wife and children weep with reluctance, lamenting with sorrowful voices, their words bitter and painful. When this virtuous person sees this scene, their heart feels lost and bewildered, their will immediately turns and changes, and they are deluded by their wife and children, no longer having the aspiration to leave home and cultivate, this is like tying the elephant's feet with a hair, making it unable to move again, and enduring decline for a long time!'

The Buddha said, 'Nothing is stronger than the mind, the mind is an enemy, constantly deceiving and misleading people, the mind leads people to hell, the mind leads people to the realm of hungry ghosts, the mind leads people to the realm of animals, the mind leads people to the realms of gods and humans, all forms and appearances are created by the mind, the one who can subdue their mind and cultivate the Way, their strength is the greatest. I have struggled with my mind for countless kalpas, and only now have I attained Buddhahood, walking alone in the three realms, all of this is done by the mind. Of all fragrances, none is comparable to candana (sandalwood); its fragrance is immeasurable, and its price is more precious than the gold of Jambudvipa (the southern continent). Moreover, it can cure people's illnesses, if a person is poisoned, has a headache and fever, grind some candana powder, apply it to the affected area, or take it internally, the illness will be cured immediately, all beings, there is no one who does not wish to obtain it. Someone'

大得栴檀香樹，束薪賣之，無買之者。佛在世時，所說經法，令人得道，無不度者。般泥洹后，十二部經留在世間，動有卷數，無人視者，亦如栴檀，束薪賣之，無有買之者也。一切臭木，莫過伊蘭，其臭毒惡，人見惡之，畏聞其氣。伊蘭栴檀生有四輩。何謂為四？一曰有栴檀樹，伊蘭繞之；二曰有伊蘭樹，栴檀圍之；三曰有栴檀，栴檀自為叢林；四曰有伊蘭，伊蘭以相圍繞。何謂栴檀伊蘭繞之？有家長者，直信為道，妻子室內不從其教，奉邪倒見，祠祀鬼妖，不從教令，是謂栴檀伊蘭繞之者也。何謂伊蘭栴檀圍之？有家長者，信邪倒見，祠祀鬼妖，妻子、兒婦、家內大小直信三尊，不失八齋，佈施為德，六度不廢。長者呵止，不從其教，竊避為之，是謂伊蘭為主，栴檀圍之者也。何謂栴檀栴檀以為叢林？有家長者為道，室家眷屬，皆隨其教，不相違戾，直信三尊，心意和同，是謂栴檀栴檀以為叢林者也。何謂伊蘭伊蘭自相圍繞？有家長者，信邪倒見，具行十惡，祠祀鬼妖，闔門烹殺，意同歡喜，是謂伊蘭伊蘭自相圍繞者也。此四輩因緣，皆由宿命意行不同，故令不和。是以律經明曉因緣，獲罪福事，若祠祀家殺生，鬼飼不與從事，不食其飲食，若入山澤，見飛鳥走獸聚食，終不驚怛，斷其食味。若見屠殺豬羊、網獵

【現代漢語翻譯】現代漢語譯本：譬如有一棵巨大的栴檀香樹（Candana，一種珍貴的香木），如果把它捆成柴火來賣，就沒有人會買。佛陀在世的時候，所說的經法，能夠使人得道，沒有不能得度的。佛陀般涅槃（Parinirvana，佛陀的圓寂）之後，十二部經（Twelve Divisions of the Scriptures，佛教經典的不同分類）留在世間，動輒就有許多卷帙，卻沒有人去看，也就像栴檀香木一樣，捆成柴火來賣，沒有人會買。一切臭木之中，沒有比伊蘭（Erandaka，一種臭木）更臭的了，它的臭味非常惡劣，人們見到它就厭惡，害怕聞到它的氣味。伊蘭和栴檀生長的情況有四種。哪四種呢？第一種是栴檀樹，被伊蘭纏繞；第二種是伊蘭樹，被栴檀包圍；第三種是栴檀樹，栴檀樹自身形成叢林；第四種是伊蘭樹，伊蘭樹互相纏繞。什麼叫做栴檀被伊蘭纏繞呢？有一位家長或長者，正直誠信地信奉佛道，但是他的妻子和家人不聽從他的教導，信奉邪惡顛倒的見解，祭祀鬼神妖怪，不聽從他的教令，這就是所謂的栴檀被伊蘭纏繞。什麼叫做伊蘭被栴檀包圍呢？有一位家長或長者，信奉邪惡顛倒的見解，祭祀鬼神妖怪，但是他的妻子、兒媳、家中的大小都正直誠信地信奉三寶（Three Jewels，佛、法、僧），不違背八齋戒（Eight Precepts，佛教的戒律），佈施行善，六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）不廢止。長者呵斥阻止，他們不聽從他的教導，偷偷地去做，這就是所謂的伊蘭為主，栴檀包圍。什麼叫做栴檀樹自身形成叢林呢？有一位家長或長者信奉佛道，他的家人和眷屬，都隨從他的教導，不互相違背，正直誠信地信奉三寶，心意和睦相同，這就是所謂的栴檀樹自身形成叢林。什麼叫做伊蘭樹互相纏繞呢？有一位家長或長者，信奉邪惡顛倒的見解，完全奉行十惡業（Ten Non-virtuous Actions，殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），祭祀鬼神妖怪，全家一起烹殺牲畜，心意相同，感到歡喜，這就是所謂的伊蘭樹互相纏繞。這四種情況的因緣，都是由於前世的意念和行為不同，所以導致不和。因此律經明白曉示因緣，關於獲得罪業或福報的事情，如果祭祀的家庭殺生，用來餵養鬼神，不要參與這些事情，不吃他們的飲食。如果進入山林沼澤，看見飛鳥走獸聚集在一起吃東西，始終不要驚嚇驅趕它們，斷絕它們的食物。如果看見屠宰豬羊、設下羅網進行狩獵

【English Translation】 English version: It is like a large Candana (sandalwood) tree, if you bundle it into firewood and sell it, no one will buy it. When the Buddha was in the world, the Dharma (teachings) he spoke enabled people to attain enlightenment, and there was no one who could not be liberated. After the Buddha's Parinirvana (final departure), the Twelve Divisions of the Scriptures (different categories of Buddhist texts) remained in the world, often in many volumes, but no one looked at them. It is just like the Candana, bundled into firewood and sold, with no one to buy it. Among all foul-smelling woods, none is worse than Erandaka (castor oil plant), its odor is extremely unpleasant, people hate to see it and fear to smell its scent. There are four kinds of situations in which Erandaka and Candana grow. What are the four? The first is a Candana tree, entwined by Erandaka; the second is an Erandaka tree, surrounded by Candana; the third is Candana, with Candana forming a forest; the fourth is Erandaka, with Erandaka mutually entwined. What is meant by Candana being entwined by Erandaka? There is a head of household or elder, who sincerely believes in the Buddhist path, but his wife and family do not follow his teachings, adhering to evil and inverted views, worshiping ghosts and demons, and not following his commands. This is what is meant by Candana being entwined by Erandaka. What is meant by Erandaka being surrounded by Candana? There is a head of household or elder, who believes in evil and inverted views, worshiping ghosts and demons, but his wife, daughters-in-law, and all members of the household sincerely believe in the Three Jewels (Buddha, Dharma, Sangha), do not violate the Eight Precepts (moral guidelines), give alms and perform virtuous deeds, and do not abandon the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom). The elder scolds and stops them, but they do not follow his teachings, secretly doing these things. This is what is meant by Erandaka being the main one, surrounded by Candana. What is meant by Candana forming a forest? There is a head of household or elder who believes in the Buddhist path, and his family and relatives all follow his teachings, not contradicting each other, sincerely believing in the Three Jewels, with their minds in harmony. This is what is meant by Candana forming a forest. What is meant by Erandaka mutually entwined? There is a head of household or elder who believes in evil and inverted views, fully practicing the Ten Non-virtuous Actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), worshiping ghosts and demons, and the whole family together slaughters livestock, with their minds in agreement and feeling joyful. This is what is meant by Erandaka mutually entwined. The causes and conditions for these four situations are all due to the different intentions and actions in past lives, which lead to disharmony. Therefore, the Vinaya Sutra (monastic rules) clearly explains the causes and conditions, regarding matters of obtaining karmic offenses or blessings. If a family that worships sacrifices living beings to feed ghosts and spirits, do not participate in these things, and do not eat their food. If you enter the mountains and marshes and see birds and beasts gathering together to eat, never startle or drive them away, cutting off their food. If you see the slaughter of pigs and sheep, or the setting of nets for hunting

、刑戮罪人，不得看視，當避舍之。縱不得避，當起大慈，誓願僧那：『我得佛時，使我剎中，飲食自然，無令有此諸惡因緣！』」

曰：「昔者國王夫人付香不與屠者之妻，生死作對因緣，展轉相緣，或罪緣福，或福緣罪，罪福之會，有二栽果，心以生想，為行種栽，以有根孽，后受報果，此屠者之妻，為罪緣福，后相經歷，輒當過生，為種苦本，是以不與香也。

「夫父子、夫婦、兄弟、家室、知識、奴婢有五因緣。何謂為五？一曰怨家，二曰債主，三曰償債，四曰本願，五曰真友。何謂怨家？父子、夫婦、兄弟、宗親、知識、奴婢相遇相殺，是謂怨家。何謂債主？父母致財，子散用之，是謂債主。何謂償債？子主致財，供給父母，是謂償債。何謂本願？先世發意，欲為家室善心歡喜，厚相敬從，是謂本願。何謂真友？先世宿命，以道法因緣共相承事，后相經過，生則明法，精進志和，是謂真友。

「昔者阿難邠邸家有五福德因緣。何謂為五？一曰時節，二曰身教，三曰口言，四曰一味，五曰和順。何謂時節？晝夜六時，不失禮敬，是謂時節。何謂身教？長者起時，室內大小無不隨者，是謂身教。何謂口言？長者欲有所作興福事時，先報家中，皆從其教，是謂口言。何謂一味？衣食平等，奴婢

【現代漢語翻譯】現代漢語譯本：『處決罪犯時，不得觀看，應當避開。即使無法避開，也應當生起大慈悲心，發誓立下宏願：『我成佛時，要使我的剎土之中，飲食自然而生，沒有這些惡劣的因緣！』有人問：『過去國王的夫人不給屠夫的妻子香，這是為什麼呢？』這是因為生死之間，善惡因緣相互交織，或者罪惡成為福報的因緣，或者福報成為罪惡的因緣。罪福交織，如同栽種兩種不同的果樹，心念產生想法，如同播下種子，有了根基，將來就會承受相應的果報。這個屠夫的妻子，是罪惡轉化為福報的例子，後來相遇，往往會帶來過度的慾望，成為痛苦的根源，所以不給她香。『父子、夫婦、兄弟、家庭、親友、奴婢之間有五種因緣。哪五種呢？一是怨家，二是債主，三是償債，四是本願，五是真友。什麼是怨家？父子、夫婦、兄弟、親屬、朋友、奴婢之間相互殘殺，這就是怨家。什麼是債主？父母積攢的財產，被子女揮霍，這就是債主。什麼是償債？子女努力掙錢，供養父母，這就是償債。什麼是本願？前世發願，希望家庭和睦，善心歡喜，彼此尊敬順從，這就是本願。什麼是真友？前世的因緣，因為道法而互相幫助，後來相遇，能夠明白佛法，精進修行，志同道合，這就是真友。『過去阿難（Ananda，佛陀的十大弟子之一）說，邠邸（Bin Di）家有五種福德因緣。哪五種呢？一是時節，二是身教，三是口言，四是一味，五是和順。什麼是時節？晝夜六時，不失禮敬，這就是時節。什麼是身教？長者起身時，家中大小沒有不跟隨的，這就是身教。什麼是口言？長者想要做善事，興辦福事時，先告訴家人，大家都聽從他的教導，這就是口言。什麼是一味？衣食平等，對待奴婢

【English Translation】 English version: 'When executing criminals, one should not watch, but should avoid the place. Even if one cannot avoid it, one should arouse great compassion and make a vow: 'When I become a Buddha, may my Buddha-land have food and drink that arise naturally, without these evil causes and conditions!' Someone asked: 'In the past, why did the king's wife not give incense to the butcher's wife?' This is because in the cycle of birth and death, good and evil causes and conditions are intertwined. Either evil becomes the cause of blessings, or blessings become the cause of evil. The meeting of sin and blessing is like planting two different fruit trees. Thoughts arise in the mind, like sowing seeds. Once there are roots, one will receive the corresponding karmic retribution in the future. This butcher's wife is an example of evil transforming into blessings. Later encounters often bring excessive desires, becoming the root of suffering, so she was not given incense. 'There are five kinds of causes and conditions between father and son, husband and wife, brothers, family, relatives, and servants. What are the five? First, enemies; second, creditors; third, debtors; fourth, original vows; and fifth, true friends. What are enemies? When fathers and sons, husbands and wives, brothers, relatives, friends, and servants kill each other, these are enemies. What are creditors? When parents accumulate wealth and children squander it, these are creditors. What are debtors? When children work hard to earn money and support their parents, these are debtors. What are original vows? In past lives, vows were made to have a harmonious family, with joyful good intentions, respecting and obeying each other, these are original vows. What are true friends? In past lives, due to the causes and conditions of the Dharma, they helped each other. Later encounters allow them to understand the Dharma, practice diligently, and have shared aspirations, these are true friends.' 'In the past, Ananda (one of the ten great disciples of the Buddha) said that the family of Bin Di had five kinds of blessed causes and conditions. What are the five? First, timeliness; second, bodily instruction; third, verbal instruction; fourth, one flavor; and fifth, harmony. What is timeliness? Not missing the proper respect during the six periods of day and night, this is timeliness. What is bodily instruction? When the elder gets up, everyone in the household follows, this is bodily instruction. What is verbal instruction? When the elder wants to do good deeds and create blessings, he first tells the family, and everyone follows his instructions, this is verbal instruction. What is one flavor? Equal in clothing and food, treating servants

亦然，是謂一味。何謂和順？上下相從，不相違戾，是謂和順。以是五福，家中奴婢、牛馬六畜、蜎飛蠕動死皆生天。其有人家，宿止經歷，飛鳥走獸，過其居屋者，死皆亦生天。用長者家，合門之內，能言之屬，口誦法者，經聲不絕，其有聞音入耳中者，無不歡喜，心則是本，是故生天，亦是長者本願所致。從無數劫來，口言篤信，不欺慢人，不與諸惡，共作因緣，功德純淑大，僧那力故使其然。天地境界，遭三災時，其中所有一切皆盡，不及彼界。大劫盡時，一佛境界，其中凡有百億須彌山，百億鐵圍山，一切皆盡，不及彼佛國也。如是十方諸佛國，無極虛空，無極眾生，無極佛國，無邊虛空，無際眾生，無原大千國土，如來滿中，以億劫之壽，不說眾生有始有終，如來之智，了知一切眾生無底故，言般若波羅蜜無底，眾生無底。」

曰：「佛又說：『有四種生：一曰胎生，二曰卵生，三曰濕生，四曰化生。』此分別說耳，示語一切使知種類，三界五道眾生，一切所有皆是化生，故言一切如化、如夢、如影、如響、如水月形，無有作者。先了此意，乃可為道。道亦如化，一切無原、無造、無作、無始、無終，新學聞之，其意驚疑。諸驚疑者，有三因緣：一曰本功德少，二曰不得明師，三曰不勤于經學。自用

【現代漢語翻譯】現代漢語譯本：同樣，這就是所謂的一味。什麼是和順呢？上下互相順從，不互相違背牴觸，這就是所謂和順。因為這五福的緣故，家中奴婢、牛馬六畜、以及細小的飛蟲蠕蟲，死後都能昇天。如果有人家，曾經住宿或經過，飛鳥走獸，路過他們的房屋，死後也都能昇天。因為長者家，全家人，所有能說話的生物，口中誦唸佛法，誦經的聲音不絕於耳，凡是聽到這些聲音進入耳中的，沒有不歡喜的，心是根本，所以能夠昇天，這也是長者往昔的願力所致。從無數劫以來，口中所說都是真誠篤信之言，不欺騙輕慢他人，不與各種惡行，共同結下因緣，功德純熟廣大，僧那（Samgha）力的緣故才使得這樣。天地境界，遭遇三災的時候，其中所有的一切都會毀滅殆盡，也比不上那個佛國。大劫結束的時候，一佛的境界，其中凡是有百億須彌山（Sumeru），百億鐵圍山（Cakravāda），一切都會毀滅殆盡，也比不上那個佛國。像這樣十方諸佛國，無邊無際的虛空，無邊無際的眾生，無邊無際的佛國，無邊的虛空，無際的眾生，沒有邊際的大千國土，如來充滿其中，用億劫的壽命，也說不完眾生有開始有終結，如來的智慧，完全瞭解一切眾生沒有底蘊，所以說般若波羅蜜（Prajñāpāramitā）沒有底蘊，眾生沒有底蘊。

（有人）問：『佛又說：『有四種生：一是胎生，二是卵生，三是濕生，四是化生。』這只是分別來說而已，是爲了告訴一切眾生，讓他們知道種類，三界五道眾生，一切所有都是化生，所以說一切如幻化、如夢境、如影子、如迴響、如水中月亮的形狀，沒有作者。先了解這個意思，才可以修道。道也如幻化，一切沒有根源、沒有創造、沒有作為、沒有開始、沒有終結，新學者聽到這些，心中會感到驚疑。那些感到驚疑的人，有三種因緣：一是本身功德少，二是得不到明師指導，三是不勤奮學習佛經。自以為是。

【English Translation】 English version: Likewise, this is called 'one flavor'. What is 'harmony'? Those above and below follow each other, without contradicting or opposing each other; this is called 'harmony'. Because of these five blessings, the servants, cattle, horses, livestock, and even the smallest flying and crawling creatures in the household will all be reborn in the heavens after death. If there is a household where birds and beasts have stayed or passed by their dwellings, they too will be reborn in the heavens after death. Because in the elder's house, all sentient beings within the household who can speak recite the Dharma, the sound of scriptures is continuous, and all who hear these sounds entering their ears are filled with joy. The mind is the root, and therefore they are reborn in the heavens; this is also due to the elder's past vows. From countless kalpas (aeons) ago, the words spoken have been sincere and trustworthy, without deceiving or slighting others, and without creating causes and conditions with various evils. The merit is pure, ripe, and vast, and it is due to the power of Samgha (community) that this is so. The realm of heaven and earth, when encountering the three calamities, everything within it will be completely destroyed, but it cannot compare to that Buddha-land. When the great kalpa (aeon) ends, the realm of one Buddha, which contains a hundred billion Mount Sumerus (Sumeru), a hundred billion Iron Mountain Ranges (Cakravāda), will all be completely destroyed, but it cannot compare to that Buddha-land. Like this, the Buddha-lands of the ten directions, the boundless and limitless void, the boundless and limitless sentient beings, the boundless and limitless Buddha-lands, the boundless void, the limitless sentient beings, the immeasurable great thousand world systems, are filled with Tathāgatas (如來), and even with the lifespan of billions of kalpas (aeons), one cannot finish speaking about sentient beings having a beginning and an end. The wisdom of the Tathāgata (如來) completely understands that all sentient beings have no bottom, therefore it is said that Prajñāpāramitā (般若波羅蜜) has no bottom, and sentient beings have no bottom.

(Someone) asked: 'The Buddha also said: 'There are four kinds of birth: one is womb-birth, two is egg-birth, three is moisture-birth, and four is transformation-birth.' This is just a separate explanation, to inform all sentient beings and let them know the types. All sentient beings in the three realms and five paths are transformation-birth, therefore it is said that everything is like illusion, like a dream, like a shadow, like an echo, like the shape of the moon in water, without a creator. First understand this meaning, then you can cultivate the Way. The Way is also like illusion, everything has no origin, no creation, no action, no beginning, and no end. New learners who hear this will feel surprised and doubtful. Those who feel surprised and doubtful have three causes and conditions: one is that their own merit is small, two is that they do not have a wise teacher to guide them, and three is that they are not diligent in studying the scriptures. Self-righteousness.

意著于吾我，逐于名色，貪求利養，所行諛諂，無有至信，如是不能近深法忍。」

曰：「空無所有、無相、無愿是道之要。慧道以空為上，學以無為為先。此三句者，不可為新學人說之。聞無所有，便曠其意，不復修戒，無所掛礙；於六德中，事事懈廢，言一切空，當何所作？口但說空，行在有中，墮四顛倒故，言無功德。菩薩不應使聞無所從生法忍。夫善知識欲教新學，稍稍以漸教，語魔事，令護魔，因緣生死罪苦，五道分明，令信罪福，事事了了，乃可語道。

「昔分和檀王與佛捔智。佛告王曰：『以海水磨墨，斫樹為筆，寫吾所知為經卷，海水竭盡，樹枝了索，吾經不盡。』所以爾者？佛有三達之智，來今往古靡不通焉！佛經眾多，以虛空為量；佛智弘深，以無造為原。經中所演，不可思議，或有反覆，難了難明。粗以六事，可知其要：一曰正道，二曰善權，三曰至教，四曰誘導，五曰福德，六曰禁戒。何謂正道？說無端緒，無造無作，虛無所有，無所從生，無行無得，自然如也，是謂正道。何謂善權？變化無方，或出或處，隨類而入，與為因緣，時宜而說，不合章句，趣化度之，是謂善權。何謂至教？指示罪福，作是得是，皆行所致，無橫與者，其事明白，是謂至教。何謂誘導？開童蒙人，有

【現代漢語翻譯】現代漢語譯本：執著于自我，追逐名利，貪圖供養，行為諂媚，沒有真誠的信仰，這樣的人無法接近甚深的法忍（Dharma-ksanti，對佛法的深刻理解和接受）。

有人說：『空無所有（sunyata，佛教中的空性概念）、無相（animitta，沒有特徵）、無愿（apranihita，沒有願望）是通往真理的關鍵。智慧之道以空性為最高境界，學習以無為為先。』這三句話，不應該對初學者說。聽到空無所有，他們就會放縱自己的想法，不再遵守戒律，沒有任何約束；在六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）中，事事懈怠，說一切皆空，那還做什麼呢？口頭上說空，行為卻在有中，因此墮入四種顛倒（viparyasa，對事物本質的錯誤認知），沒有任何功德。菩薩不應該讓他們聽到無所從生的法忍。

好的老師教導初學者，應該循序漸進地教導，告訴他們關於魔的事情，讓他們提防魔，講述因緣、生死、罪惡和痛苦，五道（gati，地獄、餓鬼、畜生、人、阿修羅、天）的區分要清楚明白，讓他們相信罪和福，事事都清楚瞭解，才可以告訴他們真理。

過去，分和檀王（Vemacitra，阿修羅王）與佛陀比賽智慧。佛陀告訴國王說：『用海水磨墨，砍伐樹木做筆，書寫我所知道的，作為經卷，即使海水乾涸，樹木砍光，我的經書也寫不完。』為什麼呢？因為佛陀有三達之智（tevijja，宿命通、天眼通、漏盡通），對過去、現在和未來無所不知！佛經眾多，以虛空為度量；佛的智慧弘大深遠，以無造作（無為）為本源。經書中所闡述的，不可思議，有些內容反覆出現，難以理解和明白。大致可以用六件事，來了解其中的要點：一是正道（samyak-path，正確的道路），二是善巧方便（upaya-kausalya，巧妙的方法），三是至高的教義（paramartha-desana，終極的教導），四是誘導（vinaya，引導），五是福德（punya，功德），六是禁戒（sila，戒律）。什麼是正道？說的是沒有開端，沒有造作，虛無所有，無所從來，沒有行為，沒有獲得，自然而然，這就是正道。什麼是善巧方便？變化無常，或出現或隱藏，隨順眾生的類別而進入，與他們結下因緣，根據時機而說法，不拘泥於固定的章句，目的是爲了教化和度化他們，這就是善巧方便。什麼是至高的教義？指示罪惡和福報，做了什麼就會得到什麼，都是行為所導致的，沒有無緣無故的給予，事情明白清楚，這就是至高的教義。什麼是誘導？開啟那些矇昧無知的人，有

【English Translation】 English version: Being attached to 'I' and 'mine,' pursuing fame and form, greedily seeking offerings, behaving flatteringly, and lacking genuine faith, such a person cannot approach profound Dharma-ksanti (Dharma-ksanti, deep understanding and acceptance of the Dharma).

Someone says: 'Emptiness (sunyata, the Buddhist concept of emptiness), signlessness (animitta, without characteristics), and wishlessness (apranihita, without desires) are the keys to the path. The path of wisdom regards emptiness as supreme, and learning takes non-action as its priority.' These three statements should not be told to beginners. Upon hearing about emptiness, they will indulge their thoughts, no longer observe the precepts, and have no restraints; in the six perfections (paramita, generosity, morality, patience, diligence, concentration, and wisdom), they will be lazy in everything, saying that everything is empty, so what is there to do? They speak of emptiness with their mouths, but their actions are in the realm of existence, thus falling into the four inversions (viparyasa, mistaken perceptions of reality) and having no merit. Bodhisattvas should not let them hear the Dharma-ksanti of non-origination.

A good teacher, when teaching beginners, should teach gradually, telling them about the affairs of demons, making them wary of demons, speaking of causes and conditions, birth and death, sin and suffering, and clearly explaining the distinctions of the five realms (gati, hell, hungry ghosts, animals, humans, asuras, and gods), making them believe in sin and merit, and understanding everything clearly, before telling them the truth.

In the past, King Vemacitra (Vemacitra, king of the Asuras) competed in wisdom with the Buddha. The Buddha told the king: 'If I were to grind seawater into ink, chop down trees for pens, and write down what I know as scriptures, even if the seawater dried up and the trees were all cut down, my scriptures would not be finished.' Why is that? Because the Buddha has the three kinds of knowledge (tevijja, knowledge of past lives, divine eye, and extinction of outflows), and knows everything about the past, present, and future! The Buddhist scriptures are numerous, measured by the vastness of space; the Buddha's wisdom is vast and profound, originating from non-action (non-doing). What is explained in the scriptures is inconceivable, and some content is repeated, making it difficult to understand and comprehend. Roughly, six things can be used to understand the key points: first is the right path (samyak-path, the correct path), second is skillful means (upaya-kausalya, skillful methods), third is the supreme teaching (paramartha-desana, the ultimate teaching), fourth is guidance (vinaya, guidance), fifth is merit (punya, merit), and sixth is precepts (sila, precepts). What is the right path? It speaks of having no beginning, no creation, emptiness, nothing coming from anywhere, no action, no attainment, being natural and as it is, this is the right path. What are skillful means? Changing without fixed form, sometimes appearing and sometimes hiding, entering according to the categories of beings, forming connections with them, speaking according to the occasion, not adhering to fixed phrases, with the aim of teaching and liberating them, this is skillful means. What is the supreme teaching? Pointing out sin and blessings, what you do is what you get, all caused by actions, there is no uncaused giving, the matter is clear and obvious, this is the supreme teaching. What is guidance? Opening up those who are ignorant and unenlightened, having

護有德，增壽益算，現世可獲，是謂誘導。何謂福德？六度無極，主治六情，制守根門，可得天人，轉輪聖王，長樂無極，是謂福德。何謂禁戒？守口攝意，身不殺、不盜、不淫、不欺，奉孝不醉，三惡趣苦，不可久處，是謂禁戒。先了此意，乃可為道。譬如捉網，先攝其綱，諸目皆正。不曉持綱，先理其目，顛倒錯亂，互相絆繞，無有解已。學亦如是，不達其要，聞經中說，不解權宜，不能分別，便相譏恃，遂執所守，興起恚意，失本忘義，毀正逐邪，學者雷同，追逐音響，不相匡正，識真者少，墮落滋多。如此之輩徒載學名！」

曰：「四諦者：一曰苦諦，二曰習諦，三曰盡諦，四曰道諦。一切眾生不覺此苦，以苦為樂，于罪苦中，求欲得安。賊醫偽說，迷惑人心，便言：『所作可現世得！』學者聞之，莫不喜隨，聞中至之言，逆耳不受，故言『正言似反，誰能受者？』復不知習，知習者死，死不敢復作；復不知盡，知盡者死，死不敢復作；復不知道，知道者聞道，便能為道。一切世間人，作罪事易，為福事難；一切學士，作福事易，為道事難。為道復易，解道者難；說道者易，行之者難。故言甚難，甚難！」

曰：「如來眾經禁戒律法，凡有八億四千萬卷，為一切之良藥，治人身、口、意，療人生

【現代漢語翻譯】現代漢語譯本護持善德，可以增進壽命和福祿，並且在現世就能獲得好的回報，這叫做誘導。什麼是福德呢？就是實踐六度（佈施、持戒、忍辱、精進、禪定、智慧）到達彼岸，主導和治理六種情慾，控制和守護六根（眼、耳、鼻、舌、身、意），這樣可以得到天人的果報，甚至成為轉輪聖王，享受長久的快樂，沒有窮盡，這叫做福德。什麼是禁戒呢？就是守護自己的言語，攝持自己的意念，身體上不殺生、不偷盜、不邪淫、不欺騙，奉行孝道，不醉酒，明白三惡道（地獄、餓鬼、畜生）的痛苦，知道那裡不是可以長久居住的地方，這叫做禁戒。首先要明白這些道理，然後才可以修道。比如張網捕魚，先要抓住網的總繩，這樣所有的網眼才能端正。如果不明白抓住總繩的道理，卻先去整理網眼，就會顛倒錯亂，互相纏繞，沒有解開的時候。學習也是這樣，如果不明白其中的要領，聽經的時候，不理解權宜之計，不能夠分辨，就互相譏諷，於是固執自己所堅持的，生起憤怒的心意，忘記根本的意義，毀壞正道而追逐邪道，學習的人都隨波逐流，追逐聲音和表象，不互相匡正，認識真理的人很少，墮落的人越來越多。這樣的人只是徒有學習的名聲！' 佛說：『四諦是：一是苦諦（認識痛苦的真理），二是集諦（認識痛苦原因的真理），三是滅諦（認識消滅痛苦的真理），四是道諦（認識通往消滅痛苦道路的真理）。一切眾生不覺悟這些痛苦，反而把痛苦當作快樂，在罪惡的痛苦中，尋求慾望得到滿足。就像騙子醫生用虛假的說法，迷惑人心，就說：『所做的事情可以在現世得到回報！』學習的人聽了這些話，沒有不高興跟隨的，聽到中肯正直的言語，卻覺得刺耳而不接受，所以說『正直的言語聽起來好像是相反的，誰能夠接受呢？』又不認識集諦，認識集諦的人就會『死』（不再造作惡業），即使『死』也不敢再造作惡業；又不認識滅諦，認識滅諦的人就會『死』（不再執著于自我），即使『死』也不敢再造作惡業；又不認識道諦，認識道諦的人聽到正道，就能修行正道。一切世間人，做罪惡的事情容易，做善事很難；一切學佛的人，做善事容易，修道很難。修道容易，理解道的人很難；說出道理容易，實行道理的人很難。所以說非常難，非常難！』佛說：『如來說過的所有經典、禁戒、律法，總共有八億四千萬卷，是所有眾生的良藥，用來治理人的身、口、意，治療人生的疾病。

【English Translation】 English version 'Protecting virtue, increasing lifespan and blessings, and obtaining rewards in this life is called inducement. What is merit? It is practicing the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom) to reach the other shore, governing the six emotions, controlling and guarding the six senses (eyes, ears, nose, tongue, body, and mind), so that one can attain the rewards of gods and humans, even becoming a Chakravartin King (Universal Ruler), enjoying lasting happiness without end. This is called merit. What are precepts? It is guarding one's speech, controlling one's thoughts, not killing, not stealing, not engaging in sexual misconduct, not lying, practicing filial piety, and not getting drunk. Understanding the suffering of the three evil realms (hell, hungry ghosts, and animals), knowing that they are not places to dwell in for long, this is called precepts. First, understand these principles, then you can cultivate the path. For example, when casting a net, first grab the main rope, so that all the meshes are aligned. If you don't understand the principle of grabbing the main rope, but try to fix the meshes first, they will be upside down, tangled, and impossible to untangle. Learning is the same. If you don't understand the key points, when listening to the scriptures, you don't understand expedient means, cannot distinguish, and then ridicule each other. Then, you cling to what you hold, give rise to anger, forget the fundamental meaning, destroy the right path and pursue the wrong path. Learners follow the crowd, chasing sounds and appearances, not correcting each other. Few recognize the truth, and more and more fall. Such people are merely carrying the name of learning!' The Buddha said, 'The Four Noble Truths are: first, the Truth of Suffering (Dukkha); second, the Truth of the Cause of Suffering (Samudaya); third, the Truth of the Cessation of Suffering (Nirodha); fourth, the Truth of the Path to the Cessation of Suffering (Magga). All sentient beings are not aware of this suffering, but take suffering as pleasure, seeking to satisfy desires in sinful suffering. Like a quack doctor using false words to deceive people's hearts, saying, 'What you do can be rewarded in this life!' Learners who hear these words are happy to follow. Hearing fair and upright words, they find them offensive and do not accept them. Therefore, it is said, 'Upright words seem contrary, who can accept them?' They do not know the Truth of the Cause of Suffering. Those who know the Truth of the Cause of Suffering will 'die' (no longer create evil karma), and even if they 'die,' they dare not create evil karma again. They do not know the Truth of the Cessation of Suffering. Those who know the Truth of the Cessation of Suffering will 'die' (no longer cling to the self), and even if they 'die,' they dare not create evil karma again. They do not know the Truth of the Path. Those who know the Truth of the Path, hearing the right path, can cultivate the right path. In all the world, it is easy for people to do evil, but difficult to do good. For all Buddhist learners, it is easy to do good, but difficult to cultivate the path. Cultivating the path is easy, but understanding the path is difficult. Speaking the path is easy, but practicing the path is difficult. Therefore, it is said to be very difficult, very difficult!' The Buddha said, 'All the sutras, precepts, and laws spoken by the Tathagata (another name for the Buddha), totaling 840 million volumes, are good medicine for all beings, used to govern people's body, speech, and mind, and to cure the diseases of life.'

、老、病、死耳。教眾生有二要。何謂為二？一者，作是得是；二者，不作是不得是。如佛所說：『三界五道，罪垢苦惱，不離於作。一切無橫，非天授與，亦非鬼神，亦非帝王，亦非父母，亦非沙門、梵志授與。所作罪福，如影隨形，如響應聲，不失如毛髮者也！』」

佛言：「昔者為鹽樓王，有弘普之慈。諸墮罪獄者，王盡現之。王曰：『汝等何為是間？』罪人對曰：『我等死時，不知如行，諸惡自然，追逐送我來到是間。愿王哀我，赦除罪過！』王曰：『汝等皆作何惡？』罪人對曰：『我等生時，不孝父母，殺盜、淫欺、飲酒、斗亂、持刀強勢，侵易善人，誹謗聖道。所作眾惡，不可具說！又信惡師，祠祀鬼神，謂當有福；烹殺三生，禱賽神靈。我今自首，悔所作惡！』王曰：『汝等在世間時，吾遣五使者，案行天下，告語汝曹。汝曹何以不受其教？』諸罪人曰：『我等生時，實不見聞！』

「王曰：『諦聽，當爲汝曹說！五使者：一曰世間母人，懷妊十月，身為之病，臨當產時曰，父母怖危，既得㝃身，從死得生，乳哺懷抱，推燥居濕，遲得長大，憂慮萬端，汝見之不？』罪人曰：『見之！』王曰：『是吾一使者！二曰世間老人，顏色壞敗，頭白齒落，目冥耳聾，肉韁皮縮，傴僂而行。汝見之不

【現代漢語翻譯】現代漢語譯本：是衰老、疾病和死亡。教導眾生有兩個要點。什麼是二？一是，做了這樣的行為就會得到這樣的結果；二是，不做這樣的行為就不會得到這樣的結果。正如佛所說：『三界五道中的罪惡、污垢、痛苦和煩惱，都離不開自身的行為。一切災禍都不是憑空而來，不是天神給予的，也不是鬼神，也不是帝王，也不是父母，也不是沙門（指佛教出家修行者）、梵志（指婆羅門教修行者）給予的。所做的罪惡或福報，就像影子跟隨形體，像回聲應和聲音一樣，即使像毛髮一樣細微也不會遺失！』

佛說：『過去我做閻羅王時，有廣博普遍的慈悲心。所有墮入罪惡地獄的人，我都親自審問他們。我問他們：『你們為什麼會來到這裡？』罪人回答說：『我們死的時候，不知道該如何行事，各種惡行自然而然地，追逐著我們，把我們送到這裡。希望大王可憐我們，赦免我們的罪過！』我問他們：『你們都做了什麼惡事？』罪人回答說：『我們活著的時候，不孝順父母，殺生、偷盜、邪淫、欺騙、飲酒、爭鬥，拿著刀仗逞強，欺負善良的人，誹謗聖賢之道。所做的各種惡事，說也說不完！又相信邪惡的老師，祭祀鬼神，以為這樣會有福報；宰殺有生命的動物，祈禱祭祀神靈。我們現在自首，懺悔所做的惡事！』我問他們：『你們在世間的時候，我派遣了五位使者，巡視天下，告誡你們。你們為什麼不接受他們的教誨？』罪人們說：『我們活著的時候，確實沒有見到或聽到！』

『我說：『仔細聽著，我來為你們說！五位使者：第一位是世間的母親，懷胎十個月，身體因此生病，臨近生產的時候，父母感到恐懼和危險，好不容易生下孩子，就像從死亡中獲得新生一樣，用乳汁餵養，懷抱呵護，把乾燥的地方讓給孩子睡，自己睡在潮濕的地方，慢慢地把孩子養大，為孩子操心憂慮。你們見到過這些嗎？』罪人回答說：『見到過！』我說：『這就是我的第一位使者！第二位是世間的老人，容顏衰敗，頭髮變白牙齒脫落，眼睛昏花耳朵失聰，肌肉鬆弛面板干皺，彎腰駝背地行走。你們見到過這些嗎？』

【English Translation】 English version: are aging, sickness, and death. Teaching sentient beings has two essentials. What are the two? First, doing such actions yields such results; second, not doing such actions does not yield such results. As the Buddha said: 'The sins, defilements, sufferings, and afflictions in the Three Realms and Five Paths are inseparable from one's own actions. All misfortunes do not arise out of nowhere, nor are they bestowed by gods, nor by ghosts and spirits, nor by emperors, nor by parents, nor by Shramanas (referring to Buddhist monks), or Brahmanas (referring to Brahmin ascetics). The sins or blessings one commits are like shadows following the body, like echoes responding to sounds, not even a hair's breadth will be lost!'

The Buddha said: 'In the past, when I was King Yama (King of the Underworld), I had vast and universal compassion. All those who fell into the hells of sin, I personally interrogated them. I asked them: 'Why have you come here?' The sinners replied: 'When we died, we did not know how to act, and various evil deeds naturally pursued us and sent us here. We hope that Your Majesty will have pity on us and forgive our sins!' I asked them: 'What evil deeds have you committed?' The sinners replied: 'When we were alive, we were not filial to our parents, we killed, stole, committed adultery, deceived, drank alcohol, fought, held knives and acted aggressively, bullied good people, and slandered the path of the sages. The various evil deeds we committed are too numerous to mention! We also believed in evil teachers, and sacrificed to ghosts and spirits, thinking that this would bring blessings; we slaughtered living beings to pray and make offerings to the deities. We now confess and repent of the evil deeds we have committed!' I asked them: 'When you were in the world, I sent five messengers to patrol the world and warn you. Why did you not accept their teachings?' The sinners said: 'When we were alive, we did not see or hear them!'

'I said: 'Listen carefully, I will tell you! The five messengers: The first is the mother in the world, who carries the fetus for ten months, her body becomes ill because of it, and when she is about to give birth, the parents feel fear and danger. After finally giving birth to the child, it is like gaining new life from death, feeding it with milk, holding it in her arms, giving the dry place to the child to sleep, and sleeping in the wet place herself, slowly raising the child, worrying and being anxious for the child. Have you seen these things?' The sinners replied: 'We have seen them!' I said: 'This is my first messenger! The second is the old person in the world, whose appearance has deteriorated, hair has turned white and teeth have fallen out, eyes are dim and ears are deaf, muscles are loose and skin is wrinkled, walking with a stooped back. Have you seen these things?'

？』罪人曰：『見之！』王曰：『是吾二使者。三曰世間病人，困劣著床，百痛普至，美食為惡，汝見之不？』罪人曰：『見之！』王曰：『是吾三使者。四曰世間死人，刀風斷脈，拔其命根，身體正直，不滿十日，肉壞血流，膀脹爛臭，無可取者，生時相愛，死皆相惡。汝見之不？』罪人曰：『見之！』王曰：『是吾四使者。五曰世間犯罪，縛束送獄，桁械鞭笞，五毒普至，戮之都市，或截手足，火燒鈇質，斬之梟拖五刑。汝見之不？』罪人曰：『見之！』王曰：『是吾五使者。』

「王復告罪人曰：『汝見是已，當自思惟，汝身亦更生、更老、更病、更死，汝犯逆罪，亦當如彼，現受其殃。汝何不孝順父母，謙敬長老，慈仁為首，心所不欲，亦勿施人。世有賢明，當從啟受；歸命三尊，迮心奉道；節情止欲，可得度苦。自汝所作，今當受之，吾不抂汝！』罪人白王：『我等生時，實作苦劇，不暇得為！』王告獄卒：『汝便將去，到其劇處。』

「獄卒名傍，牛頭人手，兩腳牛蹄；力壯排山，持鋼鐵叉。叉有三股，一叉罪人數百千萬，內著鑊中。其鑊縱廣等四十里，自然制持，令不墮落。罪過未畢，故令不死。從口至底百歲，乃至從底至上，亦復百歲，是名劇處。諸罪人受罪，更苦楚毒，遍十八處，中

【現代漢語翻譯】罪人說：『我見到了！』閻羅王說：『這是我的第二位使者。第三位是世間的病人，他們困頓虛弱地躺在床上，各種病痛一齊襲來，即使是美味佳餚也覺得難以下嚥，你見到過嗎？』罪人說：『我見到過！』閻羅王說：『這是我的第三位使者。第四位是世間的死人，他們的氣息被刀風斬斷，生命之根被拔除，身體僵直，不到十天，肉體腐爛，血液流淌，腫脹發臭，沒有任何值得留戀的地方，活著的時候彼此相愛，死後卻都令人厭惡。你見到過嗎？』罪人說：『我見到過！』閻羅王說：『這是我的第四位使者。第五位是世間的罪犯，他們被捆綁著送進監獄，戴上刑具，遭受鞭打，各種酷刑一齊降臨，在鬧市被處決，或者被砍斷手腳，用火燒或用金屬烙，斬首后懸掛示眾，遭受各種刑罰。你見到過嗎？』罪人說：『我見到過！』閻羅王說：『這是我的第五位使者。』閻羅王又告訴罪人說：『你既然見到了這些，就應當反思，你的身體也會經歷出生、衰老、生病、死亡，你犯下逆罪，也會像他們一樣，現在就要承受這些災殃。你為什麼不孝順父母，謙恭尊敬長輩，以慈悲仁愛為先，自己不喜歡的，也不要強加給別人。世間有賢明的人，應當向他們請教學習；歸依三寶（Buddha, Dharma, Sangha），虔誠地奉行正道；節制情慾，就可以脫離苦海。你自己所造的業，現在應當承受，我不會冤枉你！』罪人對閻羅王說：『我們活著的時候，實在太辛苦了，沒有空閑去做這些事情！』閻羅王告訴獄卒：『你把他們帶走，送到他們該去的地方。』獄卒名叫傍，長著牛頭人身，兩隻腳是牛蹄；力大無比，可以推開山，拿著鋼鐵製成的叉子。叉子有三個股，一叉就能叉起成百上千的罪人，把他們扔進大鍋里。那口大鍋縱橫都有四十里，自然有力量控制著，使他們不會掉落。因為罪過還沒有受完，所以讓他們死不了。從鍋口到鍋底要一百年，甚至從鍋底到鍋口，也要一百年，這就是所謂的劇苦之處。各種罪人在那裡受罪，遭受更加痛苦的折磨，遍及十八處地獄之中。

【English Translation】 The sinner said, 'I have seen them!' King Yama said, 'These are my second messengers. The third is the sick people in the world, lying weakly in bed, with all kinds of pain coming at once, even delicious food is unappetizing, have you seen them?' The sinner said, 'I have seen them!' King Yama said, 'These are my third messengers. The fourth is the dead people in the world, their breath cut off by the wind of the sword, the root of their life pulled out, their bodies stiff, in less than ten days, their flesh rots, blood flows, swollen and stinking, there is nothing to be desired, when alive they loved each other, but after death they are all hated. Have you seen them?' The sinner said, 'I have seen them!' King Yama said, 'These are my fourth messengers. The fifth is the criminals in the world, bound and sent to prison, wearing shackles, whipped, all kinds of tortures coming at once, executed in the city, or having their hands and feet cut off, burned with fire or branded with metal, beheaded and hung up for public display, suffering all kinds of punishments. Have you seen them?' The sinner said, 'I have seen them!' King Yama said, 'These are my fifth messengers.' King Yama again told the sinner, 'Since you have seen these, you should reflect, your body will also experience birth, aging, sickness, and death, you have committed rebellious crimes, and you will be like them, now you must bear these disasters. Why don't you be filial to your parents, be humble and respect your elders, take compassion and kindness as the first priority, and do not impose on others what you do not want for yourself. If there are wise people in the world, you should learn from them; take refuge in the Three Jewels (Buddha, Dharma, Sangha), and sincerely follow the right path; restrain your desires, and you can escape from the sea of suffering. You should now bear the karma you have created yourself, I will not wrong you!' The sinner said to King Yama, 'When we were alive, we were really too busy and had no time to do these things!' King Yama told the jailer, 'Take them away and send them to where they should go.' The jailer's name is Pang, with a bull's head and a human body, and two feet are bull's hooves; he is extremely strong and can push mountains, holding a steel fork. The fork has three prongs, and one fork can fork hundreds of thousands of sinners, throwing them into a large pot. The pot is forty li (Chinese mile) in length and width, and it is naturally controlled so that they will not fall out. Because the sins have not been fully suffered, they are not allowed to die. It takes a hundred years from the mouth of the pot to the bottom, and even from the bottom to the mouth, it also takes a hundred years, this is the so-called place of extreme suffering. All kinds of sinners suffer there, suffering more painful tortures, throughout the eighteen hells.

有罪畢，當得出者。王復現之曰：『汝等今去，或當爲人家作子生，當念孝順，報父母恩。曼年盛時，當忍惡為善，篤信三尊，守戒奉道，修諸功德。莫復作惡，還來入此。夫地獄者，終不呼人，善自思之！』諸罪人歡喜，皆稱：『萬歲！』」

佛言：「諸有聞法乍信乍不信、狐疑進退還入邪者，皆從地獄來出。受閻王教者，信根淺少，故令其然。雖爾，所作功德，終不唐捐；佛之弘慈，亦不遺忘。但劫數彌之耳，久后亦當度世。」

爾時佛告阿難：「受是經典，持諷、誦讀、廣為人說，疾令時遠，普法澤流佈來世。」

阿難白佛言：「唯當受之！今斯經典所號？云何奉行？」

佛言：「阿難！是經名『凈除罪蓋娛樂佛法』，一名『授無思議光菩薩道決』。當奉持之！族姓子及族姓女盡其形壽，供養如來，隨之宜，從其所安。若以天華，如須彌山，用散佛上，及以名香、澤香、雜香、繒蓋、幢幡，謙敬貢上，精進不懈，不如族姓女受是經法，奉持諷誦，廣為人說，遵修法行。如是所教，功德福祐，過彼供養巨億萬倍！」

佛言：「阿難！常當以法供養如來，若欲奉敬無上大聖，當受斯經，持諷誦為他人說，及應法卷。」

佛說如是，無思議光菩薩、賢者阿難，一切眾會阿須倫、

【現代漢語翻譯】現代漢語譯本有罪之人受刑完畢，應該被釋放。閻羅王再次告誡他們說：『你們現在離去，或許會轉世投胎到別人家做子女，應當謹記孝順，報答父母的恩情。在年輕力壯的時候，應當忍受惡事，努力行善，虔誠地信仰三寶（佛、法、僧），遵守戒律，奉行正道，修習各種功德。不要再作惡事，再次回到這裡。地獄是不會主動召喚人的，你們要好好思考！』眾罪人聽后歡喜，都高呼：『萬歲！』

佛陀說：『那些聽聞佛法時而相信時而不相信、心懷狐疑、進退不定，最終又墮入邪道的人，都是從地獄中出來的。他們因為受到閻羅王的教誨，所以信根淺薄，才會這樣。即使如此，他們所做的功德，最終也不會白費；佛的弘大慈悲，也不會遺忘他們。只不過需要經歷漫長的劫數而已，最終也會得度。』

當時，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『接受這部經典，受持、諷誦、讀誦，廣泛地為人解說，迅速地使這部經典流傳到遙遠的未來，讓佛法的恩澤普及到後世。』

阿難（Ananda）對佛陀說：『我一定接受這部經典！這部經典叫什麼名字？我們應該如何奉行？』

佛陀說：『阿難（Ananda）！這部經名叫《凈除罪蓋娛樂佛法》，又名《授無思議光菩薩道決》。應當奉持這部經典！善男子和善女人，盡其一生，供養如來（Tathagata，佛的稱號之一），隨其能力，從其所安。如果用天上的鮮花，像須彌山（Sumeru，佛教宇宙觀中的聖山）那樣巨大，用來散在佛的身上，以及用名貴的香、澤香、雜香、繒蓋、幢幡，謙恭敬重地供奉，精進不懈，都不如善女人接受這部經法，奉持諷誦，廣泛地為人解說，遵照經法修行。這樣所教化的功德福報，超過前面所說的供養億萬倍！』

佛陀說：『阿難（Ananda）！應當經常用佛法供養如來（Tathagata），如果想要奉敬無上大聖，應當接受這部經，受持諷誦，為他人解說，並且書寫經卷。』

佛陀宣說了這部經，無思議光菩薩（Inconceivable Light Bodhisattva）、賢者阿難（Ananda），以及所有在場的阿須倫（Asura，一種非天神）等大眾，

【English Translation】 English version When the punishment of the guilty was complete, they were to be released. King Yama (閻王, the King of Hell) reappeared and said: 'Now you may leave. Perhaps you will be reborn as children in other people's families. You should remember to be filial and repay the kindness of your parents. When you are young and strong, you should endure evil and strive to do good, sincerely believe in the Three Jewels (三寶, Buddha, Dharma, Sangha), observe the precepts, follow the path, and cultivate all kinds of merits. Do not commit evil again and return here. Hell never calls for people; think carefully about this!' All the sinners rejoiced and shouted: 'Long live!'

The Buddha said: 'Those who hear the Dharma and sometimes believe and sometimes do not, who are doubtful and hesitant, and who eventually fall back into heresy, all come from hell. Because they have received the teachings of King Yama (閻王), their roots of faith are shallow, and that is why they are like this. Even so, the merits they have accumulated will not be in vain; the Buddha's great compassion will not forget them. It will only take many kalpas (劫數, eons of time), and eventually they will be saved.'

At that time, the Buddha told Ananda (阿難, one of the ten principal disciples of the Buddha): 'Receive this sutra, uphold it, recite it, read it aloud, and explain it widely to others, so that it may quickly spread far into the future and the blessings of the Dharma may reach future generations.'

Ananda (阿難) said to the Buddha: 'I will certainly receive this sutra! What is the name of this sutra? How should we practice it?'

The Buddha said: 'Ananda (阿難)! This sutra is called 'Purifying the Cover of Sins and Enjoying the Buddha Dharma', and also 'Bestowing the Determination of the Path of the Bodhisattva of Inconceivable Light'. You should uphold this sutra! Sons and daughters of good families, throughout their lives, should make offerings to the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), according to their ability and convenience. If they use heavenly flowers, as large as Mount Sumeru (須彌山, the central mountain in Buddhist cosmology), to scatter on the Buddha, and use precious incense, scented oils, mixed fragrances, silken canopies, banners, and streamers, offering them with humility and respect, and striving diligently without懈怠, it is not as good as a daughter of a good family receiving this sutra, upholding it, reciting it, reading it aloud, explaining it widely to others, and practicing according to the Dharma. The merits and blessings of such teachings are billions of times greater than the offerings mentioned earlier!'

The Buddha said: 'Ananda (阿難)! You should always make offerings to the Tathagata (如來) with the Dharma. If you wish to revere the Supreme Sage, you should receive this sutra, uphold it, recite it, read it aloud, explain it to others, and transcribe the sutra.'

The Buddha spoke thus, and the Bodhisattva of Inconceivable Light (無思議光菩薩), the wise Ananda (阿難), and all the assembled Asuras (阿須倫, a type of demigod) and the assembly,

世間人民，聞佛所說，莫不歡喜，作禮而去。

天上福已盡，　　墮為牛領蟲，　譬如大田家，　　收入甚大豐。　但食不復種，　　谷盡亦饑窮；　食福亦如是，　　福盡墮罪中。　人身甚難得，　　根具亦甚難，　百劫復百劫，　　時乃得為人。　失戒離人本，　　但坐著因緣，　不知厭足故，　　受苦如彌連。　蜎飛蠕動類，　　其神同一原，　坐犯不與取，　　借貸無還心，　受寄而拒抵，　　持頭觸突人，　展轉畜生中，　　其苦難縷陳。　佛說餓鬼苦，　　但有飢渴患，　東西求飲食，　　不聞水谷聲。　軀體一由旬，　　裸形發繞身，　但坐慳獨食，　　故墮黑繩城。　鐵圍兩山間，　　窈窈何冥冥，　識神墮其中，　　不睹日月精。　展轉不相見，　　但聞叫呼聲，　一切眾惡聲，　　苦痛傷人情。　既得生為人，　　當受身諸殃，　盲聾瘖啞痾，　　跛躄不能行。　雖有度世法，　　不得聽受聞，　長夜受是苦，　　宛轉如車輪。　受身雖根具，　　端政辯聰明，　邪見墮顛倒，　　不信有佛經；　或行屠網獵，　　酒樂著情慾，　沒身見閻王，　　罪至乃怖驚。　邊地無義理，　　父子相噬汝，　室家更相賣，　　屬人為奴虜

【現代漢語翻譯】現代漢語譯本世間的人民，聽聞佛陀所說，沒有不歡喜的，行禮后離去。

天上的福報享盡，就會墮落成為牛身上的蟲子，譬如一個大的田地主，收入非常豐厚。但只知道吃卻不再耕種，穀物吃盡了也會飢餓貧窮；享用福報也是這樣，福報享盡了就會墮入罪惡之中。人身非常難以獲得，六根完具也很難得，經歷百劫又百劫，才能有機會得到人身。失去戒律就離開了做人的根本，只是執著于因緣，因為不知滿足，所以遭受的痛苦就像瀰漫的連綿山脈一樣。那些飛行的、蠕動的生物，它們的神識本源是相同的，因為犯了不予而取的罪過（偷盜），借貸了東西沒有償還的心，接受了寄託卻拒絕歸還，用頭去觸犯衝撞他人，輾轉于畜生道中，其中的痛苦難以一一陳述。佛陀說餓鬼的痛苦，只有飢餓和乾渴的困擾，東西奔波尋求飲食，卻聽不到水和穀物的聲音。軀體有一由旬（古代長度單位）那麼大，赤裸著身體，頭髮纏繞全身，只因爲慳吝獨自享用食物，所以墮入黑繩城（地獄名）。在鐵圍山（山名）兩山之間，幽深黑暗，神識墮落其中，看不到日月的光輝。輾轉不能相見，只能聽到叫喊的聲音，一切罪惡的聲音，痛苦傷害人的情感。既然已經得到人身，就應當承受身體的各種災殃，如盲、聾、瘖啞、疾病，跛腳、癱瘓不能行走。即使有度化世人的佛法，也無法聽聞和接受，在漫長的黑夜裡承受這些痛苦，像車輪一樣不停地旋轉。即使得到身體六根完具，相貌端正，能言善辯，聰明伶俐，卻因為邪見而顛倒，不相信有佛經；或者從事屠宰、捕魚打獵的行業，沉迷於酒和音樂，執著于情慾，死後見到閻羅王（地獄之王），罪惡到來時才感到恐懼驚慌。在邊遠地區沒有道義和倫理，父子互相吞噬，家人互相出賣，淪為別人的奴隸。

【English Translation】 English version The people of the world, hearing what the Buddha said, were all delighted, paid their respects, and departed.

When the blessings in heaven are exhausted, one will fall to become a worm on a cow's neck, Like a great landowner, whose income is very abundant. But only eating without planting again, when the grain is exhausted, one will also be hungry and poor; Enjoying blessings is also like this; when blessings are exhausted, one will fall into sin. The human body is very difficult to obtain, and complete faculties are also very rare, Through hundreds of kalpas (aeons) and hundreds of kalpas, one may then obtain a human body. Losing precepts is to leave the foundation of being human, merely clinging to conditions, Because of not knowing contentment, one suffers like the vast, continuous mountains. Those flying and wriggling creatures, their consciousnesses share the same origin, Because of committing the offense of taking what is not given (stealing), borrowing without the intention to repay, Accepting deposits but refusing to return them, using one's head to offend and bump into others, Revolving in the animal realm, the suffering therein is difficult to describe one by one. The Buddha spoke of the suffering of hungry ghosts, who only have the affliction of hunger and thirst, Running east and west seeking food and drink, but not hearing the sound of water or grain. The body is one yojana (ancient unit of length) in size, naked with hair wrapped around the body, Only because of being stingy and eating alone, one falls into the Black Rope City (name of a hell). Between the two mountains of the Iron Ring Mountains (name of a mountain), it is deep and dark, The consciousness falls into it, not seeing the essence of the sun and moon. Revolving without seeing each other, one can only hear the sound of shouting, All kinds of evil sounds, pain hurting people's feelings. Since one has obtained a human body, one should bear the various calamities of the body, Such as blindness, deafness, muteness, disease, lameness, paralysis, unable to walk. Even if there is the Dharma (Buddhist teachings) to save the world, one cannot hear and receive it, Enduring these sufferings in the long night, revolving like a wheel. Even if one obtains a body with complete faculties, upright appearance, eloquence, and intelligence, One is deluded by wrong views, not believing in the Buddhist scriptures; Or engaging in the occupations of butchering, fishing, and hunting, indulging in wine and music, clinging to desires, After death, seeing King Yama (king of hell), one is frightened and terrified when the sins arrive. In remote areas, there is no righteousness or morality, fathers and sons devour each other, Family members sell each other, becoming slaves to others.

。　恒畜給驅使，　　動靜加杖楚，　雖得為人形，　　畜生共同侶。　世間純淑善，　　無有師法則，　當生長壽天，　　無形但有識。　壽命雖延長，　　三塗為鄰側，　後作曲蟮蟲，　　泥沙為飲食。　以在八難處，　　難得復為人，　譬如海盲鱉，　　欲值浮木孔。　先死墮須河，　　甫來已過去，　值法已沒盡，　　輒生佛故處。　為法船欲壞，　　思惟入甘露，　精進諷為勉，　　善知識為師，　精進為大力，　　慧明逾日光，　甘露消諸毒，　　亦能除五陰。　若人已有信，　　住在佛教戒，　便道通亦利，　　以開甘露門，　甘露聲已出，　　三界遍分明。　已開大要道，　　但當正意行，　一心向在在，　　為道莫中止。　人意譬如稱，　　常當攝拘牽，　思惟止與觀，　　是為世間明。　叉手持頭腦，　　三界皆禮佛。

五苦章句經

【現代漢語翻譯】現代漢語譯本恒常被驅使的畜生，一舉一動都伴隨著鞭打和責罰。即使得到了人身，也和畜生沒有區別。世間如果只有純粹的美好和善良，沒有老師和法則的教導，就會轉生到長壽天（一種無色界天），那裡沒有形體，只有意識。雖然壽命很長，但三惡道（地獄、餓鬼、畜生）仍然在旁邊。死後會變成蚯蚓，以泥土為食物。因為身處八難（難以修行佛法的八種障礙）之中，很難再次獲得人身，就像大海中的盲龜，想要遇到漂浮的木頭上的孔洞一樣困難。先死去的人墮入須河（地獄中的河流），剛來就又過去了。遇到佛法的時候已經錯過了，總是出生在佛陀已經涅槃的地方。爲了讓佛法的船不至於壞掉，要思考如何進入甘露（不死之藥，比喻佛法）。精進地背誦經文來勉勵自己，以善知識（好的導師）為老師，精進就是強大的力量，智慧的光芒勝過太陽，甘露可以消除各種毒害，也能去除五陰（色、受、想、行、識）。如果有人已經有了信仰，住在佛教的戒律中，那麼通往涅槃的道路就會暢通無阻，因為他已經打開了甘露之門。甘露的聲音已經發出，三界（欲界、色界、無色界）都變得清晰明瞭。已經開闢了通往涅槃的大道，只要端正心意去修行，一心一意地向道，不要半途而廢。人的心意就像秤一樣，要經常約束和控制，通過止（禪定）和觀（智慧）的思惟，這就是世間的光明。雙手合十，頭腦恭敬，三界眾生都應該禮敬佛陀。《五苦章句經》

【English Translation】 English version Constantly driven like livestock, every movement accompanied by beatings and punishments. Even if one obtains a human form, there is no difference from animals. If the world only had pure goodness and virtue, without the teachings of teachers and laws, one would be reborn in the Long-Life Heaven (a formless realm heaven), where there is no form, only consciousness. Although the lifespan is long, the three evil paths (hell, hungry ghosts, animals) are still nearby. After death, one will become an earthworm, with mud as food. Because one is in the eight difficulties (eight obstacles to practicing the Buddha's teachings), it is difficult to obtain human form again, just like a blind turtle in the sea trying to find a hole in a floating piece of wood. Those who die first fall into the River of Suffering (a river in hell), and just as they arrive, they are gone again. When encountering the Dharma, they have already missed it, always being born in places where the Buddha has already passed away (entered Nirvana). In order to prevent the ship of the Dharma from being destroyed, one must contemplate how to enter the Ambrosia (the nectar of immortality, a metaphor for the Dharma). Diligently recite the scriptures to encourage oneself, take good teachers (Kalyanamitra) as teachers, diligence is great strength, the light of wisdom surpasses the sun, Ambrosia can eliminate all poisons and also remove the five skandhas (form, feeling, perception, volition, consciousness). If someone already has faith and lives in the Buddhist precepts, then the path to Nirvana will be smooth, because they have opened the gate of Ambrosia. The sound of Ambrosia has already been emitted, and the three realms (desire realm, form realm, formless realm) have become clear and distinct. The great path to Nirvana has been opened, as long as one cultivates with a correct mind, wholeheartedly towards the path, do not give up halfway. The human mind is like a scale, it must be constantly restrained and controlled, through contemplation of cessation (samatha) and insight (vipassana), this is the light of the world. With hands folded and head bowed respectfully, all beings in the three realms should pay homage to the Buddha. The Sutra of the Chapters and Sentences on the Five Sufferings