T21n1341_大威德陀羅尼經

大正藏第 21 冊 No. 1341 大威德陀羅尼經

No. 1341

大威德陀羅尼經卷第一

隋北印度三藏阇那崛多譯

如是我聞。一時婆伽婆在舍婆提大城祇樹給孤獨園。與大比丘眾千二百五十人俱。復有無量天龍夜叉乾闥婆阿修羅緊那羅摩睺羅伽人非人等。四部大眾左右圍繞。爾時世尊告長老阿難言。阿難。有陀羅尼法本。過去諸佛已曾顯示略廣解釋。為諸侍者及以眾生受安樂故。憐愍世間諸天人等廣利益故。我今亦欲說此陀羅尼。亦令眾生受安樂故。哀愍世間諸天人等廣利益故。阿難。汝既是我親承侍者。我今為汝說此法本。諦聽諦受善思念之。當爲汝說。爾時阿難而白佛言。唯然世尊。愿樂欲聞。

佛告阿難。一者神通。二者根本。又復一者是欲具足。二者見具足。不入涅槃。所謂斷見及以常見。復有二見不入涅槃。謂於我見煩惱著見。以一智者而言無智。複次應知。俗事及與執著世俗言詞。應知事及與非事。應知有為事及無為事。應知生應知滅。則應知入處。應知非入處。應知去處。應知斷去處。應知處所。應知愛。應知愛因緣。應知境界道。應知發去處。應知入處。應知至處去勝。應知別離。應知別離住處。應知攝非事。應知非義語。應知聚集事。應知

【現代漢語翻譯】現代漢語譯本如是我聞。一時，婆伽婆（Bhagavan，世尊）在舍婆提（Śrāvastī）大城祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。與大比丘眾一千二百五十人在一起。還有無量的天龍（Nāga）夜叉（Yakṣa）乾闥婆（Gandharva）阿修羅（Asura）緊那羅（Kinnara）摩睺羅伽（Mahoraga）人非人等。四部大眾在世尊左右圍繞。當時，世尊告訴長老阿難（Ānanda）說：『阿難，有一種陀羅尼（Dhāraṇī）法本，過去諸佛已經顯示，略說或廣說，爲了侍者以及眾生得到安樂，爲了憐憫世間諸天人等，爲了廣大利益他們，我現在也想說這個陀羅尼，也令眾生得到安樂，哀憐世間諸天人等，廣大利益他們。阿難，你既是我的親近侍者，我現在為你宣說這個法本。仔細聽，仔細接受，好好思念它，我將為你宣說。』當時，阿難對佛說：『是的，世尊。我願意聽。』佛告訴阿難：『第一是神通（Abhijñā），第二是根本。又，第一是慾望具足，第二是見具足。不入涅槃（Nirvāṇa），指的是斷見和常見。還有兩種見解不入涅槃，指的是我見和煩惱執著見。以一個智者來說，就是沒有智慧。其次，應當知道俗事以及執著世俗言詞。應當知道事和非事。應當知道有為事和無為事。應當知道生，應當知道滅。則應當知道入處，應當知道非入處。應當知道去處，應當知道斷去處。應當知道處所，應當知道愛，應當知道愛的因緣。應當知道境界道，應當知道發起去處，應當知道入處，應當知道到達處去勝。應當知道別離，應當知道別離住處。應當知道攝非事，應當知道非義語，應當知道聚集事，應當知道……』

【English Translation】 English version Thus I have heard. At one time, the Bhagavan (Blessed One) was in the great city of Śrāvastī (Savatthi), at the Jeta Grove, Anāthapiṇḍada's Park. He was with a great assembly of monks, twelve hundred and fifty in all. There were also immeasurable numbers of gods (Deva), dragons (Nāga), yakshas (Yakṣa), gandharvas (Gandharva), asuras (Asura), kinnaras (Kinnara), mahoragas (Mahoraga), humans, non-humans, and others. The fourfold assembly surrounded him on all sides. At that time, the World Honored One said to the Elder Ānanda (Ananda): 'Ānanda, there is a Dhāraṇī (Dharani) Dharma-text that the Buddhas of the past have already revealed, explaining it briefly or extensively, for the sake of attendants and sentient beings to receive peace and happiness, and out of compassion for the gods and humans of the world, for their great benefit. I now also wish to speak this Dhāraṇī, also to bring peace and happiness to sentient beings, and out of compassion for the gods and humans of the world, for their great benefit. Ānanda, since you are my close attendant, I will now speak this Dharma-text for you. Listen carefully, receive it carefully, and contemplate it well. I will speak it for you.' At that time, Ānanda said to the Buddha: 'So it is, World Honored One. I wish to hear it.' The Buddha told Ānanda: 'First is supernormal power (Abhijñā), second is the root. Also, first is the fulfillment of desire, second is the fulfillment of views. Not entering Nirvāṇa (Nirvana) refers to the view of annihilation and the view of permanence. There are also two views that do not lead to Nirvāṇa, namely the view of self and the view of attachment to afflictions. To call a wise person unwise. Furthermore, one should know worldly matters and attachment to worldly words. One should know what is and what is not. One should know conditioned things and unconditioned things. One should know arising, one should know ceasing. Then one should know the place of entry, one should know the non-place of entry. One should know the place to go, one should know the place to cease going. One should know the place, one should know love, one should know the causes and conditions of love. One should know the path of the realm, one should know the place of arising and going, one should know the place of entry, one should know the place of arrival and surpassing. One should know separation, one should know the place of dwelling in separation. One should know the gathering of non-matters, one should know meaningless speech, one should know the gathering of matters, one should know...'

緣。應知緣住處。應知緣和。應知緣生處。應知緣生。應知緣所生法。應知行。應知勝行。應知住國土處善根。應知攝閑預成就。應知得閑預分。應知得佛出世善根。應知作防護事。應知信欲減。應知閑處。應知一自在。二分別生。三種得因緣。應知三學行。二種凈戒。三種聖教。一愛著瞋恚。一真實謂如來教。一朋友不可破。一伴可共入怖處。一切眾生自在非善知識。一切眾生具自在難不信發行。一切眾生本性破壞。一切眾生共同一行。一切眾生不得愛故與愛為奴。一切眾生自過不見故不入涅槃。一切眾生各相障礙不得解脫。一善根不能斷故入般涅槃。興造諸業而不失壞。入一欲故入惡處。入二三四五欲故入地獄中。一種不欲。一種印。二種觀察。一種勇健。一道七處。五破壞五力。五語道處。五世間法。五生趣。五聚陰。五病。五無病。五根。五時。五三摩耶分。五摩呼多。五最後心生處持來。五不勝法。五儜怯。五優婆塞。五種多貪性。五種宰官。五無量。五勝作。五戲論。五恐怖。五怨仇。五不共心分。五不敬。五尊重。五重。五擔。五怖畏。五宰官和合。五種滅依身。五種滅依口。五種滅依意。五種想因緣。五受。五受斷。五暗。五暗盲。五翳障眼。五羅剎。五淵。五迴轉。五窟。五窟斷。五分第一禪。五

【現代漢語翻譯】現代漢語譯本緣。應當知曉緣的住處（指因緣所依之處）。應當知曉緣的和合（指因緣聚合）。應當知曉緣的生處（指因緣產生的地方）。應當知曉緣的生起（指因緣的發生）。應當知曉緣所生的法（指因緣產生的事物）。應當知曉行（指行為）。應當知曉殊勝的行（指卓越的行為）。應當知曉安住國土之處的善根（指在國土中修行的善因）。應當知曉攝取閑暇並預先成就（指把握空閑時間，提前完成修行）。應當知曉獲得閑暇的因緣（指得到空閑的條件）。應當知曉獲得佛陀出世的善根（指與佛陀出世結下的善緣）。應當知曉作防護之事（指進行防護修行之事）。應當知曉信欲減退（指信心和慾望減弱）。應當知曉閑靜之處（指適合修行的安靜場所）。一自在（指一種自在的狀態）。二分別生（指兩種分別心產生）。三種得因緣（指獲得的三種因緣）。應當知曉三學行（指戒、定、慧三學的修行）。二種清凈戒（指兩種清凈的戒律）。三種聖教（指三種聖人的教誨）。一愛著瞋恚（指一種愛戀和憎恨）。一真實謂如來教（指真實不虛的如來教導）。一朋友不可破（指一種牢不可破的友誼）。一伴可共入怖處（指可以一同進入恐怖之地的同伴）。一切眾生自在非善知識（指所有眾生都執著于自己的想法，難以接受善知識的教導）。一切眾生具自在難不信發行（指眾生擁有自主性，難以相信並開始修行）。一切眾生本性破壞（指眾生的本性被破壞）。一切眾生共同一行（指所有眾生共同的行為）。一切眾生不得愛故與愛為奴（指眾生因為得不到愛，反而成為愛的奴隸）。一切眾生自過不見故不入涅槃（指眾生看不到自己的過錯，所以無法進入涅槃）。一切眾生各相障礙不得解脫（指眾生互相障礙，無法得到解脫）。一善根不能斷故入般涅槃（指一種善根無法斷除，因此進入般涅槃）。興造諸業而不失壞（指發起各種行為而不使其壞滅）。入一欲故入惡處（指陷入一種慾望而進入惡道）。入二三四五欲故入地獄中（指陷入二、三、四、五種慾望而墮入地獄）。一種不欲（指一種沒有慾望的狀態）。一種印（指一種印證）。二種觀察（指兩種觀察方法）。一種勇健（指一種勇敢和堅強）。一道七處（指一條道路上的七個地方）。五破壞五力（指五種破壞五力的因素）。五語道處（指五種語言表達的途徑）。五世間法（指五種世間法則）。五生趣（指五種生命輪迴的去處）。五聚陰（指五種聚集的陰影）。五病（指五種疾病）。五無病（指五種沒有疾病的狀態）。五根（指五種根）。五時（指五種時間）。五三摩耶分（指五種三摩耶的組成部分）。五摩呼多（指五種偉大的事物）。五最後心生處持來（指五種最後的心念產生的地方）。五不勝法（指五種無法戰勝的法則）。五儜怯（指五種懦弱和膽怯）。五優婆塞（指五種優婆塞）。五種多貪性（指五種貪婪的本性）。五種宰官（指五種官員）。五無量（指五種無量）。五勝作（指五種殊勝的行為）。五戲論（指五種戲論）。五恐怖（指五種恐怖）。五怨仇（指五種怨恨和仇敵）。五不共心分（指五種不共通的心念）。五不敬（指五種不尊敬的行為）。五尊重（指五種尊重）。五重（指五種沉重的事物）。五擔（指五種負擔）。五怖畏（指五種恐懼）。五宰官和合（指五種官員的和合）。五種滅依身（指五種依靠身體而滅亡的方式）。五種滅依口（指五種依靠口舌而滅亡的方式）。五種滅依意（指五種依靠意念而滅亡的方式）。五種想因緣（指五種想像的因緣）。五受（指五種感受）。五受斷（指五種感受的斷滅）。五暗（指五種黑暗）。五暗盲（指五種黑暗的盲目）。五翳障眼（指五種翳障遮蔽眼睛）。五羅剎（指五種羅剎）。五淵（指五種深淵）。五迴轉（指五種迴轉）。五窟（指五種洞穴）。五窟斷（指五種洞穴的斷絕）。五分第一禪（指五種組成部分的第一禪）。五

【English Translation】 English version Condition. One should know the dwelling place of condition (referring to where conditions rely). One should know the combination of conditions (referring to the aggregation of conditions). One should know the place of arising of condition (referring to where conditions arise). One should know the arising of condition (referring to the occurrence of conditions). One should know the dharma born of condition (referring to things produced by conditions). One should know action (referring to behavior). One should know superior action (referring to excellent behavior). One should know the roots of goodness in the dwelling place of the country (referring to the good causes cultivated in the land). One should know the collection of leisure and prior accomplishment (referring to seizing free time and completing practice in advance). One should know the conditions for obtaining leisure (referring to the conditions for obtaining free time). One should know the roots of goodness for obtaining the Buddha's appearance in the world (referring to the good connections made with the Buddha's appearance). One should know the matter of doing protective things (referring to engaging in protective practices). One should know the decline of faith and desire (referring to the weakening of faith and desire). One should know the quiet place (referring to a quiet place suitable for practice). One freedom (referring to a state of freedom). Two discriminations arise (referring to two kinds of discriminating thoughts arising). Three kinds of conditions for obtaining (referring to three kinds of conditions for obtaining). One should know the practice of the Three Learnings (referring to the practice of morality, concentration, and wisdom). Two kinds of pure precepts (referring to two kinds of pure precepts). Three kinds of holy teachings (referring to three kinds of teachings of the saints). One attachment and hatred (referring to a kind of attachment and hatred). One truth is called the Buddha's teaching (referring to the true and not false teaching of the Buddha). One friend cannot be broken (referring to a kind of unbreakable friendship). One companion can enter a fearful place together (referring to a companion who can enter a fearful place together). All sentient beings are free, not good advisors (referring to all sentient beings being attached to their own ideas, making it difficult to accept the teachings of good advisors). All sentient beings have freedom, making it difficult to believe and begin practice (referring to sentient beings having autonomy, making it difficult to believe and begin practice). All sentient beings have a destroyed nature (referring to the nature of sentient beings being destroyed). All sentient beings share a common action (referring to the common behavior of all sentient beings). All sentient beings, not obtaining love, become slaves to love (referring to sentient beings, because they cannot obtain love, instead become slaves to love). All sentient beings do not see their own faults, therefore do not enter Nirvana (referring to sentient beings not seeing their own faults, therefore being unable to enter Nirvana). All sentient beings obstruct each other, therefore cannot obtain liberation (referring to sentient beings obstructing each other, therefore being unable to obtain liberation). One root of goodness cannot be cut off, therefore enters Parinirvana (referring to a kind of root of goodness that cannot be cut off, therefore entering Parinirvana). Creating all kinds of karma without losing or destroying it (referring to initiating various actions without letting them be destroyed). Entering one desire, therefore entering an evil place (referring to falling into one desire and entering an evil path). Entering two, three, four, five desires, therefore entering hell (referring to falling into two, three, four, five desires and falling into hell). One kind of non-desire (referring to a state of no desire). One kind of seal (referring to a kind of seal of approval). Two kinds of observation (referring to two kinds of observation methods). One kind of courage and strength (referring to a kind of courage and strength). One path with seven places (referring to seven places on one path). Five destructions of the five powers (referring to five factors that destroy the five powers). Five places of speech and expression (referring to five ways of verbal expression). Five worldly dharmas (referring to five worldly laws). Five destinies of rebirth (referring to five destinations of the cycle of life). Five aggregates (Skandhas) (referring to five aggregated shadows). Five diseases (referring to five diseases). Five non-diseases (referring to five states without disease). Five roots (referring to five roots). Five times (referring to five times). Five parts of Samaya (referring to five components of Samaya). Five Mahutas (referring to five great things). Five places where the last thought arises (referring to five places where the last thought arises). Five unconquerable dharmas (referring to five unconquerable laws). Five timidities (referring to five kinds of timidity and cowardice). Five Upasakas (referring to five kinds of Upasakas). Five kinds of greedy nature (referring to five kinds of greedy nature). Five kinds of officials (referring to five kinds of officials). Five immeasurables (referring to five immeasurables). Five superior actions (referring to five superior actions). Five playful discussions (referring to five kinds of playful discussions). Five terrors (referring to five kinds of terror). Five enemies (referring to five kinds of hatred and enemies). Five uncommon mental components (referring to five uncommon mental components). Five disrespects (referring to five kinds of disrespectful behavior). Five respects (referring to five kinds of respect). Five weights (referring to five heavy things). Five burdens (referring to five burdens). Five fears (referring to five fears). Five officials in harmony (referring to five officials in harmony). Five kinds of destruction relying on the body (referring to five ways of destruction relying on the body). Five kinds of destruction relying on speech (referring to five ways of destruction relying on speech). Five kinds of destruction relying on the mind (referring to five ways of destruction relying on the mind). Five kinds of causes and conditions for thought (referring to five kinds of causes and conditions for imagination). Five feelings (referring to five feelings). Five cessations of feeling (referring to five cessations of feeling). Five darknesses (referring to five kinds of darkness). Five dark blindnesses (referring to five kinds of dark blindness). Five cataracts obscuring the eyes (referring to five kinds of cataracts obscuring the eyes). Five Rakshasas (referring to five kinds of Rakshasas). Five abysses (referring to five kinds of abysses). Five rotations (referring to five kinds of rotations). Five caves (referring to five kinds of caves). Five cessations of caves (referring to five kinds of cessations of caves). Five components of the first Dhyana (referring to five components of the first Dhyana). Five

種聲。五種世法行。五種共法舉罪。五教示。五善知識教。五種言說法音生處。五種論法。五喜根。五喜生處。五憂生法。五怯弱怖畏應當解說。五種功能應當解說。五種世間功德行。五種漏法和合。五種勝世行。五種觸生。五種惡道。五種惡眼。五種惡耳。五種惡鼻。五種惡舌。五種惡身。五種惡意。五無功德法。五種獨住持因緣。五種離教師隨緣流轉。五種法應隨順眾。五受因緣。五受不斷滅。五法當作憂。五痛著不遍知故受苦痛。五種蓋不可取。五種障分別。五一向行法不應取。五種事物應當離。五相不斷滅。五乾燥無因起。五作惡處滿。五種煙。五奸猾欺誑言說。五種賊長命難打。五作時行。五種眾生冢間平等。五種在空處因緣。五窟處不恐怖隨心所欲。五嚴熾不作惡。五巧行境界處。五無中間。五法不作別異。五住處。五惡住處。五種得錢物得宿命得念智現證見巧因緣隨轉。五無毒。五濕波耶那。五善根大果報隨轉。五功德舍法。五懶惰事。五信滿。五法具足當入正位。五根前受業報。五種智聚欲滿隨轉。五時施善根成熟增長。五施當減諸有。五種戒超越。五道滿足。五戒俱善覆護滿足。五種戒當轉法輪。五戒俱具足已。得四十種歡欣法。五種戒俱受已。羸劣戒不具足缺減破戒。謂優婆塞優婆夷。五種刺患

命終時得。五種行巧解脫當具足滿。五中等邊。五種戒羸。五戒句顛倒行無有別異。五戒羸當爲說。五戒俱當轉十二相法輪。五種時一法時。五種言一法言。五種眾一眾會。五種道一善妙。五命終一是斷。五智者一最勝。五境界我嘆一。五道無別異相。五解脫一無有出。五實言一真實。五種滅一真滅。五種惡無可凈。五踴躍。五自恣。五治罰。阿蘭那宿處具五讚歎。一坐頭多得五讚歎。常乞食行頭多五讚歎。五種入聚落當教示。五縫衣功德。五多聞者功德樂欲法。五功德。五種惡魔波旬作障礙。五種患障法言法言斷具。五惡解脫事。五障礙得。五破壞。五世間賊。五攝受語言。五妄語事。五不共住。五舍智。五破戒惡。五破戒處。五應知分別破戒。五事持毗那耶。應知五分別不持毗那耶。應知五比丘不知正威儀不持毗那耶。言語因緣自說多聞。彼如是如是。梵行者。不問五法持毗那耶。健瞋當向惡趣。五持律者。有煩惱而不慚恥。得五種乾燥自行欲不凈而自說凈。欲行持律時得五種罪五種非時語。求報施法有五種過患。五種諍論根本。令比丘恐怖。五臭穢法非學者語。五種論師逼切故毀佛。五種毀法。五種毀僧。法師有五種不凈。比丘應知各別不各別。五種法墮調戲。不持戒處破戒在身成妄語者。復有妄語者。戒如糞

穢。比丘五法具足心懆如風。比丘五法具足說外道語。比丘五法具足不巧知修多羅。比丘五法具足舍佛菩提。比丘五法具足能生瞋恚。瞋恚生已舍佛語。俗人五法具足於出家法師如法和合。五下分結五上分結五損五惡。五身結五惱法。五因五緣。五頂墮五不自在作法。五三十三天于先墮相。五四天王天集會法。五三十三天受取。五三十三天不受取。五三十三天如業果報勝酒。五勝法天女捨己天子面向他天。五三十三天作業釋迦提婆那民共一萬二千天女出善法堂。五三十三天集會欲破阿修羅。五三十三天斗諍相至園。應知五三十三天發鬥。五三十三天具足法降阿修羅。五三十三天具足健法。初生即有此念。得自業智。五種欲行諸天大集會。五種夜摩天內信巧方便生得見諸佛。五種往昔善根夜摩諸天。遊戲而不迷惑。五種往昔善根夜摩諸天。各無輕慢亦無嫉妒。五種法具足。夜摩諸天過有閑預。五法具足。兜率陀諸天子當得九十九種歡喜法。五種兜率陀諸天子往昔愿法不失正念。五種兜率陀諸天子往昔愿法而不迷惑。五種往昔勝愿戒滿足故。兜率陀諸天子神通成就愿滿足故。分別得成。五種法具足。兜率陀諸天子值佛出生。不捨離已得信具足故。舍家出家得近如來。既出家已得解脫智。五法具足。兜率陀諸天子立於先死相

【現代漢語翻譯】現代漢語譯本穢（不潔凈）。比丘（bhiksu，佛教出家男眾）具足五法，內心煩躁如風。比丘具足五法，宣說外道（非佛教的宗教或哲學）的言語。比丘具足五法，不善於瞭解修多羅（sutra，佛經）。比丘具足五法，捨棄佛菩提（bodhi，覺悟）。比丘具足五法，能夠生起瞋恚（krodha，憤怒）。瞋恚生起后，捨棄佛的教誨。俗人（在家信徒）具足五法，對於出家法師如法和合。五下分結（五種束縛眾生於欲界的煩惱）五上分結（五種束縛眾生於色界和無色界的煩惱）五損五惡。五身結（五種與身體相關的束縛）五惱法（五種使人煩惱的法）。五因五緣。五頂墮（五種衰敗的徵兆）五不自在作法。五三十三天（Trayastrimsa，欲界六天中的第二天）于先墮相。五四天王天（Caturmaharajika，欲界六天中的第一天）法。五三十三天受取。五三十三天不受取。五三十三天如業果報勝酒。五勝法天女捨己天子面向他天。五三十三天作業釋迦提婆那民共一萬二千天女出善法堂。五三十三天欲破阿修羅（Asura，一種好戰的神）。五三十三天斗諍相至園。應知五三十三天發鬥。五三十三天具足法降阿修羅。五三十三天具足健法。初生即有此念。得自業智。五種欲行諸天大**。五種夜摩天（Yama，欲界六天中的第三天）內信巧方便生得見諸佛。五種往昔善根夜摩諸天。遊戲而不迷惑。五種往昔善根夜摩諸天。各無輕慢亦無嫉妒。五種法具足。夜摩諸天過有閑預。五法具足。兜率陀（Tusita，欲界六天中的第四天）諸天子當得九十九種歡喜法。五種兜率陀諸天子往昔愿法不失正念。五種兜率陀諸天子往昔愿法而不迷惑。五種往昔勝愿戒滿足故。兜率陀諸天子神通成就愿滿足故。分別得成。五種法具足。兜率陀諸天子值佛出生。不捨離已得信具足故。舍家出家得近如來。既出家已得解脫智。五法具足。兜率陀諸天子立於先死相

【English Translation】 English version Impure. A bhiksu (Buddhist monk) possessing five qualities is agitated like the wind. A bhiksu possessing five qualities speaks the language of external paths (non-Buddhist religions or philosophies). A bhiksu possessing five qualities is not skilled in understanding the sutras (Buddhist scriptures). A bhiksu possessing five qualities abandons Buddha's bodhi (enlightenment). A bhiksu possessing five qualities is able to generate anger (krodha). Having generated anger, he abandons the Buddha's teachings. A layman (householder) possessing five qualities is in proper harmony with the monastic Dharma masters. The five lower fetters (five afflictions that bind beings to the desire realm), the five higher fetters (five afflictions that bind beings to the form and formless realms), five losses, and five evils. Five bodily fetters (five fetters related to the body), five afflictive dharmas (five dharmas that cause affliction). Five causes and five conditions. Five signs of decline, five kinds of unskillful actions. Five Trayastrimsa heavens (the second heaven of the desire realm) in the signs of prior decline. Five Caturmaharajika heavens (the first heaven of the desire realm) ** dharmas. Five Trayastrimsa heavens receive. Five Trayastrimsa heavens do not receive. Five Trayastrimsa heavens are like the superior wine of karmic retribution. Five superior Dharma goddesses abandon their own devas (gods) and face other devas. Five Trayastrimsa heavens perform actions, and Sakra Devanam Indra together with twelve thousand goddesses emerge from the Hall of Good Dharma. Five Trayastrimsa heavens ** desire to destroy the Asuras (a race of warring deities). Five Trayastrimsa heavens arrive at the garden of strife. It should be known that five Trayastrimsa heavens initiate strife. Five Trayastrimsa heavens possess the Dharma to subdue the Asuras. Five Trayastrimsa heavens possess strong Dharma. At the moment of birth, they have this thought. They obtain the wisdom of their own karma. Five kinds of desire practices of the great ** of the devas. Five kinds of Yama heavens (the third heaven of the desire realm) with inner faith, skillful means, and the ability to see all Buddhas. Five kinds of past good roots of the Yama devas. They play without being deluded. Five kinds of past good roots of the Yama devas. Each has no contempt or jealousy. Five kinds of dharmas are complete. The Yama devas have excessive leisure. Five dharmas are complete. The Tusita (the fourth heaven of the desire realm) devas will obtain ninety-nine kinds of joyful dharmas. Five kinds of Tusita devas in the past wished for the Dharma without losing right mindfulness. Five kinds of Tusita devas in the past wished for the Dharma without being deluded. Five kinds of past superior vows are fulfilled because of the perfection of precepts. The Tusita devas achieve supernatural powers because of the fulfillment of vows. They separately attain accomplishment. Five kinds of dharmas are complete. The Tusita devas encounter the birth of the Buddha. They do not abandon it and have complete faith. They renounce their homes and become monks, drawing near to the Tathagata (Buddha). Having become monks, they attain the wisdom of liberation. Five dharmas are complete. The Tusita devas stand in the signs of prior death.

法。生而不恐怖死。死已不假作念知所生處。能生厭離而不放逸。七十五種相具足。兜率陀天子勝取欲行。十五種相具足。兜率陀諸天子值佛出生。親近不離不生悔心。若不值佛命終已后而生人間當得出家證緣覺道。五眼根相兜率陀諸天命終已生人間。智者應知五根相夜摩諸天命終。五根相三十三天命終。五根相四天王天命終。三根相地居諸天命終。八種根相人間命終。還生人間。智者應知六種根相。合會大地獄。死還生人間。智者應知應取是相。九根相活大地獄中死。七根相黑繩大地獄中死。十三根相速轉速滅速生。寒地獄中死還生人間。四根相畜生中死。四根相獼猴中死還生人間。六根相野干中死還生人間。十六根相真正師子中死還生人間。四種彼日初分時根相。四種日中時根相。四種日後分時根相。四種瞋根相。阿難。我且略說。若欲廣明是義。有十二俱致百千等數根之勝相。彼佛如來知諸眾生各各根數。阿難。有人日初分時應漏盡。不被教示以放舍故。于日中時作無間業成就滿足。以是因緣故。背佛世尊墮大地獄。阿難。有眾生日初分時教授佛法。以貪慾具故。彼人是處坐已正念得如是心。如謗諸佛及毀菩提墮落邪中。阿難。有眾生有欲取衣。離欲著衣。阿難。有眾生有欲舉足。離欲下足。阿難。有眾生念欲

睡眠。既坐床已即得漏盡。阿難。有眾生貪慾就臥。頭未到枕。于其中間即得離欲。有眾生不出家時。于佛教中應生天上。既出家已墮大地獄至不喜處。有眾生不出家故。應墮大地獄中到不喜處。彼出家已得勝漏盡智者。應當知如是相。阿難。如殊帝迦長者。若七日過已不出家者。應墮阿鼻大地獄中大不喜處。阿難。如來有如是等知諸根智各各不同。是故如來能知眾生去處來處。亦復巧知諸根別處。阿難。汝觀女人有歡欣法。知染欲知不染欲。以根增上觀面故知。況復如來阿羅訶三藐三佛陀。證阿耨多羅三藐三菩提。而不能知眾生諸根如是勝相。如來有如是大力。有如是大智。阿難。有眾生如來於日初分。入舍婆提大城乞食時即至第二四天下。在彼間處。日初分時以四十種相。方便教化一眾生故。猶在舍婆提大城次第乞食時。舍婆大城乃有六十眾生。諸根缺壞作無間業。為欲殺母作非法事。彼等眾生若出家者。即得阿羅漢果。作是語已。時長老阿難白佛言。世尊。何因緣故。如來為一眾生於彼處中。以四十種相方便教化。猶能于彼舍婆提大城。令諸眾生於聖法中作無障礙耶。佛告阿難。彼一眾生在第二四天下大洲世界。如來世尊。以四十種方便教化者。唯佛能度非聲聞耶。如來於彼日初分時。若不教化彼一眾生。則能

【現代漢語翻譯】現代漢語譯本睡眠。當他坐到床上時，立即證得漏盡（Arahantship，煩惱止息的境界）。阿難（Ananda，佛陀的十大弟子之一）。有些眾生貪戀慾望而準備睡覺，頭還沒碰到枕頭，就在這期間斷除了慾望。有些眾生如果不出家，本應在佛教中昇天，但出家后卻墮入大地獄，到達不喜悅的地方。有些眾生如果不出家，本應墮入大地獄，到達不喜悅的地方，但他們出家后卻獲得了殊勝的漏盡智。應當瞭解事情就是這樣。阿難。比如殊帝迦（Suddhika）長者，如果七天過後不出家，就應墮入阿鼻大地獄（Avici hell，佛教中最底層的地獄）中極不喜悅的地方。阿難。如來具有像這樣的智慧，能知曉各種根器（spiritual faculties）的不同。因此，如來能知曉眾生的去處和來處，也能巧妙地知曉各種根器的差別。阿難。你觀察女人，能從她們歡欣的表情中，知道她們是否被慾望染污，這是通過觀察她們的面部表情而得知的。更何況如來阿羅訶（Arahat，值得尊敬的人）三藐三佛陀（Samyaksambuddha，正等覺者），已經證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），難道不能知曉眾生諸根的這種殊勝之相嗎？如來具有這樣的大力，具有這樣的大智慧。阿難。有些眾生，如來在上午進入舍婆提（Sravasti，古印度城市）大城乞食時，立即到達第二個四天下（four continents）的世界。在那裡，如來在上午用四十種相（forty characteristics），方便教化一個眾生。當如來還在舍婆提大城依次乞食時，舍婆提大城中卻有六十個眾生，諸根殘缺，造作無間業（five heinous crimes），想要殺害母親，做非法之事。這些眾生如果出家，就能證得阿羅漢果。說完這些話后，長老阿難對佛說：『世尊，是什麼因緣，使得如來爲了教化在那個地方的一個眾生，用四十種相方便教化，卻還能在舍婆提大城，使那些眾生在聖法中沒有障礙呢？』佛告訴阿難：『那個眾生在第二個四天下大洲世界，如來世尊用四十種方便教化他，只有佛才能度化，而不是聲聞（Sravaka，聲聞乘的修行者）能度化的。如來在上午，如果不教化那個眾生，就能』

【English Translation】 English version Sleep. As soon as he sat on the bed, he attained the extinction of outflows (Arahantship, the state of cessation of afflictions). Ananda (one of the ten principal disciples of the Buddha). Some beings, clinging to desire, prepare to sleep; before their heads reach the pillow, they eradicate desire in that interval. Some beings, if they had not renounced the world, should have been born in heaven within Buddhism, but having renounced the world, they fall into the great hell, reaching an unpleasant place. Some beings, if they had not renounced the world, should have fallen into the great hell, reaching an unpleasant place, but having renounced the world, they attain the supreme wisdom of the extinction of outflows. It should be known that things are thus. Ananda. For example, the elder Suddhika, if he does not renounce the world after seven days, should fall into the Avici hell (the lowest level of hell in Buddhism), a place of great unpleasantness. Ananda. The Tathagata (title of the Buddha) has such wisdom, knowing the differences of various faculties (spiritual faculties). Therefore, the Tathagata knows the destinations and origins of beings, and also skillfully knows the differences of various faculties. Ananda. You observe women, and from their joyful expressions, you know whether they are tainted by desire or not; this is known by observing their facial expressions. How much more so the Tathagata, the Arahat (worthy one) Samyaksambuddha (perfectly enlightened one), who has attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), could he not know the supreme characteristics of the faculties of beings? The Tathagata has such great power, such great wisdom. Ananda. Some beings, when the Tathagata enters the great city of Sravasti (ancient Indian city) in the early morning to beg for food, immediately reaches the world of the second four continents. There, the Tathagata, in the early morning, uses forty characteristics (forty characteristics) to skillfully teach one being. While the Tathagata is still begging for food in the great city of Sravasti in order, there are sixty beings in the great city of Sravasti who have deficient faculties, committing the five heinous crimes (five heinous crimes), wanting to kill their mothers, doing unlawful things. If these beings renounce the world, they will attain the fruit of Arhatship. After saying these words, the elder Ananda said to the Buddha: 'Venerable One, what is the cause and condition that the Tathagata, in order to teach one being in that place, uses forty characteristics to skillfully teach, yet is still able to cause those beings in the great city of Sravasti to be without obstacles in the holy Dharma?' The Buddha told Ananda: 'That one being is in the world of the second four continents. The Tathagata, the World-Honored One, teaches him with forty skillful means. Only the Buddha can liberate him, not the Sravaka (hearer, practitioner of the Hearer Vehicle). If the Tathagata does not teach that one being in the early morning, he can'

具造五無間業。當墮阿鼻大地獄中。墮地獄已九十九俱致百千年歲受大苦惱。彼等眾生唯佛能化。非餘二乘。阿難。彼一眾生最後應度。唯佛能化。阿難。如來為彼一眾生故。住九十九俱致百千歲。何以故。阿難。此是諸佛境界。阿難。如來所應作業要必當作而不廢舍阿難。如來住壽。若一劫若減一劫。應以佛身度眾生故。或復過彼。阿難。以此因緣故。彼一眾生如來以四十種教化。日初分時住聖法中。得阿那含果。又復阿難。時彼眾生說此偈言。

前際及后際　　現在不知故　造作于惡業　　亦不知諸法　前際及后際　　現亦無所有　三世皆平等　　于中無所得　分別故有得　　若離則無得　諸法無所有　　如是隨如見　所說離欲想　　空想亦復然　想斷無分別　　此說無所有　說身有所有　　以取故示現　諸法不可得　　于中無滅者　若取于涅槃　　思念即顛倒　取故說有物　　說想還顛倒　無想說有想　　無想亦復然　一切想離故　　比丘成無有　說欲有所有　　瞋癡亦是有　此無有知已　　是說法眼者　我已知彼欲　　如是實無物　不生亦不滅　　此是彼自想　大智者善說　　諸法無有想　世俗故有言　　于中不可得　虛空空說已　　彼得則所有　不生名與

【現代漢語翻譯】現代漢語譯本：造作了五無間業（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重罪業），應當墮入阿鼻大地獄（梵文Avīci的音譯，意為『無間』，是最苦的地獄）中。墮入地獄后，要經歷九十九俱致（俱致為古印度數字單位）百千年歲，遭受巨大的苦惱。這些眾生只有佛才能教化，不是二乘（聲聞乘和緣覺乘）所能教化的。阿難（佛陀的十大弟子之一）。那一眾生最後應該被度化，只有佛才能教化。阿難。如來爲了那一眾生，可以住世九十九俱致百千歲。為什麼呢？阿難。這是諸佛的境界。阿難。如來所應該做的事一定要做，而不會廢棄。阿難。如來住世的壽命，如果是一劫（佛教的時間單位，非常長）或者減少一劫，也應該爲了用佛身度化眾生，甚至超過這個時間。阿難。因為這個因緣，如來用四十種教化，在每日初分時，使他安住于聖法中，證得阿那含果（佛教四果中的第三果）。阿難。當時那位眾生說了這首偈語：『前際和后際，現在都不知道，造作了惡業，也不知道諸法。前際和后際，現在也都沒有，三世皆平等，其中無所得。因為分別才有得，如果離開分別就沒有得，諸法本無所有，如是隨順如實見。所說遠離慾望的想，空想也是這樣，想念斷絕沒有分別，這才是真正的無所有。說身體有所有，是因為執取才顯現，諸法本來不可得，其中沒有滅亡者。如果執取于涅槃（梵文Nirvana的音譯，意為『寂滅』，是佛教修行的最終目標），思念就顛倒了，因為執取才說有事物，說想念反而顛倒。無想說成有想，無想也是這樣，一切想念都離開，比丘（梵文Bhiksu的音譯，指佛教出家男子）才能成就無有。說慾望有所有，嗔恚和愚癡也是有，知道這些都沒有，才是說法眼的人。我已經知道那些慾望，如是真實無有物，不生也不滅，這是他自己的想念。大智者善於說，諸法沒有想念，世俗才會有言說，其中不可得。虛空空說完了，他得到就所有，不生名為與。』

【English Translation】 English version: Having committed the five heinous offenses (the five unpardonable sins: patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), one should fall into the Avīci Great Hell (Avīci is a Sanskrit term meaning 'without interval,' the most painful of hells). After falling into hell, one would endure immense suffering for ninety-nine kotis (koti is an ancient Indian numerical unit) of hundreds of thousands of years. These beings can only be transformed by a Buddha, not by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Ānanda (one of the ten principal disciples of the Buddha), that one being should be saved in the end, and only a Buddha can transform him. Ānanda, for the sake of that one being, the Tathāgata (another name for the Buddha) could remain in the world for ninety-nine kotis of hundreds of thousands of years. Why? Ānanda, this is the realm of all Buddhas. Ānanda, what the Tathāgata should do must be done and not abandoned. Ānanda, if the Tathāgata's lifespan is a kalpa (an extremely long period of time in Buddhism) or less than a kalpa, it should be to liberate beings with the body of a Buddha, or even longer than that. Ānanda, because of this cause, the Tathāgata uses forty kinds of teachings, and in the early part of each day, causes him to abide in the Holy Dharma, attaining the state of Anāgāmin (the third of the four stages of enlightenment). Again, Ānanda, at that time, that being spoke this verse: 『The past and the future, the present are unknown, having committed evil deeds, one does not know the dharmas. The past and the future, the present are also non-existent, the three times are all equal, and there is nothing to be gained in them. Because of discrimination there is gain, if one leaves discrimination there is no gain, all dharmas are without substance, thus following true seeing. What is said is to be free from desires, empty thoughts are also the same, thoughts are cut off without discrimination, this is said to be without substance. Saying that the body has substance, is manifested because of grasping, all dharmas are unattainable, and there is no destruction in them. If one grasps at Nirvāṇa (Sanskrit term meaning 'cessation,' the ultimate goal of Buddhist practice), thoughts are inverted, because of grasping it is said that there are things, saying thoughts are inverted. Saying that non-thought has thought, non-thought is also the same, because all thoughts are left behind, a Bhikṣu (Sanskrit term for a Buddhist monk) becomes non-existent. Saying that desire has substance, anger and delusion are also existent, knowing that these are non-existent, is one who has the Dharma eye. I have already known those desires, thus they are truly without substance, neither arising nor ceasing, this is his own thought. The wise one speaks well, all dharmas have no thought, there is speech because of convention, and it is unattainable in it. Having spoken of empty space as empty, if he obtains it, then it is all, not born is named with.』

色　　本性是法空　功力于涅槃　　復有眾生得　若有想涅槃　　彼見則是惡　諸想皆滅已　　法想亦復然　不取亦不捨　　是上丈夫說

阿難。此等六十眾生舍婆提住者。皆于往昔迦葉佛所。諸聲聞人供養佛已。於後復作非法事業。非阿羅漢。數為利養因緣自稱自舉。而不自知不得法味。造惡業已諸根毀減。複次阿難。有五種惡根不平等故。非善友作善友行。阿難。有眾生五種根相具足。種種承事而不能修。於己母邊亦行欺誑。況餘眾生也。五種根相具足一眼不得出家。此法律中。五種根相具足可畏眼不得出家。此法律中。五種根相具足赤眼不得出家。此法律中。五種根相具足大赤眼不得出家。此法律中。五種根相具足跛人不得出家。此法律中。五種根相具足腳脛曲不得出家。此法律中。五種法聾人不得出家。此法律中。五法曲脊不得出家。此法律中。五法䁋(虛涉反)眼不得出家。此法律中。五法九指及十一指不得出家。此法律中。五法節分斷不得出家。此法律中。五法割耳不得出家。此法律中。五法割鼻不得出家。此法律中。五法具足眼根闕不得出家。此法律中。五法具足睗(式亦反)眼不得出家。此法律中。五法具足眇眼不得出家。此法律中。五法具足不正見墜陷識不得出家。此法律中。五法

【現代漢語翻譯】現代漢語譯本色（Rūpa，物質）的本性是法空（Dharma-śūnyatā，諸法皆空的真理）。通過修行功德力可以達到涅槃（Nirvāṇa，解脫）。還有眾生可以獲得涅槃。如果有人執著于涅槃，那麼這種見解就是錯誤的。當所有的妄想都滅盡時，對於法的執著也同樣應該放下。不執取也不捨棄，這就是大丈夫的境界。

阿難（Ānanda，佛陀的侍者）。這六十位住在舍婆提（Śrāvastī，古印度城市）的眾生，過去在迦葉佛（Kāśyapa Buddha，過去七佛之一）時期，作為聲聞（Śrāvaka，聽聞佛法者）供養佛陀后，又做了不如法的行為。他們並非阿羅漢（Arhat，已證悟者），爲了名聞利養而自我吹噓，卻不自知自己沒有得到真正的法味。造作惡業后，諸根衰損。再者，阿難。有五種惡劣的根性不平等，所以即使行為像善友，也不是真正的善友。阿難。有些眾生具備五種根相，接受種種供養卻不能修行，甚至欺騙自己的母親，更何況是其他眾生呢？具備五種根相，但只有一隻眼睛的人，不得出家。在這個律法中。具備五種根相，但眼睛可怕的人，不得出家。在這個律法中。具備五種根相，但眼睛發紅的人，不得出家。在這個律法中。具備五種根相，但眼睛非常紅的人，不得出家。在這個律法中。具備五種根相，但跛腳的人，不得出家。在這個律法中。具備五種根相，但小腿彎曲的人，不得出家。在這個律法中。天生耳聾的人，不得出家。在這個律法中。天生駝背的人，不得出家。在這個律法中。天生斜眼的人，不得出家。在這個律法中。天生九指或十一指的人，不得出家。在這個律法中。天生有關節殘缺的人，不得出家。在這個律法中。天生耳朵被割掉的人，不得出家。在這個律法中。天生鼻子被割掉的人，不得出家。在這個律法中。具備五種條件，但眼根有缺陷的人，不得出家。在這個律法中。具備五種條件，但眼睛斜視的人，不得出家。在這個律法中。具備五種條件，但眼睛小而無神的人，不得出家。在這個律法中。具備五種條件，但有不正見，並且沉溺於意識的人，不得出家。在這個律法中。具備五種條件，但...

【English Translation】 English version Form (Rūpa) is by nature emptiness of Dharma (Dharma-śūnyatā). Through the power of merit, one can attain Nirvāṇa. And there are sentient beings who can attain Nirvāṇa. If someone clings to the idea of Nirvāṇa, that view is evil. When all thoughts are extinguished, thoughts about Dharma should also be relinquished. Neither grasping nor abandoning, this is what the great person speaks of.

Ānanda (Buddha's attendant), these sixty beings dwelling in Śrāvastī (ancient Indian city), in the past, during the time of Kāśyapa Buddha (one of the past seven Buddhas), as Śrāvakas (listeners of the Dharma) who made offerings to the Buddha, later engaged in unrighteous deeds. They were not Arhats (enlightened beings), and for the sake of fame and gain, they boasted about themselves, not knowing that they had not attained the true taste of the Dharma. Having created evil karma, their faculties deteriorated. Furthermore, Ānanda, there are five kinds of evil roots that are unequal, so even if their actions resemble those of a good friend, they are not truly good friends. Ānanda, there are beings who possess five characteristics, receive various offerings but cannot cultivate, and even deceive their own mothers, let alone other beings. One who possesses five characteristics, but has only one eye, is not allowed to become a monk. Within this Vinaya (code of conduct). One who possesses five characteristics, but has frightening eyes, is not allowed to become a monk. Within this Vinaya. One who possesses five characteristics, but has red eyes, is not allowed to become a monk. Within this Vinaya. One who possesses five characteristics, but has very red eyes, is not allowed to become a monk. Within this Vinaya. One who possesses five characteristics, but is lame, is not allowed to become a monk. Within this Vinaya. One who possesses five characteristics, but has crooked shins, is not allowed to become a monk. Within this Vinaya. One who is congenitally deaf, is not allowed to become a monk. Within this Vinaya. One who is congenitally hunchbacked, is not allowed to become a monk. Within this Vinaya. One who is congenitally cross-eyed, is not allowed to become a monk. Within this Vinaya. One who is congenitally with nine or eleven fingers, is not allowed to become a monk. Within this Vinaya. One who is congenitally with severed joints, is not allowed to become a monk. Within this Vinaya. One who is congenitally with cut ears, is not allowed to become a monk. Within this Vinaya. One who is congenitally with a cut nose, is not allowed to become a monk. Within this Vinaya. One who possesses five conditions, but has a deficiency in the eye faculty, is not allowed to become a monk. Within this Vinaya. One who possesses five conditions, but has squinting eyes, is not allowed to become a monk. Within this Vinaya. One who possesses five conditions, but has small and dull eyes, is not allowed to become a monk. Within this Vinaya. One who possesses five conditions, but has wrong views and is immersed in consciousness, is not allowed to become a monk. Within this Vinaya. One who possesses five conditions, but...

具足瞎眼不得出家。此法律中。五法具足黃門人不得出家。此法律中。五法具足二根不得出家。此法律中。五法具足割根不得出家。此法律中。五法具足共丈夫行欲不得出家。此法律中。五法具足亂心人不得出家。此法律中。五法具足太長太短過黑不得出家。此法律中。五法具足太白不得出家。此法律中。五法具足白癩不得出家。此法律中。五法具足熟身不得出家。此法律中。五法具足疏齒不得出家。此法律中。五法具足豎發不得出家。此法律中。五法具足赤頭不得出家此法律中。五法具足綠髮頭不得出家。此法律中。五法具足太黃不得出家。此法律中。五法具足斫面不得出家。此法律中。五法具足少發及無發不得出家。此法律中。五根相具足。山羊眼矘(土莽反)眼小不瞬眼𥈾(一玦反)眼。極深眼睽眼。睒眼電眼。睉(子戈目)眼(謂小目)長眼。睛相逼眼轉睛眼。睍(下典反)睴(公困反)壞眼斑眼。驢眼雞眼。尸利陀眼。漚婆陀眼。低彌魚眼。婆迦利陀眼(已上無正名可譯)鷹眼鞞羅眼(亦無正名)獼猴眼狗眼。阿荼迦羅眼(亦無正名)薩多泥去多眼。尸陵伽羅眼(義云角)汗眼黃眼。刪由迦多眼。娑賀賀那眼。缺眼雉眼。瞿利多眼(團)刪提多眼(續)毗跋眅(疋奸反)多妒羅眼(轉患露白)婆稚多眼。毗

【現代漢語翻譯】現代漢語譯本：『具足瞎眼不得出家』，此法律中規定。『五法具足黃門人（指生理上有缺陷，無法進行性行為的人）不得出家』，此法律中規定。『五法具足二根（指同時具有男女兩性性器官的人）不得出家』，此法律中規定。『五法具足割根（指被閹割的人）不得出家』，此法律中規定。『五法具足共丈夫行欲（指與丈夫行淫慾之事）不得出家』，此法律中規定。『五法具足亂心人（指精神錯亂的人）不得出家』，此法律中規定。『五法具足太長太短過黑（指身體比例失調或膚色過黑）不得出家』，此法律中規定。『五法具足太白（指膚色過白）不得出家』，此法律中規定。『五法具足白癩（指患有白癜風的人）不得出家』，此法律中規定。『五法具足熟身（具體含義不明確）不得出家』，此法律中規定。『五法具足疏齒（指牙齒稀疏）不得出家』，此法律中規定。『五法具足豎發（指頭髮直立）不得出家』，此法律中規定。『五法具足赤頭（指紅頭髮）不得出家』，此法律中規定。『五法具足綠髮頭（指綠頭髮）不得出家』，此法律中規定。『五法具足太黃（指膚色過黃）不得出家』，此法律中規定。『五法具足斫面（指臉上被砍傷）不得出家』，此法律中規定。『五法具足少發及無發（指頭髮稀少或沒有頭髮）不得出家』，此法律中規定。『五根相具足』，山羊眼、矘眼、小不瞬眼、𥈾眼、極深眼、睽眼、睒眼、電眼、睉眼（謂小目）、長眼、睛相逼眼、轉睛眼、睍睴壞眼、斑眼、驢眼、雞眼、尸利陀眼、漚婆陀眼、低彌魚眼、婆迦利陀眼（以上無正名可譯）、鷹眼、鞞羅眼（亦無正名）、獼猴眼、狗眼、阿荼迦羅眼（亦無正名）、薩多泥去多眼、尸陵伽羅眼（義云角）、汗眼、黃眼、刪由迦多眼、娑賀賀那眼、缺眼、雉眼、瞿利多眼（團）、刪提多眼（續）、毗跋眅多妒羅眼（轉患露白）、婆稚多眼、毗

【English Translation】 English version: 'One who is completely blind cannot be ordained.' This is according to the law. 'A eunuch (one who is physiologically incapable of sexual activity) with five characteristics cannot be ordained.' This is according to the law. 'One with two sets of sexual organs (hermaphrodite) with five characteristics cannot be ordained.' This is according to the law. 'One who is castrated with five characteristics cannot be ordained.' This is according to the law. 'One who engages in sexual activity with a husband with five characteristics cannot be ordained.' This is according to the law. 'One who is mentally disturbed with five characteristics cannot be ordained.' This is according to the law. 'One who is too tall, too short, or excessively dark-skinned with five characteristics cannot be ordained.' This is according to the law. 'One who is excessively pale-skinned with five characteristics cannot be ordained.' This is according to the law. 'One who has vitiligo (white patches on the skin) with five characteristics cannot be ordained.' This is according to the law. 'One with a 'ripe' body (unclear meaning) with five characteristics cannot be ordained.' This is according to the law. 'One with sparse teeth with five characteristics cannot be ordained.' This is according to the law. 'One with upright hair with five characteristics cannot be ordained.' This is according to the law. 'One with red hair with five characteristics cannot be ordained.' This is according to the law. 'One with green hair with five characteristics cannot be ordained.' This is according to the law. 'One who is excessively yellow-skinned with five characteristics cannot be ordained.' This is according to the law. 'One with a scarred face with five characteristics cannot be ordained.' This is according to the law. 'One with little or no hair with five characteristics cannot be ordained.' This is according to the law. 'One who has all five senses complete,' goat eyes, 矘 eyes, small unblinking eyes, 𥈾 eyes, extremely deep eyes, cross-eyed, glancing eyes, electric eyes, 睉 eyes (meaning small eyes), long eyes, eyes with close pupils, rolling eyes, 睍睴 bad eyes, speckled eyes, donkey eyes, chicken eyes, Śrīda eyes, Aupavāda eyes, low-lying fish eyes, Bhakāritā eyes (the above have no proper names to translate), hawk eyes, Billa eyes (also no proper names), monkey eyes, dog eyes, Āṭakāra eyes (also no proper names), Śatānīkṛta eyes, Śīliṅgāra eyes (meaning horn), sweaty eyes, yellow eyes, Śaṃyuktaka eyes, Sahahāna eyes, missing eyes, pheasant eyes, Gūrita eyes (round), Śaṃthita eyes (continuous), Vibabhāṇḍa-dura eyes (turning into exposed white), Bhāvitaka eyes, Vibhi

盧婆眼。阿舍羅摩那眼。那泥奚多眼。毗缽羅毗羅眼。阇妒婆眼(一本云禪妒婆義似蛇)緊陀羅眼。毗啰伽眼。漚那帝啰眼。三缽啰朱帝啰眼。憂婆陀啰眼。婆荼婆馬眼。婆啰陀眼。婆羅伽眼。低視眼。豬眼網眼。毗察多眼(被傷)皺眼青黃眼。不得出家。阿難。復有九萬九千彼彼眾生根。如來悉知。如來悉見。阿難。如來應正遍知有如是等無量無邊知見。阿難。復有二十二根相。詐善比丘貴重資財。諸佛如來皆如實知。復有二十二根相。詐善比丘。所有語言臭如死屍。又有十根相。阿蘭若比丘所出語言邪命詐善。有五根相。邪命比丘詐修善故。眾人識知。五根相破戒比丘。諸天唱告有五聲言。于持戒比丘告言。尊者。某甲比丘戒聚墮戒聚。遠離五種受法語出。若有比丘自戒聚墮。彼時諸天白善比丘持戒者邊。名某比丘今戒聚破五種讚歎歡喜法。于比丘邊所住諸天及三十三天。知比丘勝已。於四方讚歎五眼根相。比丘外現善相內心邪命。比丘五種見法各自有患。和合共住更互相信。比丘五有迦婆具足少法。諸比丘應當知。舍仙聖幢相而轉墜下。五法具足比丘不尊重戒。亦不尊敬佛法僧寶。五法具足比丘尼。不敬重佛法僧寶。五法具足比丘尼。不敬重大比丘。五法具足比丘尼。速墮戒聚。五法具足比丘尼。受他教令依他

【現代漢語翻譯】現代漢語譯本盧婆眼（眼睛的名稱）。阿舍羅摩那眼（眼睛的名稱）。那泥奚多眼（眼睛的名稱）。毗缽羅毗羅眼（眼睛的名稱）。阇妒婆眼（眼睛的名稱，一本作禪妒婆，義似蛇）。緊陀羅眼（眼睛的名稱）。毗啰伽眼（眼睛的名稱）。漚那帝啰眼（眼睛的名稱）。三缽啰朱帝啰眼（眼睛的名稱）。憂婆陀啰眼（眼睛的名稱）。婆荼婆馬眼（眼睛的名稱）。婆啰陀眼（眼睛的名稱）。婆羅伽眼（眼睛的名稱）。低視眼（眼睛的名稱）。豬眼網眼（眼睛的名稱）。毗察多眼（眼睛的名稱，指被傷的眼睛）。皺眼青黃眼（眼睛的名稱）。不得出家。阿難（佛陀的弟子）。復有九萬九千彼彼眾生根。如來（佛陀的稱號）悉知。如來悉見。阿難。如來應正遍知有如是等無量無邊知見。阿難。復有二十二根相。詐善比丘貴重資財。諸佛如來皆如實知。復有二十二根相。詐善比丘。所有語言臭如死屍。又有十根相。阿蘭若（寂靜處）比丘所出語言邪命詐善。有五根相。邪命比丘詐修善故。眾人識知。五根相破戒比丘。諸天唱告有五聲言。于持戒比丘告言。尊者。某甲比丘戒聚墮戒聚。遠離五種受法語出。若有比丘自戒聚墮。彼時諸天白善比丘持戒者邊。名某比丘今戒聚破五種讚歎歡喜法。于比丘邊所住諸天及三十三天（欲界六天之一），知比丘勝已。於四方讚歎五眼根相。比丘外現善相內心邪命。比丘五種見法各自有患。和合共住更互相信。比丘五有迦婆具足少法。諸比丘應當知。舍仙聖幢相而轉墜下。五法具足比丘不尊重戒。亦不尊敬佛法僧寶。五法具足比丘尼。不敬重佛法僧寶。五法具足比丘尼。不敬重大比丘。五法具足比丘尼。速墮戒聚。五法具足比丘尼。受他教令依他

【English Translation】 English version Lopa eye (name of an eye). Asura Mana eye (name of an eye). Nadikshita eye (name of an eye). Vipra Vira eye (name of an eye). Jhatubha eye (name of an eye, one version says 'Chantubha', meaning like a snake). Kimdara eye (name of an eye). Viraga eye (name of an eye). Unnatira eye (name of an eye). Sampra Judira eye (name of an eye). Upadara eye (name of an eye). Badava Ma eye (name of an eye). Barada eye (name of an eye). Baraga eye (name of an eye). Dishi eye (name of an eye). Pig eye, net eye (names of eyes). Vichata eye (name of an eye, meaning injured). Wrinkled eye, blue-yellow eye (names of eyes). These are not allowed to become monks. Ananda (Buddha's disciple). Furthermore, the Tathagata (title of the Buddha) knows and sees all the roots of ninety-nine thousand different beings. Ananda, the Tathagata, being the rightly and universally enlightened one, has such immeasurable and boundless knowledge and vision. Ananda, furthermore, there are twenty-two characteristics of deceitful monks who value wealth. All Buddhas and Tathagatas know this as it truly is. Furthermore, there are twenty-two characteristics of deceitful monks whose speech is as foul as a corpse. Furthermore, there are ten characteristics of Aranya (secluded place) monks whose speech is deceitful and hypocritical. There are five characteristics by which people recognize deceitful monks who falsely cultivate goodness. There are five characteristics of monks who have broken their precepts. The devas (gods) proclaim five voices, announcing to the monks who uphold the precepts: 'Venerable ones, the precepts of so-and-so monk have fallen away, and he has departed from the five kinds of teachings.' If a monk's precepts have fallen away, then the devas inform the virtuous, precept-holding monks, saying, 'The precepts of the monk named so-and-so are now broken, and the five kinds of praise and joy are gone.' The devas dwelling near the monk and the Trayastrimsa Heaven (one of the six heavens of the desire realm), knowing that the monk has declined, praise the five eye-root characteristics in all directions. The monk outwardly displays goodness but inwardly is deceitful. The monks' five kinds of views each have their own faults. They live together harmoniously, trusting each other. The monks have five 'Kava' and possess few virtues. All monks should know that they are abandoning the signs of a holy sage and falling downwards. A monk who possesses five qualities does not respect the precepts, nor does he respect the Buddha, the Dharma, and the Sangha (the Three Jewels). A nun who possesses five qualities does not respect the Buddha, the Dharma, and the Sangha. A nun who possesses five qualities does not respect the senior monks. A nun who possesses five qualities quickly falls from her precepts. A nun who possesses five qualities is subject to the teachings and dependent on others.

功力破壞人胎。五法具足比丘尼。實不敬重和上阿阇梨。詐為親相示現無怨。貪著利養當墮惡處。五法具足比丘尼。應知譬如門閫。五法具足比丘尼。若有智者若在家若出家。應當遠離如利角牛。謂妒嫉瞋恚無恩惡口諂曲。如是五法具足比丘尼。應當遠離。五法具足比丘尼。還俗戒聚墮落。更欲出家諸比丘不得聽。何以故。彼比丘尼不能住法。污染比丘。彼墮地獄。比丘五法具足。于比丘尼邊作諸過失。當墮地獄。不值四佛。五法具足。諸有智者見比丘尼生過患想。五法具足度女人出家。與已正法三分損減。比丘五破壞法。于比丘尼邊污染者。五法具足殺害眾生。五法具足諸俗人等。作不聞法業。五法具足。或有俗人心思出家。而彼不得聽令出家。五法具足俗人富伽羅等。以不正信而墮地獄。五法具足能令婦人墮地獄中。五法具足諸眾生等。先已和合后還破壞。五種言語法斷斗諍根。五大地獄根力故。應當演說。五因五緣妄言取生。五散睡法。五怖流轉。五朋友法而相損害。五朋友如母。五法舍五法取。五法聖者訶。五法富伽羅應治罰。五自知不由他。五如金剛想。五不定想。五住想。五同心富伽羅。五不同心富伽羅。五富伽羅諂曲。五富伽羅無明。五富伽羅有疑意。五富伽羅度諸憂惱。五富伽羅如輪山。五富伽羅諸

【現代漢語翻譯】現代漢語譯本破壞他人懷孕（功力破壞人胎）。具足五種惡法的比丘尼（Bhikkhuni，佛教女出家人）。實際上不尊敬自己的和尚（和上，Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）。假裝親近，表現得沒有怨恨。貪圖供養，應當墮入惡道。具足五種惡法的比丘尼。應當知道就像門檻一樣（令人厭惡）。具足五種惡法的比丘尼。如果有智慧的人，無論是在家眾還是出家眾。都應當像遠離長著鋒利角的牛一樣遠離她。這五種惡法是：嫉妒、嗔恚、沒有恩義、惡語傷人、諂媚虛偽。像這樣具足五種惡法的比丘尼。應當遠離。具足五種惡法的比丘尼。還俗后戒律墮落。再想出家，眾比丘（Bhikkhu，佛教出家人）不得允許。為什麼呢？因為這種比丘尼不能安住于正法，還會污染比丘。她們會墮入地獄。比丘具足五種惡法。對比丘尼做出各種過失。應當墮入地獄。無法遇到過去四佛。具足五種惡法。有智慧的人見到比丘尼會生起過患的想法。具足五種惡法而為女人剃度出家。會使正法減少三分。比丘有五種破壞之法。對比丘尼進行污染。具足五種惡法會殺害眾生。具足五種惡法，使在家俗人等。造作不能聽聞佛法的惡業。具足五種惡法。或者有在家俗人想出家。卻不被允許出家。具足五種惡法的俗人補特伽羅（Pudgala，人）。因為不正信而墮入地獄。具足五種惡法能使婦女墮入地獄。具足五種惡法使眾生等。先是和合，後來又破壞。五種言語能斷除爭鬥的根源。五大地獄的根源和力量。應當演說。五種原因和五種緣由導致妄語產生。五種使人昏睡之法。五種令人恐懼的輪迴。五種朋友之法卻互相損害。五種像母親一樣的朋友。五種應當捨棄的法，五種應當獲取的法。五種聖者呵斥的法。五種應當懲罰的補特伽羅。五種自己知道而不是從他人處得知的法。五種像金剛一樣的想法。五種不定的想法。五種安住的想法。五種同心的補特伽羅。五種不同心的補特伽羅。五種諂曲的補特伽羅。五種無明的補特伽羅。五種心懷疑惑的補特伽羅。五種能度脫憂惱的補特伽羅。五種像輪圍山一樣的補特伽羅。五種補特伽羅……

【English Translation】 English version Destroying a human fetus (功力破壞人胎). A Bhikkhuni (比丘尼, Buddhist nun) possessing five qualities. In reality, not respecting her Upadhyaya (和上, preceptor) and Acharya (阿阇梨, teacher). Falsely appearing friendly, showing no resentment. Being greedy for offerings, one should fall into evil realms. A Bhikkhuni possessing five qualities. Should be known as being like a threshold (disgusting). A Bhikkhuni possessing five qualities. If there are wise people, whether lay or ordained. They should stay away as from a cow with sharp horns. These five qualities are: jealousy, anger, ingratitude, abusive speech, and flattery. A Bhikkhuni possessing such five qualities. Should be avoided. A Bhikkhuni possessing five qualities. After disrobing, the precepts are fallen. If she wants to ordain again, the Bhikkhus (比丘, Buddhist monks) should not allow it. Why? Because this Bhikkhuni cannot abide in the Dharma and will pollute the Bhikkhus. They will fall into hell. A Bhikkhu possessing five qualities. Committing various faults towards Bhikkhunis. Should fall into hell. Unable to meet the Four Buddhas of the past. Possessing five qualities. Wise people will have thoughts of faults when seeing Bhikkhunis. Ordaining a woman with five qualities. Will cause the Proper Dharma to be reduced by one-third. A Bhikkhu has five destructive qualities. Polluting Bhikkhunis. Possessing five qualities will kill sentient beings. Possessing five qualities will cause laypeople to. Create karma of not hearing the Dharma. Possessing five qualities. Or some laypeople want to ordain. But they are not allowed to ordain. Lay Pudgalas (補特伽羅, individuals) possessing five qualities. Fall into hell because of wrong faith. Possessing five qualities can cause women to fall into hell. Possessing five qualities causes sentient beings to. First be in harmony, then be destroyed. Five kinds of speech can cut off the root of strife. The roots and power of the five great hells. Should be expounded. Five causes and five conditions lead to false speech. Five methods that cause drowsiness. Five fearsome transmigrations. Five friendly methods that harm each other. Five friends like mothers. Five dharmas to be abandoned, five dharmas to be acquired. Five dharmas that the sages rebuke. Five Pudgalas who should be punished. Five things known by oneself and not from others. Five thoughts like vajra. Five uncertain thoughts. Five abiding thoughts. Five like-minded Pudgalas. Five unlike-minded Pudgalas. Five flattering Pudgalas. Five ignorant Pudgalas. Five doubtful Pudgalas. Five Pudgalas who can cross over sorrows. Five Pudgalas like the Cakravada Mountains. Five Pudgalas...

智所讚歎。五法具足富伽羅供養如來。五法具足富伽羅樂破僧。五過去增上言。五未來增上言。五現在增上言。五法合道。五聖言之非聖言。五身證者地。五見到地。五證相聖地。五取別相。五富伽羅如杵。五富伽羅如石。五想具足富伽羅如杵至盡。五想具足害母及父。五想具足於佛所生噁心出血。五想具足造五無間業。於一劫住大地獄中。五想具足從大地獄死。生於人間當得斷見。五想具足當得邪見。五想具足當舍重擔。五想具足墮不定聚及離重擔。五想具足富伽羅如優缽羅。不假善友而善根增不損不減。五常善贊法得親近住增長善法。五法具足不親下人。然其境界亦非聖境。五種噁心者誑惑虛無。五毒蛇人空無物者。五法具足不得上閑預處。五過患根。五常不和合。五無攀緣如來不迎。況諸聲聞。五梵行者法。五癡法。五欲事。五非欲事。五斷者。五如𤬪法作所作已令魔減損。五渴愛無義語令生疑意。五決了智慧減渴愛。五不消過患。五富伽羅利智。五富伽羅部分分別智。五富伽羅決了智。五法將墮餓鬼。五法於他邊譭謗。五法具足若有得法者。天等世難知唯我能知。五順轉五逆轉。五想滿足虛空想。五想滿足世界中間住。五想滿足斷見轉。五分別想。五不分別想。五種說想。五觀想。五度觀想。五攝取想。五折

【現代漢語翻譯】為智者所讚歎。五法具足的補特伽羅（Pudgala，人或有情）供養如來。五法具足的補特伽羅樂於破壞僧團。五過去增上語。五未來增上語。五現在增上語。五法合於道。五聖者之語卻非聖者之語。五身證者之地。五見到之地。五證相聖地。五取別相。五補特伽羅如杵。五補特伽羅如石。五想具足的補特伽羅如杵直至死亡。五想具足者殺害母親和父親。五想具足者于佛陀處生起噁心並使其出血。五想具足者造作五無間業。於一劫中住于大地獄中。五想具足者從大地獄死後，生於人間將得斷見。五想具足者將得邪見。五想具足者將捨棄重擔。五想具足者墮入不定聚及脫離重擔。五想具足的補特伽羅如優缽羅花（utpala，藍色蓮花），不依賴善友而善根增長，不損不減。五常善贊法，得親近住，增長善法。五法具足者不親近下人，然而其境界亦非聖境。五種噁心者誑惑虛無。五毒蛇人空無物者。五法具足者不得上閑預處。五過患之根。五常不和合。五無攀緣，如來不迎接，何況諸聲聞。五梵行者之法。五癡法。五欲事。五非欲事。五斷滅者。五如𤬪法，作所作已，令魔減損。五渴愛無義語，令生疑意。五決了智慧減渴愛。五不消除過患。五補特伽羅利智。五補特伽羅部分分別智。五補特伽羅決了智。五法將墮餓鬼。五法於他邊譭謗。五法具足，若有得法者，天等世間難以知曉，唯我能知。五順轉五逆轉。五想滿足虛空想。五想滿足世界中間住。五想滿足斷見轉。五分別想。五不分別想。五種說想。五觀想。五度觀想。五攝取想。五折伏

【English Translation】 Praised by the wise. A Pudgala (person or being) endowed with five qualities makes offerings to the Tathagata (the thus-gone one). A Pudgala endowed with five qualities delights in destroying the Sangha (community). Five past increasing words. Five future increasing words. Five present increasing words. Five dharmas (teachings) united with the path. Five words of the saints that are not words of the saints. The ground of five body-witnesses. The ground of five who have seen. The five grounds of the noble ones who have attained realization. Five taking of distinct characteristics. Five Pudgalas like a pestle. Five Pudgalas like a stone. Five Pudgalas complete with thought, like a pestle until death. Five complete with thought, harming mother and father. Five complete with thought, generating evil thoughts towards the Buddha and causing him to bleed. Five complete with thought, committing the five deeds of immediate retribution. Dwelling in the great hell for one kalpa (eon). Five complete with thought, dying from the great hell and being born in the human realm, will attain annihilationism. Five complete with thought, will attain wrong views. Five complete with thought, will relinquish the heavy burden. Five complete with thought, falling into the uncertain group and departing from the heavy burden. Five complete with thought, a Pudgala like an utpala (blue lotus), without relying on good friends, their roots of virtue increase, neither diminishing nor decreasing. Five constantly praising the Dharma (teachings), attaining close dwelling, increasing virtuous dharmas. Five endowed with qualities, not associating with inferior people, yet their realm is not a noble realm. Five kinds of evil-minded people deceive with emptiness. Five poisonous snake people are empty of things. Five endowed with qualities, not attaining the upper secluded places. Five roots of faults. Five constantly not harmonizing. Five without clinging, the Tathagata does not welcome, how much less the Shravakas (listeners). Five practices of the Brahmacharin (celibate). Five foolish dharmas. Five sensual matters. Five non-sensual matters. Five annihilators. Five like 𤬪 dharma, having done what should be done, causing the demons to diminish. Five thirsting love meaningless words, causing doubt to arise. Five decisive wisdom diminishes thirsting love. Five not eliminating faults. Five Pudgalas with sharp wisdom. Five Pudgalas with partial discriminating wisdom. Five Pudgalas with decisive wisdom. Five dharmas will cause one to fall into the realm of hungry ghosts. Five dharmas slander others. Five endowed with qualities, if there are those who attain the Dharma, the worlds of gods and others are difficult to know, only I can know. Five forward turn, five reverse turn. Five complete with thought, thought of emptiness. Five complete with thought, dwelling in the middle of the world. Five complete with thought, turning to annihilationism. Five discriminating thoughts. Five non-discriminating thoughts. Five kinds of speaking thoughts. Five contemplating thoughts. Five measuring contemplating thoughts. Five gathering thoughts. Five subduing

伏想。五不可得想。五瞋想。五不瞋想。有不和合想。有味想。有愛想。有憎想。有想當作想。有想當不作想。有非想非想想。有離想想者非想想者。阿難於中非想想者。以五種方便當作離想。于中離想想者。彼亦當作五種方便。何以故。阿難。毗婆舍那智有攝取想不折伏。有折伏想不攝取。阿難。于中有攝取想不折伏者。彼五種想當作戲論。阿難。于中折伏想非攝取想者。彼七種想當作懈怠。阿難。此二想中非攝受想。當作受滅。其受滅中。真實想不墮于非想。乃至未增法想中。斷盡生已生死寂滅。是則最後離天流轉。五種善而有諍鬥。五顛倒意疑。不見語者。五根法入煩惱。五業報故。諸眾生等得大名聞。五速入作不善根。然比丘作想住已。入于修多羅。五惡攝取法令眾生命終。五種生處依自身蟲生。令諸眾生當成就眼事及憂惱事。頭似白瘡有五法患頭。命終當苦惱死。五法被刀患。五法不可治即取命終。五寂滅不離住。五法不善根具足當成無子丈夫。五種蟲依身體。在臍下胞邊住。得無子丈夫數。既無有子。使腳繚戾語言粗澀。彼人根中有五種蟲。一名無子男。二無子丈夫。三無子婦女。彼有蟲。名波羅株博迦。住在彼人大小便道中。其形微細頭如針孔。彼等食已。能令眾生一向絕欲。于受欲中懶惰懈怠。有五

蟲名瞿祇羅。依住于臍。眾生死時蟲飲血故。得上氣病。於一剎那一牟休多即便命終。有五蟲。名娑婆底野目佉。依於人項。眾生臨欲命終。喘息之時搦人咽喉飲咽喉血。有五蟲。名鴦耆羅尼伽羅(隋言吞吐)住人咽喉。人食苦食彼蟲即動。彼蟲動已舌根即動。其味處處令散。以業報故喉生息肉。若熟即死。若不熟者。于眼及喉即成患苦。有五蟲。名僧鳩吒迦。住眾生腳掌食肉食血。阿難。時彼僧鳩吒迦蟲。食足下肉血已。有筋名毗羅途羅。是筋連續眼根。彼筋為僧鳩吒迦蟲食已眼即上舉。行時筋關不轉即成瞎跛。彼等眾生如來知無利益無有善根。彼生眼根生已還滅。阿難。一眾生有五千要節分。如來悉知。彼要節分中。有芥子分。觸者即盲。或瞎或跛。或聾或作傴脊。或有節分如芥子。物觸者觸已即便命終。阿難。此身如是受生。如是羸劣無有勢力。阿難。五種想如來不說。憐愍眾生故。有五種他廣作慢。諸眾生等所生慢處。有五慢不滅有患。有五種自身不觀者。慢彼大慢故。當作無間業。慢事慢。瞋事慢。受慢。種種稱量慢。順流慢。逆流慢。詐善慢。稱譽慢。見慢。力慢。色慢。語言慢。辯才慢。壞滅羞慚親近等事。有五種富伽羅。如破星稱。有五富伽羅如貓兒。有五富伽羅如糞。有五富伽羅如風。有五富伽羅

【現代漢語翻譯】現代漢語譯本有一種蟲，名叫瞿祇羅（Qiejiluo），寄生在人的肚臍上。眾生死的時候，這種蟲會飲血，因此使人得上氣病。在一剎那或一牟休多（Yimuxiduo，極短的時間單位）的時間內，人就會死亡。還有五種蟲，名叫娑婆底野目佉（Suopotiyemukie），寄生在人的脖子上。眾生臨死喘息的時候，這些蟲會抓住人的咽喉，飲咽喉的血。還有五種蟲，名叫鴦耆羅尼伽羅（Angiluoninigaluo，吞吐），寄生在人的咽喉里。人吃苦的食物，這些蟲就會動。這些蟲一動，舌根就會動，苦味就會擴散到各處。因為業報的緣故，喉嚨里會長出息肉，如果息肉成熟了，人就會死。如果不成熟，眼睛和喉嚨就會生病受苦。還有五種蟲，名叫僧鳩吒迦（Sengjiujiatuo），寄生在眾生的腳掌上，吃肉和血。阿難（Anan）。當時，這些僧鳩吒迦蟲，吃了腳下的肉和血后，有一條筋名叫毗羅途羅（Piluotuluo），這條筋連線著眼根。這條筋被僧鳩吒迦蟲吃了以後，眼睛就會向上翻。行走的時候，筋的關節不能轉動，就會變成瞎子和跛子。如來知道這些眾生沒有利益，沒有善根。他們的眼根生出來后還會壞滅。阿難（Anan）。一個眾生有五千個重要的關節部位，如來完全知道。在這些重要的關節部位中，有像芥子那麼小的部位，碰到就會瞎，或者跛，或者聾，或者駝背。或者有的關節部位像芥子那麼小，東西碰到就會立刻死亡。阿難（Anan）。這個身體就是這樣受生，這樣虛弱無力。阿難（Anan）。有五種想法如來不說，因為憐憫眾生的緣故。有五種其他人會增長的傲慢，眾生生起傲慢的地方。有五種傲慢不滅就會有禍患。有五種自身不觀察的人，會因為傲慢而造作無間地獄的業。傲慢事情，嗔恨事情，接受傲慢，種種衡量的傲慢，順流的傲慢，逆流的傲慢，虛假善良的傲慢，稱讚的傲慢，見解的傲慢，力量的傲慢，外貌的傲慢，語言的傲慢，辯才的傲慢，破壞羞愧親近等等事情。有五種富伽羅（Fujialuo，人），像破損的星秤。有五種富伽羅（Fujialuo，人）像貓。有五種富伽羅（Fujialuo，人）像糞便。有五種富伽羅（Fujialuo，人）像風。有五種富伽羅（Fujialuo，人）

【English Translation】 English version There is a type of insect called Qiejiluo (瞿祇羅). It lives in the navel. When beings die, this insect drinks their blood, causing them to suffer from upper qi disease. In a kshana or a muhurta (牟休多, a very short unit of time), they will die. There are five types of insects called Suopotiyemukie (娑婆底野目佉). They live on the necks of people. When beings are about to die and are panting, these insects grab their throats and drink the blood from their throats. There are five types of insects called Angiluoninigaluo (鴦耆羅尼伽羅, meaning 'swallowing and spitting'). They live in people's throats. When people eat bitter food, these insects move. Once these insects move, the root of the tongue moves, and the bitter taste spreads everywhere. Because of karmic retribution, polyps grow in the throat. If the polyps mature, the person will die. If they do not mature, the eyes and throat will become diseased and suffer. There are five types of insects called Sengjiujiatuo (僧鳩吒迦). They live on the soles of beings' feet, eating flesh and blood. Anan (阿難). At that time, after these Sengjiujiatuo insects eat the flesh and blood under the feet, there is a tendon called Piluotuluo (毗羅途羅). This tendon is connected to the eye-root. After this tendon is eaten by the Sengjiujiatuo insects, the eyes will turn upwards. When walking, the joints of the tendon cannot move, and the person will become blind and lame. The Tathagata knows that these beings have no benefit and no good roots. Their eye-roots arise and then perish. Anan (阿難). A being has five thousand important joints, which the Tathagata fully knows. Among these important joints, there are parts as small as mustard seeds. Touching them will cause blindness, lameness, deafness, or hunchback. Or some joints are as small as mustard seeds, and touching them will cause immediate death. Anan (阿難). This body is born in this way, so weak and powerless. Anan (阿難). There are five types of thoughts that the Tathagata does not speak of, out of compassion for beings. There are five types of arrogance that others will increase, the places where beings generate arrogance. There are five types of arrogance that, if not extinguished, will cause suffering. There are five types of people who do not observe themselves, who will commit the karma of the Avici hell because of great arrogance. Arrogance about things, anger about things, accepting arrogance, arrogance of various measurements, arrogance of following the stream, arrogance of going against the stream, arrogance of false goodness, arrogance of praise, arrogance of views, arrogance of strength, arrogance of appearance, arrogance of speech, arrogance of eloquence, destroying shame, intimacy, and other things. There are five types of Fugala (富伽羅, person) like broken star scales. There are five types of Fugala (富伽羅, person) like cats. There are five types of Fugala (富伽羅, person) like feces. There are five types of Fugala (富伽羅, person) like wind. There are five types of Fugala (富伽羅, person)

如火。有五富伽羅大患。比丘有五處具足。當作舉罪羯磨。五如法問當令舉。比丘舉已。當不合舍。以五法當舍五法報最堅。若比丘眾和合被舉者。至他方入比丘眾。五重法比丘犯已當得舉。比丘共和合作法事。若食若作羯磨。若語言若布薩。若自恣或覆藏五法具足比丘。不令與他作舉羯磨。五種法舉者。比丘自身作罪。其作羯磨事壞不成。五法具足比丘。為舉比丘作佐助。或作朋黨。彼還如此作羯磨。五七住處令憶念。有諸比丘被他舉者。若更來入彼若不入。彼等皆合舉五事。持律者當應斷五事。持律者。巧能斷言。我是彼知不知者。有忘失。無有疑䓶處。應問彼七聚分處。應問受具戒處。應問四初學者四種恭敬處。應問四恭敬處所四闕少攝門。應問四闕攝所四依羯磨。應問四依羯磨等四丈夫障治罰語。應問四種丈夫障治罰者。四無智作者。如有事犯罪及道所生處。應問彼。若問時為說是如來印。彼處依修多羅說力。四五二八四轉犯道。應問。彼若堪解依義。應示彼人得成。真持律者無諂說法者。五種法壞本性不應作。阿難。此是四攝持律者。大勢力持律者。若於是中所學持律。七戒聚墮二十千數。善能解釋知者讚歎。隨順所見。阿難。說此四攝。而無多人許可所說。何以故。魔當覆藏如是說故。阿難。優婆離知此

【現代漢語翻譯】現代漢語譯本如火（譬喻煩惱熾盛）。有五種富伽羅（pudgala，人）有大患。比丘（bhiksu，出家人）有五種情況具足時，應當對其進行舉罪羯磨（karma，行為）。五種如法的問題應當讓他回答，然後才能對其進行舉罪。比丘被舉罪后，不應當被允許離開僧團。以五種方法應當捨棄五種報應，這是最堅固的。如果比丘僧團和合一致地舉罪某人，此人到其他地方加入比丘僧團，五種重法比丘犯戒后應當被舉罪。比丘共同合作進行法事，無論是飲食、作羯磨、說話、布薩（uposatha，齋戒）、自恣（pravāraṇa，解夏），或者覆藏五種情況具足的比丘，都不應當允許他參與舉罪羯磨。五種情況下，舉罪的比丘自身作罪，其作羯磨的事情會壞滅不成。五種情況具足的比丘，為被舉罪的比丘提供佐助，或者結成朋黨，他們也會受到同樣的羯磨。五種七住處（saptāvāsa，七種識住）應當令其憶念。有比丘被他人舉罪，無論他是否再次加入僧團，他們都應當一起舉罪五事。持律者應當斷除五事。持律者，應當巧妙地斷言，我是知情者還是不知情者，是否有忘失，是否有疑慮之處。應當詢問他七聚（saptāpatti-skandha，七種罪聚）的區分之處。應當詢問他受具足戒（upasampadā，比丘戒）之處。應當詢問四種初學者（ādikarmika，新學比丘）的四種恭敬之處。應當詢問四種恭敬之處所包含的四種闕少攝門。應當詢問四種闕少攝所依據的四種羯磨。應當詢問四種依據羯磨等同的四種丈夫障治罰語。應當詢問四種丈夫障治罰者，以及四種無智作者。如果發生犯罪事件以及犯罪的根源，應當詢問他。如果詢問時，他說這是如來印（tathāgata-mudrā，佛陀的教導），那麼此處依據修多羅（sūtra，經）的力量。四、五、二、八、四種轉犯之道，應當詢問他。如果他能夠理解其中的含義，應當向他展示，這個人才能成為真正的持律者和無諂媚的說法者。五種會破壞本性的事情不應當做。阿難（Ānanda，佛陀的十大弟子之一）。這是四種攝持律者的方法。大勢力的持律者，如果在此中所學持律，七戒聚（saptāpatti-skandha，七種罪聚）會墮落到兩萬種之多。善於解釋的人會知道並讚歎，並且隨順所見。阿難，說這四種攝持律的方法，卻沒有很多人認可所說。為什麼呢？因為魔（māra，障礙修行的惡勢力）會覆藏這樣的說法。阿難，優婆離（Upāli，佛陀的十大弟子之一，持戒第一）知道這些。

【English Translation】 English version Like fire (an analogy for the intensity of afflictions). There are five types of pudgalas (persons) with great suffering. A bhiksu (monk) who possesses five qualities should be subject to a karma (action) of censure. Five lawful questions should be asked before the censure is carried out. Once a bhiksu has been censured, he should not be allowed to leave the Sangha (community). By five means, one should abandon five kinds of retribution, which are the most firm. If the Sangha harmoniously censures someone, and that person goes to another place and joins another Sangha, a bhiksu who has committed five grave offenses should be censured. Bhiksus who cooperate in Dharma activities, whether it be eating, performing karmas, speaking, observing uposatha (observance days), pravāraṇa (invitation), or concealing a bhiksu who possesses five qualities, should not be allowed to participate in the karma of censure. In five cases, the bhiksu who performs the censure himself commits an offense, and the karma he performs will be ruined and unsuccessful. A bhiksu who possesses five qualities, who provides assistance to a bhiksu being censured, or forms a faction, will be subject to the same karma. The five saptāvāsa (seven abodes of consciousness) should be brought to mind. If a bhiksu has been censured by others, whether he rejoins the Sangha or not, they should all together censure the five matters. A Vinaya master (expert in monastic discipline) should cut off five things. A Vinaya master should skillfully declare whether he is aware or unaware, whether there is forgetfulness, or whether there is a place of doubt. He should be questioned about the distinctions of the seven āpatti-skandhas (aggregates of offenses). He should be questioned about the place of upasampadā (full ordination). He should be questioned about the four kinds of reverence for the four types of ādikarmikas (new learners). He should be questioned about the four kinds of deficiencies included in the four kinds of reverence. He should be questioned about the four karmas based on the four kinds of deficiencies. He should be questioned about the four kinds of punishments equal to the four karmas, which are obstacles for men. He should be questioned about the four kinds of men who are obstacles and the four kinds of ignorant doers. If an offense occurs and the root of the offense arises, he should be questioned about it. If, when questioned, he says it is the tathāgata-mudrā (seal of the Tathagata), then here it relies on the power of the sūtra (discourse). The four, five, two, eight, and four kinds of paths of transgression should be questioned about. If he can understand the meaning, it should be shown to him, and that person can become a true Vinaya master and a speaker without flattery. Five kinds of things that destroy the fundamental nature should not be done. Ānanda (one of the ten great disciples of the Buddha), these are the four methods of upholding the Vinaya. A Vinaya master of great power, if he learns the Vinaya in this way, the seven āpatti-skandhas will fall into as many as twenty thousand. Those who are good at explaining will know and praise, and will follow what is seen. Ānanda, speaking of these four methods of upholding the Vinaya, not many people approve of what is said. Why? Because māra (the demon) will conceal such teachings. Ānanda, Upāli (one of the ten great disciples of the Buddha, foremost in discipline) knows these things.

四攝。彼名最勝持律行者。阿難。持律者。五法具足應施他法。阿難。持律行者。五勝具足當向勝處。當得勝處。持律行者。五法具足當墮地獄。被他厭賤迷本行業。五種論師說迷惑言。四種論師作人言語。一種論師不嘆言說。若說一迷語彼二種見身。譬如百歲眾生仰面向上不見前後。如是如是。有一論師。不得滿足外道功德。亦不能滿沙門功德。阿難。譬如有一盲人。又復一人得天眼者。如是二人未失人名。並是人也。阿難。如是如是。有一種論師。不捨論師名。共沙門行婆羅門行。然彼等人乃至不及似獼猴戒。阿難。有現獼猴句教示彼等。彼等學已得辟支佛道。五種憂事。五種憂具。五種折伏憂。五種得禪道。五種生明。五滅明。五出明。五行虛空。五同行事。五觀察。五說勝法令歡喜。五忍。五降伏。五背面。五愚癡。五處所。眾生各各破壞。眾生死時有五種心生。有一最後心受生處。五生處有二樂。五生處一切無樂。五種戒。五忍。五調伏欲。五頭痛。五眼痛。五鼻痛。五面痛。五面門痛。五食道。五耳疑。五眼根疑。面門得欲歡喜已。速得瞋恚十種惡。耳忘失音聲。五法具足舌根薄。五種善根口業清凈他信受語。五蟲依頭名優羅蒱。亦名缽盧。亦名那羅瞿。亦名波羅瞿。亦名婆帝虱都。彼五法令眼筋羸弱。

【現代漢語翻譯】現代漢語譯本四攝（Four Kinds of Popularity）。這位名叫最勝持律行者（the most excellent Vinaya holder）。阿難（Ananda），持律者（Vinaya holder）如果具備五種條件，就應該向他人傳授佛法。阿難，持律行者如果具備五種殊勝的條件，應當前往殊勝之處，並能獲得殊勝的果報。持律行者如果具備五種條件，將會墮入地獄，被他人厭惡輕賤，迷失自己的本行。五種論師（debaters）會說出迷惑之言，四種論師會說人間的語言，只有一種論師不會讚歎言語。如果說了一句迷惑的話，這兩種人就會顯現出來。譬如一個百歲老人仰面向上，卻看不見前後。像這樣，有一種論師，既不能滿足外道的功德，也不能滿足沙門的功德。阿難，譬如有一個盲人，又有一個人得到了天眼。這兩個人雖然還沒有失去人的名字，但仍然是人。阿難，像這樣，有一種論師，不捨棄論師的名號，卻和沙門、婆羅門同行。然而這些人甚至不如一隻相似於獼猴的持戒者。阿難，有真實的獼猴教導他們，他們學習后可以證得辟支佛道（Pratyekabuddha path）。五種憂慮之事，五種憂慮之具，五種折伏憂慮的方法，五種獲得禪定的方法，五種生起智慧的方法，五種熄滅智慧的方法，五種顯現智慧的方法，五種在虛空中行走的方法，五種共同行事的方法，五種觀察的方法，五種宣說殊勝佛法令人歡喜的方法，五種忍耐的方法，五種降伏的方法，五種背面的方法，五種愚癡的方法，五種處所。眾生各自破壞，眾生死時有五種心生起，有一種最後的心決定受生之處。五種生處有兩種快樂，五種生處一切都沒有快樂。五種戒律，五種忍耐，五種調伏慾望的方法，五種頭痛，五種眼痛，五種鼻痛，五種面痛，五種面門痛，五種食道，五種耳朵的疑惑，五種眼根的疑惑。面門得到慾望的歡喜后，迅速產生瞋恚等十種惡。耳朵忘記聲音。如果具備五種條件，舌根就會變得薄弱。五種善根使口業清凈，他人會相信他的話。五種蟲子依附在頭上，名叫優羅蒱（Urapo），也名叫缽盧（Patlu），也名叫那羅瞿（Naraghu），也名叫婆羅瞿（Paraghu），也名叫婆帝虱都（Bhatisatu）。這五種蟲子會使眼部的經脈變得衰弱。

【English Translation】 English version The Four Kinds of Popularity. He is called the most excellent Vinaya holder. Ananda, a Vinaya holder, if endowed with five qualities, should impart the Dharma to others. Ananda, a Vinaya holder, if endowed with five superior qualities, should go to a superior place and will attain a superior result. A Vinaya holder, if endowed with five qualities, will fall into hell, be despised by others, and lose his original practice. Five kinds of debaters will speak confusing words, four kinds of debaters will speak human language, and only one kind of debater will not praise speech. If one speaks a confusing word, these two kinds of people will appear. For example, a hundred-year-old person looks up but cannot see what is in front or behind. Thus, there is one kind of debater who cannot fulfill the merits of the non-Buddhists, nor can he fulfill the merits of the renunciants. Ananda, for example, there is a blind person, and another person who has obtained the divine eye. Although these two people have not lost their human names, they are still human. Ananda, just like that, there is one kind of debater who does not abandon the name of debater, but walks with renunciants and Brahmins. However, these people are not even as good as a monkey-like precept holder. Ananda, there are real monkeys who teach them, and after learning, they can attain the Pratyekabuddha path. Five kinds of worries, five kinds of objects of worry, five kinds of methods to subdue worry, five kinds of methods to attain dhyana, five kinds of arising wisdom, five kinds of extinguishing wisdom, five kinds of manifesting wisdom, five kinds of walking in the sky, five kinds of acting together, five kinds of observing, five kinds of speaking the superior Dharma to make people happy, five kinds of patience, five kinds of subduing, five kinds of turning away, five kinds of ignorance, five kinds of places. Beings destroy each other, and when beings die, five kinds of minds arise, and one last mind determines the place of rebirth. Five kinds of birthplaces have two kinds of happiness, and five kinds of birthplaces have no happiness at all. Five precepts, five kinds of patience, five kinds of methods to tame desires, five kinds of headaches, five kinds of eye pain, five kinds of nose pain, five kinds of face pain, five kinds of facial orifice pain, five kinds of esophagus, five kinds of ear doubts, five kinds of eye root doubts. After the facial orifice obtains the joy of desire, it quickly produces ten kinds of evils such as anger. The ear forgets the sound. If endowed with five qualities, the tongue root will become thin. Five kinds of good roots purify the karma of speech, and others will believe his words. Five kinds of insects attach to the head, named Urapo, also named Patlu, also named Naraghu, also named Paraghu, also named Bhatisatu. These five kinds of insects will weaken the eye veins.

復有五蟲。啖食頭腦。名三暮瞿。亦名摩瞿逾。亦名尼帝逾逐都。亦名娑陀藍蒱。亦名娑途馱奴。若數發已食項筋斷。令諸眾生所有言音眾生不受。五種名字說法能令眾生言語不滿。五離惡平等知故。轉五根本。一切眾生各各斗競。五得伏藏賊。不能奪五寄付。而不欺誑。五爭競本。二十二種相眼當減。此身中有二萬二千筋。有一箸攝更別。有十筋入項中。五筋入懸臃。五筋入肩膊。五筋入咽喉。此身有五十七百千數筋。纏縛此身。一如彼筋數。頭髮還有如許一一頭發。復有五百五百名字。阿難。彼諸如來於一名中。安置建立。五速根。二攝根。二略。二共根。二無根。彼五處應分別。天道人道地獄道畜生道閻羅王道。五種根相。最後出入息眾生應知。此處舍已當墮阿鼻大地獄中。有四種根相。縛清凈不缺不濁。若於最後出入息時不墮惡道。智者應知。是人此處捨身命已。生三十三天。三種根相應墮畜生。二種根相當墮閻魔羅世。七種根相彼最在後出入息時。如是根相智者當知。如此眾生舍是身已得生人間。

大威德陀羅尼經卷第一大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第二

隋北印度三藏阇那崛多譯

阿難。有根名為勝。復有根名為堅勝。宮根

【現代漢語翻譯】現代漢語譯本又有五種蟲子，啃食人的頭腦。它們的名字分別是三暮瞿（Sanmuqu，蟲名），也叫摩瞿逾（Moquyu，蟲名），也叫尼帝逾逐都（Nidiyuzhudu，蟲名），也叫娑陀藍蒱（S陀lanpu，蟲名），也叫娑途馱奴（S途tuanu，蟲名）。如果它們吃斷了頭髮，就會吃掉脖子上的筋，導致眾生髮出的聲音不被其他眾生接受。這五種名字的說法，能使眾生的言語表達不完整。因為遠離五種惡，平等地認知，所以能轉化五種根本。一切眾生各自互相爭鬥。有五種方法可以制伏盜取伏藏的賊，不會搶奪五種寄託之物，也不會欺騙。這是五種爭競的根本原因。有二十二種相，眼睛應當減少（損傷）。此身中有二萬二千條筋。有一雙筷子可以攝取並區分它們。有十條筋進入脖頸中，五條筋進入懸雍垂，五條筋進入肩膀，五條筋進入咽喉。此身有五十七百千條筋，纏縛著這個身體，就像那些筋的數量一樣。頭髮也有如此之多，每一根頭髮，又有五百五百個名字。阿難（Ananda，佛陀的弟子），那些如來（Tathagata，佛陀的稱號）在一個名字中，安置建立了五種速根，二種攝根，二種略根，二種共根，二種無根。這五個地方應當分別：天道（Deva-gati，天人的境界），人道（Manusya-gati，人類的境界），地獄道（Naraka-gati，地獄的境界），畜生道（Tiryagyoni-gati，動物的境界），閻羅王道（Yamaloka-gati，閻羅王的境界）。這是五種根的相。最後出入息的眾生應當知道，如果此處捨棄，就會墮入阿鼻大地獄（Avici-mahanaraka，無間地獄）中。有四種根的相，是清凈、不缺、不濁的。如果在最後出入息時，不墮入惡道。智者應當知道，這個人在此處捨棄生命后，會生到三十三天（Trayastrimsa，欲界六天之一）。三種根相應墮入畜生道，二種根相當墮入閻魔羅世（Yamaloka，閻羅王的世界）。七種根相，在最後出入息時。像這樣的根相，智者應當知道。如此眾生捨棄這個身體后，能夠轉生到人間。

《大威德陀羅尼經》卷第一大正藏第 21 冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第二

隋朝北印度三藏阇那崛多（Jnanagupta，譯經師）譯

阿難（Ananda，佛陀的弟子），有一種根名為勝，又有一種根名為堅勝，宮根。

【English Translation】 English version Furthermore, there are five kinds of worms that devour the brain. Their names are Sanmuqu (Sanmuqu, name of a worm), also called Moquyu (Moquyu, name of a worm), also called Nidiyuzhudu (Nidiyuzhudu, name of a worm), also called S陀lanpu (S陀lanpu, name of a worm), also called S途tuanu (S途tuanu, name of a worm). If they eat through the hair and sever the neck tendons, it will cause the sounds made by beings to be unaccepted by other beings. These five names, when spoken, can cause the speech of beings to be incomplete. Because of being apart from the five evils and knowing equally, one can transform the five roots. All beings fight and compete with each other. There are five methods to subdue thieves who steal hidden treasures, and they will not rob the five entrusted items, nor will they deceive. This is the root cause of the five competitions. There are twenty-two kinds of signs, and the eyes should be reduced (damaged). In this body, there are twenty-two thousand tendons. There is a pair of chopsticks that can pick up and distinguish them. There are ten tendons that enter the neck, five tendons that enter the uvula, five tendons that enter the shoulders, and five tendons that enter the throat. This body has fifty-seven hundred thousand tendons, binding this body, just like the number of those tendons. There are also as many hairs, and each hair has five hundred and five hundred names. Ananda (Ananda, Buddha's disciple), those Tathagatas (Tathagata, title of the Buddha) in one name, establish and place five quick roots, two gathering roots, two abbreviated roots, two common roots, and two without roots. These five places should be distinguished: the Deva-gati (Deva-gati, realm of the gods), the Manusya-gati (Manusya-gati, realm of humans), the Naraka-gati (Naraka-gati, realm of hell), the Tiryagyoni-gati (Tiryagyoni-gati, realm of animals), and the Yamaloka-gati (Yamaloka-gati, realm of King Yama). These are the signs of the five roots. The beings with the last inhalation and exhalation should know that if they abandon this place, they will fall into the Avici-mahanaraka (Avici-mahanaraka, hell of incessant suffering). There are four kinds of root signs, which are pure, complete, and not turbid. If, at the last inhalation and exhalation, one does not fall into the evil paths. The wise should know that this person, after abandoning this life, will be born in the Trayastrimsa (Trayastrimsa, one of the six heavens of the desire realm). Three kinds of root signs correspond to falling into the animal realm, and two kinds of root signs correspond to falling into Yamaloka (Yamaloka, the world of King Yama). Seven kinds of root signs, at the last inhalation and exhalation. The wise should know such root signs. Such beings, after abandoning this body, can be reborn in the human world.

The Great Vaipulya Dharani Sutra, Volume 1 Taisho Tripitaka Volume 21, No. 1341, The Great Vaipulya Dharani Sutra

The Great Vaipulya Dharani Sutra, Volume 2

Translated by Jnanagupta (Jnanagupta, translator), a Tripitaka master from Northern India of the Sui Dynasty

Ananda (Ananda, Buddha's disciple), there is a root called 'victorious,' and there is also a root called 'firmly victorious,' and the palace root.

生已。當發十心。所謂一離慢心。二生愛念心。三生歡喜心。四生作業心。五生踴躍心。六彼現前念心。七彼惡色不入鼻不喎曲。八臨命終時心不懷惡。九于愛物中不生慳吝。十彼眼目狀如鬱金根色。歡喜微笑。其面向上觀自宮殿。若有眾生。具足如是諸根狀貌。智者當知。是人即生三十三天宮殿之中。又有十根及十種身所作相。智者應知。此等眾生舍此身已。當墮阿鼻大地獄中。何等為十。所謂噁心觀己妻子。手捫虛空不受善教。流淚墮落屎尿污穢。閉目不視以衣覆頭。無食空噍。身體膻臭。命欲終時其足破裂鼻根傾倒。左右縮申而取命終。伏面思惟而動左眼。眼色焰赤。有如是種如是狀貌如是處所。智者應知。此等眾生從此捨身。當墮阿鼻大地獄中。又有眾生五相具足。智者當知。從此捨身生畜生中。何等為五。于妻子所愛心所牽。手足指等悉皆捲縮。腹上汗出作白羊鳴。口中沫出。如是五種。如是相狀如是處所。智者應知。此等眾生從此捨身生畜生中。有八種相。智者當知。此等眾生舍此身已。生閻摩羅世。何等為八。轉舌舐上及舐下唇。身體惱熱求欲得水。論說飲食而但口張。眼目青色如孔雀項。瞳人乾燥放糞無尿。右腳先冷而非左足。口言燒我亦云炙我。以右手作卷。何以故。如是慳貪諸過患故。不捨施故

而取命終。有如是種如是相狀。眾生具足命終之時。智者應知。當生閻摩羅世。復有眾生十相具足。智者應知。從此捨身當生人間。何等為十。有一眾生最後三摩耶時。有如是心安住不動。繫縛緣中端正可喜。所欲可作無痛無憂。彼臨命終於最後息出入轉時。求父母名。求兄弟名。求姊妹名。求朋友知識名。其心不亂其心不迷。其心不諂其心惇直。付囑父母。囑累朋友及與知識。相喜樂者。所發業事皆悉付囑。所有藏伏藏皆悉示人。若世有佛。信如來者。彼稱南無佛陀。若非佛世當信外仙。彼稱其名作是希有。乃至如是微妙園林河池住處。亦不張口。仰臥端身不作荒言。不受苦惱不恐不驚。身不皴裂亦無惡色。身體柔軟轉縮任心。有如是等。有如是種如是形相。智者應知。此等眾生從此捨身當生人間。往還七返。如地獄眾生。從地獄還已還生地獄。彼轉業已。地獄捨身當生畜生。彼轉身已。從畜生捨身還生畜生中。彼轉業已。從地獄畜生捨身已。畜生閻摩羅世。彼轉業已。從閻摩羅世。捨身命已還生畜生及以地獄。十四業有三十種相。眾生旋轉從地獄出生畜生中。從畜生出生閻羅世。從閻羅世還生畜生。從畜生還生地獄。二種三十具足。此六十勝業如來悉知。彼發業處亦知寂靜發業處各各有相。如來悉知。業各別處如

來悉知。寂靜別處如來悉知。戒行別處如來悉知。各別師導亦知非師。如來已知。一切眾生諸名各別如來悉知。如來名號十力。名號佛陀。名號知自生智非師智。名亦知帝釋。所有名號亦知梵。名亦知大自在。名亦知不可稱。名亦知善月。名亦知普明。名亦知導師佛。名主將。亦名勝導師。亦名世親。亦名不離福。亦名勝陣。亦名勇健。亦名善丈夫。亦名最丈夫。亦名最極丈夫。亦名最雄猛丈夫。亦名商主。亦名師子。亦名須彌山。亦名不動者。亦名普眼。亦名金剛。亦名如金剛。亦名善宿。亦名宿王。亦名月。亦名日。亦名離暗。亦名閻浮金光。亦云普光。阿難。此是諸佛名字猶如花鬘。如來不可以百千那由他俱致劫而可宣說盡極其邊際。複次阿難。惟有如來。於此修多羅法本中。五百如來名號說已。為日為月。略說五百名號。日亦五百月亦五百。諸宿五百破壞五百。諸見五百頭名五百。眼名五百耳名五百。鼻名五百舌名五百。身名五百。手足名亦復五百。乃至略說有五百善根。若有一善根純熟故。滿足人相諸相無缺無減。亦不可降亦不可伏。他不能勝不可得邊。當有無量。當有無稱。五十二百千等最勝功德。如來足下於腳指間。有一毛畫文(或言一毛聚)出生。何故名毛畫文。更不于彼死身中住。故言畫文。複名

【現代漢語翻譯】現代漢語譯本來悉知（Tathāgata knows）。寂靜別處如來悉知。戒行別處如來悉知。各別師導亦知非師。如來已知。一切眾生諸名各別如來悉知。如來名號十力（Ten Powers of a Tathāgata）。名號佛陀（Buddha）。名號知自生智非師智。名亦知帝釋（Indra）。所有名號亦知梵（Brahma）。名亦知大自在（Maheśvara）。名亦知不可稱。名亦知善月。名亦知普明。名亦知導師佛。名主將。亦名勝導師。亦名世親。亦名不離福。亦名勝陣。亦名勇健。亦名善丈夫。亦名最丈夫。亦名最極丈夫。亦名最雄猛丈夫。亦名商主。亦名師子。亦名須彌山（Mount Sumeru）。名亦名不動者。亦名普眼。亦名金剛（Vajra）。亦名如金剛。亦名善宿。亦名宿王。亦名月。亦名日。亦名離暗。亦名閻浮金光。亦云普光。阿難（Ānanda）。此是諸佛名字猶如花鬘。如來不可以百千那由他俱致劫而可宣說盡極其邊際。複次阿難。惟有如來。於此修多羅（Sutra）法本中。五百如來名號說已。為日為月。略說五百名號。日亦五百月亦五百。諸宿五百破壞五百。諸見五百頭名五百。眼名五百耳名五百。鼻名五百舌名五百。身名五百。手足名亦復五百。乃至略說有五百善根。若有一善根純熟故。滿足人相諸相無缺無減。亦不可降亦不可伏。他不能勝不可得邊。當有無量。當有無稱。五十二百千等最勝功德。如來足下於腳指間。有一毛畫文(或言一毛聚)出生。何故名毛畫文。更不于彼死身中住。故言畫文。複名

【English Translation】 English version Know this. The Tathāgata knows the secluded places. The Tathāgata knows the places of virtuous conduct. The Tathāgata knows the different teachers and also knows those who are not teachers. The Tathāgata already knows. The Tathāgata knows the different names of all beings. The Tathāgata's names are the Ten Powers (Daśabala). The name is Buddha. The name knows the self-born wisdom, not the wisdom from a teacher. The name also knows Indra (帝釋). All names also know Brahma (梵). The name also knows Maheśvara (大自在). The name also knows the Unspeakable. The name also knows Good Moon. The name also knows Universal Light. The name also knows the Buddha as a Guide. The name is Chief General. Also named Victorious Guide. Also named Worldly Kinsman. Also named Inseparable from Merit. Also named Victorious Array. Also named Brave and Strong. Also named Good Man. Also named Best Man. Also named Utmost Man. Also named Most Valiant Man. Also named Merchant Chief. Also named Lion. Also named Mount Sumeru (須彌山). Also named Immovable One. Also named Universal Eye. Also named Vajra (金剛). Also named Like Vajra. Also named Good Star. Also named Star King. Also named Moon. Also named Sun. Also named Away from Darkness. Also named Jambudvīpa Golden Light. Also called Universal Light. Ānanda (阿難), these are the names of the Buddhas, like a garland of flowers. The Tathāgata cannot fully describe their boundaries even in hundreds of thousands of nayutas of koti kalpas. Furthermore, Ānanda, only the Tathāgata, in this Sutra (修多羅) Dharma text, has spoken five hundred names of the Tathāgata. As sun and moon, briefly speaking five hundred names. Five hundred for the sun, five hundred for the moon. Five hundred for the constellations, five hundred for destruction, five hundred for views, five hundred for head names, five hundred for eye names, five hundred for ear names, five hundred for nose names, five hundred for tongue names, five hundred for body names. Five hundred for hands and feet. Even briefly speaking, there are five hundred good roots. If one good root is fully matured, the marks of a great person are complete, without deficiency or reduction. It cannot be subdued or conquered. Others cannot overcome it, and its boundaries cannot be found. There will be immeasurable, countless, fifty-two hundred thousand supreme merits. Under the feet of the Tathāgata, between the toes, there is a hair-mark (or a cluster of hairs) that appears. Why is it called a hair-mark? Because it no longer remains in that dead body, therefore it is called a mark. Also named

畫文。入虛空相當說此業。所有三千大千世界。名曰佛剎。如來以彼畫文住。如來指下者。欲舉須彌山王無量無邊百千等數乃至梵天。而彼如來不盡示現一切無畏大神通力。于彼神通五處最勝。出第一明中。五不離別。五棄捨。五行風輪。四界于中所有地界。以四種相於色中說。何等為四。粗大虛空染十方染虛空。同色。攝以往業積集故。五種水。娑啰伽色水。多毗沙色水。薄酪漿色水。頗梨色水。琉璃色水。是為五色水。五忘失事。五善根增長。五事句。五邪行。五道流轉生死。五無益語。日月名有五百。聖諦亦有五百。彼處語彼處所說。五如法呵責。五百頭患。乃至有五百手腳患。五百非善丈夫成禿患丈夫。有五百勝事。婦人所無五分具足。婦人不成丈夫。有疽蟲室故。婦人多欲。婦人有五腸處。而丈夫所無。女人五法具足不自由。眾生有五勝六意取法六作凈法六寂處。丈夫具足六法。轉男已得婦女身。何等為六。妒嫉故。強淫他婦。白法減少。非道分行。意樂謗法。是為六。婦人有六種法具足。轉婦女身得丈夫根。何等為六。歸依佛。歸依法。歸依僧。護己夫主。不妒嫉心。發願為先。有惡比丘六法具足。當墮阿鼻大地獄後背七佛。何等為六。讀誦外道論。持戒比丘尼令墮戒聚。以非梵行法謗梵行比丘。菩薩乘

【現代漢語翻譯】現代漢語譯本畫在虛空中的文字相當於描述這種業力。所有三千大千世界，被稱為佛剎（Buddhakṣetra，佛的國土）。如來憑藉這些畫在虛空中的文字而存在。如來指尖的力量，想要舉起須彌山王（Sumeru，佛教宇宙觀中的聖山），其數量無量無邊，乃至梵天（Brahmā，印度教和佛教中的創造神）。然而，如來並不完全展示一切無畏的大神通力。在這些神通中，有五個方面最為殊勝。從第一光明中，有五種不離別的事物，五種被捨棄的事物，以及五種執行的風輪。四界（四大元素）之中，地界以四種相在色（形態）中被描述。這四種相是什麼呢？粗、大、虛空、染十方染虛空。同一種顏色，是因為以往業力的積聚。有五種水，分別是娑啰伽色水、多毗沙色水、薄酪漿色水、頗梨色水、琉璃色水。這就是五種顏色的水。有五種忘失的事情，五種善根增長的方式，五種事句，五種邪行，五種在生死輪迴中流轉的方式，五種無益的言語。日月有五百個名字，聖諦（Arya Satya，四聖諦）也有五百種。在那個地方說那個地方所說的話。有五種如法的呵責，五百種頭部疾病，乃至有五百種手腳疾病。有五百個非善良的丈夫患有禿頂。有五百種殊勝的事情，是女人所沒有的五種具足。女人不能成為丈夫，因為有疽蟲室（指女性的生理結構）。女人慾望較多，女人有五處腸道，這是丈夫所沒有的。女人具備五種法，不自由。眾生有五種殊勝之處，六種意取法，六種作凈法，六種寂靜之處。丈夫具備六種法。轉變男性后得到女性身體，是哪六種呢？因為嫉妒，強行與他人妻子發生關係，白法（善法）減少，進行非正道的行為，心懷惡意誹謗佛法。這就是六種原因。女人具備六種法，轉變女性身體后得到丈夫的根（男性生殖器），是哪六種呢？歸依佛，歸依法，歸依僧，守護自己的丈夫，不生嫉妒心，以發願為先導。有惡比丘具備六種法，應當墮入阿鼻大地獄，背離七佛。是哪六種呢？讀誦外道論，使持戒的比丘尼墮入戒律，以非梵行法誹謗梵行比丘，菩薩乘（Bodhisattvayana，菩薩的修行道路）。

【English Translation】 English version Drawing in empty space is equivalent to describing this karma. All the three thousand great thousand worlds are called Buddhakṣetra (Buddha's land). The Tathagata (如來，another name for Buddha) dwells by means of these drawings in empty space. The power of the Tathagata's fingertip, wanting to lift Mount Sumeru (須彌山王，the sacred mountain in Buddhist cosmology), countless and boundless in number, even Brahma (梵天，the creator god in Hinduism and Buddhism). However, the Tathagata does not fully manifest all fearless great supernatural powers. Among these supernatural powers, five aspects are the most supreme. From the first light, there are five inseparable things, five things that are abandoned, and five rotating wind wheels. Among the four elements (四界，the four great elements), the earth element is described in form (色，rūpa) with four aspects. What are these four aspects? Coarse, large, empty space, staining the ten directions, staining empty space. The same color is due to the accumulation of past karma. There are five kinds of water, namely Sāragā-colored water, Tabisha-colored water, thin buttermilk-colored water, crystal-colored water, and lapis lazuli-colored water. These are the five colors of water. There are five things to forget, five ways to increase good roots, five kinds of statement-phrases, five kinds of evil conduct, five ways to transmigrate in the cycle of birth and death, and five kinds of useless speech. The sun and moon have five hundred names, and the Noble Truths (聖諦，Arya Satya, the Four Noble Truths) also have five hundred. Speak what is to be spoken in that place. There are five kinds of lawful rebukes, five hundred kinds of head ailments, and even five hundred kinds of hand and foot ailments. There are five hundred non-virtuous husbands suffering from baldness. There are five hundred supreme things that women do not possess, five perfections. Women cannot become husbands because they have a carbuncle chamber (referring to the female physiological structure). Women have more desires, and women have five intestinal tracts, which husbands do not have. Women possess five dharmas and are not free. Sentient beings have five superiorities, six ways of taking intentions, six ways of making pure actions, and six places of solitude. Husbands possess six dharmas. Having transformed from a male and obtained a female body, what are the six reasons? Because of jealousy, forcibly engaging in sexual relations with another's wife, the white dharma (good dharma) decreases, engaging in non-righteous conduct, harboring malicious intent to slander the Dharma. These are the six reasons. Women possess six dharmas, having transformed from a female body and obtained a husband's root (male genitalia), what are the six? Taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha, protecting one's husband, not harboring jealousy, taking vows as the guide. An evil Bhikshu (比丘，Buddhist monk) possessing six dharmas should fall into Avīci Great Hell (阿鼻大地獄，the lowest level of hell), turning his back on the Seven Buddhas. What are the six? Reading and reciting non-Buddhist treatises, causing a Bhikshuni (比丘尼，Buddhist nun) who upholds the precepts to fall from the precepts, slandering Bhikshus who practice Brahmacharya (梵行，celibacy) with non-Brahmacharya dharmas, Bodhisattvayana (菩薩乘，the path of the Bodhisattva).

比丘令退菩提心。自造佛言詣眾演說。淫五戒優婆塞妻。是名六法。令墮阿鼻大地獄。復背七佛。比丘尼有六法具足。當生驢身。常負苦重食糞啖穢。多有斗諍不能生忍。烏鳥啄蹋為人所乘。腳行繚戾多被杖棰。何等為六。有比丘尼。墮人胎或令他受胎。或污他家。令持戒比丘墮失戒聚。誹謗持戒比丘尼。共惡比丘多結朋友。謗佛菩提。此具六法比丘尼。當墮驢中。優婆塞有六法。具足不覺往昔住持。當成惡優婆塞。何等為六。無忍與諸比丘少時愛敬。以一惡事一切皆舍。恒作俗事吉兇。說佛為惡。共惡比丘雜合同聚。散三寶物。此六法具足成惡優婆塞。六法具足惡優婆夷。當作二根事。何等為六。說佛為惡令比丘墮戒聚。說法為惡。復作是言。無有涅槃。說僧為惡。復作是言。無有聖僧。不信業果。將持戒比丘詣于酒處。如來塔中所施花鬘及香奪已自用。此六法具足惡優婆夷。能成二根。六種所作無行。應知六種作平等。應知六緣。應知六四雙。應知六三。應知二十百千拘致說聖諦。應知種種言音。如言苦聖諦。四十一百千拘致。聖諦依義演說。六不迷六迷。六言斷。六止滅。六心恐怖無歸依。六戒果。六聞果。六施果。六智果。六攝爭競。六一切眾生懈怠事。唯除如來六勝諸羅漢。以是故。言阿羅漢也。婦人六種

【現代漢語翻譯】現代漢語譯本比丘使人退失菩提心（Bodhi-citta，覺悟之心）。自己偽造佛說的話，到大眾中去宣講。與犯五戒的優婆塞（Upasaka，在家男居士）的妻子行淫。這稱為六法，會使人墮入阿鼻大地獄（Avīci，無間地獄）。又違背過去七佛的教誨。比丘尼（Bhikkhuni，比丘女）有六法具足，應當轉生為驢，常常揹負沉重的負擔，吃糞便和污穢之物，多有爭鬥不能生起忍耐，被烏鴉啄食踐踏，被人騎乘，行走歪斜，常常遭受鞭打。什麼是這六法呢？有比丘尼使人墮胎，或者使他人受胎，或者玷污他人家庭，使持戒的比丘墮落失去戒律，誹謗持戒的比丘尼，與惡比丘結交朋友，誹謗佛的菩提。這具足六法的比丘尼，應當墮落到驢中。優婆塞有六法具足，不記得往昔的住持，應當成為惡劣的優婆塞。什麼是這六法呢？沒有忍耐，與諸比丘短暫地愛敬，因為一件惡事就全部捨棄。常常做世俗的吉兇之事，說佛的壞話，與惡比丘混雜在一起，散失三寶（佛、法、僧）之物。這六法具足，會成為惡劣的優婆塞。六法具足的惡劣優婆夷（Upasika，在家女居士），應當成為二根人（指陰陽人）。什麼是這六法呢？說佛的壞話，使比丘墮落失去戒律，說法的壞話，又說沒有涅槃（Nirvana，寂滅），說僧的壞話，又說沒有聖僧，不相信業果，將持戒的比丘帶到賣酒的地方，把如來塔中所供養的花鬘和香奪走自己使用。這六法具足的惡劣優婆夷，能夠成為二根人。六種所作的無行，應當知道六種作平等，應當知道六緣，應當知道六四雙，應當知道六三，應當知道二十百千拘致（koti，印度計數單位，通常指千萬或億）說聖諦（Satya，真理），應當知道種種言音，如說苦聖諦，四十一百千拘致，聖諦依義演說。六不迷，六迷，六言斷，六止滅，六心恐怖無歸依，六戒果，六聞果，六施果，六智果，六攝爭競，六一切眾生懈怠事，唯除如來六勝諸阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。因此，稱為阿羅漢。婦人六種

【English Translation】 English version A Bhikkhu (Buddhist monk) causes others to regress from Bodhi-citta (the mind of enlightenment). He fabricates the Buddha's words and preaches them to the assembly. He commits adultery with the wife of an Upasaka (lay male devotee) who observes the five precepts. This is called the six dharmas, which will cause one to fall into Avīci (the hell of incessant suffering). Furthermore, he turns his back on the teachings of the seven past Buddhas. A Bhikkhuni (Buddhist nun) who possesses these six dharmas will be reborn as a donkey, constantly bearing heavy burdens, eating feces and filth, engaging in much strife and unable to cultivate patience, being pecked and trampled by crows, ridden by people, walking crookedly, and frequently beaten with sticks. What are these six dharmas? A Bhikkhuni causes an abortion, or causes another to conceive, or defiles another's family, causes a Bhikkhu who observes the precepts to fall and lose his precepts, slanders Bhikkhunis who observe the precepts, associates with evil Bhikkhus, and slanders the Bodhi of the Buddha. A Bhikkhuni who possesses these six dharmas will fall into the realm of donkeys. An Upasaka who possesses six dharmas will not remember his past practices and will become an evil Upasaka. What are these six dharmas? He lacks patience, shows brief affection and respect to the Bhikkhus, and abandons everything because of one evil deed. He constantly engages in worldly affairs of good and bad omens, speaks ill of the Buddha, mingles and associates with evil Bhikkhus, and squanders the property of the Three Jewels (Buddha, Dharma, Sangha). Possessing these six dharmas, he will become an evil Upasaka. An evil Upasika (lay female devotee) who possesses six dharmas will become a hermaphrodite. What are these six dharmas? She speaks ill of the Buddha, causing Bhikkhus to fall and lose their precepts, speaks ill of the Dharma, and says that there is no Nirvana (liberation from suffering). She speaks ill of the Sangha, and says that there are no noble Sangha members, does not believe in the consequences of karma, takes Bhikkhus who observe the precepts to places where alcohol is sold, and takes the flower garlands and incense offered at the stupa of the Tathagata (Buddha) for her own use. An evil Upasika who possesses these six dharmas can become a hermaphrodite. Six kinds of actions without practice should be known. Six kinds of making equality should be known. Six conditions should be known. Six four pairs should be known. Six threes should be known. Twenty hundred thousand kotis (a unit of measurement in ancient India, usually meaning ten million or one hundred million) of speaking the Satya (truth) should be known. Various kinds of speech should be known, such as speaking of the suffering Satya, forty-one hundred thousand kotis, the Satya is explained according to its meaning. Six non-delusions, six delusions, six words cut off, six cessations, six minds terrified without refuge, six precept results, six hearing results, six giving results, six wisdom results, six taking up disputes, six all sentient beings' laziness, except for the six victories of the Tathagata and the Arhats (one who has destroyed all defilements and attained liberation). Therefore, they are called Arhats. Six kinds of women.

幻具足故。言婦女也。六作道法。六作無親法。六說論。六斷論。六常論。六次第行。六法具足諸眾生四大盛壯時命終。六身痛。六種法具足眾生面門臭。六法具足他不受語。六法當粗唇。六法當䩕諂曲。六法當不悕望。六法當傴。六法當跛。六法不知母。六法不知父汝母汝父。如是不知朋友。六法當生旃陀羅家。六法當販豬。六法當生獼猴中。六法當作婦女。六法淫慾不避尊卑。六法當生王家。六法當得王。六法當少分行。六法戒至邊當失。六法當受畜生。六法當得天堂。六法當得象頭。六法當得熟眼。六法當得白羊眼。六法𥃾當有毛。六法當早老。六法世間毀他。六法屬他一切法。六法不著一切法。六眾生直心。六稱量。六作朋友法。六不詐聖法。七菩提分。七根處。七行。七行勝。七梵業。七脫業。七天業。七阿修羅業。七未來。七名業。七種意。八分聖道。八界業。八語業。八諸眾生方便。八種眾生友。一切眾生非眾生。一切眾生化一切眾生無有疑。一切意無意。一切聲作已無有。一切無實病。一切病非語言道。一切語道苦。一切苦無智。一切無智盲。一切盲非眼若無眼于中無智。若無者彼是凡愚。若凡愚者彼有恐怖。以凡夫故則有恐怖。其智慧者則無恐怖。何以故。名為智者。以有無邊故。言智者。言無邊

【現代漢語翻譯】現代漢語譯本：因為幻具足的緣故。這裡說的是婦女。六種作道之法，六種作無親之法，六種說論，六種斷論，六種常論，六種次第行。六種法具足的眾生在四大盛壯時命終。六種身體的痛苦。六種法具足的眾生面門發臭。六種法具足的人不被人接受勸告。六種法會使人嘴唇粗厚。六種法會使人奸詐諂媚。六種法會使人不抱希望。六種法會使人傴僂。六種法會使人跛足。六種法會使人不知母親。六種法會使人不知父親，說『你是母親，你是父親』。像這樣不知朋友。六種法會使人投生旃陀羅（Candala）家。六種法會使人販賣豬。六種法會使人投生獼猴中。六種法會使人成為婦女。六種法會使人淫慾不避尊卑。六種法會使人投生王家。六種法會使人成為國王。六種法會使人行少分之行。六種法會使人戒律到了邊緣就會失去。六種法會使人墮入畜生道。六種法會使人得生天堂。六種法會使人得到象頭。六種法會使人得到熟眼。六種法會使人得到白羊眼。六種法會使人全身長毛。六種法會使人早衰。六種法會使人被世間人詆譭。六種法會使人屬於他一切法。六種法會使人不執著一切法。六種眾生有直心。六種稱量。六種作朋友之法。六種不欺詐的聖法。七菩提分（Saptabodhyanga）。七根處。七行。七行勝。七梵業。七脫業。七天業。七阿修羅（Asura）業。七未來。七名業。七種意。八分聖道（Aryastangamarga）。八界業。八語業。八諸眾生方便。八種眾生友。一切眾生非眾生。一切眾生化一切眾生沒有懷疑。一切意無意。一切聲作已沒有。一切沒有真實的病。一切病非語言之道。一切語道苦。一切苦無智。一切無智盲。一切盲非眼若無眼于中無智。若無者彼是凡愚。若凡愚者彼有恐怖。以凡夫故則有恐怖。其智慧者則無恐怖。何以故，名為智者？以有無邊故。言智者，言無邊。

【English Translation】 English version: Because of the illusion of completeness. This refers to women. Six practices of the path, six practices of non-attachment, six kinds of discourses, six kinds of refutations, six kinds of constant doctrines, six kinds of sequential practices. Beings who possess these six qualities die when their four elements are at their peak. Six kinds of bodily pains. Beings who possess these six qualities have foul-smelling faces. People who possess these six qualities are not receptive to advice. Six qualities lead to thick lips. Six qualities lead to deceit and flattery. Six qualities lead to hopelessness. Six qualities lead to hunchbacks. Six qualities lead to lameness. Six qualities lead to ignorance of one's mother. Six qualities lead to ignorance of one's father, saying, 'You are my mother, you are my father.' Likewise, ignorance of friends. Six qualities lead to rebirth in a Candala (Candala) family. Six qualities lead to selling pigs. Six qualities lead to rebirth among monkeys. Six qualities lead to becoming a woman. Six qualities lead to unrestrained lust, disregarding rank. Six qualities lead to rebirth in a royal family. Six qualities lead to becoming a king. Six qualities lead to practicing only a small portion of the path. Six qualities lead to losing precepts when they are near completion. Six qualities lead to rebirth as an animal. Six qualities lead to rebirth in heaven. Six qualities lead to having an elephant's head. Six qualities lead to having mature eyes. Six qualities lead to having white sheep's eyes. Six qualities lead to having hair all over the body. Six qualities lead to premature aging. Six qualities lead to being slandered by the world. Six qualities lead to being subject to all external things. Six qualities lead to non-attachment to all things. Six kinds of beings have straightforward minds. Six kinds of measurements. Six practices of friendship. Six kinds of undefiled holy practices. Seven factors of enlightenment (Saptabodhyanga). Seven roots. Seven practices. Seven superior practices. Seven pure actions. Seven liberating actions. Seven heavenly actions. Seven Asura (Asura) actions. Seven futures. Seven name actions. Seven kinds of intentions. Eightfold Noble Path (Aryastangamarga). Eight realm actions. Eight speech actions. Eight skillful means for all beings. Eight kinds of friends for beings. All beings are non-beings. All beings transform all beings without doubt. All intentions are non-intentions. All sounds are made and then cease to exist. All illnesses are unreal. All illnesses are not the path of language. All language is the path of suffering. All suffering is without wisdom. All lack of wisdom is blindness. All blindness is not the eye; if there is no eye, there is no wisdom within it. If there is nothing, then they are foolish. If they are foolish, then they have fear. Because of being an ordinary person, there is fear. Those who are wise have no fear. Why is this? What is called a wise person? Because they possess boundlessness. To speak of a wise person is to speak of boundlessness.

者。彼無所有。若無所有彼滅渴愛渴愛煩惱。共丈夫合彼彼處無。是故言無。言無者滅生。何名有生。若彼處斷滅彼無有生。若住彼滅複名邊者。所作皆離。若於彼中作斷想故彼名舍離。何者舍離。若於中無初。亦無有邊。彼何處有中。是故如來說于中法彼中無處。亦無住持。亦無住處。無色無想。彼法可舍。何者可舍。舍貪慾舍瞋恚舍愚癡故。言可舍。何者舍名。若於是中無有鎧甲。于鎧甲中凡夫等輩。於五欲功德中苦痛疲乏。何者是五欲功德。如來說五欲功德已。彼諸凡夫愚惑受用。八迷惑行。八聖勝聖諦。八受入道勝。八行力勝。八種辯才。閻浮提中八辯才發業。八辯才戒聚和合。八和合法名字。八名字和合作業。八種八相別名不能說一切語言名。八意事。八無有發業于中得慢名。八非住處住已說法。八真實。八別真實。八虛妄事。十一種有色住。八有色恐怖住處。丈夫七舌根相。當得色八心。痛不慎故。發時不可知。不得現見。八虛妄事。八欺誑事。八初后乏少。八眾生。八法眾生具足妄語。應知彼多作業。有欺誑者。共會集聚好數相看互拍手。作如是言。彼舍有物應當施我。復共相命詣檀越家。更相讚歎使知有德。別離去時。種種語論求物方便。又復遣使向彼求物。云我有所須。復有八法作詐誑名。如是諸

法。當有分別。當有分劑。八眾首。八朋黨破壞。八少福處。八善根種。善根熟故得智具足。此一勝根次第智慧。八發一切法無諂曲。一發起合邊際門。二發起合忍至。第三發起合結憂。四發起合根主。第五發起合集。六發起合苦滅。七發起合壞印。八發起合降伏。八難調伏。八易降伏。八是想眾生。八作作。八斷滅事。八守護伏藏。八不愛。八癡網。八法具足眾生墮邪見。八可舍想。八作業墮。八丈夫法具足。於此捨身當向賢處。八破智者應知。八種諍競法。智者應知。阿難。此等印句。不錯句。真實句。不顛倒句。業作入句。聚集和合句。勝句。智句。佛句。現見句。和合句。最勝句。若如此相諸句作義。能解入者。過去已入今現在入未來入者。彼為一切眾生意所信樂。能取勝智。取最勝法。當得成就最上勝智。當轉法輪得勝支提。當得八百千數諸佛法門。當得入舌根。謂如來舌根。具足五十七百千功德。如來以字說。一切眾生各得歡欣。若有一眾生。于如是法如是清凈如是光明。若受持讀誦修習。于阿耨多羅三藐三菩提種諸善根。如來說彼得阿耨多羅三藐三菩提不以為難。何以故。所有諸菩薩行。諸菩薩心。菩薩所作。十二根本。善根具足。五千種辯才具足。六十四俱致善根增長。當凈佛眼。東方南方西方北方

【現代漢語翻譯】現代漢語譯本：法。當有分別。當有分劑。八眾首。八朋黨破壞。八少福處。八善根種。善根成熟的緣故得到智慧具足。這一殊勝的根次第生起智慧。八發一切法無諂曲。一發起合邊際門。二發起合忍至。第三發起合結憂。四發起合根主。第五發起合集。六發起合苦滅。七發起合壞印。八發起合降伏。八難調伏。八易降伏。八是想眾生。八作作。八斷滅事。八守護伏藏。八不愛。八癡網。八法具足眾生墮邪見。八可舍想。八作業墮。八丈夫法具足。於此捨身當向賢處。八破智者應知。八種諍競法。智者應知。阿難（Ananda）。此等印句。不錯句。真實句。不顛倒句。業作入句。聚集和合句。勝句。智句。佛句。現見句。和合句。最勝句。若如此相諸句作義。能解入者。過去已入今現在入未來入者。彼為一切眾生意所信樂。能取勝智。取最勝法。當得成就最上勝智。當轉法輪得勝支提。當得八百千數諸佛法門。當得入舌根。謂如來舌根。具足五十七百千功德。如來以字說。一切眾生各得歡欣。若有一眾生。于如是法如是清凈如是光明。若受持讀誦修習。于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）種諸善根。如來說彼得阿耨多羅三藐三菩提不以為難。何以故。所有諸菩薩行。諸菩薩心。菩薩所作。十二根本。善根具足。五千種辯才具足。六十四俱致善根增長。當凈佛眼。東方南方西方北方

【English Translation】 English version: Dharma. There should be distinctions. There should be divisions. Eight leaders of assemblies. Eight factions causing destruction. Eight places of little merit. Eight seeds of good roots. Because good roots are mature, one obtains complete wisdom. This one excellent root sequentially generates wisdom. Eight arise in all dharmas without deceit. One arises and combines with the boundary gate. Two arise and combine with endurance. Three arise and combine with the knot of sorrow. Four arise and combine with the root master. Five arise and combine with accumulation. Six arise and combine with the cessation of suffering. Seven arise and combine with the destruction seal. Eight arise and combine with subjugation. Eight are difficult to tame. Eight are easy to tame. Eight are beings of thought. Eight are actions. Eight are matters of annihilation. Eight are guarding hidden treasures. Eight are non-love. Eight are nets of ignorance. Eight kinds of beings complete with dharma fall into wrong views. Eight are thoughts that can be abandoned. Eight are actions that lead to downfall. Eight are complete with the qualities of a great person. Upon abandoning this body, one should go to a virtuous place. Eight are those who destroy wisdom, which the wise should know. Eight kinds of contentious dharmas, which the wise should know. Ananda. These are seal phrases. Not mistaken phrases. True phrases. Not inverted phrases. Action-entering phrases. Gathering and harmonizing phrases. Victorious phrases. Wisdom phrases. Buddha phrases. Directly seen phrases. Harmonious phrases. Most victorious phrases. If one makes meaning of these phrases in this way, and is able to understand and enter them, whether they have entered in the past, are entering now, or will enter in the future, they will be trusted and delighted by all beings. They will be able to obtain victorious wisdom. Obtain the most victorious dharma. They will achieve the highest victorious wisdom. They will turn the Dharma wheel and obtain a victorious stupa. They will obtain eight hundred thousand Dharma gates of the Buddhas. They will be able to enter the tongue root, that is, the tongue root of the Tathagata, complete with fifty-seven hundred thousand merits. The Tathagata speaks with words, and all beings each obtain joy. If there is a being who, with regard to such a dharma, such purity, such light, upholds, recites, and cultivates it, they plant good roots for Anuttara-samyak-sambodhi, the Tathagata says that it is not difficult for them to attain Anuttara-samyak-sambodhi. Why? Because all the practices of the Bodhisattvas, the minds of the Bodhisattvas, the actions of the Bodhisattvas, the twelve fundamental good roots are complete. Five thousand kinds of eloquence are complete. Sixty-four kotis of good roots increase. One should purify the Buddha eye. East, South, West, North.

無有障礙。如來萬俱致善根莊嚴。如來住金色身。彼如來身於一切三千大千世界中作大光明。然彼光明石壁無礙。非山非燈。非須彌山樹林之所障礙。破一切闇已。如來光明最為微妙。若是相智當欲得者。佛知彼人。於是法中當得勤求。九眾生居處。九種過患。九悔死。九攝眾生。九法具足。侵他婦已當受女身。九受供養患。九前後離。九有為印。九可信樂。九朋友無信處。九十九百千俱致所有諸人文字凈。九供養他法。九別異。九法具足眾生於佛不凈信。九法具足眾生。于佛法中不凈信。九法具足眾生。于眾僧邊不凈信。九法具足眾生誹謗法。九法具足眾生當盲。二十一百千種病。誹謗法者眾生當得。九作不和合。如來分別業處。九分具足。地分所有果樹不與果實。九樹相。九地相。九婦女相。九丈夫相。九時相。九凈相。九道相。九地獄相。九畜生相。九閻羅王世相。九蛇家。九治。九頭脈。九輕。九外取。九眼相。九分工巧。二十二百千治身病九毒。往昔迦葉佛教中顯示。耆婆醫王以此修多羅句。于治病師中最勝第一。阿難。此入根本。於一切法令作歡喜故。一切諸法攝取故。如來十力。如來十因。十種如來所說。十種如來生處。十如來寂靜。十如來三昧。十眷屬印。十作廣法。十明力。十根處住。十共知名。

【現代漢語翻譯】現代漢語譯本無有障礙（沒有阻礙）。如來以萬俱致（形容極多）的善根莊嚴自身。如來安住于金色之身。彼如來之身在一切三千大千世界中放出大光明。然而彼光明即使是石壁也無法阻礙，不是山，不是燈，也不是須彌山樹林所能障礙的。破除一切黑暗之後，如來的光明最為微妙。若是相智（精通相術之人）想要獲得這種光明，佛知道此人應當在此法中勤奮追求。九眾生居處（九種眾生居住的地方），九種過患（九種過失），九悔死（九種後悔而死的情況），九攝眾生（九種攝受眾生的方法），九法具足（九種圓滿具足的法）。侵犯他人之妻，當受女身。九受供養患（九種接受供養的過患），九前後離（九種前後分離的情況），九有為印（九種有為法的印記），九可信樂（九種可以信賴和喜悅的事物），九朋友無信處（九種朋友不可信任的地方），九十九百千俱致所有諸人文字凈（九十九百千俱致所有人的文字清凈），九供養他法（九種供養其他法門的方法），九別異（九種差別），九法具足眾生於佛不凈信（九種具足某種條件的眾生對佛不生凈信），九法具足眾生於佛法中不凈信（九種具足某種條件的眾生對佛法不生凈信），九法具足眾生於眾僧邊不凈信（九種具足某種條件的眾生對僧眾不生凈信），九法具足眾生誹謗法（九種具足某種條件的眾生誹謗佛法），九法具足眾生當盲（九種具足某種條件的眾生應當遭受盲報），二十一百千種病（兩百一十萬種疾病），誹謗法者眾生當得（誹謗佛法的眾生應當得到這些疾病）。九作不和合（九種製造不和諧的行為）。如來分別業處（如來分別各種業報之處），九分具足（九種圓滿具足的部分）。地分所有果樹不與果實（土地上的果樹不結果實），九樹相（九種樹的相狀），九地相（九種地的相狀），九婦女相（九種婦女的相狀），九丈夫相（九種丈夫的相狀），九時相（九種時節的相狀），九凈相（九種清凈的相狀），九道相（九種道的相狀），九地獄相（九種地獄的相狀），九畜生相（九種畜生的相狀），九閻羅王世相（九種閻羅王世界的相狀），九蛇家（九種蛇的住所），九治（九種治療方法），九頭脈（九種頭部脈絡），九輕（九種輕微的癥狀），九外取（九種從外部獲取的治療方法），九眼相（九種眼睛的相狀），九分工巧（九種不同的工巧技藝），二十二百千治身病九毒（兩百二十萬種治療身體疾病的九種毒藥）。往昔迦葉佛教中顯示（過去迦葉佛的教法中顯示）。耆婆醫王以此修多羅句（耆婆醫王用這些經文），于治病師中最勝第一（在所有治療疾病的醫師中最為殊勝第一）。阿難（Ananda）。此入根本（這是進入根本的方法），於一切法令作歡喜故（爲了使一切法令人歡喜的緣故），一切諸法攝取故（爲了攝取一切諸法的緣故）。如來十力（Tathagata's Ten Powers），如來十因（Tathagata's Ten Causes），十種如來所說（十種如來說法），十種如來生處（十種如來出生的地方），十如來寂靜（十種如來的寂靜狀態），十如來三昧（十種如來的三昧），十眷屬印（十種眷屬的印記），十作廣法（十種廣大的法行），十明力（十種明力），十根處住（十種根所住之處），十共知名（十種共同知名的事物）。

【English Translation】 English version Without obstruction. The Tathagata (如來, 'Thus Come One') is adorned with myriad kotis (俱致, a large number, often translated as 'crores' or 'ten million') of wholesome roots. The Tathagata dwells in a golden body. That body of the Tathagata emits great light throughout all the three-thousand great-thousand worlds. Yet that light is unobstructed even by stone walls; it is not obstructed by mountains, lamps, or the forests of Mount Sumeru (須彌山). Having shattered all darkness, the light of the Tathagata is most subtle and wonderful. If a physiognomist (相智, one skilled in interpreting signs and omens) desires to obtain it, the Buddha knows that person should diligently seek it in this Dharma. Nine abodes of beings (九眾生居處), nine kinds of faults (九種過患), nine repentant deaths (九悔死), nine ways of gathering beings (九攝眾生), nine dharmas complete (九法具足). Having violated another's wife, one will receive a female body. Nine sufferings from receiving offerings (九受供養患), nine separations before and after (九前後離), nine conditioned seals (九有為印), nine trustworthy joys (九可信樂), nine untrustworthy places among friends (九朋友無信處), ninety-nine hundred thousand kotis of pure words of all people (九十九百千俱致所有諸人文字凈), nine ways of offering to other dharmas (九供養他法), nine differences (九別異), beings complete with nine dharmas have impure faith in the Buddha (九法具足眾生於佛不凈信), beings complete with nine dharmas have impure faith in the Buddha's Dharma (九法具足眾生。于佛法中不凈信), beings complete with nine dharmas have impure faith in the Sangha (九法具足眾生。于眾僧邊不凈信), beings complete with nine dharmas slander the Dharma (九法具足眾生誹謗法), beings complete with nine dharmas will be blind (九法具足眾生當盲), two hundred and ten thousand kinds of diseases (二十一百千種病) will be obtained by beings who slander the Dharma. Nine acts of disharmony (九作不和合). The Tathagata distinguishes the places of karma (如來分別業處), complete with nine divisions (九分具足). Fruit trees on the earth do not bear fruit (地分所有果樹不與果實), nine appearances of trees (九樹相), nine appearances of earth (九地相), nine appearances of women (九婦女相), nine appearances of men (九丈夫相), nine appearances of time (九時相), nine appearances of purity (九凈相), nine appearances of paths (九道相), nine appearances of hells (九地獄相), nine appearances of animals (九畜生相), nine appearances of the world of King Yama (九閻羅王世相), nine snake dwellings (九蛇家), nine treatments (九治), nine head pulses (九頭脈), nine lightnesses (九輕), nine external takings (九外取), nine eye appearances (九眼相), nine divisions of skillful arts (九分工巧), two hundred and twenty thousand treatments for bodily diseases with nine poisons (二十二百千治身病九毒). Displayed in the past in the teachings of Kashyapa Buddha (迦葉佛教). Jivaka (耆婆), the king of physicians, with these sutra (修多羅) verses, is the most supreme and foremost among healing physicians. Ananda (阿難), this is the entry into the root, for the sake of making all dharmas joyful, for the sake of gathering all dharmas. The Ten Powers of the Tathagata (如來十力), the Ten Causes of the Tathagata (如來十因), ten kinds of teachings spoken by the Tathagata (十種如來所說), ten places of birth of the Tathagata (十種如來生處), ten silences of the Tathagata (十如來寂靜), ten samadhis of the Tathagata (十如來三昧), ten seals of the retinue (十眷屬印), ten acts of spreading the Dharma (十作廣法), ten powers of clarity (十明力), ten abidings in the roots (十根處住), ten commonly known things (十共知名).

十見道。十面門。十觀比丘。十法具足當勤受持。比丘一切闕減。比丘十法具足至阿蘭若。比丘十法具足墮於四禪墮已。當入阿鼻大地獄中。比丘十法具足。阿蘭若住處。有事物分別非事物分別。比丘十法具足。速疾早下不復重回。十七種事誹謗佛。十六相誹謗法。三十一相誹謗僧。六十九因緣比波婆瞿稚娑娑比低夜。六十七相當不得眾。阿難。十詐善相。十詐善眾具。十詐善思相。十詐善行。何等為十詐善。憍慢詐善。難共事詐善。難得意詐善。多作聲詐善。出家形色詐善。力慢詐善。如騾為相詐善。住高原詐善。家得名稱詐善。現病詐善。此等十詐善邪行活命。彼不見好狀如冢墓。亦如野干。如大毒蛇。破戒沙門猶釣魚鉤。如蛇獼猴。生盲之者滅佛菩提。十相似說法師。十持律相似。十持修多羅相似。十住阿蘭若相似。十知僧事相似。十優婆塞相似。十優婆夷相似。十住房相似。十施非大施。十施是大施。十斷施。十先施下。十慳面相。十與己面相悔。十告說面相。十怖告諸尊長。十言下。十于先告。十告先相相續繫縛事。十事行悕望得菩提。十信得菩提。十取已疑。十勝事。十功巧處。十知事。十聰明法。十諸健者行。十舍事。十水壞。十作患法。十滅過患。十攝受。十說者。十十者。十業。十世憘。十癡法。

【現代漢語翻譯】現代漢語譯本十見道（通過修行證悟真理的十個方面）。十面門（通往涅槃的十個途徑）。十觀比丘（具有十種觀智的比丘）。十法具足當勤受持（應當勤奮受持圓滿十法的比丘）。比丘一切闕減（如果比丘有所缺失）。比丘十法具足至阿蘭若（具足十法的比丘才能住在阿蘭若，即寂靜處）。比丘十法具足墮於四禪墮已，當入阿鼻大地獄中（如果比丘具足十法卻墮落於四禪，墮落之後，將會進入阿鼻大地獄）。比丘十法具足，阿蘭若住處，有事物分別非事物分別（具足十法的比丘，在阿蘭若住處，能夠分辨事物和非事物）。比丘十法具足，速疾早下不復重回（具足十法的比丘，能夠迅速地放下，不再回頭）。十七種事誹謗佛（十七種誹謗佛陀的行為）。十六相誹謗法（十六種誹謗佛法的行為）。三十一相誹謗僧（三十一種誹謗僧團的行為）。六十九因緣比波婆瞿稚娑娑比低夜（六十九種因緣導致比波婆瞿稚娑娑比低夜）。六十七相當不得眾（六十七種情況下不應當加入僧團）。阿難（佛陀的弟子名）。十詐善相（十種虛偽的善良外表）。十詐善眾具（十種虛偽的善良行為）。十詐善思相（十種虛偽的善良想法）。十詐善行（十種虛偽的善良行為）。何等為十詐善（什麼是十種虛偽的善良）？憍慢詐善（傲慢的虛偽善良）。難共事詐善（難以共事的虛偽善良）。難得意詐善（難以滿足的虛偽善良）。多作聲詐善（喜歡製造聲勢的虛偽善良）。出家形色詐善（表面上出家的虛偽善良）。力慢詐善（依仗權勢的虛偽善良）。如騾為相詐善（像騾子一樣的虛偽善良）。住高原詐善（住在高處的虛偽善良）。家得名稱詐善（家族獲得名聲的虛偽善良）。現病詐善（裝病的虛偽善良）。此等十詐善邪行活命（這些人用這十種虛偽的善良和邪惡的行為來維持生計）。彼不見好狀如冢墓（他們看起來不像好人，像墳墓一樣）。亦如野干（也像野狐）。如大毒蛇（像大毒蛇）。破戒沙門猶釣魚鉤（破戒的出家人就像釣魚鉤）。如蛇獼猴（像蛇和獼猴）。生盲之者滅佛菩提（天生盲目的人會毀滅佛陀的菩提）。十相似說法師（十種相似的說法師）。十持律相似（十種相似的持戒者）。十持修多羅相似（十種相似的持經者）。十住阿蘭若相似（十種相似的住在寂靜處的人）。十知僧事相似（十種相似的瞭解僧團事務的人）。十優婆塞相似（十種相似的優婆塞，即男居士）。十優婆夷相似（十種相似的優婆夷，即女居士）。十住房相似（十種相似的住房）。十施非大施（十種不是大布施的佈施）。十施是大施（十種是大布施的佈施）。十斷施（十種中斷佈施的行為）。十先施下（十種先佈施給地位低下的人的行為）。十慳面相（十種吝嗇的面相）。十與己面相悔（十種佈施之後後悔的面相）。十告說面相（十種告誡別人的面相）。十怖告諸尊長（十種恐嚇各位尊長的行為）。十言下（十種言語）。十于先告（十種預先告知的行為）。十告先相相續繫縛事（十種告誡先前的行為，持續束縛的事情）。十事行悕望得菩提（十種行為希望得到菩提）。十信得菩提（十種相信能夠得到菩提的信念）。十取已疑（十種取得之後又懷疑的行為）。十勝事（十種殊勝的事情）。十功巧處（十種精巧的技藝）。十知事（十種應該知道的事情）。十聰明法（十種聰明的法）。十諸健者行（十種勇健者的行為）。十舍事（十種應該捨棄的事情）。十水壞（十種被水破壞的事物）。十作患法（十種製造禍患的法）。十滅過患（十種消除過患的方法）。十攝受（十種攝受的行為）。十說者（十種說法者）。十十者（十種十）。十業（十種業）。十世憘（十種世間的喜悅）。十癡法（十種愚癡的法）。

【English Translation】 English version Ten aspects of seeing the Path (ten aspects of realizing the truth through practice). Ten gates (ten paths to Nirvana). Ten observant Bhikkhus (Bhikkhus with ten kinds of wisdom). Bhikkhus who possess the ten qualities should diligently uphold them. Bhikkhus who lack anything. Bhikkhus who possess the ten qualities go to Aranya (a quiet place). Bhikkhus who possess the ten qualities fall into the four Dhyanas (meditative states), and after falling, they will enter the Avici Great Hell. Bhikkhus who possess the ten qualities, in the Aranya dwelling, can distinguish between things and non-things. Bhikkhus who possess the ten qualities quickly descend and never return. Seventeen things that slander the Buddha. Sixteen aspects that slander the Dharma. Thirty-one aspects that slander the Sangha. Sixty-nine causes and conditions of Bipavagucisasabidiya. Sixty-seven situations in which one should not join the Sangha. Ananda (name of Buddha's disciple). Ten deceptive appearances of goodness. Ten deceptive means of goodness. Ten deceptive thoughts of goodness. Ten deceptive actions of goodness. What are the ten deceptions of goodness? Arrogant deception of goodness. Difficult to work with deception of goodness. Difficult to please deception of goodness. Making a lot of noise deception of goodness. Outward appearance of renunciation deception of goodness. Power-based arrogance deception of goodness. Like a mule deception of goodness. Living in a high place deception of goodness. Family gaining fame deception of goodness. Feigning illness deception of goodness. These ten deceptive and evil actions are used to make a living. They do not look good, like a tomb. Also like a jackal. Like a great poisonous snake. A monk who breaks precepts is like a fishing hook. Like a snake and a monkey. Those born blind destroy the Bodhi of the Buddha. Ten similar Dharma teachers. Ten similar precept holders. Ten similar Sutra holders. Ten similar dwellers in Aranya. Ten similar knowers of Sangha affairs. Ten similar Upasakas (male lay devotees). Ten similar Upasikas (female lay devotees). Ten similar dwellings. Ten givings that are not great givings. Ten givings that are great givings. Ten interruptions of giving. Ten givings to those of lower status first. Ten stingy faces. Ten faces of regret after giving. Ten faces of admonishing others. Ten frightening the elders. Ten words. Ten prior announcements. Ten admonishments of previous actions, continuous binding matters. Ten actions hoping to attain Bodhi. Ten beliefs in attaining Bodhi. Ten doubts after taking. Ten superior things. Ten skillful arts. Ten things to know. Ten clever Dharmas. Ten actions of the strong. Ten things to abandon. Ten things destroyed by water. Ten Dharmas that create suffering. Ten ways to eliminate suffering. Ten ways of embracing. Ten speakers. Ten tens. Ten karmas. Ten worldly joys. Ten foolish Dharmas.

十時。十法具足。當滿足黃門中。十大過患。十住處。十種墮。十亂十舍法。十眾生欣。十龍家。娑阇度阿尼佉摩奴(一)阿波余帝舍(二)羅婆諦婆(三)攝吉盧婆(四)娑啰氈耶(五)蘇暮瞿阿陀陀途住(六)阿你柘(七)波施捨(八)迦車烏阿(九)十發十惡道。十婦女瓔珞。一婦女瓔珞。十無節。十小節。十初后乏少。十跛行。一婦女過失勝一切過失。謂婦女欲行不知厭足。寧以蘇油滅大火聚。以獼猴作轉輪王。寧以狗行於虛空。寧以諸阿修羅至善法堂。寧以糞穢作栴檀香。而彼女不可以百丈夫若千丈夫乃至俱致丈夫令其婦女欲情滿足。佛說是語已。阿難白佛言。世尊。我聞婦女如是惡事。攪擾我心。佛言阿難。汝豈不於此處生希有耶。阿難白佛言。如是世尊。於此處中可作希有。佛言阿難。於是處莫作如是希有事也。于恒河中可作文字。然彼婦女不可以欲令其厭足。

複次阿難。復有啖蟲。名曰茶舍迦。微細于尸梨迦多。可得虛空中示其足跡見其行步。而彼婦女不可以欲令其滿足。一幻二三四五。阿難。略說婦女有無幻法。何故名為母村。以人世間語言。故名母村。非如來耶。謂大人者。略說此語。亦名母村。如來知彼故。亦言母村。阿難。丈夫有八萬四千諸過患。令丈夫隨順婦女。有五十七種事具

【現代漢語翻譯】現代漢語譯本十時：具備十種法。應當滿足黃門（指沒有生殖能力的人）中的十大過患、十種住處、十種墮落、十種混亂、十種舍法、十種眾生欣悅、十種龍家。娑阇度阿尼佉摩奴（一），阿波余帝舍（二），羅婆諦婆（三），攝吉盧婆（四），娑啰氈耶（五），蘇暮瞿阿陀陀途住（六），阿你柘（七），波施捨（八），迦車烏阿（九），十種頭髮、十種惡道、十種婦女瓔珞。一種婦女瓔珞。十種無節制、十種小節、十種初后缺乏。十種跛行。一種婦女的過失勝過一切過失，即婦女的慾望永遠無法滿足。寧願用酥油熄滅巨大的火堆，讓獼猴做轉輪王，讓狗在虛空中行走，讓阿修羅進入善法堂，用糞便做旃檀香，也不能讓一百個丈夫、一千個丈夫乃至俱致（極大數目）的丈夫滿足一個婦女的慾望。佛說完這些話后，阿難（佛陀的弟子）對佛說：『世尊，我聽到婦女有如此惡事，攪擾我的心。』佛說：『阿難，你難道不應該在此處感到稀有嗎？』阿難回答說：『是的，世尊，在此處中可以感到稀有。』佛說：『阿難，不要在此處感到稀有。可以在恒河中寫字，但婦女的慾望卻永遠無法滿足。』再次，阿難，還有一種吃蟲，名叫茶舍迦（一種蟲的名字），比尸梨迦多（一種植物的名字）還要微細，可以在虛空中顯示它的足跡，看到它的行走。但婦女的慾望卻永遠無法滿足。一幻、二、三、四、五。阿難，簡略地說，婦女有無幻法。為什麼稱為母村？因為人世間的語言，所以稱為母村。不是如來（佛陀）這樣稱呼的。所謂大人（指有智慧的人），簡略地說此語，也稱為母村。如來知道這些，所以也說母村。阿難，丈夫有八萬四千種過患，使丈夫順從婦女。有五十七種事情具備。

【English Translation】 English version Ten times: Possessing ten dharmas. One should fulfill the ten great faults, ten abodes, ten kinds of falls, ten confusions, ten relinquishments of dharma, ten kinds of beings' delight, and ten dragon families among eunuchs (those without reproductive abilities). Sadjato Anikhamanou (1), Apavayatisha (2), Lavatibha (3), Shekilubha (4), Sarajanya (5), Sumugotadatatutujiva (6), Anijata (7), Paprashisha (8), Kachha Ua (9), ten kinds of hair, ten evil paths, ten kinds of women's ornaments. One kind of women's ornament. Ten kinds of unrestraint, ten minor restraints, ten kinds of initial and subsequent deficiencies. Ten kinds of limping. One fault of a woman surpasses all faults, namely, a woman's desires are never satisfied. It is better to extinguish a great fire with ghee, to make a monkey a Chakravartin (wheel-turning king), to have a dog walk in the sky, to have Asuras (demi-gods) enter the Good Dharma Hall, to make sandalwood incense from dung, than to satisfy a woman's desires with a hundred husbands, a thousand husbands, or even a koti (extremely large number) of husbands. After the Buddha spoke these words, Ananda (Buddha's disciple) said to the Buddha, 'Venerable One, I hear that women have such evil deeds, disturbing my mind.' The Buddha said, 'Ananda, shouldn't you find this rare here?' Ananda replied, 'Yes, Venerable One, it is possible to find it rare here.' The Buddha said, 'Ananda, do not find such a rare thing here. It is possible to write in the Ganges River, but a woman's desires can never be satisfied.' Again, Ananda, there is also a worm that eats, called Chashaka (name of a worm), which is finer than Shirikata (name of a plant), and it is possible to show its footprints in the sky and see its walking. But a woman's desires can never be satisfied. One illusion, two, three, four, five. Ananda, briefly speaking, women have illusory dharmas. Why is it called a 'mother village'? Because of the language of the human world, it is called a 'mother village.' It is not how the Tathagata (Buddha) calls it. The so-called great person (wise person), briefly speaking, also calls it a 'mother village.' The Tathagata knows this, so he also calls it a 'mother village.' Ananda, a husband has eighty-four thousand faults that cause him to follow women. There are fifty-seven things that are possessed.

足。婦女于丈夫邊作奴僕想。丈夫有十幻過十失十觀入法。十丈夫治罰。丈夫有十法具足。戀者婦女已作羊鳴。十法具足丈夫著糞穢。應知十法具足丈夫。從高墮阿鼻大地獄。十法具足丈夫。當發一心生得聖人舍家出家。若有舍家出家者。彼當得五十七丈夫法。若有不捨家出家者。彼當得六十九種百千惡法。十住阿蘭若業。十未來生道十嫉妒法。十住阿蘭若功德一世間印。十眷屬。十因處。十趣事。十世間希有法。十一切事。十尼乾子語。十世智辯。何等為十。無諂平等世辯。不觀世辯。妄失世辯。勝眾具世辯。當恕幾世辯。當勤求世辯。勝成熟世辯。抖擻事世辯。斷語言世辯。普眾具世辯。眾生十法具足。如實自身過患不知。而得財利十分具足處應取于中。如來為降伏世辯故。建立五事。何等為五。謂聖諦事。因緣中生巧方便事。于思惟處憶念事。一切法作成就事。于智慧中勝印事。十瞎患。十過患。十僂患。十青眼患。十羊眼患。十少指患。十一指患。十黃門患。十津流患。十城患。十王過患。不畏佛者。十病患。十指過長患。十流轉患。十八身節患。于外道言中一句安置。于佛言中不迷佛語。離惡過患。于佛言中更無勝者。佛語無上。若於佛言中。有如是念求過惡者。彼等不得取如來為師。何以故。如來世尊無

有上者。如來世尊無有疑惑。如來所作皆悉為善。無不善故。于佛語中無有斗諍。滅盡作業。如是等處無少方便。若有如是不缺少者。如是圓滿如是具足。如來如是說一切作一切法和合。於一切法平等修行。一切法稱。一切法印。一切法母。一切法選擇。一切法集。一切法相。一切法凈。一切法觀察。若比丘若比丘尼若優婆塞優婆夷。受持讀誦修習者。彼等當得十種處。何等為十。當得勝智得念不忘。當得勝慧得生好處。遠離諸惡諸外論師。來趣曏者。如法事中善能調伏。於一日中。當能誦持得四千偈。如心所念心所愿處。若聲聞乘中。若辟支佛乘中。若佛乘中。彼處彼處得度彼岸。于義中無所𨵗少。聞他所說而不忘失。于義辯中。於法辯中。于辭辯中。於樂說辯中。而作勝因。當得好色形體端嚴。他不能伏。

大威德陀羅尼經卷第二大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第三

隋北印度三藏阇那崛多譯

于中何者名為一。其一者。非二非三。此是閻浮提人。一作因緣。又言一者無續。此是郁單越人一作因緣。又言一者。非此作。此是弗婆提人一作因緣。又言一者。二種作相此俱耶尼人一作因緣。又言一者。滅可愛。此是沙門釋子一作因緣。又言

【現代漢語翻譯】現代漢語譯本：

有這樣殊勝的功德，如來世尊沒有疑惑，如來所做的一切都是善的，沒有不善的。對於佛的教誨，沒有爭論，滅盡一切業。像這些地方，沒有絲毫的缺失。如果有這樣沒有缺少的人，這樣圓滿，這樣具足，如來說一切作為，一切法和合，對於一切法平等修行，一切法稱揚，一切法印證，一切法之母，一切法選擇，一切法聚集，一切法之相，一切法清凈，一切法觀察。如果比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），受持、讀誦、修習這些，他們將獲得十種功德。哪十種呢？

將獲得殊勝的智慧，得到念而不忘的記憶力。將獲得殊勝的智慧，得到好的轉生之處。遠離各種邪惡和外道論師。如果有人來請教，能很好地調伏他們的心。在一天之中，能夠誦持四千偈。如心中所念，心中所愿，無論在聲聞乘（sravakayana，小乘佛教）、辟支佛乘（pratyekabuddhayana，緣覺乘）、佛乘（buddhayana，大乘佛教）中，都能到達彼岸。在義理上沒有缺失，聽到別人所說的話不會忘記。在義辯、法辯、辭辯、樂說辯中，都能成為殊勝的原因。將獲得美好的容貌，形體端正莊嚴，他人無法戰勝。

《大威德陀羅尼經》卷第二大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第三隋朝北印度三藏阇那崛多（Janagupta）譯

其中什麼叫做『一』呢？這『一』，不是二，不是三。這是閻浮提（Jambudvipa，我們所居住的這個世界）人所認為的『一』的因緣。又說『一』就是沒有延續，這是郁單越（Uttarakuru，四大部洲之一，位於北方）人所認為的『一』的因緣。又說『一』不是這樣造作的，這是弗婆提（Purvavideha，四大部洲之一，位於東方）人所認為的『一』的因緣。又說『一』是兩種造作之相，這是俱耶尼（Aparagodaniya，四大部洲之一，位於西方）人所認為的『一』的因緣。又說『一』是滅除可愛之物，這是沙門釋子（sramana，佛教出家人）所認為的『一』的因緣。又說

【English Translation】 English version:

There are superior merits such as these. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the World Honored One, has no doubts. All that the Tathagata does is good, with no unwholesomeness. In the Buddha's teachings, there is no contention, and all karma is extinguished. In such places, there is no deficiency. If there are those who are without such deficiencies, who are so complete and so perfect, the Tathagata speaks of all actions, all dharmas (dharma, teachings or laws) in harmony, practicing equally in all dharmas, praising all dharmas, sealing all dharmas, the mother of all dharmas, the selection of all dharmas, the collection of all dharmas, the characteristics of all dharmas, the purity of all dharmas, and the observation of all dharmas. If bhikshus (bhiksu, male monastic), bhikshunis (bhiksuni, female monastic), upasakas (upasaka, male lay devotee), or upasikas (upasika, female lay devotee) uphold, recite, and practice these, they will attain ten merits. What are the ten?

They will attain superior wisdom and unfailing memory. They will attain superior intelligence and be reborn in good places. They will be far from all evils and externalist teachers. If those who come seeking guidance, they will be able to tame their minds well. In one day, they will be able to recite four thousand verses. As their minds think and as their hearts desire, whether in the Sravakayana (sravakayana, Hearer Vehicle), the Pratyekabuddhayana (pratyekabuddhayana, Solitary Realizer Vehicle), or the Buddhayana (buddhayana, Buddha Vehicle), they will reach the other shore. There will be no deficiency in meaning, and they will not forget what others say. In eloquence of meaning, eloquence of dharma, eloquence of language, and eloquence of joyful speech, they will create superior causes. They will attain beautiful complexions and dignified forms, and others will not be able to subdue them.

The Great Power and Virtue Dharani Sutra, Volume 2 Tripitaka Volume 21, No. 1341, The Great Power and Virtue Dharani Sutra

The Great Power and Virtue Dharani Sutra, Volume 3 Translated by Tripiṭaka Janagupta (Janagupta) of Northern India during the Sui Dynasty

Among these, what is called 'one'? This 'one' is neither two nor three. This is the cause and condition of 'one' as perceived by the people of Jambudvipa (Jambudvipa, the continent where we live). Furthermore, 'one' is said to be without continuation, which is the cause and condition of 'one' as perceived by the people of Uttarakuru (Uttarakuru, one of the four continents, located in the north). Furthermore, 'one' is said not to be created in this way, which is the cause and condition of 'one' as perceived by the people of Purvavideha (Purvavideha, one of the four continents, located in the east). Furthermore, 'one' is said to be the aspect of two creations, which is the cause and condition of 'one' as perceived by the people of Aparagodaniya (Aparagodaniya, one of the four continents, located in the west). Furthermore, 'one' is said to be the extinction of what is lovely, which is the cause and condition of 'one' as perceived by the Sramana (sramana, Buddhist monastic) disciples of the Sakya clan. Furthermore, it is said

一者。善生面。此覆缽足夜叉一作因緣。又言一者彼嘆。此是常醉夜叉一作因緣。又言一者。阿鞞啰蒲。此是持發夜叉一作因緣。又言一者。膩磨瞿。此是四天王一作因緣。又言一者不合。此是三十三天一作因緣。又言一者。比棲那榆(非軍也)此是阿修羅一作因緣。又言一者。涅阇阿奴(舍也)此是夜摩天一作因緣。又言一者。比婆大奴(諍斗也)此是兜率天一作因緣。又言一者。比比迦多(離也)此是化樂天一作因緣。又言一者。伽阇流波象形色。此是他化自在天一作因緣。又言一者。娑沙大那悉陀(彼財成也)此是魔身天一作因緣。又言一者。比磨帝車(昌兮反)陀(斷倒意也)此是梵天一作因緣。又言一者。膩蘇奴。此是梵身天一作因緣。又言一者。阿那奴賒悉帝(不順教也)此是梵輔天一作因緣。又言一者。娑陀㝹利都(常空也)此是梵眾天一作因緣。又言一者。阿伽啰磨娑他奴。此是大梵天一作因緣。又言一者。娑娑浮帝。此是光天一作因緣。又言一者。刪帝隸。此是少光天一作因緣。又言一者。蘇目羅。此是無量光天一作因緣。又言一者憂羅。此是光音天一作因緣。又言一者。波羅榆伽(方便也)此是凈天一作因緣。又言一者膩祇。此是少凈天一作因緣。又言一者。波流荼。此是無量凈天一作因緣。又

言一者。憂四陀。此是遍凈天一作因緣。又言一者。娑彌帝。此是粗大果天一作因緣。又言一者婆施。此是無熱天一作因緣。又言一者。盧吉迦(世也)此是善見天一作因緣。又言一者謨舍。此是善現天一作因緣。又言一者娑婆。此是阿迦膩吒天一作因緣。又言一者。阿盧伽(無病也)此是虛空想天一作因緣。又言一者帝利。此是識處天一作因緣。又言一者。阿伽啰(前也)此是無所有處天一作因緣。又言一者蘇蒲。此是非想非非想天一作因緣。又言一作者。名為不作故名為一。此是諸天一無作相。亦無有事。若因此文句。內心恐怖欲求解脫。無有是處。何以故。如來但以言辭演說作字句說。如來於此一事。以是字句各各名字方便敷演。若一劫若過一劫。不可窮盡。諸佛世尊。有如是等無邊辯才。雖然阿難。旦冥一作事。如閻浮提人一作因緣。如是名相一一名字。能知百千俱致等數。又言一者。蘇流低此是不信眾生。善不作故。言一作也。如是如是。比榆比榆阿何啰拔帝(發作也)有時丈夫。或被人逼逐若復狗逐。於時丈夫叫復重叫。驚怖熱惱。于彼時中何所歸趣。無所悾告。但作是說。惟唱來來。是名人中所有苦惱。如是最苦如是極苦。如是一作者。彼彼辯才彼彼名字。具足知已八種法則。

蘇婆啰拏烏荼婆

【現代漢語翻譯】現代漢語譯本言『一』者，憂四陀（含義未知）。這是遍凈天以『一』作為因緣。又言『一』者，娑彌帝（含義未知）。這是粗大果天以『一』作為因緣。又言『一』者，婆施（含義未知）。這是無熱天以『一』作為因緣。又言『一』者，盧吉迦（世也）。這是善見天以『一』作為因緣。又言『一』者，謨舍（含義未知）。這是善現天以『一』作為因緣。又言『一』者，娑婆（含義未知）。這是阿迦膩吒天以『一』作為因緣。又言『一』者，阿盧伽（無病也）。這是虛空想天以『一』作為因緣。又言『一』者，帝利（含義未知）。這是識處天以『一』作為因緣。又言『一』者，阿伽啰（前也）。這是無所有處天以『一』作為因緣。又言『一』者，蘇蒲（含義未知）。這是非想非非想天以『一』作為因緣。又言『一』作者，名為不作，故名為『一』。這是諸天以『一』的無作相，也沒有任何事情。如果因為這些文句，內心感到恐怖而想要尋求解脫，那是不可能的。為什麼呢？如來只是用言辭來演說『作』字句。如來對於這一件事，用這些字句，各種名字，方便地敷衍演說，即使一劫或者超過一劫，也無法窮盡。諸佛世尊，有這樣無邊的辯才。雖然如此，阿難，旦冥『一』作事，如同閻浮提人以『一』作為因緣。像這樣的名相，每一個名字，能夠知道百千俱致等數。又言『一』者，蘇流低（含義未知），這是不信的眾生，因為不作善事，所以說『一』作。如是如是，比榆比榆阿何啰拔帝（發作也）。有時丈夫，或者被人逼迫追逐，或者被狗追逐。這時丈夫叫喊又重叫喊，驚恐熱惱。在那個時候，他能歸向哪裡呢？沒有什麼可以依靠的，只能這樣說，只是唱『來來』。這是人中所擁有的苦惱。像這樣最苦，像這樣極其苦。像這樣『一』作者，用各種辯才，各種名字，具足地知道八種法則。蘇婆啰拏烏荼婆（含義未知）

【English Translation】 English version Speaking of 'one', Yu Si Tuo (meaning unknown). This is the Pure Abode Heaven taking 'one' as the cause and condition. Speaking of 'one' again, Suo Mi Di (meaning unknown). This is the Great Fruit Heaven taking 'one' as the cause and condition. Speaking of 'one' again, Po Shi (meaning unknown). This is the No Heat Heaven taking 'one' as the cause and condition. Speaking of 'one' again, Lu Ji Jia (meaning world). This is the Good View Heaven taking 'one' as the cause and condition. Speaking of 'one' again, Mo She (meaning unknown). This is the Good Manifestation Heaven taking 'one' as the cause and condition. Speaking of 'one' again, Suo Po (meaning unknown). This is the Akanistha Heaven taking 'one' as the cause and condition. Speaking of 'one' again, A Lu Jia (meaning without illness). This is the Heaven of the Thought of Empty Space taking 'one' as the cause and condition. Speaking of 'one' again, Di Li (meaning unknown). This is the Heaven of the Place of Consciousness taking 'one' as the cause and condition. Speaking of 'one' again, A Qie Luo (meaning before). This is the Heaven of the Place of Nothingness taking 'one' as the cause and condition. Speaking of 'one' again, Su Pu (meaning unknown). This is the Heaven of Neither Thought Nor Non-Thought taking 'one' as the cause and condition. Speaking of 'one' as the doer, it is called non-doing, therefore it is called 'one'. This is the non-doing aspect of 'one' of the heavens, and there is nothing to do. If, because of these sentences, one feels terrified and wants to seek liberation, that is impossible. Why? The Tathagata only uses words to explain the phrase 'doing'. The Tathagata, regarding this one thing, uses these words, various names, and convenient means to elaborate and explain, even if it is one kalpa or more than one kalpa, it cannot be exhausted. The Buddhas, World Honored Ones, have such boundless eloquence. Even so, Ananda, the 'one' doing of dawn and dusk is like the cause and condition of 'one' for the people of Jambudvipa. Such names and appearances, each name, can know hundreds of thousands of kotis and other numbers. Speaking of 'one' again, Su Liu Di (meaning unknown), this refers to unbelieving beings, because they do not do good deeds, therefore it is said 'one' doing. Thus, thus, Bi Yu Bi Yu A He Luo Ba Di (meaning arising). Sometimes a man is either forced and chased by others, or chased by a dog. At this time, the man shouts and shouts again, terrified and agitated. At that time, where can he turn to? There is nothing to rely on, he can only say, just chanting 'come, come'. This is the suffering that people have. Like this is the most suffering, like this is extremely suffering. Like this 'one' doer, using various eloquence, various names, fully knowing the eight kinds of laws. Su Po Luo Na Wu Tuo Po (meaning unknown)

阇荼婆　佉啰荼　三目陀啰　波憂羅娑徒舍　阿子那三迷那憂婆離沙　優佉羅

如是如是。以此法用語言字句。知是人相。如是等語教令知覺。當令正知當令正覺。云何如來為彼眾生。施設聖諦。阿難。如來為彼諸眾生等。如是如是演說聖諦。如此處言。

毒佉　毒佉三摩耶　　毒佉尼流陀　毒佉尼流陀　伽彌你

如是聖諦。而彼等言。

阿叔隸三目隸　三迷舍　波啰婆

此等四聖諦。我為彼眾生說聖諦時。五十七千眾生。遠塵離垢于諸法中得法眼生。又言一狗驢鞞啰離野干。作是聲音。所謂狗聲。驢聲鞞啰離聲。野乾聲。此四眾生一種聲音。如來悉知。如是阿難。如來知彼眾生所有言音。譬如彼狗驢鞞啰離野幹一種言音。如來知彼為說聖諦。如此言苦苦集苦滅苦滅道。為彼等說言。

阿侯啰　阿含　跋多啰　婆啰摩

此四聖諦。如來世尊。為彼眾生作如是說。阿難。如來慈念。此閻浮提界。北方有一城名曰娑婆伽提舍。難可降化。邊地惡王于彼處中。如來到已說作聖諦。如此言苦苦集苦滅苦滅道。而彼處言伊荼施荼伽盧那婆陀。此等四種聖諦。如來彼城為是諸人說此法時。六十九千眾生。遠塵離垢于諸法中得法眼凈。阿難。有四聖諦。如來作前後說。或有不作。阿

【現代漢語翻譯】現代漢語譯本　　阇荼婆（Jatuba）佉啰荼（Kharada）三目陀啰（Samudra）波憂羅娑徒舍（Payulasa Tusha）阿子那三迷那憂婆離沙（Ajina Samena Youpoli Sha）優佉羅（Youqieluo）。

如是如是。以此法用語言字句。知是人相。如是等語教令知覺。當令正知當令正覺。云何如來為彼眾生。施設聖諦。阿難（Ananda）。如來為彼諸眾生等。如是如是演說聖諦。如此處言。

毒佉（Dukha，苦）毒佉三摩耶（Dukha Samaya，苦集）毒佉尼流陀（Dukha Nirodha，苦滅）毒佉尼流陀伽彌你（Dukha Nirodha Gamini，苦滅道）。

如是聖諦。而彼等言。

阿叔隸三目隸（Ashu Li Sanmu Li）三迷舍（San Mi She）波啰婆（Polo Po）。

此等四聖諦。我為彼眾生說聖諦時。五十七千眾生。遠塵離垢于諸法中得法眼生。又言一狗驢鞞啰離野干。作是聲音。所謂狗聲。驢聲鞞啰離聲。野乾聲。此四眾生一種聲音。如來悉知。如是阿難。如來知彼眾生所有言音。譬如彼狗驢鞞啰離野幹一種言音。如來知彼為說聖諦。如此言苦苦集苦滅苦滅道。為彼等說言。

阿侯啰（A Hou Luo）阿含（A Han）跋多啰（Ba Duo Luo）婆啰摩（Po Luo Mo）。

此四聖諦。如來世尊。為彼眾生作如是說。阿難。如來慈念。此閻浮提界。北方有一城名曰娑婆伽提舍（Suopo Qietishe）。難可降化。邊地惡王于彼處中。如來到已說作聖諦。如此言苦苦集苦滅苦滅道。而彼處言伊荼施荼伽盧那婆陀（Yi Tuo Shi Tuo Jia Lu Na Po Tuo）。此等四種聖諦。如來彼城為是諸人說此法時。六十九千眾生。遠塵離垢于諸法中得法眼凈。阿難。有四聖諦。如來作前後說。或有不作。阿

【English Translation】 English version 　　Jatuba, Kharada, Samudra, Payulasa Tusha, Ajina Samena Youpoli Sha, Youqieluo.

Thus, thus. Using this Dharma, with language, words, and sentences, one knows the characteristics of people. With such words, instruct and enlighten them. Cause them to have right knowledge, cause them to have right awakening. How does the Tathagata establish the Four Noble Truths for those beings? Ananda, the Tathagata, for those beings, thus, thus, expounds the Four Noble Truths. Speaking in this manner:

Dukha (Suffering), Dukha Samaya (The arising of suffering), Dukha Nirodha (The cessation of suffering), Dukha Nirodha Gamini (The path to the cessation of suffering).

Such are the Noble Truths. And they say:

Ashu Li Sanmu Li, San Mi She, Polo Po.

These are the Four Noble Truths. When I speak the Noble Truths to those beings, fifty-seven thousand beings, far from dust and free from defilement, attain the Dharma eye in all dharmas. Furthermore, there is the sound of a dog, a donkey, a jackal, and a fox. These four beings make one kind of sound. The Tathagata knows all. Thus, Ananda, the Tathagata knows the language of all those beings. Just like the single sound of a dog, a donkey, a jackal, and a fox, the Tathagata knows and speaks the Noble Truths to them. Speaking thus: suffering, the arising of suffering, the cessation of suffering, the path to the cessation of suffering. Speaking to them:

A Hou Luo, A Han, Ba Duo Luo, Po Luo Mo.

These are the Four Noble Truths. The Tathagata, the World Honored One, speaks thus for those beings. Ananda, the Tathagata is compassionate. In this Jambudvipa world, to the north, there is a city named Suopo Qietishe, difficult to subdue. In that place, a wicked king of the borderlands resides. The Tathagata, having arrived, speaks the Noble Truths. Speaking thus: suffering, the arising of suffering, the cessation of suffering, the path to the cessation of suffering. And in that place, they say: Yi Tuo Shi Tuo Jia Lu Na Po Tuo. These are the Four Noble Truths. When the Tathagata speaks this Dharma in that city for those people, sixty-nine thousand beings, far from dust and free from defilement, attain the pure Dharma eye in all dharmas. Ananda, there are Four Noble Truths. The Tathagata speaks them in different orders, or sometimes does not speak them. A

難言。世尊。云何如來作前後說。或復不作。佛言阿難。如來世尊說四聖諦。或為眾生。先說苦道。后說苦苦集苦滅。或為眾生。如來先說苦滅聖諦。然後說苦集。后說苦滅道。后說苦聖諦。或為眾生。如來於先說苦集聖諦。然後說苦。然後說滅。於後說苦滅道。或為眾生。如來先說苦聖諦。后說苦集。后說苦滅。后說苦滅道。阿難。設此語句。為彼邊地眾生眾生荷負。我三千大千世界中。所說聖諦。彼等入此。

阿摸馱奴　三摸馱奴　鼻地輸　鼻地婆蒲　阿伽輸瞿　毗娑輸　伽娑啰　阿娑伽多[口甄]泥咩泥多簸多荼簸阿盧婆　遮盧婆　阿邏磨　多邏磨　阿犁奢　奢犁奢　阿嘍舍利　摩嘍舍利　[口甄]邏婆　地伽邏　伽帝伽　尼侈馱　拔陀邏　阿嗚啼　娑嗚邏　那多車地　摩阿頭摩　阿奚妒　三摩陀嘙迦邏　簸邏阿哆　阿馱舍首奚　舍犁那阿犁那　施犁虱吒　尼施犁虱吒　阿舅舍　摩舅舍　阿怒摩　娑那摩　阿邏婆　尼首伽　婆憂地哆　阿那摩　優嘍娑　阿男摩　毗車陀　毗娑伽　阿嘍遮　尼嘍遮　娑優陀　摩優陀

阿難。復有北方有城名曰鎧甲。其城縱廣一由旬。阿難。彼鎧甲城。有三十俱致人住。如來至彼說四聖諦。如此處說苦苦集苦滅苦滅道(然此四諦皆應存彼語音但此逐易故稱隋語)而

【現代漢語翻譯】現代漢語譯本：難言（Nanyan）。世尊（Shizun，對佛的尊稱）。如來（Rulai，佛的稱號）如何前後說法，或者不作說法？佛說：『阿難（Ananda，佛的十大弟子之一）。如來世尊（Rulai Shizun）宣說四聖諦（Si Shengdi，佛教的基本教義，包括苦、集、滅、道）。有時爲了眾生，先說苦道，后說苦苦集苦滅。有時爲了眾生，如來先說苦滅聖諦，然後說苦集，后說苦滅道，后說苦聖諦。有時爲了眾生，如來先說苦集聖諦，然後說苦，然後說滅，於後說苦滅道。有時爲了眾生，如來先說苦聖諦，后說苦集，后說苦滅，后說苦滅道。阿難，假設這些語句，為那些邊地眾生所負擔。我在三千大千世界中所說的聖諦，他們進入其中。』

『阿摸馱奴（Amodhanu）三摸馱奴（Samodhanu）鼻地輸（Bidishu）鼻地婆蒲（Bidibabu）阿伽輸瞿（Aqieshuju）毗娑輸（Bisashu）伽娑啰（Qiasaluo）阿娑伽多甄泥咩泥多簸多荼簸阿盧婆（Asaqieduo Zhennimeiniduoboduoboluoba）遮盧婆（Zhaluoba）阿邏磨（Aluomo）多邏磨（Tuoluomo）阿犁奢（Alisha）奢犁奢（Shelisha）阿嘍舍利（Alousheli）摩嘍舍利（Molousheli）甄邏婆（Zhenluoba）地伽邏（Diqieluo）伽帝伽（Qiedijia）尼侈馱（Nichituo）拔陀邏（Batuoluo）阿嗚啼（Awuti）娑嗚邏（Suoluo）那多車地（Naduochedi）摩阿頭摩（Moatoumo）阿奚妒（Axidu）三摩陀嘙迦邏（Samotuopojialuo）簸邏阿哆（Boluoaduo）阿馱舍首奚（Atuosheshouxi）舍犁那阿犁那（Shelinaalina）施犁虱吒（Shilishizha）尼施犁虱吒（Nishilishizha）阿舅舍（Ajiushe）摩舅舍（Mojiushe）阿怒摩（Anumo）娑那摩（Suonamo）阿邏婆（Aluoba）尼首伽（Nishoujia）婆憂地哆（Boyoudiduo）阿那摩（Anamo）優嘍娑（Youlousuo）阿男摩（Ananmo）毗車陀（Bichetuo）毗娑伽（Bisajia）阿嘍遮（Aluzhe）尼嘍遮（Niluzhe）娑優陀（Suoyoutuo）摩優陀（Moyoutuo）。』

阿難。又有北方有城，名叫鎧甲（Kaijia）。那座城縱橫一由旬（youxun，長度單位）。阿難。那鎧甲城裡，有三十俱致（juzhi，數量單位）人居住。如來到那裡宣說四聖諦，就像在這裡宣說苦苦集苦滅苦滅道一樣（然而這四諦都應該保留他們的語音，只是爲了方便才用隋朝的語言稱呼）。

【English Translation】 English version: Nanyan. World Honored One (Shizun, a respectful title for the Buddha). How does the Tathagata (Rulai, title of the Buddha) teach before and after, or not teach at all? The Buddha said: 'Ananda (Ananda, one of the ten major disciples of the Buddha). The Tathagata World Honored One teaches the Four Noble Truths (Si Shengdi, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). Sometimes, for the sake of sentient beings, he first speaks of the path of suffering, and then speaks of the suffering of suffering, its accumulation, and its cessation. Sometimes, for the sake of sentient beings, the Tathagata first speaks of the Noble Truth of the cessation of suffering, then speaks of the accumulation of suffering, then speaks of the path to the cessation of suffering, and then speaks of the Noble Truth of suffering. Sometimes, for the sake of sentient beings, the Tathagata first speaks of the Noble Truth of the accumulation of suffering, then speaks of suffering, then speaks of cessation, and then speaks of the path to the cessation of suffering. Sometimes, for the sake of sentient beings, the Tathagata first speaks of the Noble Truth of suffering, then speaks of the accumulation of suffering, then speaks of the cessation of suffering, and then speaks of the path to the cessation of suffering. Ananda, suppose these statements are a burden to those sentient beings in the borderlands. The Noble Truths that I speak of in the three thousand great thousand worlds, they enter into them.'

'Amodhanu, Samodhanu, Bidishu, Bidibabu, Aqieshuju, Bisashu, Qiasaluo, Asaqieduo Zhennimeiniduoboduoboluoba, Zhaluoba, Aluomo, Tuoluomo, Alisha, Shelisha, Alousheli, Molousheli, Zhenluoba, Diqieluo, Qiedijia, Nichituo, Batuoluo, Awuti, Suoluo, Naduochedi, Moatoumo, Axidu, Samotuopojialuo, Boluoaduo, Atuosheshouxi, Shelinaalina, Shilishizha, Nishilishizha, Ajiushe, Mojiushe, Anumo, Suonamo, Aluoba, Nishoujia, Boyoudiduo, Anamo, Youlousuo, Ananmo, Bichetuo, Bisajia, Aluzhe, Niluzhe, Suoyoutuo, Moyoutuo.'

Ananda, there is also a city in the north called Kaijia (Armor). That city is one Yojana (youxun, a unit of length) in length and width. Ananda, in that city of Kaijia, there are thirty Kotis (juzhi, a unit of quantity) of people living. The Tathagata goes there to proclaim the Four Noble Truths, just as he proclaims the suffering, the accumulation of suffering, the cessation of suffering, and the path to the cessation of suffering here (however, these Four Truths should retain their pronunciation, but for convenience, they are called by the language of the Sui Dynasty).

彼城言。

阿荼婆　那荼婆　娑尼舍　娑那磨

此四聖諦。如來為彼城眾生。說此聖諦時。七十千眾生。遠塵離垢得法眼凈。阿難。復有北方邊地聚落。有城名禰耶伽漫妒。阿難。彼城長半由旬。阿難。彼城有二十百千俱致人住。如來至彼處已。說四聖諦。如此處說苦苦集苦滅苦滅道。然彼城言。

頗羅　毗梨伽　阿奴漫　毗浮伽

此四聖諦。如來為彼城眾生。說聖諦時。彼處三萬眾生。遠塵離垢得法眼凈。阿難。北方復有城名支嵐。阿難。彼城縱廣二十由旬。如來至彼城說四聖諦。如此處說苦苦集苦滅苦滅道。然彼處說。

毗浮多　阿那摩　多迦　多邏迦

于彼時二萬衆生。遠塵離垢得法眼凈。阿難。未來世如來滅后。此中國所說四聖諦。然彼處時當有如來聖諦名字。阿難。東方有城名多主。縱廣一由旬。彼城有十四俱致眾生住。如來至彼城。為彼眾生。說四聖諦如此處言苦苦集苦滅苦滅道。然彼處言。

波稚目陀羅　毗摩帝車馱　沙尼伽梨沙毗伽梨沙

彼時三萬眾生。遠塵難垢得法眼生。阿難。有諸龍諸龍王等。所謂阿耨達多龍王。如來至為彼龍王。說四聖諦如此處言苦苦集苦滅苦滅道。即彼處言。

阿娑護　毗舍瞿盧　多㝹侈婆　娑波羅賀奴

【現代漢語翻譯】現代漢語譯本彼城說：『阿荼婆 (Atubha) 、那荼婆 (Natubha) 、娑尼舍 (Sanisa) 、娑那磨 (Sanama) 』，這四聖諦。如來為彼城眾生說此聖諦時，七萬眾生遠離塵垢，獲得清凈的法眼。阿難，還有北方邊地的聚落，有一座城名叫禰耶伽漫妒 (Niyagamanu) 。阿難，那座城長半由旬。阿難，那座城有兩千俱致人居住。如來到達那裡后，宣說四聖諦，就像在這裡宣說苦、苦集、苦滅、苦滅道一樣。然而彼城說：『頗羅 (Phala) 、毗梨伽 (Viliriga) 、阿奴漫 (Anuman) 、毗浮伽 (Vibhuga) 』，這四聖諦。如來為彼城眾生宣說聖諦時，那裡有三萬眾生遠離塵垢，獲得清凈的法眼。阿難，北方還有一座城名叫支嵐 (Zhilan) 。阿難，那座城縱橫二十由旬。如來到達那座城，宣說四聖諦，就像在這裡宣說苦、苦集、苦滅、苦滅道一樣。然而那裡說：『毗浮多 (Vibhuta) 、阿那摩 (Anama) 、多迦 (Takia) 、多邏迦 (Talaka) 』，那時有兩萬眾生遠離塵垢，獲得清凈的法眼。阿難，未來世如來滅度后，此中國所說的四聖諦，在那些地方會有如來聖諦的名字。阿難，東方有一座城名叫多主 (Duozhu) ，縱橫一由旬。那座城有十四俱致眾生居住。如來到達那座城，為那裡的眾生宣說四聖諦，就像在這裡宣說苦、苦集、苦滅、苦滅道一樣。然而那裡說：『波稚目陀羅 (Bozhimutuo) 、毗摩帝車馱 (Vimadiche) 、沙尼伽梨沙毗伽梨沙 (Shanigalishapigalisha) 』，那時有三萬眾生遠離塵垢，獲得清凈的法眼。阿難，還有諸龍、諸龍王等，比如阿耨達多龍王 (Anavatapta) 。如來到達那裡，為那龍王宣說四聖諦，就像在這裡宣說苦、苦集、苦滅、苦滅道一樣。就在那裡說：『阿娑護 (Asahu) 、毗舍瞿盧 (Vishegulu) 、多㝹侈婆 (Duonuzhiba) 、娑波羅賀奴 (Suobalahanu) 』。

【English Translation】 English version That city said: 'Atubha, Natubha, Sanisa, Sanama,' these are the Four Noble Truths. When the Tathagata (如來) spoke these Noble Truths for the beings of that city, seventy thousand beings were purified of dust and defilement and obtained the pure Dharma eye. Ananda, furthermore, in a settlement in the northern borderlands, there is a city named Niyagamanu. Ananda, that city is half a yojana (由旬) in length. Ananda, that city has twenty hundred thousand koti (俱致) of people living there. After the Tathagata arrived there, he spoke the Four Noble Truths, just as he spoke here of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. However, that city said: 'Phala, Viliriga, Anuman, Vibhuga,' these are the Four Noble Truths. When the Tathagata spoke the Noble Truths for the beings of that city, thirty thousand beings there were purified of dust and defilement and obtained the pure Dharma eye. Ananda, furthermore, there is a city in the north named Zhilan. Ananda, that city is twenty yojanas in length and width. The Tathagata arrived at that city and spoke the Four Noble Truths, just as he spoke here of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. However, there they said: 'Vibhuta, Anama, Takia, Talaka,' at that time, twenty thousand beings were purified of dust and defilement and obtained the pure Dharma eye. Ananda, in the future, after the Tathagata has passed away, the Four Noble Truths spoken in this China will have the names of the Tathagata's Noble Truths in those places. Ananda, in the east there is a city named Duozhu, one yojana in length and width. That city has fourteen koti of beings living there. The Tathagata arrived at that city and spoke the Four Noble Truths for the beings there, just as he spoke here of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. However, there they said: 'Bozhimutuo, Vimadiche, Shanigalishapigalisha,' at that time, thirty thousand beings were purified of dust and defilement and obtained the pure Dharma eye. Ananda, there are also dragons and dragon kings, such as the dragon king Anavatapta. The Tathagata arrived there and spoke the Four Noble Truths for that dragon king, just as he spoke here of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. Right there they said: 'Asahu, Vishegulu, Duonuzhiba, Suobalahanu.'

阿難。為彼說法時。彼龍王共六十八千龍受持五戒。還以此四聖諦。如來為端正龍王。于彼處五千龍受持五戒。還以此四聖諦。如來為調伏龍王說。即于彼處。有十二五百千龍受持五戒。還以此四聖諦。如來為刪達叉龍王說。彼處四十百千龍受持五戒。還以此四聖諦。如來為當來龍王說。于彼處。四十百千龍王受持五戒。還以四聖諦。如來為常神通龍王說。即于彼處。五十二百千龍王受持五戒。還以此四聖諦。如來為普色龍王宣說示現。阿難。其普色龍王。端正可喜人所喜見。阿難。彼普色龍王。宮殿縱廣七十二由旬。微妙莊嚴人所喜見。七寶所成。謂金銀乃至車𤦲。第七略說。何故名普色龍王。阿難。彼普色龍王宮殿處中有高臺。縱廣四十由旬。青琉璃所成。端嚴顯曜威相成就。阿難。彼高臺中有八千座。七寶所成金線為間。清凈衣覆其座上褥。廣半由旬。阿難。時彼座上於一切處。有諸龍女坐。端嚴可喜人喜觀矚。于彼臺中現阿耨達多龍王。阿耨達多龍王所受果報。于彼臺中皆悉顯現。彼普色龍王所受果報。阿耨達多龍王皆悉了知。阿難。彼二龍王各各相見。各各遊戲。各各受報。阿難。彼普色龍王。亦名難降伏。阿難。彼龍王亦名阿耨達龍王長子。如來至彼還為說此四聖諦。彼處四十百千龍王受持五戒。阿難。

【現代漢語翻譯】現代漢語譯本：阿難，當佛陀為他們說法時，那位龍王和六萬八千條龍一起受持五戒。佛陀還用這四聖諦為端正龍王說法，在那裡有五千條龍受持五戒。佛陀還用這四聖諦為調伏龍王說法，就在那裡，有一千二百五十萬條龍受持五戒。佛陀還用這四聖諦為刪達叉龍王說法，在那裡有四百萬條龍受持五戒。佛陀還用這四聖諦為未來的龍王說法，在那裡有四百萬條龍王受持五戒。佛陀還用這四聖諦為常神通龍王說法，就在那裡，有五百二十萬條龍王受持五戒。佛陀還為普色（Pusè）龍王宣說並示現。阿難，那位普色龍王，端正可喜，人人都喜歡見到他。阿難，那位普色龍王的宮殿縱橫七十二由旬（Yóuxún，古印度長度單位），微妙莊嚴，人人都喜歡見到。宮殿由七寶構成，即金、銀乃至車𤦲（chēqú，海貝的一種）。第七種沒有詳細說明。為什麼叫普色龍王呢？阿難，那位普色龍王的宮殿中央有一個高臺，縱橫四十由旬，由青琉璃構成，端莊顯耀，威嚴相好具足。阿難，那高臺中有八千個座位，由七寶構成，用金線分隔，座位上鋪著乾淨的布褥，寬半由旬。阿難，當時那些座位上，在所有的地方，都有龍女坐著，端莊可喜，人們喜歡觀看。在那臺中顯現出阿耨達多（Ānòudàduō）龍王。阿耨達多龍王所受的果報，在那臺中都全部顯現出來。那位普色龍王所受的果報，阿耨達多龍王全部都知道。阿難，這兩位龍王各自相見，各自遊戲，各自承受果報。阿難，那位普色龍王，也名叫難降伏。阿難，那位龍王也名叫阿耨達龍王的長子。如來到那裡還為他們說這四聖諦，在那裡有四百萬條龍王受持五戒。阿難。

【English Translation】 English version: Ānanda, when the Buddha was teaching them, that Dragon King, together with sixty-eight thousand dragons, received and upheld the five precepts. Furthermore, the Tathagata (Rúlái, another name for the Buddha) taught the Four Noble Truths to the Endowed-with-Beauty Dragon King, and in that place, five thousand dragons received and upheld the five precepts. The Tathagata also taught the Four Noble Truths to the Subduing Dragon King, and right there, twelve million five hundred thousand dragons received and upheld the five precepts. The Tathagata also taught the Four Noble Truths to the Sandataksha (Shāndáqiā) Dragon King, and in that place, four million dragons received and upheld the five precepts. The Tathagata also taught the Four Noble Truths to the Dragon Kings of the future, and in that place, four million Dragon Kings received and upheld the five precepts. The Tathagata also taught the Four Noble Truths to the Constant-Supernatural-Power Dragon King, and right there, five million two hundred thousand Dragon Kings received and upheld the five precepts. The Tathagata also proclaimed and manifested for the Universal-Color (Pǔsè) Dragon King. Ānanda, that Universal-Color Dragon King is handsome, pleasing, and delightful to behold. Ānanda, the palace of that Universal-Color Dragon King is seventy-two yojanas (Yóuxún, an ancient Indian unit of distance) in length and breadth, wonderfully adorned, and delightful to behold. It is made of the seven treasures, namely gold, silver, and even tridacna (chēqú, a type of sea shell). The seventh is briefly mentioned. Why is he called the Universal-Color Dragon King? Ānanda, in the center of the palace of that Universal-Color Dragon King, there is a high platform, forty yojanas in length and breadth, made of blue lapis lazuli, dignified, radiant, and possessing majestic qualities. Ānanda, in that high platform, there are eight thousand seats, made of the seven treasures, separated by gold threads, with clean cloths covering the cushions on the seats, half a yojana in width. Ānanda, at that time, on those seats, in all places, there were dragon maidens sitting, handsome, pleasing, and delightful to behold. In that platform, the Anavatapta (Ānòudàduō) Dragon King appeared. The karmic rewards received by the Anavatapta Dragon King were all manifested in that platform. The Anavatapta Dragon King knew all the karmic rewards received by that Universal-Color Dragon King. Ānanda, those two Dragon Kings saw each other, played with each other, and received their respective rewards. Ānanda, that Universal-Color Dragon King is also named Difficult-to-Subdue. Ānanda, that Dragon King is also named the eldest son of the Anavatapta Dragon King. The Tathagata went there and also taught them these Four Noble Truths, and in that place, four million Dragon Kings received and upheld the five precepts. Ānanda.

如來若彼龍王不降伏者。人無飲食施諸聲聞。如來世尊。為眾多人大利益故。為眾多人受安樂故。調伏彼龍王令受五戒。阿難。阿耨達多龍王有十千諸子。彼一切中。有阿耨婆達多龍王所處宮殿。如來為彼皆令彼龍受持五戒。阿難。有龍王名多羅殊。如來為彼還說此四聖諦。于彼處六十千龍王受持五戒。阿難。有龍王名毗跋珠。如來還為彼說此四聖諦。于彼處有六十四千龍為受五戒。阿難。有龍王名多啰蒲。如來為彼還說此四聖諦。于彼處三萬龍還受五戒。阿難。多啰蒲龍王有大宮殿。縱廣二十四由旬。二十四由旬水池盈滿。好色端嚴人所喜見。其池涼冷清凈不濁極為甜美。阿難。彼池四方有四臺起。金銀琉璃頗梨高七由旬。彼在上懸成一臺住。猶如重閣。善化善住如來為彼亦說此四聖諦。于彼處有九十百千龍王亦受五戒。阿難。有乾陀啰王界。有龍王名伊啰缽怛啰。如來為彼還說此四聖諦。于彼處有三十百千龍王。受持五戒。阿難如來為優波難陀。說此四聖諦。于彼處二十百千俱致龍王受持五戒。阿難。如來還以此四聖諦。為娑伽羅龍王說。彼處六十八俱致龍受持五戒。于彼住處。如來為滿足龍王百千俱致頭首居閻浮提者所有受戒如來。還同說此聖諦法。然如來知諸龍王等龍言龍辭龍說。還同此辭說四聖諦。阿難。

于中覆缽足夜叉等。說四聖諦。如此處言苦苦集苦滅苦滅道。即于彼處言。

阿何薩致迦(隋云苦)波何薩迦(隋言苦集)阿那槃那(隋云苦滅)娑陀槃那(隋言苦滅道)

為覆缽足夜叉等。說此四聖諦。于彼中為常醉夜叉等。說四聖諦。如此處言苦苦集苦滅苦滅道。即于彼處言。

阿余伽　多流伽　毗醯那　波啰波舍

又為此長㭰夜叉等。說此四聖諦。阿難。于中為彼持鬘夜叉等。說四聖諦。如天此處云苦苦集苦滅苦滅道。即于彼處言。

貰那波裟　波裟呵　阿呼　阿底唎

為持鬘夜叉等。說是四聖諦。阿難。于中為彼四大天王輩。說四聖諦。如此處言苦苦集苦滅苦滅道。即于彼處言。

伊泥　迷泥　答波　多翟波

為彼四天王等。說此四聖諦。阿難。說此聖諦時。四大天王及七千諸天子。遠塵離垢得法眼凈。阿難。三十三天說聖諦如此說言。乃至苦滅道。彼處言。

阿那婆奴(苦)娑陀婆奴(集)比求虱吒(苦滅)缽啰鼻粟諦車馱(苦滅道)

阿難。如來說此聖諦時。五十七千諸天。遠塵離垢于諸法中得法眼凈。阿難。為彼兜率陀天說聖諦。如此處言乃至苦滅道聖諦。即于彼處言。

比磨娑　阿那鉗　哆哆啰婆　你差波浮彌

阿難。

【現代漢語翻譯】現代漢語譯本：又為覆缽足夜叉（Fubozhu Yacha）等宣說四聖諦。就像我們這裡說苦、苦集、苦滅、苦滅道一樣，在他們那裡就說：阿何薩致迦（Ahesazhijia，隋朝時譯為苦），波何薩迦（Bohesajia，隋朝時譯為苦集），阿那槃那（Anapanna，隋朝時譯為苦滅），娑陀槃那（Satuopanna，隋朝時譯為苦滅道）。這樣為覆缽足夜叉（Fubozhu Yacha）等宣說了這四聖諦。在他們之中，又為常醉夜叉（Changzui Yacha）等宣說四聖諦。就像我們這裡說苦、苦集、苦滅、苦滅道一樣，在他們那裡就說：阿余伽（Ayuqie），多流伽（Duoliuqie），毗醯那（Piqiena），波啰波舍（Boloboshe）。又為此長㭰夜叉（Changshan Yacha）等宣說這四聖諦。阿難（Ananda），在他們之中，又為持鬘夜叉（Chiman Yacha）等宣說四聖諦。就像我們這裡說苦、苦集、苦滅、苦滅道一樣，在他們那裡就說：貰那波裟（Shina Bosha），波裟呵（Bosha He），阿呼（Ahu），阿底唎（Adili）。這樣為持鬘夜叉（Chiman Yacha）等宣說了這四聖諦。阿難（Ananda），在他們之中，又為四大天王（Sida Tianwang）等宣說四聖諦。就像我們這裡說苦、苦集、苦滅、苦滅道一樣，在他們那裡就說：伊泥（Yini），迷泥（Mini），答波（Da Bo），多翟波（Duozhai Bo）。這樣為四大天王（Sida Tianwang）等宣說了這四聖諦。阿難（Ananda），宣說這聖諦時，四大天王（Sida Tianwang）及七千諸天子，遠離塵垢，得到了清凈的法眼。阿難（Ananda），三十三天（Sanshisan Tian）宣說聖諦時，就像這樣說到苦滅道，在他們那裡就說：阿那婆奴（Anapannu，苦），娑陀婆奴（Satuopannu，集），比求虱吒（Biqiushizha，苦滅），缽啰鼻粟諦車馱（Bolobisu Dichetuo，苦滅道）。阿難（Ananda），如來說此聖諦時，五十七千諸天，遠離塵垢，在諸法中得到了清凈的法眼。阿難（Ananda），為兜率陀天（Doushuotuo Tian）宣說聖諦，就像我們這裡說到苦滅道聖諦，在他們那裡就說：比磨娑（Bimosa），阿那鉗（Anaqian），哆哆啰婆（Duotuoluo Po），你差波浮彌（Nichabo Fumi）。阿難（Ananda）。

【English Translation】 English version: Again, for Fubozhu Yacha (覆缽足夜叉, Yaksha with an overturned bowl-shaped foot) and others, he spoke the Four Noble Truths. Just as we say here 'suffering, the accumulation of suffering, the cessation of suffering, the path to the cessation of suffering,' in their place, they say: Ahesazhijia (阿何薩致迦, translated as 'suffering' in the Sui dynasty), Bohesajia (波何薩迦, translated as 'the accumulation of suffering' in the Sui dynasty), Anapanna (阿那槃那, translated as 'the cessation of suffering' in the Sui dynasty), Satuopanna (娑陀槃那, translated as 'the path to the cessation of suffering' in the Sui dynasty). Thus, these Four Noble Truths were spoken for Fubozhu Yacha (覆缽足夜叉) and others. Among them, for Changzui Yacha (常醉夜叉, Always Drunk Yaksha) and others, he spoke the Four Noble Truths. Just as we say here 'suffering, the accumulation of suffering, the cessation of suffering, the path to the cessation of suffering,' in their place, they say: Ayuqie (阿余伽), Duoliuqie (多流伽), Piqiena (毗醯那), Boloboshe (波啰波舍). Again, for Changshan Yacha (長㭰夜叉, Tall Tree Yaksha) and others, he spoke these Four Noble Truths. Ananda (阿難), among them, for Chiman Yacha (持鬘夜叉, Garland Holder Yaksha) and others, he spoke the Four Noble Truths. Just as we say here 'suffering, the accumulation of suffering, the cessation of suffering, the path to the cessation of suffering,' in their place, they say: Shina Bosha (貰那波裟), Bosha He (波裟呵), Ahu (阿呼), Adili (阿底唎). Thus, these Four Noble Truths were spoken for Chiman Yacha (持鬘夜叉) and others. Ananda (阿難), among them, for the Four Great Heavenly Kings (四大天王) and their retinues, he spoke the Four Noble Truths. Just as we say here 'suffering, the accumulation of suffering, the cessation of suffering, the path to the cessation of suffering,' in their place, they say: Yini (伊泥), Mini (迷泥), Da Bo (答波), Duozhai Bo (多翟波). Thus, these Four Noble Truths were spoken for the Four Great Heavenly Kings (四大天王) and others. Ananda (阿難), when these Noble Truths were spoken, the Four Great Heavenly Kings (四大天王) and seven thousand devaputras (諸天子, heavenly sons) were freed from dust and defilement and obtained the pure Dharma eye. Ananda (阿難), when the Trayastrimsa Heaven (三十三天) spoke the Noble Truths, just as it was said up to the path to the cessation of suffering, in their place, they say: Anapannu (阿那婆奴, suffering), Satuopannu (娑陀婆奴, accumulation), Biqiushizha (比求虱吒, cessation), Bolobisu Dichetuo (缽啰鼻粟諦車馱, path to cessation). Ananda (阿難), when the Tathagata (如來) spoke these Noble Truths, fifty-seven thousand devas (諸天) were freed from dust and defilement and obtained the pure Dharma eye in all dharmas. Ananda (阿難), for the Tusita Heaven (兜率陀天), he spoke the Noble Truths, just as we say here up to the Noble Truth of the path to the cessation of suffering, in their place, they say: Bimosa (比磨娑), Anaqian (阿那鉗), Duotuoluo Po (哆哆啰婆), Nichabo Fumi (你差波浮彌). Ananda (阿難).

說此聖諦時。兜率諸天六十七百千諸天。遠塵離垢法中法眼生。阿難。諸如來以神通說法。諸佛如來以此法教。為上諸天兜率諸天等。說此聖諦。阿難。諸天子及諸天主。諸夜叉及夜叉王等。諸龍及諸龍王等。如來知彼等所有言辭所有口業。彼等一切如來善知。阿難。阿修羅所說聖諦如來悉知。如此處言苦乃至苦滅道聖諦。于彼處言。

三無達奴　比簸啰逾瞿　阿薩盧　比尼跋途

如是說聖諦。如來為阿修羅說是聖諦。應當解知。阿難。時有一城名曰住邊。彼城中如來說四聖諦。如此處言乃至苦滅道聖諦。彼處言。

比磨陀悉他奴　阿那夜悉恥都　娑啰初娑磨遮利

如是四聖諦。如來為彼城中諸眾生輩。說此聖諦之時。七千眾生遠塵離垢。諸法中得法眼凈。阿難。此閻浮提有五百洲潬眷屬圍繞。各百由旬。瞿耶尼亦有五百洲潬眷屬。亦各百由旬。東弗婆提五百洲潬眷屬。各百由旬。郁單越亦有五百洲潬眷屬。各百由旬。阿難。此閻浮所有五百洲潬眷屬者。彼非人住處。多有諸龍諸夜叉諸餓鬼諸鳩槃茶諸象。皆有眷屬圍繞常共鬥諍。而諸獸等互相遊戲。彼等五類。如來不為說聖諦。何以故。彼等眾生墮不閑處。雖然彼輩所有語音氣息相喚。如來悉知。如此處言父母。彼處言阿盧伽簸利迦利沙。

【現代漢語翻譯】現代漢語譯本：當宣說此聖諦時，兜率天（Tusita，欲界六天之一，彌勒菩薩所在之處）的六十七百千諸天，遠離塵垢，在正法中生起了法眼（Dharmacaksu，證得初果須陀洹的智慧之眼）。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱），諸如來以神通說法，諸佛如來以此法教，為上界諸天，如兜率天等，宣說此聖諦。阿難，諸天子及諸天主，諸夜叉（Yaksa，一種鬼神）及夜叉王等，諸龍（Naga，一種神獸）及諸龍王等，如來知曉他們所有的言辭和口業，他們的一切如來都清楚知曉。阿難，阿修羅（Asura，一種非天神）所說的聖諦，如來也完全知曉。就像此處所說的苦乃至苦滅之道聖諦，在彼處則說：『三無達奴比簸啰逾瞿阿薩盧比尼跋途』如此宣說聖諦。如來為阿修羅宣說此聖諦，應當理解知曉。阿難，當時有一座城市名叫住邊，在那座城市中，如來說四聖諦，就像此處所說的乃至苦滅之道聖諦，在那裡則說：『比磨陀悉他奴阿那夜悉恥都娑啰初娑磨遮利』如此宣說四聖諦。如來為那座城市中的諸眾生宣說此聖諦時，七千眾生遠離塵垢，在諸法中獲得了法眼清凈。阿難，此閻浮提（Jambudvipa，我們所居住的南贍部洲）有五百洲渚，被眷屬圍繞，每一洲渚各有一百由旬（Yojana，一種長度單位）。瞿耶尼（Godaniya，西牛賀洲）也有五百洲渚，被眷屬圍繞，也各有一百由旬。東弗婆提（Purvavideha，東勝身洲）有五百洲渚，被眷屬圍繞，各有一百由旬。郁單越（Uttarakuru，北俱盧洲）也有五百洲渚，被眷屬圍繞，各有一百由旬。阿難，此閻浮提所有五百洲渚的眷屬，是那些非人（非人類的眾生）的住處，多有諸龍、諸夜叉、諸餓鬼（Preta，一種受苦的鬼道眾生）、諸鳩槃茶（Kumbhanda，一種惡鬼）、諸象，他們都有眷屬圍繞，常常互相爭鬥，而諸獸等互相遊戲。如來不為這五類眾生宣說聖諦。為什麼呢？因為這些眾生處於不閑暇之處（沒有機會聽聞佛法）。雖然他們的語音、氣息、互相呼喚，如來都知曉。就像此處所說的父母，在那裡則說『阿盧伽簸利迦利沙』。

【English Translation】 English version: When this Noble Truth was being spoken, sixty-seven hundred thousand devas (devas, celestial beings) in Tusita (Tusita, one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya) became free from dust and defilement, and the Eye of Dharma (Dharmacaksu, the eye of wisdom that attains the first fruit of Stream-entry) arose in them regarding the Dharma. Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory), the Tathagatas (Tathagatas, 'Thus-gone ones', an epithet of the Buddha) teach the Dharma through supernatural power. The Buddhas and Tathagatas teach this Dharma to the higher devas, such as those in Tusita. Ananda, the sons of devas and the lords of devas, the Yakshas (Yaksa, a type of spirit) and the kings of Yakshas, the Nagas (Naga, a type of mythical serpent) and the kings of Nagas, the Tathagata knows all their words and deeds. Ananda, the Noble Truths spoken by the Asuras (Asura, a type of demigod) are also fully known by the Tathagata. Just as here it is said, 'suffering' up to 'the path leading to the cessation of suffering', in that place it is said: 'Sam Nu Dha Nu Bi Po La Yu Qu A Sa Lu Bi Ni Ba Tu' Thus are the Noble Truths spoken. The Tathagata speaks these Noble Truths to the Asuras, and this should be understood. Ananda, at one time there was a city named 'Lived-by', and in that city, the Tathagata spoke the Four Noble Truths. Just as here it is said, 'suffering' up to 'the path leading to the cessation of suffering', in that place it is said: 'Bi Mo Tuo Xi Ta Nu A Na Ye Xi Chi Du Suo La Chu Suo Mo Zhe Li' Thus are the Four Noble Truths spoken. When the Tathagata spoke these Noble Truths to the beings in that city, seven thousand beings became free from dust and defilement, and obtained the purity of the Eye of Dharma in the Dharmas. Ananda, this Jambudvipa (Jambudvipa, the continent we inhabit, also known as the Southern Continent) has five hundred sub-continents surrounded by retinues, each one hundred yojanas (Yojana, a unit of distance) in extent. Godaniya (Godaniya, the Western Continent) also has five hundred sub-continents surrounded by retinues, each one hundred yojanas in extent. Purvavideha (Purvavideha, the Eastern Continent) has five hundred sub-continents surrounded by retinues, each one hundred yojanas in extent. Uttarakuru (Uttarakuru, the Northern Continent) also has five hundred sub-continents surrounded by retinues, each one hundred yojanas in extent. Ananda, the retinues of these five hundred sub-continents in Jambudvipa are the dwelling places of non-humans, with many Nagas, Yakshas, Pretas (Preta, a type of suffering ghost), Kumbhandas (Kumbhanda, a type of demon), and elephants. They all have retinues surrounding them, and they constantly fight with each other, while the beasts play with each other. The Tathagata does not speak the Noble Truths to these five types of beings. Why? Because these beings are in a place of non-leisure (without the opportunity to hear the Dharma). Although their voices, breaths, and mutual calls are known to the Tathagata. Just as here it is said 'parents', in that place it is said 'A Lu Qie Bo Li Jia Li Sha'.

如此處言食飲。彼處言薩他那密都盧。如此處言朝廷朋友。彼處言密多羅吐犁夜。如此處言敷施。彼處言缽茶伽目訶那唏。彼處無佛聲無法聲無僧聲。何以故。彼等到不閑處。如是四洲眷屬如閻浮處。應如是廣說。乃至彼等不閑。如是次第。如來種種言辭。為閻浮人輩如來悉知。阿難。此閻浮提。北方蘇名油名。蜜名鹽名。沙糖名婦女名。衣名國名。處所名。如是等如此處言。

薩比(蘇)彼北方如來知　波啰珊奴　阿訶利喻　薩奴帝犁　伽舍阇盧　伽鞞阿偷　哆那比多提虱吒　瞿盧驅　你啰哆啰　比唏都伽　途簸啰簸　帝嘻奴　阇荼盧　毗婆蹉　簸啰余祇　毗嘻奴　哆多羅步路都

如來知如是等北方蘇名已。知種種名字。彼等言辭知已。復彼北方油名。

孟啰褒　俱輸至烏　欣彌都盧　毗濕婆都　毗陀婆都　地舍奴　路馱諸珊你舍奴　雞舍利　鞞荼度烏比頗盧欣虎兔　薩陀奴瞿　比舍具盧　三磨都羅

如是北方等油名。如來悉知種種名字種種言辭。彼處蜜名。

磨差逾　磨杜　薩啰剎　地舍悉他　阿啰莆薩摩多　貝羅　簸利多　簸薩多　比欣婆致　那伽摩你　比摩致尼舍奴馱伽羅破

如是北方等蜜名。如來悉知彼處乳名。

鼻薩多羅尼舍恥　你盧是　帝那他　必利迦　

【現代漢語翻譯】現代漢語譯本：就像我們這裡說『食物和飲料』，他們那裡說『薩他那密都盧』(Sathanamilulu)。就像我們這裡說『朝廷朋友』，他們那裡說『密多羅吐犁夜』(Milatuliliye)。就像我們這裡說『佈施』，他們那裡說『缽茶伽目訶那唏』(Bochagamuhenahe)。在那裡沒有佛的聲音，沒有法的聲音，沒有僧的聲音。為什麼呢？因為他們處在不閑靜的地方。就像四大部洲的眷屬如同閻浮提(Yanfuti，地球)一樣，應該這樣廣泛地宣說，乃至他們不閑靜。像這樣次第，如來(Rulai，佛陀)種種的言辭，爲了閻浮提的人們，如來完全知曉。阿難(Anan，佛陀的弟子)。這閻浮提，北方有蘇(Su)的名字，油的名字，蜜的名字，鹽的名字，砂糖的名字，婦女的名字，衣服的名字，國家的名字，處所的名字，像這些我們這裡說的。

薩比(蘇)(Sabi(Su))，彼北方如來知，波啰珊奴(Bolashannu)，阿訶利喻(Aheliyu)，薩奴帝犁(Sanudili)，伽舍阇盧(Gasheshalu)，伽鞞阿偷(Jiapiatou)，哆那比多提虱吒(Duonabiduotitishi)，瞿盧驅(Juluju)，你啰哆啰(Niluoduoluo)，比唏都伽(Bixidujia)，途簸啰簸(Tupoluo)，帝嘻奴(Dixinu)，阇荼盧(Shechalu)，毗婆蹉(Pipocha)，簸啰余祇(Bolayuqi)，毗嘻奴(Bixinu)，哆多羅步路都(Duoduoluobuluodu)。

如來知曉像這些北方蘇(Su)的名字之後，知曉種種名字。知曉他們的言辭之後，再說北方油的名字。

孟啰褒(Mengluobao)，俱輸至烏(Jushuzhiwu)，欣彌都盧(Xinmidulu)，毗濕婆都(Pishipodu)，毗陀婆都(Pituopodu)，地舍奴(Dishanu)，路馱諸珊你舍奴(Luzhuzheshannishe)，雞舍利(Jisheli)，鞞荼度烏比頗盧欣虎兔(Pituoduwubipoluxinhutu)，薩陀奴瞿(Shatuonuju)，比舍具盧(Bishejulu)，三磨都羅(Sanmotuoluo)。

像這些北方油的名字，如來完全知曉種種名字種種言辭。再說他們那裡蜜的名字。

磨差逾(Machayu)，磨杜(Modu)，薩啰剎(Salasha)，地舍悉他(Disheta)，阿啰莆薩摩多(Aluopusamuoduo)，貝羅(Beiluo)，簸利多(Boliduo)，簸薩多(Bosaduo)，比欣婆致(Bixinbozhi)，那伽摩你(Najiamani)，比摩致尼舍奴馱伽羅破(Bimozhinishenuotuojialuo)。

像這些北方蜜的名字，如來完全知曉。再說他們那裡乳的名字。

鼻薩多羅尼舍恥(Bisaduoluonishechi)，你盧是(Nilushi)，帝那他(Dinata)，必利迦(Bilijia)。

【English Translation】 English version: Just as we here say 'food and drink,' they there say 'Sathanamilulu' (Sathanamilulu). Just as we here say 'court friends,' they there say 'Milatuliliye' (Milatuliliye). Just as we here say 'giving,' they there say 'Bochagamuhenahe' (Bochagamuhenahe). There, there is no voice of the Buddha, no voice of the Dharma, no voice of the Sangha. Why? Because they are in a place of non-tranquility. Just as the dependents of the four continents are like Jambudvipa (Yanfuti, Earth), it should be widely proclaimed like this, until they are not tranquil. In this order, the various words of the Tathagata (Rulai, Buddha), for the people of Jambudvipa, the Tathagata knows completely. Ananda (Anan, Buddha's disciple), this Jambudvipa, in the north there are names for Su (Su), names for oil, names for honey, names for salt, names for sugar, names for women, names for clothes, names for countries, names for places, like these we say here.

Sabi(Su) (Sabi(Su)), the Tathagata knows the northern, Bolashannu (Bolashannu), Aheliyu (Aheliyu), Sanudili (Sanudili), Gasheshalu (Gasheshalu), Jiapiatou (Jiapiatou), Duonabiduotitishi (Duonabiduotitishi), Juluju (Juluju), Niluoduoluo (Niluoduoluo), Bixidujia (Bixidujia), Tupoluo (Tupoluo), Dixinu (Dixinu), Shechalu (Shechalu), Pipocha (Pipocha), Bolayuqi (Bolayuqi), Bixinu (Bixinu), Duoduoluobuluodu (Duoduoluobuluodu).

After the Tathagata knows these northern names of Su (Su), he knows all kinds of names. After knowing their words, he speaks again of the northern names of oil.

Mengluobao (Mengluobao), Jushuzhiwu (Jushuzhiwu), Xinmidulu (Xinmidulu), Pishipodu (Pishipodu), Pituopodu (Pituopodu), Dishanu (Dishanu), Luzhuzheshannishe (Luzhuzheshannishe), Jisheli (Jisheli), Pituoduwubipoluxinhutu (Pituoduwubipoluxinhutu), Shatuonuju (Shatuonuju), Bishejulu (Bishejulu), Sanmotuoluo (Sanmotuoluo).

Like these northern names of oil, the Tathagata knows all kinds of names and all kinds of words. Again, the names of honey there.

Machayu (Machayu), Modu (Modu), Salasha (Salasha), Disheta (Disheta), Aluopusamuoduo (Aluopusamuoduo), Beiluo (Beiluo), Boliduo (Boliduo), Bosaduo (Bosaduo), Bixinbozhi (Bixinbozhi), Najiamani (Najiamani), Bimozhinishenuotuojialuo (Bimozhinishenuotuojialuo).

Like these northern names of honey, the Tathagata knows completely. Again, the names of milk there.

Bisaduoluonishechi (Bisaduoluonishechi), Nilushi (Nilushi), Dinata (Dinata), Bilijia (Bilijia).

剌沙拏必利迦　唏曼伊　薩烏舍羅　阿比羅迦　遷奴婆呼　恥致訶那　羅門度阿　欣蜜多羅　阿舍迦　比度曼

阿難。北方如是等乳名字。如來悉知。阿難彼處沙糖名。

尼晝彌　欣曼　可多羅熾頤拔七曼多於首多　比阇缽持　薩馱首多　帝阇拔多阿薩遮　速迦邏迦盧破具荼

阿難。如是等沙糖名。頗尼多名。如來悉知。于中更復眾。阿難。彼處鹽名如來悉知。

鞞阇若　一舍欣具沙吒　比夜他　致羅彌啖那多欣訶薩　拘沙吒沒馱啰　烏婆舍啰薩那迦　支力抧里　默盧婆瞿　舍婆薩伽他娑真迦　盧那

阿難。彼北方人輩如是稱鹽名字。如來悉知更復眾多。阿難。彼處人輩有如是酪名。如來悉知。

個啰比　度達地　速雞嘻　速雞世　當那梯　娑伽帝　比怖帝　阿泥唏　伽婆荼　羅婆莆　簸舍頗犁　娑馱世　達地

阿難。如是等彼方人輩語言。如來悉知更復眾多。所有文辭。所有語言。所有名字。所有證處。彼處彼處。如來如是言辭而為說法。阿難。有如是色名。

拔勒拏拔帝婆無訶　薩馱曼多啰烏啰遲夜欣度無　多馱奴伽都　比婆伽無　阿多磨婆蒲遮利都盧　憂波夜訖利致醯都　迦途簸邏　地簸馱利舍如　阿始生那逾　簸致瑟吒　簸致訶暮邏　比蒲殊哆瞿　烏邏瞿

【現代漢語翻譯】現代漢語譯本剌沙拏必利迦（Lashanabilijia）：乳名唏曼伊（Ximanyi）：乳名薩烏舍羅（Saousheluo）：乳名阿比羅迦（Abiluojia）：乳名遷奴婆呼（Qiannuopohu）：乳名恥致訶那（Chizhihena）：乳名羅門度阿（Lomendua）：乳名欣蜜多羅（Xinmituoluo）：乳名阿舍迦（Ashejia）：乳名比度曼（Biduman）：乳名

阿難（Ananda）。北方像這樣的乳名，如來完全知曉。阿難，那個地方的沙糖的名字是：

尼晝彌（Nizhoumi）：沙糖名欣曼（Xinman）：沙糖名可多羅熾頤拔七曼多於首多（Keduoluochiyibaqimanduoyushouduo）：沙糖名比阇缽持（Bizhachizhi）：沙糖名薩馱首多（Saduoshouduo）：沙糖名帝阇拔多阿薩遮（Dizhabaduoasazhe）：沙糖名速迦邏迦盧破具荼（Sujialuojialupojuqu）：沙糖名

阿難。像這樣的沙糖的名字，以及頗尼多（Poniduo）這樣的名字，如來完全知曉。其中還有更多的名字。阿難，那個地方鹽的名字，如來完全知曉。

鞞阇若（Pizharuo）：鹽名一舍欣具沙吒（Yishexinjushazha）：鹽名比夜他（Biyeta）：鹽名致羅彌啖那多欣訶薩（Zhiluomidannaduoxinsa）：鹽名拘沙吒沒馱啰（Jushazhamotuoluo）：鹽名烏婆舍啰薩那迦（Wuposheluosanajia）：鹽名支力抧里（Zhilizhili）：鹽名默盧婆瞿（Molupohu）：鹽名舍婆薩伽他娑真迦（Sheposajiatasuozhenjia）：鹽名盧那（Luna）：鹽名

阿難。那些北方人是這樣稱呼鹽的名字的。如來完全知曉，還有更多。阿難，那個地方的人們有這樣的酪的名字，如來完全知曉。

個啰比（Gelabi）：酪名度達地（Dudadi）：酪名速雞嘻（Sujixi）：酪名速雞世（Sujishi）：酪名當那梯（Dangnati）：酪名娑伽帝（Suojiadi）：酪名比怖帝（Bibudi）：酪名阿泥唏（Anixi）：酪名伽婆荼（Gabaduo）：酪名羅婆莆（Luopahu）：酪名簸舍頗犁（Poshepali）：酪名娑馱世（Suoduoshi）：酪名達地（Dadi）：酪名

阿難。像這樣的那些地方的人們的語言，如來完全知曉，還有更多。所有的文辭，所有的語言，所有的名字，所有的證處，那個地方那個地方，如來用這樣的言辭來為他們說法。阿難，有這樣的顏色名字：

拔勒拏拔帝婆無訶（Balenabadi powuhe）：顏色名薩馱曼多啰烏啰遲夜欣度無（Saduomanduolawulachiyexinduowu）：顏色名多馱奴伽都（Duotuonujiadu）：顏色名比婆伽無（Bipowugawu）：顏色名阿多磨婆蒲遮利都盧（Aduomopopuzhelidulu）：顏色名憂波夜訖利致醯都（Youboyeqilizhixidu）：顏色名迦途簸邏（Jiatuboluo）：顏色名地簸馱利舍如（Dibotuolisharu）：顏色名阿始生那逾（Ashishengnayou）：顏色名簸致瑟吒（Bozhizhisheta）：顏色名簸致訶暮邏（Bozhihemuoluo）：顏色名比蒲殊哆瞿（Bipushuduoqu）：顏色名烏邏瞿（Wuluoqu）：顏色名

【English Translation】 English version Lashanabilijia: Milk name Ximanyi: Milk name Saousheluo: Milk name Abiluojia: Milk name Qiannuopohu: Milk name Chizhihena: Milk name Lomendua: Milk name Xinmituoluo: Milk name Ashejia: Milk name Biduman: Milk name

Ananda. The Tathagata knows all such milk names in the north. Ananda, the name of sugar in that place is:

Nizhoumi: Sugar name Xinman: Sugar name Keduoluochiyibaqimanduoyushouduo: Sugar name Bizhachizhi: Sugar name Saduoshouduo: Sugar name Dizhabaduoasazhe: Sugar name Sujialuojialupojuqu: Sugar name

Ananda. The Tathagata knows all such sugar names, as well as names like 'Poniduo'. There are even more names among them. Ananda, the Tathagata knows the names of salt in that place.

Pizharuo: Salt name Yishexinjushazha: Salt name Biyeta: Salt name Zhiluomidannaduoxinsa: Salt name Jushazhamotuoluo: Salt name Wuposheluosanajia: Salt name Zhilizhili: Salt name Molupohu: Salt name Sheposajiatasuozhenjia: Salt name Luna: Salt name

Ananda. Those northerners call salt by these names. The Tathagata knows all of them, and there are even more. Ananda, the people in that place have names for clarified butter like these, which the Tathagata knows completely.

Gelabi: Clarified butter name Dudadi: Clarified butter name Sujixi: Clarified butter name Sujishi: Clarified butter name Dangnati: Clarified butter name Suojiadi: Clarified butter name Bibudi: Clarified butter name Anixi: Clarified butter name Gabaduo: Clarified butter name Luopahu: Clarified butter name Poshepali: Clarified butter name Suoduoshi: Clarified butter name Dadi: Clarified butter name

Ananda. The Tathagata knows all such languages of the people in those places, and there are even more. All the texts, all the languages, all the names, all the proofs, in that place, in that place, the Tathagata uses such words to teach them the Dharma. Ananda, there are such color names:

Balenabadi powuhe: Color name Saduomanduolawulachiyexinduowu: Color name Duotuonujiadu: Color name Bipowugawu: Color name Aduomopopuzhelidulu: Color name Youboyeqilizhixidu: Color name Jiatuboluo: Color name Dibotuolisharu: Color name Ashishengnayou: Color name Bozhizhisheta: Color name Bozhihemuoluo: Color name Bipushuduoqu: Color name Wuluoqu: Color name

折馱吒　提舍　提舍恥　尼沙奴　娑底夜馱利始　尼蜜都　抧者奴　盧褒

阿難。如是處所色等名字。彼人等輩所有聲音。彼彼言語彼彼名字。所有證處所有人中。彼處彼處。國土所有人等語言音辭。彼一切處如來悉知。世間語言世間名字。於此復更增多。

阿難。此五陰聚。為諸眾生暗無眼者。信增故說謂彼色。如來如是如實知見。云何如來如實知色。謂無色是色。是名如來如實知色。如實見色。如是如是。凡夫等輩以無眼故。不能知見色之實相。何者名為色之實相。謂一切色無有常者。以無常性故。言一切色無常是色。如來不說為生。譬如有人身患惡瘡。為治彼瘡成就諸藥。如是如是。凡夫等輩。以不正念增長色生。以業煩惱無明覆故。

阿難。睡有十名。

比磨致　悉恥那民徒　莎鞞荼　阿邏娑　未致比斫初　阿室利　阿那簸利　舍烏　簸利逾馱奴　訶尼

阿難。此十睡名。如來知已於中更增。阿難。若有比丘比丘尼優婆塞優婆夷。知如是處。知如是事。如是名身如是句身。當知彼人不至亂地。具足成就清凈口業。阿難。依於此處。如來世尊有四辯才。種種語言種種音辭。如來於此悉知悉覺。於此事中。名字句中學已。當得多種智慧。得無邊智慧。得正憶念。得正心意。得正趣

【現代漢語翻譯】現代漢語譯本：折馱吒（Zheduozha，一種聲音）提舍（Tisha，方向）提舍恥（Tishachi，方向的停止）尼沙奴（Nishanu，無引導）娑底夜馱利始（Satiyatuolishi，真實的持有者）尼蜜都（Nimidu，原因）抧者奴（Zhizhenu，勝利者）盧褒（Lubao，光輝）阿難（Ananda，佛陀的侍者）。像這樣的處所、顏色等名字，那些人等的聲音，那些語言，那些名字，所有證悟之處，所有人群中，那個地方，那個地方，國土所有人的語言音辭，所有這些地方如來（Tathagata，佛陀的稱號）都知道。世間的語言，世間的名字，於此之上還更多。阿難。這五陰（Five Skandhas，構成個體存在的五種要素：色、受、想、行、識）聚合，對於那些黑暗無眼眾生，因為相信增長而說那是色。如來如是如實知見。如來如何如實知色？所謂無色是色，這叫做如來如實知色，如實見色。就是這樣，凡夫等輩因為沒有智慧之眼，不能知見色的實相。什麼叫做色的實相？所謂一切色都是無常的。因為無常的性質，所以說一切色無常是色。如來不說為生。譬如有人身患惡瘡，爲了治療那個瘡而成就各種藥物。就是這樣，凡夫等輩因為不正念而增長色的生起，因為業、煩惱、無明覆蓋的緣故。阿難。睡眠有十個名字：比磨致（Bimozhi，昏沉）悉恥那民徒（Xichinaminfu，身體的沉重）莎鞞荼（Shabituo，迷惑）阿邏娑（Aluosuo，懶惰）未致比斫初（Weizhibichuchu，失去知覺）阿室利（Ashili，無力）阿那簸利（Anaboli，不活動）舍烏（Shewu，停止）簸利逾馱奴（Baliyutuo'nu，被覆蓋）訶尼（Heni，傷害）阿難。這十個睡眠的名字，如來知道后，于其中更加增廣。阿難。如果有比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），知道這樣的處所，知道這樣的事情，這樣的名身，這樣的句身，應當知道這個人不會到達混亂之地，具足成就清凈的口業。阿難。依靠于這個處所，如來世尊有四種辯才，種種語言，種種音辭，如來於此全部知曉覺悟。于這件事中，學習名字、句子之後，當得到多種智慧，得到無邊智慧，得到正憶念，得到正心意，得到正趣。

【English Translation】 English version: Zheduozha (Zheduozha, a sound) Tisha (Tisha, direction) Tishachi (Tishachi, cessation of direction) Nishanu (Nishanu, without guidance) Satiyatuolishi (Satiyatuolishi, the holder of truth) Nimidu (Nimidu, cause) Zhizhenu (Zhizhenu, victor) Lubao (Lubao, radiance) Ananda (Ananda, Buddha's attendant). Such places, names of colors, etc., the sounds of those people, those languages, those names, all places of enlightenment, among all people, that place, that place, the languages and sounds of all people in the country, all these places are known by the Tathagata (Tathagata, title of the Buddha). The languages of the world, the names of the world, are even more than this. Ananda. This aggregation of the five skandhas (Five Skandhas, the five elements that constitute individual existence: form, feeling, perception, volition, consciousness), for those beings in darkness without eyes, is said to be form because of the increase in belief. The Tathagata knows and sees it as it truly is. How does the Tathagata truly know form? That which is without form is form, this is called the Tathagata truly knowing form, truly seeing form. Just so, ordinary beings, because they do not have the eye of wisdom, cannot know and see the true nature of form. What is called the true nature of form? That all forms are impermanent. Because of the nature of impermanence, it is said that all impermanent forms are form. The Tathagata does not say it is born. For example, if a person suffers from a malignant sore, and to cure that sore, various medicines are prepared. Just so, ordinary beings, because of incorrect mindfulness, increase the arising of form, because of being covered by karma, afflictions, and ignorance. Ananda. Sleep has ten names: Bimozhi (Bimozhi, drowsiness) Xichinaminfu (Xichinaminfu, heaviness of the body) Shabituo (Shabituo, confusion) Aluosuo (Aluosuo, laziness) Weizhibichuchu (Weizhibichuchu, loss of consciousness) Ashili (Ashili, powerlessness) Anaboli (Anaboli, inactivity) Shewu (Shewu, cessation) Baliyutuo'nu (Baliyutuo'nu, being covered) Heni (Heni, harm) Ananda. These ten names of sleep, after the Tathagata knows them, are further expanded upon. Ananda. If there is a Bhiksu (Bhiksu, male monastic), Bhiksuni (Bhiksuni, female monastic), Upasaka (Upasaka, male lay devotee), Upasika (Upasika, female lay devotee), who knows such places, knows such things, such name-body, such sentence-body, it should be known that this person will not reach a place of confusion, and will fully accomplish pure speech karma. Ananda. Relying on this place, the Tathagata, the World Honored One, has four kinds of eloquence, various languages, various sounds, the Tathagata knows and is enlightened to all of this. In this matter, after learning names and sentences, one should obtain various kinds of wisdom, obtain boundless wisdom, obtain correct mindfulness, obtain correct intention, obtain correct direction.

向。得正知足。得無上多聞不從他學。猶如大海不可窮盡。何以故。阿難。我念往昔於此坐處虛空界中。有六十八百千俱致諸佛世尊。說此修多羅。彼諸如來。有諸聲聞應受法者。如來為彼敷演說此經。阿難。若有比丘比丘尼優婆塞優婆夷。受持此陀羅尼品。極善修習讀誦通利。彼則能受四千偈句。聞已能持。持已不忘。阿難。若能受持是文句已。百年不念。於後慾念還得辯才。佛作是語已。長老阿難白佛言。希有世尊。如來證如是法已。為諸眾生。增智增念增慧增辯增趣。世尊。若有人能受此法本。彼受持已得幾許福。阿難。作是語已。佛告阿難言。汝莫于如來所及如來教中作限量想。若於此如來教中。若在家若出家。乃至四句偈諸佛所說。受持讀誦。為自調故。為自照明實性理故。如來於彼福聚不作限量。何況具足受持此陀羅尼法本。文義不缺為他敷演。彼之福聚不可限量。何以故。阿難。此法本如來滅後於百年中。時閻浮提極善顯現。而帝釋天王常來於此閻浮提中。有是法本修多羅處滅壞失者。時帝釋天王助彼等故。得受修習不令失壞。阿難。今此法本以魔事故。書寫是已。當四百年墜沒于地。阿難。于彼時間后五百年。多有眾生造諸福業於世間生。時有比丘名曰月。有大威德有大威力。彼月比丘。於我生處迦

【現代漢語翻譯】現代漢語譯本阿難（Ananda，佛陀的十大弟子之一）。得正知足，獲得無上的智慧，不從他人學習，就像大海一樣不可窮盡。為什麼這麼說呢？阿難，我想起過去在這個座位處的虛空之中，有六十八百千俱致（Koti，印度數字單位，相當於千萬）諸佛世尊，宣說了這部修多羅（Sutra，佛經）。那些如來，有那些應該接受佛法的聲聞（Sravaka，聽聞佛法者），如來為他們詳細地解說這部經。阿難，如果有比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），受持這部陀羅尼品（Dharani，總持，以簡短的語句包含深刻的佛法）並且非常認真地修習、讀誦、通達，他們就能接受四千偈句（Gatha，以詩歌形式表達的經文），聽了之後能夠記住，記住了之後不會忘記。阿難，如果能夠受持這些文句，即使一百年不念誦，以後想要念誦的時候仍然能獲得辯才。佛說完這些話后，長老阿難對佛說：『希有啊，世尊！如來證得了這樣的佛法，為眾生增長智慧、增長憶念、增長慧力、增長辯才、增長興趣。世尊，如果有人能夠受持這部法本，他們受持之後能得到多少福報呢？』阿難說完這些話后，佛告訴阿難說：『你不要對如來以及如來的教法產生輕視的想法。如果在這如來的教法中，無論是在家還是出家，乃至僅僅受持讀誦諸佛所說的四句偈，爲了調伏自己，爲了照亮自己真實的本性，如來都不會對他們的福德輕視。更何況是完整地受持這部陀羅尼法本，文義沒有缺失，並且為他人詳細地解說，他們的福德是不可估量的。』『為什麼這麼說呢？阿難，這部法本在如來滅度后的一百年中，在閻浮提（Jambudvipa，我們所居住的這個世界）會非常明顯地顯現出來。而且帝釋天王（Indra，佛教的護法神）會經常來到這個閻浮提中，如果這部法本修多羅有滅壞遺失的地方，帝釋天王會幫助他們，使他們能夠接受修習，不讓它遺失損壞。『阿難，現在這部法本因為魔事（Mara，障礙修行的惡勢力）的緣故，在書寫之後，四百年後會墜落到地上。阿難，在那個時間之後的五百年，會有很多眾生造作各種福業而出生在世間。那時會有一位比丘名叫月（Chandra，梵文音譯），有很大的威德和威力。這位月比丘，在我出生的地方迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉）』

【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha). Having attained correct knowledge and contentment, acquiring unsurpassed learning without relying on others, like the ocean, inexhaustible. Why is that? Ananda, I recall in the past, in the empty space at this very seat, there were sixty-eight hundred thousand Koti (a unit in Indian numbering system, equivalent to ten million) Buddhas, World Honored Ones, who expounded this Sutra (Buddhist scripture). Those Tathagatas (another name for Buddha), had disciples who were worthy of receiving the Dharma (teachings), and the Tathagata explained this scripture to them in detail. Ananda, if there are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (lay male followers), or Upasikas (lay female followers) who uphold this Dharani (a concise phrase containing profound Buddhist teachings) chapter and diligently study, recite, and master it, they will be able to receive four thousand Gathas (verses). Having heard them, they will be able to remember them, and having remembered them, they will not forget them. Ananda, if they can uphold these sentences, even if they do not recite them for a hundred years, they will still be able to acquire eloquence when they wish to recite them later. After the Buddha spoke these words, the elder Ananda said to the Buddha: 'Rare indeed, World Honored One! The Tathagata has realized such Dharma, increasing wisdom, increasing mindfulness, increasing insight, increasing eloquence, and increasing interest for sentient beings. World Honored One, if someone can uphold this Dharma text, how much merit will they obtain after upholding it?' After Ananda spoke these words, the Buddha said to Ananda: 'You should not have any contemptuous thoughts towards the Tathagata or the Tathagata's teachings. If in this Tathagata's teachings, whether lay or monastic, even if they only uphold and recite a four-line verse spoken by the Buddhas, for the sake of taming themselves, for the sake of illuminating their true nature, the Tathagata will not belittle their merit. How much more so if they fully uphold this Dharani Dharma text, without missing any meaning, and explain it in detail to others, their merit is immeasurable.' 'Why is that? Ananda, this Dharma text will be very clearly manifested in Jambudvipa (the world we live in) for a hundred years after the Tathagata's Parinirvana (death). Moreover, Indra (king of the gods, a protector of Buddhism) will often come to this Jambudvipa. If there are places where this Dharma text Sutra is destroyed or lost, Indra will help them so that they can receive and practice it, preventing it from being lost or damaged.' 'Ananda, now this Dharma text, due to the deeds of Mara (evil forces that obstruct practice), will fall to the ground four hundred years after it is written. Ananda, five hundred years after that time, many sentient beings will be born into the world having created various meritorious deeds. At that time, there will be a Bhikkhu named Chandra (Sanskrit transliteration), who will have great power and virtue. This Bhikkhu Chandra, in Kapilavastu (the birthplace of Shakyamuni Buddha), where I was born.'

毗羅婆大城之中。從彼地處出此修多羅。廣為眾生流通顯現。而彼於後法滅盡時。顯現照已還速隱沒。阿難。譬如油燈油盡炷在兩頭俱然。顯照明已當速滅盡。阿難。如是如是。如來教法。於後五百年中出現於世。顯照明已還當速滅。阿難。彼時多有百數非法惡法。出現世間。于彼時中。若在家若出家。所有男子女人。為魔波旬纏擾其心。彼等眾生於圓滿具足佛菩提中。生不實想。生邪見想。于邪見想中生正見想。阿難。汝觀乃至彼等非善丈夫輩。若出家若在家。有大損減。阿難。譬如有人慾自利益欲自歡樂欲自無畏。自用鐵棒自打其頭。阿難。于汝意云何。彼人為有利益無利益也。阿難白佛言。世尊。彼人何處而有利益。而彼癡人。以彼鐵棒自打頭已即便命終。斯有是處。佛復告阿難。如是如是。于彼時中。若在家出家。欲修福業應誦佛語。欲增長智。彼等乃舍菩提。讀外道經典攝受憶念。以誦習外道經故。誹謗佛語。舍是身已當墮地獄。愚癡無智到阿毗支大地獄中。入不閑處。彼等罪人無所能作。阿難。假使非前非後於閻浮提中。百千俱致諸佛世尊出現於世。為彼墮阿毗地獄者。演說佛法不能覺知。是故阿難。有智丈夫。勿以隨心誹謗佛法。阿難。以是因緣。若善男子善女人慾自利益者。一向不得受持誦習外道經

【現代漢語翻譯】現代漢語譯本：在毗羅婆大城中，從那個地方傳出這部修多羅（佛經），廣泛地為眾生流通顯現。然而這部經在後來的佛法將要滅盡時，顯現照耀之後會迅速隱沒。阿難（釋迦牟尼十大弟子之一）。譬如油燈，油將盡時，燈芯兩頭同時燃燒，顯現光明之後就會迅速熄滅。阿難，就是這樣，就是這樣。如來的教法，在後來的五百年中出現於世，顯現光明之後也會迅速滅亡。阿難，那時會有很多數不清的非法和惡法出現在世間。在那個時候，無論是出家人還是在家人，所有的男子和女人，都會被魔波旬（佛教中的欲界第六天魔王）纏繞他們的心。那些眾生對於圓滿具足的佛菩提（覺悟）產生不真實的想像，產生邪見。在邪見中反而認為那是正見。阿難，你看看，那些不善良的人們，無論是出家人還是在家人，會有很大的損失和減損。阿難，譬如有人想要自己得到利益，想要自己得到快樂，想要自己沒有畏懼，卻用鐵棒自己敲打自己的頭。阿難，你認為怎麼樣？那個人是有利益還是沒有利益呢？阿難回答佛說：『世尊，那個人怎麼會有利益呢？那個愚癡的人，用鐵棒自己敲打自己的頭之後，就會立刻喪命，這是必然的。』佛又告訴阿難：『就是這樣，就是這樣。在那個時候，無論是出家人還是在家人，想要修福業就應該誦讀佛語。想要增長智慧，他們卻捨棄菩提，去讀外道的經典，攝取和憶念外道經典。因為誦習外道經典，所以誹謗佛語。捨棄這個身體之後，就會墮入地獄。愚癡沒有智慧，到達阿毗支（無間）大地獄中，進入不閑暇的地方。那些罪人無能為力。阿難，即使不是在前也不是在後，在閻浮提（我們所居住的這個世界）中，有百千俱致（極多的數量單位）諸佛世尊出現於世，為那些墮入阿毗地獄的人演說佛法，他們也不能覺知。所以阿難，有智慧的人，不要隨意誹謗佛法。阿難，因為這個原因，如果善男子善女人想要自己得到利益，就絕對不能受持誦習外道經典。』 English version: In the great city of Pi-lo-po (name of a city), this Sutra (Buddhist scripture) emerged from that place, widely circulating and manifesting for all beings. However, when the Dharma is about to perish in the future, this Sutra will quickly disappear after appearing and illuminating. Ananda (one of the ten principal disciples of Shakyamuni Buddha), it is like an oil lamp; when the oil is about to run out, the wick burns at both ends simultaneously, and after illuminating, it will quickly extinguish. Ananda, just so, just so. The Tathagata's (another name for the Buddha) teachings will appear in the world in the latter five hundred years, and after appearing and illuminating, they will quickly perish. Ananda, at that time, there will be countless non-Dharmic and evil Dharmas appearing in the world. At that time, whether they are monks or laypeople, all men and women will have their minds entangled by Mara Papiyas (the demon king of the sixth heaven in the desire realm in Buddhism). Those beings will have unreal thoughts about the complete and perfect Bodhi (enlightenment), and they will generate wrong views. In their wrong views, they will think that they are right views. Ananda, look at those unkind people, whether they are monks or laypeople, they will suffer great loss and diminution. Ananda, it is like someone who wants to benefit themselves, wants to be happy, and wants to be fearless, but uses an iron rod to hit their own head. Ananda, what do you think? Will that person benefit or not? Ananda replied to the Buddha, 'World Honored One, how could that person benefit? That foolish person, after hitting their own head with an iron rod, will immediately die, that is certain.' The Buddha then told Ananda, 'Just so, just so. At that time, whether they are monks or laypeople, if they want to cultivate meritorious deeds, they should recite the Buddha's words. If they want to increase wisdom, they will abandon Bodhi and read the scriptures of other paths, absorbing and remembering those scriptures. Because they study the scriptures of other paths, they will slander the Buddha's words. After abandoning this body, they will fall into hell. Foolish and without wisdom, they will arrive in the great hell of Avici (uninterrupted), entering a place of no leisure. Those sinners will be powerless. Ananda, even if not before or after, in Jambudvipa (the world we live in), hundreds of thousands of kotis (extremely large units of quantity) of Buddhas appear in the world, and speak the Dharma to those who have fallen into Avici hell, they will not be able to awaken. Therefore, Ananda, wise people should not slander the Buddha's Dharma at will. Ananda, for this reason, if good men and good women want to benefit themselves, they must never uphold, recite, or study the scriptures of other paths.'

【English Translation】 In the city of Viḍarbha, this sutra was spoken to widely spread and manifest to all beings. However, when the Dharma is about to perish, it will quickly disappear after appearing and illuminating. Ananda, it is like an oil lamp; when the oil is about to run out, the wick burns at both ends simultaneously, and after illuminating, it will quickly extinguish. Ananda, just so, just so. The Tathagata's teachings will appear in the world in the latter five hundred years, and after appearing and illuminating, they will quickly perish. Ananda, at that time, there will be many hundreds of illegal and evil Dharmas appearing in the world. At that time, whether they are monks or laypeople, all men and women will have their minds entangled by Mara Papiyas. Those beings will have unreal thoughts about the complete and perfect Buddha Bodhi, and they will generate wrong views. In their wrong views, they will think that they are right views. Ananda, look at those unkind people, whether they are monks or laypeople, they will suffer great loss and diminution. Ananda, it is like someone who wants to benefit themselves, wants to be happy, and wants to be fearless, but uses an iron rod to hit their own head. Ananda, what do you think? Will that person benefit or not? Ananda replied to the Buddha, 'World Honored One, how could that person benefit? That foolish person, after hitting their own head with an iron rod, will immediately die, that is certain.' The Buddha then told Ananda, 'Just so, just so. At that time, whether they are monks or laypeople, if they want to cultivate meritorious deeds, they should recite the Buddha's words. If they want to increase wisdom, they will abandon Bodhi and read the scriptures of other paths, absorbing and remembering those scriptures. Because they study the scriptures of other paths, they will slander the Buddha's words. After abandoning this body, they will fall into hell. Foolish and without wisdom, they will arrive in the great hell of Avici, entering a place of no leisure. Those sinners will be powerless. Ananda, even if not before or after, in Jambudvipa, hundreds of thousands of kotis of Buddhas appear in the world, and speak the Dharma to those who have fallen into Avici hell, they will not be able to awaken. Therefore, Ananda, wise people should not slander the Buddha's Dharma at will. Ananda, for this reason, if good men and good women want to benefit themselves, they must never uphold, recite, or study the scriptures of other paths.'

典。如是比丘。亦應一向不得親近。

大威德陀羅尼經卷第三大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第四

隋北印度三藏阇那崛多譯

阿難。于中應知一入。應知二入。應知三入。應知四入。應知四聖諦。應知眼四聖諦。乃至意證知四聖諦。阿難。以此因緣。汝應證知如知眼故。應當證知四聖諦義。如我告憍陳如言。憍陳如。眼是無常耶。時憍陳如。即答我言世尊。已知已解。如來教知眼時。即已廣說教知四聖諦義。是一句中。亦說四念處四正斷四如意足五根五力七覺分八聖道分三十七品助菩提法。如是等一切諸法。如是說眼無常時。即已廣說一切諸法故。不更說余陰界入名。爾時阿難白佛言。世尊。如來作如是說。豈可不眼入中即說入耶。佛言。如來不教眼入。說眼無常不說眼入。于眼入中佛作舍說。若佛如來作此舍說。彼無常法如來教知。若已說眼彼入應知。若於中眼滅色想不欲。乃至意滅法想不欲。阿難。于汝意云何。于彼入中。豈復有入可得滅耶。阿難答言。不也世尊。若於入中入可滅者。應當自性舍離自性。以物滅物。是故阿難。此惟有名。所謂入名。是故如來為世言語說入名字。複次阿難。所名眼入者。眼不動作。是故言眼不動作者

【現代漢語翻譯】現代漢語譯本：典。像這樣的比丘，也應該始終不得親近。

《大威德陀羅尼經》卷第三大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第四

隋朝北印度三藏阇那崛多譯

阿難（Ananda，佛陀的十大弟子之一）。其中應該知道一入（ekayatana，指眼、耳、鼻、舌、身、意六根中的任何一個）。應該知道二入。應該知道三入。應該知道四入。應該知道四聖諦（cattyāri āryasatyāni，佛教的基本教義，即苦、集、滅、道）。應該知道眼四聖諦。乃至意證知四聖諦。阿難。因為這個因緣，你應該證知如知眼故，應當證知四聖諦的意義。如我告訴憍陳如（Ajnatakaundinya，佛陀最早的五比丘之一）說：『憍陳如，眼是無常（anitya，佛教術語，指事物變化不定）的嗎？』當時憍陳如，就回答我說：『世尊（Bhagavan，對佛陀的尊稱），已經知道，已經理解。』如來（Tathagata，佛陀的稱號之一）教導知眼時，就已經廣泛地說了教導知四聖諦的意義。這一句話中，也說了四念處（catvāri smṛtyupasthānāni，四種觀禪修習方法）四正斷（cattāri samyakprahānāni，斷除惡唸的四種方法）四如意足（catvāra ṛddhipādāḥ，達到神通的四種方法）五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）五力（pañca balāni，五根增長后產生的力量）七覺分（sapta bodhyaṅgāni，達到覺悟的七個要素）八聖道分（āryāṣṭāṅgamārga，達到解脫的八條正道）三十七品助菩提法（bodhipākṣikadharmāḥ，三十七種幫助達到菩提的修行方法）。像這樣等一切諸法。像這樣說眼無常時，就已經廣泛地說了所有一切諸法，所以不再說其餘的陰（skandha，構成個體存在的五種要素）、界（dhātu，構成宇宙的要素）、入（āyatana，感覺器官與感覺對像）的名字。』當時阿難稟告佛陀說：『世尊，如來作這樣的說法，難道可以不在眼入中就說入嗎？』佛說：『如來不教眼入，說眼無常，不說眼入。于眼入中佛作舍說。如果佛如來作此舍說，彼無常法如來教知。如果已經說了眼，彼入應該知道。如果於中眼滅，色想不欲，乃至意滅，法想不欲。阿難，在你的意思里怎麼樣？于彼入中，難道還有入可以得到滅嗎？』阿難回答說：『不是的，世尊。如果在入中入可以滅的話，應當自性舍離自性，以物滅物。』所以阿難，這隻有個名字，所謂入名。所以如來爲了世間言語說入的名字。再次阿難，所名眼入者，眼不動作，所以說眼不動作者。

【English Translation】 English version: Therefore, such a Bhiksu (Buddhist monk) should by no means be approached.

The Great Vaipulya Dharani Sutra, Volume 3 Taisho Tripitaka Volume 21 No. 1341 The Great Vaipulya Dharani Sutra

The Great Vaipulya Dharani Sutra, Volume 4

Translated by Tripiṭaka Jñānagupta of Northern India during the Sui Dynasty

Ananda (Buddha's attendant). Among these, one should know one ayatana (sense-sphere, referring to any of the six senses: eye, ear, nose, tongue, body, mind). One should know two ayatanas. One should know three ayatanas. One should know four ayatanas. One should know the Four Noble Truths (cattyāri āryasatyāni, the fundamental teachings of Buddhism: suffering, its origin, its cessation, and the path to its cessation). One should know the Four Noble Truths of the eye. Up to and including the mind, one should know the Four Noble Truths. Ananda, because of this cause and condition, you should realize that, just as you know the eye, you should realize the meaning of the Four Noble Truths. As I told Ajnatakaundinya (one of the first five disciples of the Buddha), 'Ajnatakaundinya, is the eye impermanent (anitya, a Buddhist term referring to the changing nature of things)?' At that time, Ajnatakaundinya immediately answered me, 'World-Honored One (Bhagavan, a respectful title for the Buddha), it is already known, already understood.' When the Tathagata (another title for the Buddha) taught about knowing the eye, he had already extensively taught about knowing the meaning of the Four Noble Truths. In this one sentence, he also spoke of the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, four types of meditative practice), the Four Right Exertions (cattāri samyakprahānāni, four methods to abandon evil thoughts), the Four Roads to Supernatural Power (catvāra ṛddhipādāḥ, four methods to attain supernatural abilities), the Five Roots (pañcendriyāṇi, five faculties: faith, vigor, mindfulness, concentration, wisdom), the Five Powers (pañca balāni, the powers that arise from the growth of the five roots), the Seven Factors of Enlightenment (sapta bodhyaṅgāni, seven elements to achieve enlightenment), the Eightfold Noble Path (āryāṣṭāṅgamārga, the eightfold path to liberation), and the Thirty-Seven Limbs of Enlightenment (bodhipākṣikadharmāḥ, thirty-seven practices that aid in reaching Bodhi). All such dharmas (teachings, phenomena). When saying that the eye is impermanent, all dharmas have already been extensively spoken of, so there is no need to speak of the remaining skandhas (aggregates, the five elements that constitute individual existence), dhatus (elements, the elements that constitute the universe), or ayatanas (sense bases, sense organs and their corresponding objects).' At that time, Ananda said to the Buddha, 'World-Honored One, since the Tathagata speaks in this way, is it not possible to speak of ayatana without speaking of the eye-ayatana?' The Buddha said, 'The Tathagata does not teach the eye-ayatana; he speaks of the impermanence of the eye, but does not speak of the eye-ayatana. The Buddha makes a relinquishing statement regarding the eye-ayatana. If the Buddha, the Tathagata, makes this relinquishing statement, then the Tathagata teaches about that impermanent dharma. If the eye has already been spoken of, then that ayatana should be known. If, within it, the eye ceases, the desire for form ceases, up to and including the mind ceasing, the desire for dharma ceases. Ananda, what do you think? Within that ayatana, is there any ayatana that can be obtained and extinguished?' Ananda replied, 'No, World-Honored One. If, within an ayatana, an ayatana could be extinguished, then its own nature should abandon its own nature, using one thing to extinguish another.' Therefore, Ananda, this is only a name, the so-called name of ayatana. Therefore, the Tathagata speaks the name of ayatana for the sake of worldly language. Furthermore, Ananda, what is called the eye-ayatana is that the eye does not act; therefore, it is said that the eye does not act.

。名之為忍。又言忍者名中虛空。又言忍者名不覆虛空。又言忍者名上虛空。彼彼沙門法。如不覆虛空。如上虛空。阿難。于汝意云何。頗有沙門婆羅門。作如是言。于不覆空中。于上空中。有眼耳鼻舌身意者不。阿難言。不也世尊。佛復告阿難言。如來說此眼。是常想故。是遠離相故。是輕虛相故。是空相故。不覆虛空相故。上虛空相故。空行相故。阿難。此最勝因緣。所謂無作若言眼作。其眼無物即涅槃性。何者眼之自性。其眼無有微細等量而可得者。若有常者不失滅者。若不破壞者。是故其眼性不可得。以彼空故。無有物故。不可著故。諸陰界入有頂生者無有眼性。若復如來所說涅槃。何者涅槃。無有諸法。有可涅槃者。何故眼耳鼻舌身意。如來所說是世間語言。然第一義。中眼不可得。乃至意不可得。何以故。以意空故。于中意空猶如幻化。誑諸凡夫。阿難。是故眼是凡夫小人乃至意非聖人耶。

爾時長老阿難白佛言。世尊。云何眼是凡夫輩乃至意非聖人耶。唯然世尊。如來應正遍知。說三種眼肉眼天眼智眼。世尊。何者名為肉眼。何者名為天眼。何者名為智眼。爾時阿難作是語已。佛告阿難言。阿難。如此等義汝自解說。何者是肉眼。何者天眼。何者智眼。阿難言。唯然世尊。我承聖旨今當解說。然

【現代漢語翻譯】現代漢語譯本：被稱為『忍』。又說『忍』這個名稱等同於虛空。又說『忍』這個名稱不是覆蓋虛空。又說『忍』這個名稱高於虛空。那些沙門（指修行者，出家之人）所說的法，就像不是覆蓋虛空，就像高於虛空一樣。阿難（佛陀的弟子）。你認為如何？是否有沙門或婆羅門（古印度教的修行者），會這樣說：在不覆蓋的虛空中，在高於虛空中，有眼、耳、鼻、舌、身、意這些東西存在嗎？』阿難回答說：『不，世尊。』佛陀又告訴阿難說：『如來說這眼，是因為它是常想的緣故，是因為它是遠離相的緣故，是因為它是輕虛相的緣故，是因為它是空相的緣故，是因為它不是覆蓋虛空相的緣故，是因為它是高於虛空相的緣故，是因為它是空行相的緣故。阿難，這是最殊勝的因緣，就是所謂的無作。如果說眼是造作出來的，那麼眼就沒有任何實體，就是涅槃（佛教用語，指解脫）的性質。什麼是眼的自性呢？眼的自性是沒有微細等量的東西可以得到的。如果有常住不變、不失不滅、不被破壞的東西，那麼眼的自性就是可以得到的。正因為它是空的，沒有實體，不可執著，所以諸陰（五陰，構成人身的五種要素）、界（十八界，構成宇宙的十八種要素）、入（十二入，感覺器官及其對像）以及有頂天（色界最高的禪定境界）所生的眾生，都沒有眼的自性。如果再說到如來說的涅槃，什麼是涅槃呢？就是沒有任何法（事物或現象）是可以涅槃的。為什麼眼、耳、鼻、舌、身、意，如來說是世間的語言呢？然而在第一義諦（佛教真理）中，眼是不可得的，乃至意也是不可得的。為什麼呢？因為意是空的，其中的意空就像幻化一樣，欺騙著凡夫俗子。阿難，所以眼是凡夫小人的，乃至意不是聖人的。』

這時，長老阿難對佛說：『世尊，為什麼說眼是凡夫輩的，乃至意不是聖人的呢？是的，世尊，如來（佛陀的稱號，指已經覺悟的人）應正遍知（佛陀的智慧），說了三種眼：肉眼、天眼、智眼。世尊，什麼是肉眼？什麼是天眼？什麼是智眼？』阿難說完這些話后，佛告訴阿難說：『阿難，這些道理你自己解釋吧。什麼是肉眼？什麼是天眼？什麼是智眼？』阿難說：『是的，世尊，我接受您的旨意，現在就來解釋。』

【English Translation】 English version: It is called 'Patience' (忍, Ren). It is also said that the name 'Patience' is synonymous with emptiness (虛空, Xukong). It is also said that the name 'Patience' does not cover emptiness. It is also said that the name 'Patience' is above emptiness. The Dharma (法, Dharma) of those Shramanas (沙門, Shamens, wandering ascetics or monks) is like not covering emptiness, like being above emptiness. Ananda (阿難, one of Buddha's main disciples), what do you think? Are there any Shramanas or Brahmins (婆羅門, Brahmins, members of the priestly class in ancient India) who would say that in the uncovered emptiness, in the emptiness above, there are eyes, ears, noses, tongues, bodies, and minds? Ananda replied, 'No, World Honored One (世尊, Shizun, a title for the Buddha).' The Buddha then told Ananda, 'The Tathagata (如來, Tathagata, 'Thus Gone One', another title for the Buddha) speaks of this eye because it is of constant thought, because it is of the aspect of detachment, because it is of the aspect of lightness and emptiness, because it is of the aspect of emptiness, because it is of the aspect of not covering emptiness, because it is of the aspect of being above emptiness, because it is of the aspect of empty practice. Ananda, this is the most supreme cause and condition, namely, non-action. If it is said that the eye is created, then the eye has no substance and is of the nature of Nirvana (涅槃, Nirvana, liberation from suffering). What is the self-nature of the eye? The eye has no subtle or equal measure that can be obtained. If there is something constant, not lost, not destroyed, then the self-nature of the eye can be obtained. Because it is empty, without substance, and cannot be clung to, the beings born in the skandhas (陰, skandhas, the five aggregates that constitute a person), realms (界, realms, the eighteen realms of existence), entrances (入, entrances, the twelve sense bases), and the peak of existence (有頂, the highest realm of form), do not have the self-nature of the eye. If we further speak of the Nirvana spoken of by the Tathagata, what is Nirvana? It is that there are no dharmas (法, dharmas, phenomena or things) that can be subject to Nirvana. Why are the eye, ear, nose, tongue, body, and mind spoken of by the Tathagata as worldly language? However, in the ultimate truth (第一義諦, the ultimate truth), the eye is unattainable, and even the mind is unattainable. Why? Because the mind is empty, and the emptiness of the mind is like an illusion, deceiving ordinary people. Ananda, therefore, the eye belongs to ordinary people, and even the mind does not belong to sages.'

At that time, the Elder Ananda said to the Buddha, 'World Honored One, why is it said that the eye belongs to ordinary people, and even the mind does not belong to sages? Yes, World Honored One, the Tathagata, the Perfectly Enlightened One (應正遍知, Perfectly Enlightened One, a description of Buddha's wisdom), has spoken of three kinds of eyes: the physical eye (肉眼, physical eye), the heavenly eye (天眼, heavenly eye), and the wisdom eye (智眼, wisdom eye). World Honored One, what is the physical eye? What is the heavenly eye? What is the wisdom eye?' After Ananda spoke these words, the Buddha told Ananda, 'Ananda, explain these meanings yourself. What is the physical eye? What is the heavenly eye? What is the wisdom eye?' Ananda said, 'Yes, World Honored One, I accept your command and will now explain.'

此三眼我當分別。言肉眼者。依四大生。何者四大。所謂地大水大火大風大。此是四大。此等四大離有非有。故言四大。阿難。以是義故。汝等應知如非有四大。而阿羅漢亦不離大。地界亦大。水界亦大。火界亦大。風界亦大。阿難。于汝意云何。阿羅漢見實以不。阿難白佛言。世尊。見實見非實。阿難。復問言。世尊。彼阿羅漢云何見實。云何見非實。佛言阿難。見非實者是四顛倒。見非實者是三界。見非實者一切世間。見非實者諸凡夫輩執。我執眾生執命者執福伽羅執。阿難此等是凡夫法。諸阿羅漢已知彼等。何者是阿羅漢如實見耶。知一切法離。知一切法空。知一切法不定。阿難。阿羅漢見是等實。然於是中所有四大。彼凡夫輩取為真實。所取實故彼等有轉。諸阿羅漢無法可取。以是義故。彼阿羅漢于有不轉。何者是物。貪慾是物瞋恚是物。愚癡是物。無有物者彼則不取。其阿羅漢于渴愛脫而不和合。是故阿羅漢名無物者。名空行者。何者空行。不取眼故。乃至不取耳鼻舌身意。不取我。不取眾生。不取命者。不取福伽羅。不取過去現在未來。如是阿難。其阿羅漢不分別過去。不分別未來。不分別現在。其阿羅漢於三世中。已覺知平等。去來現在三世空故。如是等空空性不捨。何以故。去來現在不捨離故。於是

【現代漢語翻譯】現代漢語譯本現在我來分別解釋這三種眼。所謂的肉眼，是依賴四大（地、水、火、風四種元素）而生。什麼是四大呢？就是地大、水大、火大、風大。這就是四大。這四大既可以說是存在，也可以說是不存在，所以稱為四大。阿難（Ananda，佛陀的十大弟子之一）。因為這個緣故，你們應當知道，就像非實在的四大一樣，阿羅漢（Arhat，佛教修行證道的果位之一，斷盡煩惱，超出輪迴）也不會脫離四大。地界也是大，水界也是大，火界也是大，風界也是大。阿難，你認為如何？阿羅漢所見是真實的還是不真實的？阿難回答佛說：『世尊（世尊，對佛的尊稱），既見到真實的，也見到不真實的。』阿難又問：『世尊，那些阿羅漢如何見到真實的，又如何見到不真實的？』佛說：『阿難，見到不真實的是四種顛倒（常、樂、我、凈四種錯誤的認知）。見到不真實的是三界（欲界、色界、無色界）。見到不真實的是一切世間。見到不真實的是各種凡夫的執著，如我執（對自我的執著）、眾生執（對眾生的執著）、命者執（對壽命的執著）、福伽羅執（補特伽羅執，對靈魂的執著）。阿難，這些都是凡夫的法。而阿羅漢已經知道了這些。什麼是阿羅漢如實所見的呢？知道一切法是分離的，知道一切法是空性的，知道一切法是不確定的。阿難，阿羅漢見到的是這些真實。然而，對於其中的四大，那些凡夫卻執取為真實。因為所取的是真實，所以他們會有轉變。而阿羅漢沒有什麼可以執取的。因為這個緣故，那些阿羅漢不會在有中轉變。什麼是『物』呢？貪慾是物，瞋恚是物，愚癡是物。沒有物的人，他們就不會執取。阿羅漢從渴愛中解脫，不再和合。所以阿羅漢被稱為『無物者』，被稱為『空行者』。什麼是空行呢？不執取眼，乃至不執取耳鼻舌身意，不執取我，不執取眾生，不執取命者，不執取福伽羅，不執取過去、現在、未來。像這樣，阿難，阿羅漢不分別過去，不分別未來，不分別現在。阿羅漢在三世中，已經覺知到平等。過去、未來、現在三世都是空性的。像這樣的空性不會捨棄。為什麼呢？因為過去、未來、現在不會舍離這個空性。』於此（省略未完部分）

【English Translation】 English version Now I will separately explain these three eyes. The so-called physical eye is born dependent on the four great elements (earth, water, fire, and wind). What are the four great elements? They are the great earth element, the great water element, the great fire element, and the great wind element. These are the four great elements. These four great elements can be said to exist or not to exist, therefore they are called the four great elements. Ananda (one of the Buddha's ten great disciples). For this reason, you should know that just as the unreal four great elements are, the Arhat (one of the Buddhist attainment stages, having extinguished all afflictions and transcended reincarnation) will not be separated from the four great elements. The earth realm is also great, the water realm is also great, the fire realm is also great, and the wind realm is also great. Ananda, what do you think? Does the Arhat see what is real or unreal? Ananda replied to the Buddha: 'World Honored One (a title of respect for the Buddha), sees both what is real and what is unreal.' Ananda then asked: 'World Honored One, how do those Arhats see what is real, and how do they see what is unreal?' The Buddha said: 'Ananda, seeing what is unreal is the four inversions (the four wrong perceptions of permanence, happiness, self, and purity). Seeing what is unreal is the three realms (the desire realm, the form realm, and the formless realm). Seeing what is unreal is all the world. Seeing what is unreal is the attachments of all ordinary beings, such as the attachment to self (the attachment to the ego), the attachment to sentient beings (the attachment to living beings), the attachment to life (the attachment to lifespan), and the attachment to Pudgala (the attachment to a soul). Ananda, these are all the laws of ordinary beings. And the Arhats already know these. What is it that the Arhats truly see? Knowing that all dharmas are separate, knowing that all dharmas are empty, knowing that all dharmas are impermanent. Ananda, the Arhats see these truths. However, regarding the four great elements within them, those ordinary beings grasp them as real. Because what is grasped is real, they will have transformations. But the Arhats have nothing to grasp. For this reason, those Arhats will not transform in existence. What is 'thing'? Greed is a thing, hatred is a thing, delusion is a thing. Those who have no things will not grasp. The Arhats are liberated from craving and no longer unite with it. Therefore, the Arhats are called 'those without things', called 'those who walk in emptiness'. What is walking in emptiness? Not grasping the eye, and even not grasping the ear, nose, tongue, body, and mind, not grasping self, not grasping sentient beings, not grasping life, not grasping Pudgala, not grasping the past, present, and future. Like this, Ananda, the Arhats do not differentiate the past, do not differentiate the future, do not differentiate the present. The Arhats, in the three times, have already realized equality. The past, future, and present three times are empty. Such emptiness is not abandoned. Why? Because the past, future, and present do not separate from this emptiness.' Here (omitting the unfinished part)

法中誰得涅槃者。唯余苦滅。所有苦者彼即寂靜。所有苦者彼即為沒。何者為苦所謂無智。何者無智謂不正念。何者不正念。阿難。若無常中常想。不凈中凈想。苦中樂想。無我中我想。四種顛倒。如是名為不正念耶。以是義故。以四顛倒而生三界。言四倒者彼等無實。阿難。以彼無實四顛倒而生四大。以是義故。四大無實。如是阿難。如來所說肉眼是即為疑。即是為惑。于中何者天眼。所有眼者天身所攝。天所有眼天修念者。是名天眼。于中何者是智眼。能覺本性除滅惡道。遠離惡處並及二邊。正向涅槃不依諸見。智者所嘆能與無畏。善能與力及與辯才。清凈戒聚滿足戒聚。能作堅牢能護藏戒。最勝戒聚起涅槃道。能轉世間舍欲恚癡。能作實觀滅諸生趣。能作見智。于正道中善能穿達。方便智眼智根智力。選擇諸法。念正覺分正見正道。解脫智慧覺成熟果。能斷疑心及與生老。除斷渴愛不復流轉。

毗羅舊安多僧喻驅致　優波缽帝尼頗羅婆彌暮　浮多缽帝　阿毗伽他婆蘇都　阿地那婆賀尼　叉耶地輸　波利呵牟地舍阿婆車度　烏奢伽摩　因陀盧遮那摩伽馱陀(隋言能與道)　毗彼式迦(隋言能觀)　阿隸數帝利師那制地迦(隋言能斷渴愛)　多摩制地迦(能斷暗)　阿鞠六波(不瞋)　跋陀羅(賢)　賀羅迦

【現代漢語翻譯】現代漢語譯本：法中誰能證得涅槃（Nirvana，寂滅）？唯有剩餘的痛苦滅盡者。所有痛苦都已寂靜，所有痛苦都已消逝。什麼是苦？就是無智。什麼又是無智？就是不正念。什麼是不正念？阿難（Ananda，佛陀的十大弟子之一）。如果在無常的事物中產生常想，在不凈的事物中產生凈想，在痛苦的事物中產生樂想，在無我的事物中產生我想，這四種顛倒，就叫做不正念。因此，因為這四種顛倒而產生了三界（欲界、色界、無色界）。所說的四種顛倒，它們並非真實存在。阿難，因為這不真實的四種顛倒而產生了四大（地、水、火、風）。因此，四大也不是真實存在的。阿難，如來所說的肉眼，就是疑惑，就是迷惑。那麼，什麼是天眼？所有屬於天身所擁有的眼睛，天人所擁有的眼睛，天人通過修行而獲得的念力，這叫做天眼。那麼，什麼是智眼？能夠覺悟事物本性，消除惡道，遠離惡處以及二邊（常見和斷見），正確地趨向涅槃，不依賴於各種見解，被智者所讚歎，能夠給予無畏，善於給予力量和辯才，清凈的戒律集合，圓滿的戒律集合，能夠建立堅固的戒律，能夠守護所藏的戒律，最殊勝的戒律集合，發起通往涅槃的道路，能夠轉變世間，捨棄貪慾、嗔恚、愚癡，能夠進行真實的觀察，滅除各種生趣，能夠產生見智，在正道中善於穿透，方便的智眼，智慧的根本，智慧的力量，選擇各種法，念正覺分，正見正道，解脫智慧，覺悟成熟的果實，能夠斷除疑心以及生老，消除斷除渴愛，不再流轉。

毗羅舊安多僧喻驅致（Virodha-antasaṃjñā-yukti）：優波缽帝尼頗羅婆彌暮（Upapattini phala-bhavami-mu）：浮多缽帝（Bhuta-patti）：阿毗伽他婆蘇都（Abhighata-vasatu）：阿地那婆賀尼（Adinava-harani）：叉耶地輸（Ksaya-disu）：波利呵牟地舍阿婆車度（Parikha-mudisa-apavartate）：烏奢伽摩（Usagga-ma）：因陀盧遮那摩伽馱陀（Indra-rucira-nama-gata-dada）（隋朝譯為能與道）：毗彼式迦（Vipasyaka）（隋朝譯為能觀）：阿隸數帝利師那制地迦（Alekhya-sthirasina-chedika）（隋朝譯為能斷渴愛）：多摩制地迦（Tama-chedika）（能斷暗）：阿鞠六波（Akopa）（不瞋）：跋陀羅（Bhadra）（賢）：賀羅迦（Haraka）

【English Translation】 English version: Who attains Nirvana (Nirvana, extinction) in the Dharma? Only those whose remaining suffering is extinguished. All suffering is stilled, all suffering has ceased. What is suffering? It is ignorance. And what is ignorance? It is incorrect mindfulness. What is incorrect mindfulness? Ananda (Ananda, one of the ten great disciples of the Buddha). If, in impermanent things, one generates the thought of permanence; in impure things, the thought of purity; in suffering, the thought of pleasure; in non-self, the thought of self; these four inversions are called incorrect mindfulness. Therefore, because of these four inversions, the three realms (the desire realm, the form realm, and the formless realm) arise. The so-called four inversions are not actually real. Ananda, because of these unreal four inversions, the four great elements (earth, water, fire, and wind) arise. Therefore, the four great elements are also not real. Ananda, the physical eye spoken of by the Tathagata is doubt and delusion. Then, what is the divine eye? All eyes that belong to the heavenly body, the eyes possessed by heavenly beings, the mindfulness attained by heavenly beings through practice, this is called the divine eye. Then, what is the wisdom eye? It is the ability to awaken to the nature of things, to eliminate evil paths, to stay away from evil places and the two extremes (eternalism and annihilationism), to correctly move towards Nirvana, to not rely on various views, to be praised by the wise, to be able to give fearlessness, to be good at giving strength and eloquence, the collection of pure precepts, the complete collection of precepts, to be able to establish firm precepts, to be able to guard the precepts that are stored, the most supreme collection of precepts, to initiate the path to Nirvana, to be able to transform the world, to abandon greed, hatred, and delusion, to be able to conduct true observation, to eliminate various forms of existence, to be able to generate wisdom of insight, to be good at penetrating the right path, the expedient wisdom eye, the root of wisdom, the power of wisdom, to select various dharmas, mindfulness of the enlightenment factors, right view, right path, liberating wisdom, the mature fruit of enlightenment, to be able to cut off doubt and birth and old age, to eliminate and cut off craving, and to no longer transmigrate.

Virodha-antasaṃjñā-yukti: Upapattini phala-bhavami-mu: Bhuta-patti: Abhighata-vasatu: Adinava-harani: Ksaya-disu: Parikha-mudisa-apavartate: Usagga-ma: Indra-rucira-nama-gata-dada (translated as 'able to give the path' in the Sui Dynasty): Vipasyaka (translated as 'able to observe' in the Sui Dynasty): Alekhya-sthirasina-chedika (translated as 'able to cut off craving' in the Sui Dynasty): Tama-chedika (able to cut off darkness): Akopa (non-anger): Bhadra (virtuous): Haraka

叉毗帝(守護主)　迦羅度叉音(語諳反隋言時無畏)　婆祁羅(金剛)　毗須尼帝尼尸波羅般遮(不可說)　帝栗他(福處)　何勒叉(守護)　阿摩陀(不醉)　阿缽羅　摩陀(不放逸)不由他能觀割斷教示無疑不分別　帝醯　尼師缽利耶跋陀那盡印　何波婆多　云主堅行曾住閃電作明日面奪解脫隸那迦離(作室)力護無有疑不及不超越生斷邊愚癡　不可說不可攀無癡勤劬觀察　無憂無言無愁無劬　不了無癡不墮常鳴月三牟遮耶　不亂不嗔亂及震娑那途娑那莎帝尼跋陀(無上)　以至無畏巧智勝最勝　不可行不可行處斷諸行住處　不受果避婆魔帝阿蘭若住行無住處　祇羅被力者純直行發一切處　可信彼慈帝帝叉炎蘇途那音(力暗反除憂)　阿㝹舍阇羅婆迦(除老)　觀時可知毗浮多決了印毗求羅作邊界思惟　無上明明閃波羅娑地利沙跋帝婆羅慰羅多婆那頡他兜羅阿地沙那(不可降)　薩婆豆多無相別相能斷邊無物慰伽他三句伽他　因頗蘭那跋帝叫無叫勝縛拔斷器仗　不分別離分別無分別處　不可得處不染智足大勝一切處打

阿難。如是智處。名為如來之所宣說分別顯示。於三千大千世界中。廣說智名。阿難。若人能知此智是名智眼。諸菩薩所有智眼。皆因般若波羅蜜故。今於此處如來已說。複次阿難。般若

【現代漢語翻譯】現代漢語譯本：叉毗帝（守護主），迦羅度叉音（語諳反，隋言時無畏），婆祁羅（金剛），毗須尼帝尼尸波羅般遮（不可說），帝栗他（福處），何勒叉（守護），阿摩陀（不醉），阿缽羅，摩陀（不放逸），不由他能觀割斷教示無疑不分別，帝醯，尼師缽利耶跋陀那盡印，何波婆多，云主堅行曾住閃電作明日面奪解脫隸那迦離（作室）力護無有疑不及不超越生斷邊愚癡，不可說不可攀無癡勤劬觀察，無憂無言無愁無劬，不了無癡不墮常鳴月三牟遮耶，不亂不嗔亂及震娑那途娑那莎帝尼跋陀（無上），以至無畏巧智勝最勝，不可行不可行處斷諸行住處，不受果避婆魔帝阿蘭若住行無住處，祇羅被力者純直行發一切處，可信彼慈帝帝叉炎蘇途那音（力暗反，除憂），阿㝹舍阇羅婆迦（除老），觀時可知毗浮多決了印毗求羅作邊界思惟，無上明明閃波羅娑地利沙跋帝婆羅慰羅多婆那頡他兜羅阿地沙那（不可降），薩婆豆多無相別相能斷邊無物慰伽他三句伽他，因頗蘭那跋帝叫無叫勝縛拔斷器仗，不分別離分別無分別處，不可得處不染智足大勝一切處打。

阿難。如是智處。名為如來之所宣說分別顯示。於三千大千世界中。廣說智名。阿難。若人能知此智是名智眼。諸菩薩所有智眼。皆因般若波羅蜜故。今於此處如來已說。複次阿難。般若

【English Translation】 English version: Kshapite (Protector), Karatukshana (Sui language: fearless), Bhagila (Vajra), Vishunite Nishipala Pancha (Unspeakable), Tilita (Place of Blessing), Halaksha (Protection), Amata (Non-intoxicated), Apala, Mata (Non-negligence), not by others, able to observe, cut off, instruct, without doubt, without discrimination, Tihi, Nishipaliye Baddhana Exhaustive Seal, Habo Bava Ta, Cloud Lord, Firm Conduct, Once Dwelt, Lightning Maker, Tomorrow's Face, Seize Liberation, Lina Kali (Making a Chamber), Powerful Protection, Without Doubt, Not Reaching, Not Surpassing, Birth, Cutting Off Boundaries, Ignorance, Unspeakable, Unreachable, Without Ignorance, Diligent Effort, Careful Observation, Without Sorrow, Without Words, Without Worry, Without Effort, Unclear, Without Ignorance, Not Falling, Constant Sounding Moon, Samucchaya, Without Confusion, Without Anger, Confusion and Trembling, Sana Tu, Sana Sati Ni Baddhana (Supreme), To the Point of Fearlessness, Skillful Wisdom, Victory, Most Excellent, Unreachable, Unreachable Place, Cutting Off All Actions, Dwelling Place, Not Receiving Results, Avoiding Bava, Madite Aranya, Dwelling, Conduct, Without Dwelling Place, Chila, Covered, Powerful One, Pure, Straight Conduct, Sending Forth in All Places, Believable, That Compassionate One, Titi Chakshur Yana Sutuna Sound (Force Dark Reverse, Removing Sorrow), A Nu She Shelapavaka (Removing Old Age), Observing the Time, Knowable, Vibuta, Decisive Seal, Vibhukula, Making Boundaries, Thinking, Supreme, Bright, Shambala, Sadili Sha Bati, Bala Virota, Banna Hita Tula, Adishana (Unsubduable), Sarva Duta, Without Form, Separate Form, Able to Cut Off Boundaries, Without Things, Comforting Gatha, Three-Line Gatha, Because of Pula Anna Bati, Calling Without Calling, Victory, Binding, Cutting Off Instruments of War, Without Discrimination, Separating, Discriminating, Without Discrimination Place, Unattainable Place, Unstained Wisdom Foot, Great Victory, All Places, Striking.

Ananda, such a place of wisdom is proclaimed, distinguished, and displayed by the Tathagata. Within the three thousand great thousand worlds, the name of wisdom is widely spoken. Ananda, if a person can know this wisdom, it is called the eye of wisdom. All the eyes of wisdom possessed by Bodhisattvas are due to the Perfection of Wisdom (Prajna Paramita). Now, the Tathagata has spoken of it here. Furthermore, Ananda, Prajna

波羅蜜者。菩薩摩訶薩之所學處。般若波羅蜜中。我當廣說彼般若波羅蜜。菩薩所住學已。當住十地。當至勝處。至勝色處。至般若勝處。至智勝處。至戒勝處。於一切法。得不退轉阿耨多羅三藐三菩提。當速覺悟阿耨多羅三藐三菩提。于多眾生善巧解脫。阿難。何者是諸菩薩摩訶般若波羅蜜。一般若波羅蜜。二般若波羅蜜。三般若波羅蜜。乃至無量般若波羅蜜。乃至有諸眾生各各諸根各各相續。如是阿難。乃至有各各諸根相續。如是如是。應知應行。複次乃至應知應行。如是如是。教示乃至教示。如是如是。般若最勝應當證知。如是阿難。菩薩一切般若最勝。當具足有。複次阿難。何者是諸菩薩般若波羅蜜。菩薩所學處。阿難。于中菩薩應生意行。阿難。云何菩薩當生意行。譬如利益菩薩。阿難。云何彼利益菩薩當生意行。阿難。我念往昔過去世時。然燈如來出現於世。彼佛教中。有一童子名曰利益。時彼童子已發菩提心。爾時有大魔王名曰染污。爾時染污魔王詣利益童子所。到已告彼童子。作如是言。童子。汝莫發菩提心。何以故。諸佛菩提難可覺悟。諸佛菩提難可成就。諸佛菩提大受苦惱。諸佛世尊不示現菩提。時染污魔作如是說已。爾時利益童子告染污魔言。云何諸佛菩提大受苦惱。爾時利益童子作是語已。

【現代漢語翻譯】現代漢語譯本：所謂波羅蜜（Pāramitā，意為到彼岸），是菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩）應當學習之處。在般若波羅蜜（Prajñā-pāramitā，意為智慧到彼岸）中，我將廣泛講述這般若波羅蜜。菩薩安住並學習之後，應當安住於十地（Daśa-bhūmi，菩薩修行的十個階段），應當到達殊勝之處，到達殊勝的色之處，到達般若殊勝之處，到達智慧殊勝之處，到達戒律殊勝之處，對於一切法，得到不退轉的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，意為無上正等正覺），應當迅速覺悟阿耨多羅三藐三菩提，善巧地解脫眾多眾生。阿難（Ānanda，佛陀的十大弟子之一）。什麼是諸菩薩摩訶薩的般若波羅蜜？一、般若波羅蜜，二、般若波羅蜜，三、般若波羅蜜，乃至無量般若波羅蜜，乃至有諸眾生各自的諸根各自相續。像這樣，阿難，乃至有各自的諸根相續，像這樣像這樣，應當知曉應當修行。再次，乃至應當知曉應當修行，像這樣像這樣，教示乃至教示，像這樣像這樣，般若最殊勝應當證知。像這樣，阿難，菩薩一切般若最殊勝，應當具足擁有。再次，阿難，什麼是諸菩薩的般若波羅蜜，是菩薩所學之處？阿難，其中菩薩應當生起意行。阿難，菩薩應當如何生起意行？譬如利益菩薩。阿難，這位利益菩薩應當如何生起意行？阿難，我回憶往昔過去世時，燃燈如來（Dīpaṃkara，過去佛之一）出現於世。在那佛教中，有一童子名叫利益。當時那位童子已經發了菩提心（Bodhi-citta，意為覺悟之心）。那時有一大魔王名叫染污。當時染污魔王前往利益童子處，到達后告訴那位童子，這樣說道：『童子，你不要發菩提心。為什麼呢？諸佛的菩提難以覺悟，諸佛的菩提難以成就，諸佛的菩提要承受巨大的苦惱，諸佛世尊不示現菩提。』當時染污魔王這樣說完之後，那時利益童子告訴染污魔王說：『為什麼諸佛的菩提要承受巨大的苦惱？』當時利益童子說了這些話之後。

【English Translation】 English version: The Pāramitā (Perfection), is the place where Bodhisattva-mahāsattvas (Great Bodhisattvas) should learn. Within the Prajñā-pāramitā (Perfection of Wisdom), I shall extensively discuss this Prajñā-pāramitā. Having dwelt and learned, the Bodhisattva should dwell in the Daśa-bhūmi (Ten Stages), should reach the superior place, reach the superior place of form, reach the superior place of wisdom, reach the superior place of intelligence, reach the superior place of morality, and regarding all dharmas (teachings), attain non-regression from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), should quickly awaken to Anuttarā-samyak-saṃbodhi, and skillfully liberate many beings. Ānanda (one of the ten principal disciples of the Buddha), what are the Prajñā-pāramitās of the Bodhisattva-mahāsattvas? One, Prajñā-pāramitā; two, Prajñā-pāramitā; three, Prajñā-pāramitā; up to immeasurable Prajñā-pāramitās; up to where beings have their respective faculties each continuing. Thus, Ānanda, up to where each has their respective faculties continuing, thus, thus, it should be known and practiced. Furthermore, up to where it should be known and practiced, thus, thus, taught up to taught, thus, thus, the most supreme wisdom should be realized. Thus, Ānanda, the Bodhisattva should fully possess all the most supreme wisdom. Furthermore, Ānanda, what is the Prajñā-pāramitā of the Bodhisattvas, the place where Bodhisattvas learn? Ānanda, within this, Bodhisattvas should generate intentional actions. Ānanda, how should Bodhisattvas generate intentional actions? For example, the Bodhisattva Benefiter. Ānanda, how should that Bodhisattva Benefiter generate intentional actions? Ānanda, I recall in the past, in a past life, Dīpaṃkara (a past Buddha) appeared in the world. In that Buddha's teachings, there was a boy named Benefiter. At that time, that boy had already generated the Bodhi-citta (mind of enlightenment). At that time, there was a great demon king named Defilement. At that time, the demon king Defilement went to the place of the boy Benefiter, and having arrived, told that boy, saying thus: 'Boy, do not generate the Bodhi-citta. Why? The Bodhi of the Buddhas is difficult to awaken to, the Bodhi of the Buddhas is difficult to achieve, the Bodhi of the Buddhas involves great suffering, the Buddhas, the World Honored Ones, do not demonstrate Bodhi.' At that time, having said thus by the demon Defilement, at that time, the boy Benefiter told the demon Defilement, saying: 'Why does the Bodhi of the Buddhas involve great suffering?' At that time, having spoken these words by the boy Benefiter.

染污魔王。即答利益童子言。諸佛菩提大受苦惱。我乃至譬喻而不能作。雖然童子。我當示現少分譬喻。如我往昔為菩提故曾受苦惱。我本欲得阿耨多羅三藐三菩提。我于彼時。既不能成如此事故。尋即退還。受大苦惱不成己利是故即退。阿難。爾時染污魔王向利益摩那婆。作如是等種種破壞已令舍離故。不令受故。欲迷惑故。即以兩手牢捉彼臂。示現大海作大神通。如此大海諸所有水。令彼見血。時染污魔王即告童子言。童子。汝見大海滿血已不。摩那婆言。我今悉見。魔王復言。汝今見此滿血已不。摩那婆言。我今已見。魔王復言。汝見此滿血大海東岸已不。如是乃至南岸西岸北岸已不。童子言。我實不見。我今惟見所住地處。魔王復言童子。此是我行菩薩行時。於一劫中割捨頭目。所出流血滿此大海。

阿難。時染污魔王復作神變。示大頭聚如須彌山。復告童子言。汝見此大頭聚已不。此頭悉是利刀所斫種種形相。或有發者。或無發者。或剝皮者。唯見赤色。或惟髑髏。猶如珂雪。或齒墮落或不墮落。童子答言。我今悉見。魔王復言。童子。此等悉是我于往昔過去世中。行菩薩行時。彼利刀所斫。被斫之時所有出血流滿此大海。童子。汝見去此不遠有三十百千眾生手執利劍住彼已不。如是東方南西北方皆

【現代漢語翻譯】現代漢語譯本：染污魔王（Mara, the defiler）立即回答利益童子（Beneficial Child）說：『諸佛的菩提（Bodhi, enlightenment）要受極大的苦惱，我甚至無法用譬喻來形容。雖然如此，童子，我將稍微示現一些譬喻。就像我過去爲了菩提而受過的苦惱一樣。我本想獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment），但那時我未能成功，因此就退卻了，承受了巨大的苦惱，沒有成就自己的利益，所以就退卻了。』阿難（Ananda），當時染污魔王向利益摩那婆（Beneficial Manava）作了種種破壞，讓他舍離，不讓他接受，想要迷惑他，就用雙手緊緊抓住他的手臂，示現大海，展現大神力。讓摩那婆看到這大海中的所有水都變成了血。當時染污魔王就告訴童子說：『童子，你看到大海充滿了血了嗎？』摩那婆說：『我現在都看到了。』魔王又說：『你現在看到這充滿了血的大海了嗎？』摩那婆說：『我現在已經看到了。』魔王又說：『你看到這充滿了血的大海的東岸了嗎？』像這樣一直問到南岸、西岸、北岸了嗎？童子說：『我實在沒有看到，我現在只看到我所住的地方。』魔王又說：『童子，這是我行菩薩行（Bodhisattva path）時，在一劫（Kalpa, eon）中割捨頭目，所流出的血充滿了這大海。阿難，當時染污魔王又作神變，示現巨大的頭聚，像須彌山（Mount Sumeru）一樣。又告訴童子說：『你看到這巨大的頭聚了嗎？這些頭都是被利刀砍斫，呈現各種形狀，有的有頭髮，有的沒有頭髮，有的被剝了皮，只看到紅色，有的只剩下骷髏，像珂雪一樣，有的牙齒掉落，有的沒有掉落。』童子回答說：『我現在都看到了。』魔王又說：『童子，這些都是我在過去世中，行菩薩行時，被利刀砍斫，被砍斫時所流出的血充滿了這大海。童子，你看到離這裡不遠的地方，有三十百千的眾生手執利劍住在那裡了嗎？』像這樣東方、南方、西方、北方都是如此。

【English Translation】 English version: The defiling Mara immediately replied to the Beneficial Child, saying, 'The Bodhi of all Buddhas involves great suffering, which I cannot even describe with metaphors. Nevertheless, Child, I will show you a small portion of metaphors. Just as the suffering I endured in the past for the sake of Bodhi. I originally wanted to attain Anuttara-samyak-sambodhi, but at that time I failed to achieve it, so I retreated, enduring great suffering and not achieving my own benefit, so I retreated.' Ananda, at that time, the defiling Mara caused all sorts of destruction to the Beneficial Manava, causing him to abandon, not allowing him to receive, wanting to confuse him, so he tightly grabbed his arm with both hands, manifested the great sea, displaying great supernatural power. He made Manava see that all the water in this sea had turned into blood. At that time, the defiling Mara told the Child, 'Child, have you seen the sea filled with blood?' Manava said, 'I see everything now.' The Mara said again, 'Do you see this sea filled with blood now?' Manava said, 'I have already seen it now.' The Mara said again, 'Have you seen the eastern shore of this sea filled with blood?' He asked in this way all the way to the southern shore, western shore, and northern shore. The Child said, 'I really haven't seen it, I only see the place where I live now.' The Mara said again, 'Child, this is when I practiced the Bodhisattva path, cutting off my head and eyes in one Kalpa, and the blood that flowed out filled this sea.' Ananda, at that time, the defiling Mara again performed a supernatural transformation, showing a large pile of heads, like Mount Sumeru. He also told the Child, 'Have you seen this large pile of heads? These heads have all been chopped by sharp knives, appearing in various shapes, some with hair, some without hair, some with their skin peeled off, only seeing red, some only with skulls, like white snow, some with teeth fallen out, some without teeth fallen out.' The Child replied, 'I see everything now.' The Mara said again, 'Child, all of these are from when I practiced the Bodhisattva path in past lives, being chopped by sharp knives, and the blood that flowed out when I was chopped filled this sea. Child, do you see that not far from here, there are thirty hundred thousand beings holding sharp swords living there?' It is like this in the east, south, west, and north.

悉見不。童子言。我今悉見。時魔王復言。童子。汝復見此四方有三十二千諸大夜叉住在虛空。復有數千諸惡羅剎。形色可畏能奪他威。汝悉見不。童子言。我今悉見。魔王復言。童子。汝今復見有如是等諸惡人輩手執戎仗。汝悉見不。童子言。我今悉見。魔王復言。童子。汝見此等諸大夜叉及惡羅剎在於虛空。汝悉見不。童子報言。我今悉見。魔王復言。此等諸人住諸方者。作如是念。若當有人發菩提心。我等今者以此利劍當害其命。童子。此等諸大夜叉及惡羅剎。所奪他威力者。形色可畏者。作如是念。若有住彼菩薩道者。我等今者奪彼威勢當隨所去。何以故童子。彼諸人等作如是念。諸菩薩輩是佈施者。是佈施主。然我等今極飢困。以是故我等今者斫菩薩頭便以將去。菩薩為我必施。我身得續命根令我富足。其夜叉等作如是念。我等今者是奪他威勢。所有羸瘦眾生。我等奪彼威力而去。若有菩薩發菩提心。令多眾生當住于白法。以是因緣其奪威力。諸夜叉等奪菩薩威隨心而去。童子。汝見四方有三萬二千諸羅剎女。甚大可畏。執人死屍食啖人肉。彼等觀看于汝汝悉見不。童子報言。我今悉見。魔言童子。此等三萬二千諸羅剎女。念觀菩薩此處捨身當趣何生。隨其生處或在母胎。我等必當殺害彼命。或復如是在母

【現代漢語翻譯】現代漢語譯本：魔王問道：『你都看見了嗎？』童子回答：『我現在都看見了。』當時，魔王又說：『童子，你再看看這四方有三萬二千個大夜叉（Yaksha，一種鬼神）住在虛空中。還有數千個惡羅剎（Rakshasa，一種惡鬼），形貌可怕，能奪取他人的威勢。你都看見了嗎？』童子回答：『我現在都看見了。』魔王又說：『童子，你現在再看看有這些惡人拿著武器。你都看見了嗎？』童子回答：『我現在都看見了。』魔王又說：『童子，你看見這些大夜叉和惡羅剎在虛空中嗎？你都看見了嗎？』童子回答說：『我現在都看見了。』魔王又說：『這些住在各方的人，心中這樣想：如果有人發起菩提心（Bodhi-citta，覺悟之心），我們現在就用這些利劍殺害他們的性命。童子，這些大夜叉和惡羅剎，他們奪取他人的威勢，形貌可怕，心中這樣想：如果有人住在菩薩道（Bodhisattva-yana，菩薩的修行道路）上，我們現在就奪取他們的威勢，隨他們而去。為什麼呢，童子？那些人這樣想：這些菩薩都是佈施者，是佈施的主人。然而我們現在非常飢餓困苦，因此我們現在砍下菩薩的頭，然後拿走。菩薩一定會佈施給我們，使我們的生命得以延續，使我們富足。』那些夜叉這樣想：『我們現在是奪取他人威勢的。所有瘦弱的眾生，我們奪取他們的威勢而去。如果有人發起菩提心，使眾多眾生安住在清凈的佛法中，因為這個原因，他們奪取威勢。』諸夜叉等奪取菩薩的威勢，隨心而去。童子，你看見四方有三萬二千個羅剎女（Rakshasi，女惡鬼），非常可怕，拿著人的屍體，吃人肉。她們看著你，你都看見了嗎？』童子回答說：『我現在都看見了。』魔王說：『童子，這三萬二千個羅剎女，心中想著觀察菩薩在這裡捨身之後將往生何處。隨著他們往生的地方，或者在母胎中，我們必定會殺害他們的性命。或者又像這樣在母

【English Translation】 English version: The demon king asked: 'Do you see everything?' The boy replied: 'I see everything now.' Then the demon king said again: 'Boy, look again, in these four directions there are thirty-two thousand great Yakshas (Yaksha, a type of spirit) dwelling in the void. There are also several thousand evil Rakshasas (Rakshasa, a type of demon), with frightening appearances, capable of seizing the power of others. Do you see all of them?' The boy replied: 'I see everything now.' The demon king said again: 'Boy, do you now see these evil people holding weapons?' The boy replied: 'I see everything now.' The demon king said again: 'Boy, do you see these great Yakshas and evil Rakshasas in the void? Do you see all of them?' The boy replied: 'I see everything now.' The demon king said again: 'These people dwelling in various directions have this thought: If someone generates Bodhicitta (Bodhi-citta, the mind of enlightenment), we will now use these sharp swords to harm their lives. Boy, these great Yakshas and evil Rakshasas, who seize the power of others, with frightening appearances, have this thought: If someone dwells on the Bodhisattva path (Bodhisattva-yana, the path of a Bodhisattva), we will now seize their power and follow them wherever they go. Why is that, boy? Those people think like this: These Bodhisattvas are givers, they are the masters of giving. However, we are now extremely hungry and distressed, therefore we will now cut off the Bodhisattva's head and then take it away. The Bodhisattva will surely give to us, allowing our lives to continue and making us wealthy.' Those Yakshas think like this: 'We are now those who seize the power of others. All the weak and emaciated beings, we seize their power and leave. If someone generates Bodhicitta, causing many beings to dwell in the pure Dharma, for this reason, they seize power.' The Yakshas and others seize the Bodhisattva's power and go as they please. Boy, do you see the thirty-two thousand Rakshasi (Rakshasi, female demons) in the four directions, extremely frightening, holding human corpses and eating human flesh. They are watching you, do you see all of them?' The boy replied: 'I see everything now.' The demon king said: 'Boy, these thirty-two thousand Rakshasi are thinking about observing where the Bodhisattva will be reborn after abandoning this body here. Wherever they are reborn, or in the mother's womb, we will surely kill their lives. Or like this in the mother'

胎中。以刀割節從產門出。或作如是在在處處。在彼腹中受如是苦。彼等若從產門出當害彼命。童子。汝見在於虛空中有四火聚熾盛以不。報言我見。魔王復言。童子。此等行菩薩行諸眾生等。以諸苦具當墮身上損壞彼命。童子。汝見四方有執䩕弓其箭勁利。猶如剃刀手執擎舉。汝今見不。報言我見。污魔王言。童子。有如是等。若有菩薩發菩提心。有如是等用剃刀箭。隨其行處以箭射彼。時魔王復言。汝見去此四方不遠。或有三十二由旬或三十三由旬大熱鐵鑊。其下猛火悉皆熾盛。一一鑊邊。各有三萬二千諸羅剎女潑水以不。報言我見。污魔王言。童子。此等大鑊猶如火熾此等潑水。童子。我今語汝。我今教汝汝今取我善知識教。我等今欲與汝利益與汝善教。欲與汝樂。欲拔汝苦。若有發菩提心發已重發。彼當墮此大熾鑊中。童子。此等住菩薩乘諸眾生輩。墮此鑊中。燒煮沒于湯火。舉手叫喚揚聲。汝見以不。報言我見。污魔王言。童子。汝於今者發菩提心。汝若迴心則無是苦而觸汝身。阿難。爾時污魔復作如是等大神通力。于上虛空。出現八萬四千諸大夜叉。手擎滿鑊沸熱灰汁在虛空中。告言汝避。作利益者。不取汝語。不取如是善知識教。我以如是沸鑊灰汁瀉注頭上。阿難。爾時污魔告彼夜叉等言。汝等莫卒作

【現代漢語翻譯】現代漢語譯本：在母胎中，用刀割斷關節，從產門出來。或者像這樣在各個地方，在他們的腹中遭受這樣的痛苦。他們如果從產門出來，就會被奪去性命。童子，你看見在虛空中，有四團熾盛的火焰嗎？』回答說：『我看見了。』魔王又說：『童子，這些是修行菩薩道的眾生，他們將遭受各種痛苦的刑具加身，損壞他們的性命。童子，你看見四方有拿著硬弓，箭矢勁利，猶如剃刀，手執擎舉的人嗎？你現在看見了嗎？』回答說：『我看見了。』污魔王說：『童子，有像這樣的人，如果有菩薩發菩提心，就會有像這樣的人用剃刀箭，隨著他們所行之處，用箭射他們。』當時，魔王又說：『你看見距離此地四方不遠，或者有三十二由旬（Yojana，古印度長度單位）或三十三由旬大的熱鐵鑊（鐵鍋），其下猛火全部熾盛。每一個鑊邊，各有三萬二千個羅剎（Rakshasa，惡鬼）女潑水嗎？』回答說：『我看見了。』污魔王說：『童子，這些大鑊猶如火焰熾盛，這些羅剎女在潑水。童子，我現在告訴你，我現在教你，你現在聽取我這個善知識的教導。我們現在想要給你利益，給你好的教導，想要給你快樂，想要拔除你的痛苦。如果有人發菩提心，發了之後又退轉，他們應當墮入這大熾熱的鑊中。童子，這些住在菩薩乘的眾生，墮入這鑊中，被燒煮沒于湯火之中，舉手叫喚揚聲，你看見了嗎？』回答說：『我看見了。』污魔王說：『童子，你現在發菩提心，你如果回心轉意，就不會有這樣的痛苦觸及你的身體。』阿難（Ananda，佛陀的十大弟子之一），當時污魔又施展像這樣的大神通力，在上方的虛空中，出現八萬四千個大夜叉（Yaksa，一種鬼神），手中擎著盛滿沸騰灰汁的鑊，在虛空中宣告說：『你們躲避開來！』那些想要利益眾生的人，不聽取你的話，不聽取像這樣的善知識的教導，我就用像這樣的沸騰灰汁傾瀉在他們的頭上。阿難，當時污魔告訴那些夜叉等說：『你們不要立刻行動。』

【English Translation】 English version: In the womb, with knives they cut the joints to exit from the birth canal. Or they do such things in every place, suffering such pain in their bellies. If they come out of the birth canal, their lives will be harmed. Boy, do you see four blazing masses of fire in the sky?』 He replied, 『I see them.』 The Mara (demon) king further said, 『Boy, these are beings who practice the Bodhisattva path. They will have various instruments of suffering inflicted upon their bodies, damaging their lives. Boy, do you see those in the four directions holding taut bows with arrows that are sharp like razors, held aloft in their hands? Do you see them now?』 He replied, 『I see them.』 The defiled Mara king said, 『Boy, there are such beings. If a Bodhisattva generates the Bodhi mind, there will be such beings who use razor arrows to shoot them wherever they go.』 At that time, the Mara king further said, 『Do you see not far from here in the four directions, a large hot iron cauldron, thirty-two Yojanas (ancient Indian unit of distance) or thirty-three Yojanas in size, with fierce flames blazing beneath it? By each cauldron, there are thirty-two thousand Rakshasa (demon) women splashing water, do you see them?』 He replied, 『I see them.』 The defiled Mara king said, 『Boy, these large cauldrons are like blazing fires, and these Rakshasa women are splashing water. Boy, I tell you now, I teach you now, listen to the teachings of me, your good advisor. We now wish to benefit you, to give you good teachings, to give you happiness, to remove your suffering. If someone generates the Bodhi mind and then regresses, they should fall into this large, blazing cauldron. Boy, these beings who dwell in the Bodhisattva vehicle fall into this cauldron, are boiled and submerged in the scalding water, raising their hands and crying out, do you see them?』 He replied, 『I see them.』 The defiled Mara king said, 『Boy, you have now generated the Bodhi mind. If you turn back, you will not have such suffering touch your body.』 Ananda (one of the ten principal disciples of the Buddha), at that time, the defiled Mara again displayed such great supernatural powers. In the sky above, eighty-four thousand great Yakshas (a type of spirit) appeared, holding cauldrons filled with boiling ash in the sky, proclaiming, 『You, who seek to benefit others, avoid this! Those who do not heed your words, who do not heed the teachings of such a good advisor, I will pour such boiling ash upon their heads!』 Ananda, at that time, the defiled Mara told those Yakshas and others, 『Do not act rashly.』

是惡事。我更勸化彼童子。兼復慰喻。當復重語令其憶念思惟。我復教示令彼心得清凈。復作如是言。我於今者發菩提心時。時彼惡魔。重複語彼童子言。汝于先曾發菩提心已不。童子答言。我先已發菩提之心。如心所發當如所作。阿難。爾時污魔復語利益菩薩。作如是言。仁者汝能當受如是我所示現諸苦以不。阿難。爾時利益童子。告污魔言。若如此者。我等應當共詣然燈佛所。彼佛世尊當教示我。我當隨教。應如是信。爾時利益童子作是語已。污魔復告童子言。我心不喜至彼佛所如汝咨問。阿難。爾時利益童子。告污魔言。污魔。假令滿此三千大千世界一切如是可畏恐怖極大熾盛受諸苦惱。復有如汝作利益者。滿此三千大千世界。我于彼處不取教示。我亦不畏如是恐怖。我亦不驚。如我今者。唯當隨順然燈如來阿羅呵三藐三佛陀之所教示。其利益童子作是語已。爾時于虛空中百千俱致大夜叉眾。作如是言。童子。汝今顛倒迷惑。童子。隨我等語及善知識教。汝今應當如是如是得大安樂。爾時彼處有惡魔子名斷惡者。將三萬天女前後圍繞。詣利益菩薩所。告彼童子言。童子。我當與汝此等天女以為侍奉。汝共此等受諸欲樂自在遊行。若共此等天女受樂相隨行者。彼等當不老不死。不墮亦不命終。今汝童子。應共此等

。諸天女眾嬉戲受樂當相隨行。汝復當觀。住菩薩乘者。諸髑髏聚今在汝前。童子。是故汝舍如是惡見。是故汝舍如是行心。莫復發心趣向菩提。阿難。爾時利益童子。告彼污魔及魔子言。我曾如來應遍知所聞。此三千大千世界寬廣無量。假使有許極大地獄。如是遍滿熾然大火。同爲一焰。而彼焰起如須彌山。如是焰聚滿彼世界。是大地獄如劫燒時。然此三千大千世界彼時火炎俱成熾然。彼焰上起乃至梵世。我能如是可畏焰聚一墮已。任逕恒河沙等大劫。為一切眾生受大燒煮。如是次第乃至所有眾生界。可說中說。我為彼等一一眾生。如是等苦皆悉能受。盡彼大地獄。我無一悔恨之心。亦復不能捨菩提心。亦不能離。亦不能回。亦不生懈怠之心。亦不言我不證阿耨多羅三藐三菩提。汝今且止。我決當成阿耨多羅三藐三菩提。汝今為我作諸障礙。竟有何益。阿難。爾時污魔復語利益菩薩言。童子。汝今見此大血頭聚如須彌山王已不。童子報言。我今悉見。魔言。我今所見。諸菩薩等行菩提行所有頭數。此等菩薩今有如是極大頭聚。我見是等諸大菩薩行菩薩行彼皆退還。童子。汝莫如是乘於此乘。阿難。爾時利益童子。復告污魔言。希有乃至汝今作我如是大利益事。乃至增我。乃至汝說令我反得最勝。當勤精進。以我成就

【現代漢語翻譯】現代漢語譯本：諸位天女們嬉戲享樂，應當跟隨我。你再看看，這些修菩薩乘的人的頭骨堆積如山，現在就在你面前。童子，所以你要捨棄這種邪惡的見解，捨棄這種邪惡的用心，不要再發心趣向菩提。阿難，當時利益童子告訴那個污穢的魔和魔子說：『我曾從如來應遍知那裡聽聞，這三千大千世界寬廣無量。假如有像極大地域一樣的地獄，遍滿熾盛的大火，合為一體火焰，那火焰升起像須彌山一樣，這樣的火焰堆滿了那個世界。這個大地獄就像劫火燃燒的時候一樣，那時三千大千世界都被火焰燃燒，那火焰向上升起，甚至到達梵天。我能跳入這樣可怕的火焰中，經歷恒河沙數一樣的大劫，為一切眾生承受巨大的燒煮之苦。像這樣次第，乃至所有眾生界，可說與不可說，我為他們每一個眾生，像這樣的痛苦都能承受，直到地獄空盡，我沒有一絲後悔之心，也不會捨棄菩提心，也不會離開，也不會退轉，也不會生起懈怠之心，也不會說我不證得阿訇多羅三藐三菩提（無上正等正覺）。你現在停止吧，我決定會成就阿耨多羅三藐三菩提（無上正等正覺）。你現在為我設定各種障礙，究竟有什麼好處呢？』阿難，當時污魔又對利益菩薩說：『童子，你現在看到這個像須彌山王一樣的大血頭堆了嗎？』童子回答說：『我現在都看到了。』魔說：『我今天所看到的，是那些修行菩薩行的人的所有頭顱的數量。這些菩薩現在有這樣巨大的頭顱堆積。我看到這些大菩薩修行菩薩行，他們都退回了。童子，你不要像他們一樣乘坐這個乘。』阿難，當時利益童子又告訴污魔說：『稀有啊，你現在為我做了這樣大的利益之事，甚至增益了我，甚至你說的話反而讓我得到了最殊勝的利益，我應當勤奮精進，因為我成就了……』

【English Translation】 English version: 'The celestial maidens are playing and enjoying themselves; they should follow you.' 'You should also observe that these heaps of skulls of those who abide in the Bodhisattva Vehicle are now before you. Boy, therefore, you should abandon such evil views, abandon such evil intentions, and no longer aspire to Bodhi.' Ananda, at that time, the Benefit Boy said to that defiled Mara and the sons of Mara, 'I have heard from the Tathagata, the All-Knowing One, that this vast and immeasurable three-thousand-great-thousand world, even if there were hells as vast as the greatest regions, filled with blazing fire, all combined into one flame, and that flame rose like Mount Sumeru (king of mountains), such a heap of flames filling that world, that great hell being like the time of the kalpa's burning, then this three-thousand-great-thousand world would be entirely ablaze with fire, and that flame would rise up to the Brahma world. I can plunge into such a terrifying heap of flames, enduring for as many great kalpas as there are sands in the Ganges River, suffering great burning for all sentient beings. In such order, even to all realms of sentient beings, speakable and unspeakable, for each of those sentient beings, I can endure such suffering, until that great hell is emptied. I have not a single regretful thought, nor can I abandon the Bodhi mind, nor can I depart from it, nor can I turn back, nor can I generate a lazy thought, nor can I say that I will not attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). You should stop now; I will surely attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). What benefit is there in you creating all sorts of obstacles for me now?' Ananda, at that time, the defiled Mara again said to the Benefit Bodhisattva, 'Boy, do you now see this great heap of bloody heads like Mount Sumeru (king of mountains)?' The boy replied, 'I see everything now.' Mara said, 'What I see today is the number of all the heads of those Bodhisattvas who practice the Bodhisattva path. These Bodhisattvas now have such a great heap of heads. I see that these great Bodhisattvas, practicing the Bodhisattva path, have all retreated. Boy, do not ride this vehicle like them.' Ananda, at that time, the Benefit Boy again said to the defiled Mara, 'It is rare that you are now doing such a great benefit for me, even increasing me, even that what you say causes me to gain the most supreme benefit in return. I should diligently strive, because I have achieved...'

如是精進已。有諸菩薩于阿耨多羅三藐三菩提欲退還者。我為彼等。作大勸助不退轉中。我當爲彼一切眾生令得安住不退轉地。彼等一切皆令得樂。有諸菩薩。發於阿耨多羅三藐三菩提。我為彼等應教此行。當令安住得不退轉。我今為汝更作譬喻。假使如來在我現前。作如是言。今汝童子當二十劫中成阿耨多羅三藐三菩提。住安樂道。于遠道中。汝必當上得諸天身。復作人中轉輪王正法治化。但住懈怠。汝今當發大精進。於十劫中大地獄出已。當成阿耨多羅三藐三菩提。我能十劫受大地獄種種極苦。我不用作轉輪聖王。亦不用生天之身及與天王。我唯欲成阿耨多羅三藐三菩提。如是我今不用天樂。若如來在我現前。作如是語。若有眾生墮大地獄。彼住地獄一日一夜。復有忉利天中鋪天寶座。汝坐彼已於六夜中。當成阿耨多羅三藐三菩提。汝若為彼地獄眾生大利益故。住大地獄乃至一日一夜。于彼出已。後日即成阿耨多羅三藐三菩提。若坐彼座當受天樂。而我不用彼天勝樂。我寧在彼大地獄中。為一眾生作諸利益。我發如是弘誓精進。我於此處如是勤修。我於是處如是渴仰。我於是處能住地獄。意不樂坐。乃至當為得佛法故。速欲成就大神通故。成就四無畏故。成就十力故。寧住于彼大地獄中。盡一日一夜。何以故。彼

佛世尊長讚歎少欲知足。讚歎易滿減省財利。不被譏訶不作有為。恒常修習頭陀功德。威儀庠序具足禁戒。彼世尊長夜讚歎發精進。是故我今成就如來讚歎之處。信佛入行入履佛跡。如是成就堅固之心。當成阿耨多羅三藐三菩提。假使有人來在我前。即以利刀破我身份。或以百镩穿穴我身復為我作如是等語。汝受百年如是等苦。過百年已。然後當成阿耨多羅三藐三菩提。我寧甘受此苦。不回于阿耨多羅三藐三菩提。更復有人來作如是語。謂我言。汝來仁者。五欲功德遊戲快樂。而彼宮殿懸繒雜彩。及敷寶座莊嚴一切果報具足快樂。汝過百年。后當得證阿耨多羅三藐三菩提。于諸佛法中得到彼岸。我今不用受是快樂。我今寧為大利益故。受諸苦楚刀杖打捶及余多種極大苦惱。我能忍受。我終不捨阿耨多羅三藐三菩提。速成正覺。污魔。若汝示我大熱鐵鑊。如是恐怖以恐嚇我。假使隨為一事因緣。此三千大千世界為一鐵鑊。而彼炎合成一火。我能為諸眾生等。在鐵鑊中受其燒煮等苦。而能荷擔。不捨阿耨多羅三藐三菩提。阿難。爾時利益童子。語污魔言。行矣污魔。共詣佛所。而彼如來教示我等當如是住。阿難。爾時污魔隨利益菩薩。往詣然燈如來應正遍知所。阿難。爾時利益菩薩頂禮佛足。卻住一面。住一面已白佛言。

【現代漢語翻譯】現代漢語譯本：佛世尊經常讚歎少欲知足的品德，讚歎容易滿足、減少財物利益，不被人譏諷呵責，不做有所作為的事情，恒常修習頭陀（dhūta）功德（苦行、能去除煩惱的修行）。威儀莊重有序，具足持守禁戒。那位世尊長久以來都讚歎發起精進之心。因此，我現在要成就如來所讚歎的境界，相信佛陀，進入佛陀的修行道路，追隨佛陀的足跡。像這樣成就堅固的決心，必定能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。假設有人來到我面前，立即用鋒利的刀割裂我的身體，或者用無數的錐子穿透我的身體，並且對我說這樣的話：『你承受一百年這樣的痛苦，過了一百年之後，然後才能成就阿耨多羅三藐三菩提。』我寧願甘心承受這種痛苦，也不會退轉于阿耨多羅三藐三菩提。再有人來對我說這樣的話：『你來吧，仁者，享受五欲（pañca kāmaguṇa，色、聲、香、味、觸）功德帶來的遊戲和快樂，那些宮殿懸掛著彩色的絲綢，鋪設著珍寶裝飾的座位，莊嚴的一切果報都具足，讓你快樂。你過一百年後，就能證得阿訇多羅三藐三菩提，在諸佛法中到達彼岸。』我現在不會接受這種快樂，我現在寧願爲了大利益的緣故，承受各種痛苦，刀杖的擊打和捶擊，以及其他多種極大的苦惱。我能夠忍受，我終究不會捨棄阿耨多羅三藐三菩提，迅速成就正覺。污魔（Māra，佛教中障礙修行的惡魔），如果你向我展示巨大的熾熱鐵鍋，用這樣的恐怖景象來恐嚇我，即使隨便因為一件事情的因緣，這三千大千世界變成一個鐵鍋，並且火焰匯聚成一片火海，我爲了所有的眾生，也能在這鐵鍋中承受被燒煮的痛苦，並且能夠承擔，不捨棄阿耨多羅三藐三菩提。阿難（Ānanda，佛陀的十大弟子之一，以『多聞第一』著稱）。當時，利益童子對污魔說：『走吧，污魔，一起去佛陀那裡，那位如來會教導我們應當如何安住。』阿難，當時污魔跟隨利益菩薩，前往然燈如來（Dīpaṃkara，過去佛之一）應正遍知（arhat samyaksaṃbuddha，如來的稱號）所在之處。阿難，當時利益菩薩頂禮佛足，退到一旁站立。站立在一旁之後，對佛陀說：

【English Translation】 English version: The World Honored One constantly praised having few desires and knowing contentment. He praised being easily satisfied, reducing material gains, not being criticized or reproached, and not engaging in purposeful actions. He constantly cultivated the virtues of dhūta (ascetic practices that eliminate defilements). His demeanor was dignified and orderly, fully observing the precepts. That World Honored One praised the generation of diligence for a long time. Therefore, I now accomplish the state praised by the Tathāgata (如來), believing in the Buddha, entering the path of the Buddha, and following the footsteps of the Buddha. Having thus achieved a firm resolve, I will surely attain anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed perfect enlightenment). Suppose someone were to come before me and immediately cut my body into pieces with a sharp knife, or pierce my body with countless awls, and say to me, 'Endure such suffering for a hundred years, and after a hundred years, you will then attain anuttarā-samyak-saṃbodhi.' I would rather willingly endure this suffering than turn away from anuttarā-samyak-saṃbodhi. Furthermore, if someone were to come and say to me, 'Come, noble one, enjoy the games and pleasures of the five desires (pañca kāmaguṇa, forms, sounds, smells, tastes, and tactile objects), those palaces are adorned with colorful silk banners, and the jeweled seats are laid out, all the fruits of rewards are complete, bringing you happiness. After a hundred years, you will attain anuttarā-samyak-saṃbodhi and reach the other shore in the Buddha's teachings.' I would not accept this happiness now. I would rather, for the sake of great benefit, endure all kinds of suffering, the striking and beating of swords and staffs, and many other kinds of great distress. I can endure it, and I will never abandon anuttarā-samyak-saṃbodhi, quickly attaining perfect enlightenment. Māra (魔, the demon who obstructs practice), if you show me a huge, burning iron cauldron, using such a terrifying sight to frighten me, even if, due to some cause, this three-thousand-great-thousand world were to become an iron cauldron, and the flames were to gather into a sea of fire, for the sake of all beings, I would endure the suffering of being boiled in this iron cauldron, and I would be able to bear it, without abandoning anuttarā-samyak-saṃbodhi. Ānanda (阿難, one of the ten great disciples of the Buddha, known as 'foremost in hearing'). At that time, the Youth Benefit said to Māra, 'Let us go, Māra, together to the Buddha, that Tathāgata will teach us how we should abide.' Ānanda, at that time, Māra followed the Bodhisattva Benefit and went to where Dīpaṃkara (然燈如來, a past Buddha) the Tathāgata, arhat samyaksaṃbuddha (應正遍知, a title of the Tathāgata), was. Ānanda, at that time, the Bodhisattva Benefit bowed at the Buddha's feet and stood to one side. Having stood to one side, he said to the Buddha:

世尊。我欲得阿耨多羅三藐三菩提。以是因緣。唯愿如來教示我等。令我速成阿耨多羅三藐三菩提。爾時利益童子作是語已。然燈如來告利益童子言。童子。汝觀此法何者法。是汝所問而言我當成阿耨多羅三藐三菩提耶。彼法不可得。若成阿耨多羅三藐三菩提。于中誰當成阿耨多羅三藐三菩提。譬如有人作如是言。我今在虛空之中。當令滿跡。若象足跡若馬足跡若駱駝足跡。若牛足跡。若諸鳥足跡。童子。于汝意云何。此人能得上虛空中或象足跡乃至諸鳥足跡。得滿已不。利益言。不也世尊。佛告言。如是如是。童子。若汝言我當成阿耨多羅三藐三菩提。彼法不可見。當成阿耨多羅三藐三菩提者。此等諸法離覺觀相。此等諸法自性遠離猶如虛空。阿難。佛作是語已。其利益童子復白然燈佛言。世尊。彼法頗有相似以不。彼佛報言。如是彼法似虛空。佛復告言。童子。似虛空者彼無有似。童子。彼佛菩提無有似者。以是義故。彼佛菩提似虛空。童子。譬如有人作如是說。我于上虛空中。無有住處而作畫印。童子。于汝意云何。彼人能得上虛空中無有住處作畫印不。童子言。不也世尊。佛言。如是如是。童子。于中無有法可成阿耨多羅三藐三菩提者。童子。此惟有聲惟者響。我當成阿耨多羅三藐三菩提。童子。有我者。無

{ "translations": [ "現代漢語譯本：", "世尊（Bhagavan，對佛的尊稱）。我想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為這個因緣，唯愿如來教導我們，令我快速成就阿耨多羅三藐三菩提。當時，利益童子說了這些話后，然燈如來（Dipankara Buddha）告訴利益童子說：『童子，你觀察這個法，哪個法是你所問的，說我應當成就阿耨多羅三藐三菩提呢？那個法是不可得的。如果成就阿耨多羅三藐三菩提，其中誰應當成就阿耨多羅三藐三菩提呢？譬如有人這樣說：我現在在虛空之中，應當讓它充滿足跡，無論是象的足跡、馬的足跡、駱駝的足跡、牛的足跡，還是各種鳥的足跡。童子，你認為怎麼樣？這個人能夠得到虛空中的象足跡乃至各種鳥足跡，並且讓虛空充滿足跡嗎？』利益童子說：『不能，世尊。』佛告訴他說：『是的，是的。童子，如果你說我應當成就阿耨多羅三藐三菩提，那個法是不可見的。當成就阿耨多羅三藐三菩提的那些法，都遠離覺觀之相。這些法的自性遠離，猶如虛空。』阿難（Ananda，佛陀的十大弟子之一）。佛說了這些話后，那位利益童子又對然燈佛說：『世尊，那個法有沒有相似之處呢？』那位佛回答說：『是的，那個法類似於虛空。』佛又告訴他說：『童子，類似於虛空，就是沒有相似之處。童子，那位佛的菩提是沒有相似之處的。因為這個緣故，那位佛的菩提類似於虛空。童子，譬如有人這樣說：我在上面的虛空中，沒有住處而作畫印。童子，你認為怎麼樣？那個人能夠在上面的虛空中沒有住處而作畫印嗎？』童子說：『不能，世尊。』佛說：『是的，是的。童子，其中沒有法可以成就阿耨多羅三藐三菩提。童子，這隻有聲音，只有響聲，說我應當成就阿耨多羅三藐三菩提。童子，有「我」的觀念，就沒有。』」 ], "english_translations": [ "English version:", "Bhagavan (Venerable One, a respectful term for the Buddha), I wish to attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Because of this cause, I beseech the Tathagata (Thus Come One, an epithet of the Buddha) to instruct us, so that I may quickly achieve Anuttara-samyak-sambodhi. At that time, the Benefitting Child, having spoken these words, the Dipankara Buddha (Light-Making Buddha) said to the Benefitting Child: 'Child, you observe this Dharma (law, teaching), which Dharma is it that you ask about, saying that I should attain Anuttara-samyak-sambodhi? That Dharma is unattainable. If Anuttara-samyak-sambodhi is attained, who among them should attain Anuttara-samyak-sambodhi? For example, if someone were to say: I am now in the empty space, and I should fill it with footprints, whether they are elephant footprints, horse footprints, camel footprints, cow footprints, or the footprints of various birds. Child, what do you think? Can this person obtain elephant footprints or even the footprints of various birds in the empty space, and fill the space with them?' The Benefitting Child said: 'No, Bhagavan.' The Buddha said: 'Yes, yes. Child, if you say that I should attain Anuttara-samyak-sambodhi, that Dharma is invisible. Those Dharmas that attain Anuttara-samyak-sambodhi are all apart from the characteristics of perception and observation. The self-nature of these Dharmas is far removed, like empty space.' Ananda (one of the ten principal disciples of the Buddha). After the Buddha spoke these words, that Benefitting Child again said to the Dipankara Buddha: 'Bhagavan, is there any similarity to that Dharma?' That Buddha replied: 'Yes, that Dharma is similar to empty space.' The Buddha further said: 'Child, being similar to empty space means there is no similarity. Child, that Buddha's Bodhi (enlightenment) has no similarity. Because of this reason, that Buddha's Bodhi is similar to empty space. Child, for example, if someone were to say: In the empty space above, I make painted marks without a place to dwell. Child, what do you think? Can that person make painted marks without a place to dwell in the empty space above?' The Child said: 'No, Bhagavan.' The Buddha said: 'Yes, yes. Child, there is no Dharma among them that can attain Anuttara-samyak-sambodhi. Child, this is only a sound, only a resonance, saying that I should attain Anuttara-samyak-sambodhi. Child, with the concept of 'I', there is not.'" ] }

有阿耨多羅三藐三菩提。阿難。爾時彼佛作是語已。利益菩薩復白佛言。世尊。頗有我所有阿耨多羅三藐三菩提不。彼佛答言。有去我所。有阿耨多羅三藐三菩提。童子報言。希有世尊。有我念者當有煩惱去我所者而無煩惱。阿難。爾時童子作是語已。然燈佛復告利益童子言。童子。我所念者無有煩惱。何以故。若有實此非我所。無一物者。無有一物是我所作。以是義故。言我所作。童子。譬如有人作如是言。我有諸聲。若象聲。若馬聲。若駱駝聲。若牛聲。若驢聲。若騾聲。若伎樂聲。若婦女聲。若丈夫聲。若種種鳥聲。拍鼓大鼓及貝角等種種音樂之聲。及以談話之聲。世間所有音聲者。皆安置篋中。我若須時各于篋中取聲而作。童子。于汝意云何。彼人是正語不。答言不也。世尊。何以故。世尊。聲不可取故。聲不可見故。世尊。彼聲不從東方。不從南方。不從西方。不從北方。不從上方。不從下方。世尊。聲若可見者應有聚積。佛言童子。是音聲雖不可見。而生耳識覺知之相。亦起愛憎。聲不可見。但以聞時而生苦樂。童子。如是如是。以無智故當生苦樂。彼不可見。若不可見彼即無色。若無色者彼應不著。童子。汝莫如是于彼聲中而生染著。謂我當成阿耨多羅三藐三菩提。童子。譬如有人作如是言。我以氣吹

【現代漢語翻譯】現代漢語譯本：有阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。阿難（Ananda，佛陀的十大弟子之一）。爾時彼佛作是語已，利益菩薩復白佛言：『世尊，頗有我所有阿耨多羅三藐三菩提不？』彼佛答言：『有去我所，有阿耨多羅三藐三菩提。』童子報言：『希有世尊，有我念者當有煩惱，去我所者而無煩惱。』阿難，爾時童子作是語已，然燈佛（Dipankara，過去佛之一）復告利益童子言：『童子，我所念者無有煩惱。何以故？若有實此非我所，無一物者，無有一物是我所作。以是義故，言我所作。』童子，譬如有人作如是言：『我有諸聲，若象聲，若馬聲，若駱駝聲，若牛聲，若驢聲，若騾聲，若伎樂聲，若婦女聲，若丈夫聲，若種種鳥聲，拍鼓大鼓及貝角等種種音樂之聲，及以談話之聲。世間所有音聲者，皆安置篋中。我若須時各于篋中取聲而作。』童子，于汝意云何？彼人是正語不？答言：『不也，世尊。何以故？世尊，聲不可取故，聲不可見故。世尊，彼聲不從東方，不從南方，不從西方，不從北方，不從上方，不從下方。世尊，聲若可見者應有聚積。』佛言：『童子，是音聲雖不可見，而生耳識覺知之相，亦起愛憎。聲不可見，但以聞時而生苦樂。』童子，如是如是。以無智故當生苦樂。彼不可見，若不可見彼即無色。若無色者彼應不著。童子，汝莫如是于彼聲中而生染著，謂我當成阿耨多羅三藐三菩提。童子，譬如有人作如是言：『我以氣吹』

【English Translation】 English version: There is Anuttara-samyak-sambodhi (supreme, complete enlightenment). Ananda (one of the ten principal disciples of the Buddha). At that time, after that Buddha spoke these words, the Bodhisattva Benefiter again said to the Buddha: 'World Honored One, is there an Anuttara-samyak-sambodhi that belongs to me?' That Buddha replied: 'There is an Anuttara-samyak-sambodhi that goes beyond the notion of self.' The youth replied: 'Rare is the World Honored One, one who has the thought of 'I' will have afflictions, while one who goes beyond the notion of 'I' will have no afflictions.' Ananda, after the youth spoke these words, Dipankara Buddha (a past Buddha) again said to the youth Benefiter: 'Youth, one who has the thought of 'I' has no afflictions. Why? If there is truly something that does not belong to me, if there is nothing, then nothing is made by me. For this reason, it is said to be made by me.' 'Youth, it is like a person who says: 'I have all kinds of sounds, such as the sound of elephants, the sound of horses, the sound of camels, the sound of cows, the sound of donkeys, the sound of mules, the sound of music, the sound of women, the sound of men, the sound of various birds, the sound of drums, large drums, and conch shells, all kinds of musical sounds, and the sound of conversations. All the sounds in the world are placed in a box. When I need them, I will take the sounds from the box and make them.' Youth, what do you think? Is that person speaking correctly?' The youth replied: 'No, World Honored One. Why? World Honored One, sound cannot be grasped, sound cannot be seen. World Honored One, that sound does not come from the east, does not come from the south, does not come from the west, does not come from the north, does not come from above, does not come from below. World Honored One, if sound could be seen, it should be able to accumulate.' The Buddha said: 'Youth, although sound cannot be seen, it gives rise to the appearance of ear consciousness perceiving, and also gives rise to love and hate. Sound cannot be seen, but it gives rise to suffering and joy when heard.' 'Youth, it is like that. Because of ignorance, suffering and joy will arise. That which cannot be seen, if it cannot be seen, then it is without form. If it is without form, then one should not be attached to it. Youth, do not be attached to that sound, thinking that you will attain Anuttara-samyak-sambodhi. Youth, it is like a person who says: 'I will blow with my breath'

令滿魚網。童子。于汝意云何。彼人此言是正語不。答言不也。世尊。佛言童子。我如是辯。若欲菩提者作如是說。分別我我所當得成菩提。童子。我念往昔過去有人行涉遠道。爾時非時起大雲雨。是時彼人困苦疲乏極大衰損。於後時間還己家已。聚集柴木及干糞穢毒藥炭火。聚著崖上作大煙焰。更取糞穢及諸毒藥柴木薪等。擲著火中。作如是說。虛空苦我。虛空苦我。我今在此欲害虛空以煙薰殺。童子。于汝意云何。此上虛空可薰殺不。答言。不也世尊。佛言。如是如是。汝童子。以著我故欲求菩提。何以故。童子。此業虛妄。若以著我故求索菩提。童子。汝于般若波羅蜜當作勤進。何者是般若波羅蜜。一切諸法無量。一切諸法無邊。一切諸法無礙。是名般若波羅蜜。何故名般若波羅蜜。無慾無樂。舍二業不作二相。若我若菩提。無所塵染遠離塵染。是名般若波羅蜜。複次何故名般若波羅蜜。無善故名般若波羅蜜。何以故。與聖智根同相和合。而般若波羅蜜不離聖智根故。有聖智根之所度量。何者思量。若心所思出生等法。一切合集。眾緣合者彼皆無實。若心所生法尚無有實。何況心法和合轉生諸法而當有實。何以故。名心思量生諸法耶。緣境思念能生增長。以是義故。名心思生法。童子。譬如有人名蜜瓶酥瓶。然

於是中無有蜜瓶。亦無酥瓶。如應名酥。如應名蜜。彼即言酥瓶也言蜜瓶也。童子。此義一物而得二名。若作二名即是無智。若無有智不可以無智當成阿耨多羅三藐三菩提。童子復問言。何故名無智。佛答言童子。言無智者。隨心思生非善等法。無智牽攝取非事物。故言無智。童子。譬如有人于春后熱時被燒思涼冷水。若冬冷時還思熱水。然彼人春冬寒冷更無別界。唯諸行轉變。以不善法故種種愛念。以愛念故而生分別。若生分別彼即非善。摩那婆。汝莫為菩提因緣而作分別。童子。所有分別是非菩提。童子。譬如有人在大池岸諦觀彼池。見自身影在池倒懸。見已恐怖申舉兩臂而大叫喚。其大喚時有諸人眾聞彼叫聲。各疾走赴至彼池岸。時彼大眾告彼人言。咄哉癡人。汝今何故作是叫聲。爾時彼人告彼大眾。作如是言。謂諸人輩。我今在池倒懸欲死。爾時大眾告彼人言。我等不見汝在池死。唯見汝在陸地。爾時彼人復告大眾。作如是言。希有汝等悉皆迷惑。咄哉人輩汝等可來。我示汝等如我所見在大池死。彼等眾言咄哉人者今可示我。爾時彼人于彼池中諦觀察已。舒舉兩臂告彼大眾。復作是言。咄哉人輩。汝等看我在池中死。時彼大眾告彼人言。咄哉丈夫。汝今顛倒迷惑所致。汝今在陸。此是汝影顯現在池。汝觀我輩

【現代漢語翻譯】現代漢語譯本於是（池）中沒有蜜瓶，也沒有酥瓶。應該稱之為酥的時候，就應該稱之為酥；應該稱之為蜜的時候，就應該稱之為蜜。那個人卻說這是酥瓶，又說是蜜瓶。童子，這件事物本來只有一個，卻被賦予了兩個名稱。如果給一個事物安立兩個名稱，這就是沒有智慧。如果沒有智慧，就不可能以無智成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。童子又問：『為什麼叫做無智？』佛回答說：『童子，所謂無智，就是隨著心思產生非善等法。無智牽引攝取非真實的事物，所以叫做無智。童子，譬如有人在春末天氣炎熱的時候，渴望涼冷的水；如果在寒冷的冬天，又渴望熱水。然而，這個人所處的春末和寒冬，除了時節變化之外，並沒有本質上的區別。只是因為諸行的轉變，產生了種種愛念。因為愛念的緣故，就產生了分別。如果產生了分別，那就是不善的。摩那婆（Manava，人名），你不要爲了菩提（Bodhi，覺悟）的因緣而作分別。童子，所有的分別都不是菩提。童子，譬如有人在大池塘邊仔細觀察那個池塘，看見自己的影子在池塘中倒懸。看見之後，感到恐懼，伸出兩臂，大聲叫喊。當他大聲叫喊的時候，有許多人聽到他的叫聲，都快速跑到池塘邊。當時，那些人對那個人說：『喂，你這個愚癡的人，你現在為什麼這樣叫喊？』當時，那個人對大眾說：『各位，我現在在池塘里倒懸，快要死了！』當時，大眾對那個人說：『我們沒有看見你在池塘里要死，只看見你在陸地上。』當時，那個人又對大眾說：『奇怪啊，你們都迷惑了。喂，你們過來，我給你們看我所看見的，我在大池塘里要死了！』那些人說：『喂，你現在就給我們看吧。』當時，那個人在池塘中仔細觀察之後，伸出兩臂，告訴大眾，又說：『喂，你們看我在池塘里要死了！』當時，大眾對那個人說：『喂，你這是顛倒迷惑所致。你現在在陸地上，這是你的影子顯現在池塘里。你看看我們。』

【English Translation】 English version Then, there was no honey jar in the (pond), nor was there a ghee jar. When it should be called ghee, it should be called ghee; when it should be called honey, it should be called honey. But he said it was a ghee jar and also said it was a honey jar. Boy, this thing originally has only one name, but it is given two names. If two names are established for one thing, that is without wisdom. If there is no wisdom, it is impossible to achieve Anuttara-samyak-sambodhi (無上正等正覺) with ignorance. The boy then asked: 'Why is it called ignorance?' The Buddha replied: 'Boy, what is called ignorance is that non-virtuous dharmas arise according to one's thoughts. Ignorance leads to the grasping of unreal things, therefore it is called ignorance. Boy, for example, someone in the late spring when the weather is hot desires cool water; if it is cold in winter, they desire hot water. However, there is no essential difference between the late spring and the cold winter that this person is in, except for the change of seasons. It is only because of the transformation of actions that various attachments arise. Because of attachment, distinctions arise. If distinctions arise, then that is not virtuous. Manava (人名), do not make distinctions for the sake of the cause of Bodhi (覺悟). Boy, all distinctions are not Bodhi. Boy, for example, someone carefully observes a pond on the bank of a large pond and sees their own shadow hanging upside down in the pond. After seeing it, they feel fear, stretch out their arms, and shout loudly. When they shout loudly, many people hear their shout and quickly run to the bank of the pond. At that time, those people said to that person: 'Hey, you foolish person, why are you shouting like this now?' At that time, that person said to the crowd: 'Everyone, I am hanging upside down in the pond and about to die!' At that time, the crowd said to that person: 'We did not see you about to die in the pond, we only saw you on land.' At that time, that person again said to the crowd: 'Strange, you are all confused. Hey, come here, I will show you what I saw, I am about to die in the big pond!' Those people said: 'Hey, show us now.' At that time, that person carefully observed the pond, stretched out their arms, told the crowd, and said again: 'Hey, look, I am about to die in the pond!' At that time, the crowd said to that person: 'Hey, you are confused and deluded. You are now on land, this is your shadow appearing in the pond. Look at us.'

所有形影。亦現池中。爾時丈夫告大眾言。咄哉人輩。我今不獨憂自己身。汝等今者皆在池死。時彼丈夫捶胸唱叫。速疾走至村。見多人眾。即復告言彼村人眾等言。人輩今我自身及諸人眾。皆在池中倒懸將死。咄哉人輩。汝等可來詣彼池中拔出我身及諸大眾。我等當知汝等恩德。彼村人言。丈夫我等唯見汝在陸地。不見在水而取命終。爾時丈夫告彼大眾。咄哉人輩。汝來觀看即知驗實。童子。時彼人眾作是思惟。此人成狂。我等可詣彼池所躬自觀察。彼當云何教我驗實。爾時人眾詣向彼池。到已告彼人言。咄哉癡人。何者大眾死於此池而取命終。爾時彼人見彼大眾在池岸已。自身諦下審悉觀察。告彼人眾。復作是言。咄哉人輩。汝等皆悉在此池中而倒懸死。爾時村人告丈夫言。咄哉癡人。此是形影非真實身。何故如是迷惑。爾時彼人不思成狂因遂命終。童子。如是如是。彼法無有二相不得作二。童子。以有二故當有疑悔。既有疑悔即生二想。童子。若取諸法猶如形影。如實知者。彼等不作起我分別。于上虛空非煙可死。不可以聲安置篋中。亦不可以影現池中而言我死。亦復不可作如是分別名菩提也。若我當覺也。童子。若有菩薩能知是事者。若有菩薩。以三千大千世界所有眾寶滿已佈施。而此福業倍不及彼。摩那婆

【現代漢語翻譯】現代漢語譯本所有的形和影，也顯現在池水中。當時，那個人對大家說：『唉呀，各位！我現在不只是擔心我自己，你們現在也都在池水中要死了！』當時那個人捶胸頓足，大聲呼叫，快速跑到村子裡，見到很多人，就又告訴那些村民說：『各位！現在我和大家，都在池水中倒掛著快要死了！唉呀，各位！你們可以到那個池子里來，把我和大家拔出來，我們應當知道你們的恩德。』那些村民說：『丈夫，我們只看見你在陸地上，沒看見你在水裡要死了。』當時那個人告訴大家說：『唉呀，各位！你們來看一下就知道是不是真的了。』童子，當時那些人這樣想：『這個人瘋了。我們可以到那個池子邊親自觀察一下，看他要怎麼教我們驗證真假。』當時那些人走到那個池子邊，到了之後對那個人說：『唉呀，癡人！哪裡有大眾死在這個池子里要死了？』當時那個人看見那些人在池塘邊，自己仔細地觀察，告訴那些人，又這樣說：『唉呀，各位！你們都全部在這個池子里倒掛著要死了！』當時村民告訴那個人說：『唉呀，癡人！這是形和影，不是真實的身，為什麼這樣迷惑呢？』當時那個人因為不思考，發狂而死。童子，就是這樣，就是這樣。法沒有兩種相，不可以當成兩種。童子，因為有二，所以會有疑惑後悔，既然有疑惑後悔，就產生兩種想法。童子，如果理解諸法就像形和影一樣，如實地瞭解，他們就不會產生『我』的分別。對於虛空，煙不能死在上面，聲音不能被安置在箱子里，也不能因為影子顯現在池水中就說我死了，也不可以這樣分別，說這就是菩提，說我應當覺悟。童子，如果有菩薩能夠知道這件事，那麼，如果有菩薩用三千大千世界所有珍寶裝滿后佈施，這樣的福業也比不上知道這件事的福業。摩那婆（年輕人）！'

【English Translation】 English version All forms and shadows also appear in the pond. At that time, the man said to the crowd: 'Alas, everyone! I am not only worried about myself now, but you are all going to die in the pond!' At that time, the man beat his chest and shouted loudly, quickly ran to the village, saw many people, and then told the villagers: 'Everyone! Now myself and everyone are hanging upside down in the pond and about to die! Alas, everyone! You can come to that pond and pull me and everyone out, and we should know your kindness.' The villagers said: 'Husband, we only see you on land, and we don't see you in the water about to die.' At that time, the man told everyone: 'Alas, everyone! Come and see for yourselves and you will know if it is true.' Boy, at that time, those people thought: 'This person is crazy. We can go to the edge of that pond and observe for ourselves to see how he will teach us to verify the truth.' At that time, those people walked to the edge of that pond, and after arriving, they said to that man: 'Alas, foolish man! Where are the masses dying in this pond and about to die?' At that time, the man saw those people on the bank of the pond, carefully observed himself, told those people, and then said: 'Alas, everyone! You are all hanging upside down in this pond and about to die!' At that time, the villagers told the man: 'Alas, foolish man! These are forms and shadows, not real bodies, why are you so confused?' At that time, that man died because he did not think and went mad. Boy, it is like this, it is like this. The Dharma does not have two aspects, and cannot be regarded as two. Boy, because there are two, there will be doubt and regret, and since there is doubt and regret, two thoughts will arise. Boy, if you understand all Dharmas as forms and shadows, and understand them as they really are, they will not create the distinction of 'I'. For the void, smoke cannot die on it, sound cannot be placed in a box, and you cannot say that I am dead because the shadow appears in the pond, nor can you make such a distinction, saying that this is Bodhi, saying that I should be enlightened. Boy, if there is a Bodhisattva who can know this matter, then, if there is a Bodhisattva who fills the three thousand great thousand worlds with all kinds of treasures and gives them away as alms, the merit of this act cannot compare to the merit of knowing this matter. Manava (young man)!

。應如是學。豈可地界當成阿耨多羅三藐三菩提乎。豈可水界火界風界當成阿耨多羅三藐三菩提乎。若地界水界火界風界當成阿耨多羅三藐三菩提者。應依佛世尊具滿不空。何以故。此身體實四大成故。以是義故。一切眾生無非是佛。摩那婆。既是地界不成阿耨多羅三藐三菩提。亦非水界及火風界當成阿耨多羅三藐三菩提。摩那婆。是故彼法不可得故。不可作名字。無有名字。亦不可得而作名字。諸佛菩提亦不可得而作名字。諸佛如來亦不可言亦不可分別。摩那婆。不可言中。汝今莫作如是分別言。我當成阿耨多羅三藐三菩提也。

大威德陀羅尼經卷第四大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第五

隋北印度三藏阇那崛多譯

此大神咒。能令眾生出生辯才。若有受持此大神咒。彼於此處最為殊勝。當令歡喜決定生力為自為他。復當得於四處無所缺減。何等為四。一者口業清凈。二者意念清凈。三者能斷疑網。四者不作盡邊上生善道。復當得四種不缺之處。何等為四。一者當得持識。二者現得受記。三者于動亂時不生恐怖。四者斷疑不滯。彼復當得四處不缺。何等為四一語量中。持六十三偈份量。能以此隨順授與如法實作倍量。受持所說法義。所持

【現代漢語翻譯】現代漢語譯本：應當這樣學習。怎麼能把地界當作阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？怎麼能把水界、火界、風界當作阿耨多羅三藐三菩提呢？如果地界、水界、火界、風界能成為阿耨多羅三藐三菩提，那麼就應該依照佛世尊所說，具足圓滿而不空。為什麼呢？因為這身體實際上是由四大（地、水、火、風）組成的。因為這個緣故，一切眾生無非是佛。摩那婆（Manava，人名），既然地界不能成就阿耨多羅三藐三菩提，水界、火界、風界也不能成就阿耨多羅三藐三菩提。摩那婆，因此，那個法是不可得的，不可給它起名字，沒有名字，也不可強行給它起名字。諸佛的菩提（Bodhi，覺悟）也是不可得的，不可給它起名字。諸佛如來（Tathagata，佛的稱號）也不可言說，不可分別。摩那婆，在不可言說之中，你現在不要作這樣的分別，說：『我應當成就阿耨多羅三藐三菩提。』

《大威德陀羅尼經》卷第四大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第五

隋北印度三藏阇那崛多譯

這個大神咒，能使眾生出生辯才。如果有人受持這個大神咒，那麼他在這裡最為殊勝，應當令他歡喜，決定生起力量，爲了自己也爲了他人。又應當得到四處沒有缺減。哪四處呢？一是口業清凈，二是意念清凈，三是能斷除疑網，四是不作盡邊上生善道。又應當得到四種不缺之處。哪四種呢？一是應當得到持識，二是現在就能得到授記，三是在動亂的時候不生恐怖，四是斷除疑惑而不滯留。他又應當得到四處不缺。哪四處呢？一是在語量中，能記住六十三偈的份量，能用這些隨順地授予，如法地真實地加倍地受持所說法的意義，所持...

【English Translation】 English version: Thus should one learn. How can the earth element be considered Anuttara-samyak-sambodhi (unsurpassed complete enlightenment)? How can the water, fire, or wind elements be considered Anuttara-samyak-sambodhi? If the earth, water, fire, and wind elements could become Anuttara-samyak-sambodhi, then it should accord with what the Buddha-Bhagavan (World Honored One) said, being complete, full, and not empty. Why? Because this body is in reality formed of the four great elements (earth, water, fire, and wind). For this reason, all sentient beings are none other than Buddhas. Manava (name of a person), since the earth element cannot achieve Anuttara-samyak-sambodhi, neither can the water, fire, or wind elements achieve Anuttara-samyak-sambodhi. Manava, therefore, that Dharma (teaching, law) is unattainable, and one cannot give it a name; without a name, one cannot forcibly give it a name. The Bodhi (enlightenment) of all Buddhas is also unattainable, and one cannot give it a name. The Tathagatas (Buddhas) are also beyond words and beyond discrimination. Manava, within that which is beyond words, do not now make such distinctions, saying, 'I shall achieve Anuttara-samyak-sambodhi.'

The Great Awesome Virtue Dharani Sutra, Volume 4 Taisho Tripitaka Volume 21, No. 1341 The Great Awesome Virtue Dharani Sutra

The Great Awesome Virtue Dharani Sutra, Volume 5

Translated by Tripiṭaka Jñānagupta from Northern India of the Sui Dynasty

This great divine mantra can enable sentient beings to generate eloquence. If there are those who uphold this great divine mantra, they will be the most outstanding in this place. They should be made joyful, and they will definitely generate strength, for themselves and for others. Furthermore, they should obtain four places without any deficiency. What are the four? First, purity of oral karma; second, purity of mental thought; third, the ability to sever nets of doubt; fourth, not creating the exhaustion of the edge, ascending to the good path. Furthermore, they should obtain four kinds of non-deficient places. What are the four? First, they should obtain retention of knowledge; second, they will presently obtain prediction of enlightenment; third, they will not generate fear during times of turmoil; fourth, they will sever doubts without being滯留(stuck). Furthermore, they should obtain four places without deficiency. What are the four? First, within the measure of speech, they can retain the measure of sixty-three verses, and can use these to bestow accordingly, righteously and truthfully, doubling the measure of upholding the meaning of the Dharma that has been spoken, that which is held...

法義永不忘失。乃至命盡于中二種根。無明有愛。復有二根。名慰喻方便愛渴發處。阿難。復有二種根名。一和合集愛。二不見渴愛。復有二根名。一無明愛。二無明成就愛。阿難復有二種根名。禪定愛。譬如優陀羅阿羅摩子。若有如是受生之者。將墜于惡道。他亂渴愛不能知緣。所言根者一切分異。于中如來住已而為說法。戒及三昧有四根本。彼等知已生於梵行。苦苦集苦滅苦滅道聖諦。

阇茶地(一)阿泥奚啰(二)婆婆哆毗逾(三)伊曇破盧(四)尼耶摩破盧(五)三目陀逾(六)毗蒲伽(七)

複次阿難。有非世辯之所和雜。如來世尊知彼言說。如來入已示現諸事。比丘學已知言說處。知所攝處。知破戒聚。知語過失。知過去世增上語。知未來世增上語。知現在世增上語。知婦人增上語。知丈夫增上語。知黃門增上語。知一增上語。知二增上語。知多增上語。知觀察增上語。知細意增上語。知毗尼五種作法。知初戒聚所出七事。知所覆藏處。知不可覆藏處。知減省口業。知妙善口業。知舍離印。以此言教成此義理。世辯語言除滅煩惱。持讀修習。復有世辯。名曰怖輪習慧成熟。如來知已。此陀羅尼修多羅文字句中之所繫屬。若比丘持已巧知言辭。知眾如法。亦知時節。知語言住處。以此語言當令

【現代漢語翻譯】現代漢語譯本：法義永不忘失，乃至生命終結時，這其中有兩種根源：無明（Avidya，指對實相的無知）和有愛（Bhava-tanha，指對存在的渴求）。還有兩種根源，名為慰喻方便愛渴發處（指通過安慰和方便來引發愛慾的渴求）。阿難（Ananda，佛陀的十大弟子之一），還有兩種根源，名為一和合集愛（指因和合聚集而產生的愛），二不見渴愛（指因看不見真相而產生的渴愛）。還有兩種根源，名為一無明愛（指由無明產生的愛），二無明成就愛（指由無明成就的愛）。阿難，還有兩種根源，名為禪定愛（指對禪定的執著）。譬如優陀羅阿羅摩子（Udraka Ramaputra，一位古代印度哲學家），如果有這樣受生的人，將墜入惡道。他被混亂的渴愛所迷惑，不能瞭解因緣。所說的『根』，是指一切差別。如來（Tathagata，佛陀的稱號之一）安住于其中，併爲此說法。戒（Sila，指道德規範）和三昧（Samadhi，指禪定）有四個根本。他們瞭解這些后，便能生起梵行（Brahmacarya，指清凈的行為）。苦（Dukkha，指痛苦）、苦集（Dukkha-samudaya，指痛苦的起因）、苦滅（Dukkha-nirodha，指痛苦的止息）、苦滅道（Dukkha-nirodha-gamini-patipada，指通往痛苦止息的道路）是四聖諦（Arya-satya，佛教的基本教義）。阇茶地（Jatila，指苦行者）(一)，阿泥奚啰（Aniruddha，佛陀的弟子之一）(二)，婆婆哆毗逾（Babbata-viyu，意義不明）(三)，伊曇破盧（Idam-phalu，意義不明）(四)，尼耶摩破盧（Niyama-phalu，意義不明）(五)，三目陀逾（Samuddha-viyu，意義不明）(六)，毗蒲伽（Vipaka，指業報）(七)。複次，阿難，有些言辭並非世俗辯論所能理解。如來世尊（Tathagata，佛陀的稱號之一）知道這些言說。如來進入其中，示現各種事情。比丘（Bhikkhu，指佛教僧侶）學習后，便能知道言說的處所，知道所攝之處，知道破戒的聚集，知道語言的過失，知道過去世的增上語，知道未來世的增上語，知道現在世的增上語，知道婦人的增上語，知道丈夫的增上語，知道黃門的增上語，知道一的增上語，知道二的增上語，知道多的增上語，知道觀察的增上語，知道細意的增上語，知道毗尼（Vinaya，指戒律）五種作法，知道初戒聚集所出的七件事，知道所覆藏之處，知道不可覆藏之處，知道減省口業，知道妙善口業，知道舍離印。以此言教成就此義理。世俗辯論的語言可以除滅煩惱，持讀修習。還有一種世俗辯論，名為怖輪習慧成熟（指通過對輪迴恐懼的修習使智慧成熟）。如來知道這些后，這些陀羅尼（Dharani，指咒語）修多羅（Sutra，指經文）文字句中所繫屬的，如果比丘持誦后，能巧妙地知道言辭，知道大眾如法，也知道時節，知道語言的住處。以此語言應當令...

【English Translation】 English version: May the meaning of the Dharma never be forgotten, even until the end of life. Within this, there are two roots: ignorance (Avidya) and craving for existence (Bhava-tanha). There are also two roots named 'the place where craving is aroused through consolation and skillful means'. Ananda (one of the ten principal disciples of the Buddha), there are also two roots named 'love arising from aggregation and union' and 'craving arising from not seeing'. There are also two roots named 'love born of ignorance' and 'love accomplished by ignorance'. Ananda, there are also two roots named 'love of meditative absorption'. For example, the son of Udraka Ramaputra (an ancient Indian philosopher); if someone is born in such a way, they will fall into evil destinies. They are deluded by confused craving and cannot understand the conditions. The term 'root' refers to all distinctions. The Tathagata (one of the titles of the Buddha) abides in this and teaches the Dharma accordingly. Moral discipline (Sila) and meditative concentration (Samadhi) have four fundamental principles. Having understood these, they generate the holy life (Brahmacarya). Suffering (Dukkha), the origin of suffering (Dukkha-samudaya), the cessation of suffering (Dukkha-nirodha), and the path leading to the cessation of suffering (Dukkha-nirodha-gamini-patipada) are the Four Noble Truths (Arya-satya). Jatila (ascetics) (1), Aniruddha (one of the Buddha's disciples) (2), Babbata-viyu (meaning unclear) (3), Idam-phalu (meaning unclear) (4), Niyama-phalu (meaning unclear) (5), Samuddha-viyu (meaning unclear) (6), Vipaka (karmic retribution) (7). Furthermore, Ananda, there are some expressions that cannot be understood by worldly debate. The Tathagata, the World-Honored One, knows these expressions. The Tathagata enters into them and reveals various matters. A bhikkhu (Buddhist monk), having learned, knows the place of speech, knows the place of what is included, knows the accumulation of transgressions, knows the faults of speech, knows the superior speech of the past, knows the superior speech of the future, knows the superior speech of the present, knows the superior speech of women, knows the superior speech of men, knows the superior speech of eunuchs, knows the superior speech of one, knows the superior speech of two, knows the superior speech of many, knows the superior speech of observation, knows the superior speech of subtle intention, knows the five practices of the Vinaya (monastic rules), knows the seven things that arise from the initial accumulation of precepts, knows the place of what is concealed, knows the place of what cannot be concealed, knows the reduction of verbal karma, knows the excellent verbal karma, knows the abandonment of seals. With this teaching, this meaning is accomplished. Worldly debate can eliminate afflictions; hold, read, and practice it. There is also a worldly debate called 'the maturation of wisdom through the practice of the wheel of fear' (referring to the fear of samsara leading to wisdom). Having known these, the Tathagata knows that these dharanis (mantras) are related to the sutra (scripture) texts and phrases. If a bhikkhu holds them, they can skillfully know the words, know the assembly according to the Dharma, also know the seasons, and know the dwelling place of speech. With this speech, one should...

安住。彼之所作亦知。說此言已彼無復辯。復知彼處應當請問。此處當問。此已自知能決此事。知是六處問已我等而當爲作報答。亦復能知不應報處。知問時節。知任力處。知問般若發果之處。亦知四種作因之相。住于彼處當共語論。不得亂語。亦復不得欺誑於他。不得自取。亦復不得作毀他語。若欲共他之所語論。當住四處。何等為四。攝有攝無無發語處。現在無餘故。欲作語言。覆住四處當作語言。何等為四。不得瞋恚正心無倒。方便攝取之。不誹謗諸佛菩提。具足成就八解脫禪。欲作語言。覆住四處應當共語論。何等為四。而不違背諸阿阇梨。不說有我。知眾住處及世間道之所住處。欲顯示涅槃于彼之中。何者世辯。如如來於此修多羅句中之所宣說。為莊嚴彼義故。降伏外道故。有路伽耶多。名曰阿啰多啰鞞廚。復有路伽耶多。名曰郁瞿盧伽啰迦利逾。復有路伽耶多。名曰奚羅蔓多羅瞿。復有路伽耶多。名曰三摩多尼舍叉般摴(椿據反)。此等四種路伽耶多事。于彼之中。妙行比丘若復觀見。為諸外道欲共論義來詣其所。應作是言。長老。汝何所須。若彼當作如是之言。我今故來欲共言論。時彼比丘應語彼言。汝當用何印欲有語論。為當用戲論印。為當用問答印。為當用斷印。為當用路伽耶多印。彼若聞已作如

【現代漢語翻譯】現代漢語譯本：安住于正念。並且知道他所做的事情。說完這些話后，對方不再反駁。也知道在什麼地方應該提問，什麼地方應當發問。自己已經知道能夠解決這件事。知道這六處（六根：眼、耳、鼻、舌、身、意）后，提問了我們應當為他解答。也知道不應該回答的地方。知道提問的時機。知道能夠勝任的地方。知道提問能夠引發智慧果實的地方。也知道四種作為原因的相狀。安住在那些地方應當共同討論，不得胡言亂語。也不得欺騙他人。不得自私自利，也不得說譭謗他人的話。如果想要與他人交談，應當安住於四處。哪四處呢？攝取有，攝取無，沒有引發爭論的地方，現在沒有剩餘的緣故，想要說話。又安住於四處才應當說話。哪四處呢？不得嗔恚，以正直的心沒有顛倒，方便地攝取這些。不誹謗諸佛的菩提。具足成就八解脫禪定。想要說話，又安住於四處應當共同討論。哪四處呢？而不違背諸阿阇梨（老師）。不說有我。知道大眾居住的地方以及世間道路所安住的地方。想要顯示涅槃于這些之中。什麼是世間的辯才呢？就像如來在此修多羅（經）的語句中所宣說的那樣，爲了莊嚴那些義理的緣故，爲了降伏外道（非佛教的修行者）的緣故。有路伽耶多（順世外道），名叫阿啰多啰鞞廚（Ajita Kesakambalin）。又有路伽耶多，名叫郁瞿盧伽啰迦利逾（Pūraṇa Kassapa）。又有路伽耶多，名叫奚羅蔓多羅瞿（Makkhali Gosāla）。又有路伽耶多，名叫三摩多尼舍叉般摴（Sañjaya Belaṭṭhiputta）。這等四種路伽耶多（順世外道）的事情，在他們之中，妙行比丘如果看見，有外道想要共同辯論義理來到他這裡，應當這樣說：『長老，您有什麼需要？』如果他們這樣說：『我今天特意來想要共同辯論。』這時，那位比丘應當對他們說：『您打算用什麼方式來進行辯論？是用戲論的方式？是用問答的方式？是用辯論的方式？還是用路伽耶多（順世外道）的方式？』他們如果聽了之後作如是說

【English Translation】 English version: Abiding in mindfulness. And also knowing what he is doing. Having spoken these words, the other party no longer argues. Also knowing where one should ask questions, and where one should inquire. Knowing oneself that one is capable of resolving this matter. Knowing these six places (the six senses: eye, ear, nose, tongue, body, and mind), after asking, we should answer him. Also knowing the places where one should not answer. Knowing the timing of questions. Knowing the places where one is capable. Knowing the places where questions can lead to the fruit of wisdom. Also knowing the four aspects of causation. Abiding in those places, one should discuss together, not speaking nonsense. Nor should one deceive others. One should not be selfish, nor should one speak words that slander others. If one wants to converse with others, one should abide in four places. What are the four? Grasping existence, grasping non-existence, places where there is no instigation of disputes, because there is nothing remaining now, wanting to speak. Again, abiding in four places, then one should speak. What are the four? Not being angry, with an upright mind without inversion, skillfully grasping these. Not slandering the Bodhi (enlightenment) of all Buddhas. Fully accomplishing the eight liberations of dhyana (meditative states). Wanting to speak, again abiding in four places, one should discuss together. What are the four? Not contradicting the Ācāryas (teachers). Not saying there is a self. Knowing the places where the assembly dwells and the places where the worldly path abides. Wanting to reveal Nirvana (liberation) in these. What is worldly eloquence? Just as the Tathagata (Buddha) declared in the sentences of this Sutra (scripture), for the sake of adorning those meanings, for the sake of subduing the heretics (non-Buddhist practitioners). There is a Lokāyata (materialist), named Ajita Kesakambalin (阿啰多啰鞞廚). There is another Lokāyata, named Pūraṇa Kassapa (郁瞿盧伽啰迦利逾). There is another Lokāyata, named Makkhali Gosāla (奚羅蔓多羅瞿). There is another Lokāyata, named Sañjaya Belaṭṭhiputta (三摩多尼舍叉般摴). These four kinds of Lokāyata (materialist) matters, among them, if a Bhikṣu (monk) of excellent conduct sees that there are heretics who want to discuss the meaning together coming to him, he should say: 'Elder, what do you need?' If they say: 'I have come here specifically today wanting to discuss together.' At this time, that Bhikṣu should say to them: 'What method do you intend to use to debate? Is it using the method of frivolous talk? Is it using the method of questions and answers? Is it using the method of debate? Or is it using the method of Lokāyata (materialist)?' If they hear this and say as follows

是言。我於四印一亦不知。時彼比丘應語彼言。若欲言論無印語者。不護語者。欲作語論隨意出言。而汝今者無印語業。出自意言無有次敘。汝可速去。我不共汝平論法事。阿難。有異比丘散亂心者。如是法相不知方便。無此口業。能如法語若能斷者。無有是處。阿難若彼外道作如是言。我已印竟不印。印竟當作語言。比丘應語彼外道言。若汝無印即無諍論。何以故。汝口問印已。若更不語即自破印。而語若破印語。彼名為賊。我不共賊而共論義。此則名為報答彼語。于彼之中不取外道之所語論。以是因緣。應如是知如是遮斷。

閻那施(一)蘇摩都(二)阿奴摩都(三)阿句蔓都(四)掣陀婆句(五)漫陀啰娑他(六)陀舍羅(七)毗波羅伏娑多(八)伊舍私鬢多(九)蘇尼口嚤(十)帝叉那摩啼(十一)阿盧句(十二)阿提兒沙那(十三)

複次阿難。復有咒名曰三摸提多。復有名毗舍荼伽。名梨丘摩。名籌憂裟羅。名彌多羅裟他。名三拔陀。名夜叉童女。阿難。彼等有守護夜叉五萬七千。善守護彼。彼等守覆護故。彼夜叉等說此咒句。然此咒句于閻浮提中未曾流行。諸天之中亦未流行。自餘一切諸夜叉中亦不流行。彼等如來已說。守護此陀羅尼故。阿難。若有比丘比丘尼優婆塞優婆夷。如是等處善

轉利已。持著身中當受持者。彼當得地名曰普遍。阿難問言。世尊。何者名為普遍地處。佛言。所未曾聞諸修多羅中。聞已善知入方便智。善知言辭。知惡之辭。知前根本及后義味。知顛倒言。知相續處非節斷處。于千比丘眾中五百比丘。非前後問辯答彼等。當能受持順義相續。善能解釋不失正念。善能自護亦能護他。得凈說意。于瞋惡中自他得凈。得正念心。得正意。得正行。得正住。得凈心。無能障礙亦不由他。所行之處少病少惱無能伏者。有來咨問能決無盡。不多遊行。雖在遠處多人毀呰。若來對現即便讚歎。如是之等不被毀辱。未入王宮有人說惡。若入宮已即便讚歎。亦復當得衣服飲食湯藥所須。種種諸事多人愛敬。語言軟美先言問訊。不重方土所行之處。多得利養。若欲離者亦不言說。如所去處任其自由。若欲來者亦復隨順。背去復來承事供給而不樂著。何以故。一向增長諸善根故。諸眾生等於是法中。生實想住。令發心已而不破壞。阿難。我念往昔迦葉世尊教法之中。有一比丘。名曰娑摩婆陀那跋馱。彼有此修多羅句陀羅尼法本。時有五百比丘來詣其所。為陀羅尼故。復有五百比丘尼。復有五百優婆塞。復有五百優婆夷。俱來詣彼。為陀羅尼故。阿難。我不見彼二千人中乃至無有一人愛此陀羅尼法本者。

{ "translations": [ "現代漢語譯本", "轉利已（轉化利益自己）。持著身中當受持者（指那些能夠理解並實踐佛法的人）。彼當得地名曰普遍（他們將獲得一個名為普遍的境界）。", "阿難問言（阿難問道）：『世尊（佛陀），何者名為普遍地處（什麼是普遍的境界）？』", "佛言（佛陀說）：『所未曾聞諸修多羅中（在那些從未聽過的經典中），聞已善知入方便智（聽聞后能夠很好地理解並進入方便智慧），善知言辭（善於理解言辭），知惡之辭（知道邪惡的言辭），知前根本及后義味（知道前因後果和深層含義），知顛倒言（知道顛倒的言論），知相續處非節斷處（知道連貫之處而非斷章取義之處）。于千比丘眾中五百比丘（在一千個比丘中，有五百個比丘），非前後問辯答彼等（不用反覆提問辯論就能回答他們的問題），當能受持順義相續（能夠接受並保持順應正義的連續性），善能解釋不失正念（善於解釋而不失去正念），善能自護亦能護他（善於保護自己也能保護他人），得凈說意（獲得清凈的說法意），于瞋惡中自他得凈（在嗔恨邪惡中自己和他人都能得到清凈），得正念心（獲得正念的心），得正意（獲得正意），得正行（獲得正行），得正住（獲得正住），得凈心（獲得清凈的心），無能障礙亦不由他（沒有人能夠障礙，也不受他人影響），所行之處少病少惱無能伏者（所到之處少病少惱，沒有人能夠降伏他們），有來咨問能決無盡（有人來諮詢，能夠解答無窮無盡的問題），不多（不多）。雖在遠處多人毀呰（即使在遠處有很多人誹謗），若來對現即便讚歎（如果來到面前，就會讚歎）。如是之等不被毀辱（這樣的人不會被侮辱）。未入王宮有人說惡（還沒進入王宮時有人說壞話），若入宮已即便讚歎（如果進入王宮就會被讚歎）。亦復當得衣服飲食湯藥所須（也將會得到衣服、飲食、湯藥等所需之物），種種諸事多人愛敬（各種事情都會得到很多人的愛戴和尊敬），語言軟美先言問訊（說話柔和美好，先問候別人），不重方土所行之處（不看重地方，所到之處），多得利養（多能獲得利益供養）。若欲離者亦不言說（如果有人想離開，也不會說什麼），如所去處任其自由（任憑他們自由來去）。若欲來者亦復隨順（如果有人想來，也會順應），背去復來承事供給而不樂著（離開又回來，承事供養他們，但不執著）。何以故（為什麼呢）？一向增長諸善根故（因為他們一直增長各種善根）。諸眾生等於是法中（各種眾生對於這個法），生實想住（產生真實的信念並安住其中），令發心已而不破壞（讓他們發心后而不破壞）。阿難（阿難），我念往昔迦葉世尊（Kasyapa Buddha）教法之中（在教法之中），有一比丘（有一個比丘），名曰娑摩婆陀那跋馱（Samavartanabhadra）。彼有此修多羅句陀羅尼法本（他有這個修多羅句陀羅尼的法本）。時有五百比丘來詣其所（當時有五百個比丘來到他那裡），為陀羅尼故（爲了陀羅尼的緣故）。復有五百比丘尼（又有五百個比丘尼），復有五百優婆塞（Upasaka，男居士），復有五百優婆夷（Upasika，女居士），俱來詣彼（都來到他那裡），為陀羅尼故（爲了陀羅尼的緣故）。阿難（阿難），我不見彼二千人中乃至無有一人愛此陀羅尼法本者（我沒有看到那兩千人中，甚至沒有一個人喜愛這個陀羅尼法本）。』」 ], "english_translations": [ "English version", "'Converting to benefit oneself. Those who hold and maintain it within themselves will attain a realm called 'Universal'.'", "Ananda asked: 'World Honored One, what is this realm called 'Universal'?'", "The Buddha said: 'Among the Sutras that have never been heard before, upon hearing them, one will understand them well and enter into expedient wisdom. One will be skilled in understanding words, knowing evil words, understanding the root cause and the subsequent meaning, knowing inverted words, and knowing continuous passages without breaking them off. Among a thousand Bhikkhus (monks), five hundred Bhikkhus, without repeated questioning and debate, will be able to answer them. They will be able to uphold the continuous meaning in accordance with righteousness, skillfully explain without losing right mindfulness, skillfully protect themselves and others, attain pure intention in speech, and attain purity from anger and evil for themselves and others. They will attain right mindfulness, right intention, right conduct, right dwelling, and a pure mind. No one can obstruct them, nor are they dependent on others. Wherever they go, they will have few illnesses and afflictions, and no one can subdue them. Those who come to inquire will be able to resolve endless questions, not being verbose. Even if they are far away and many people slander them, if they come face to face, they will praise them. Such individuals will not be humiliated. Before entering the royal palace, some may speak ill of them, but once they enter the palace, they will immediately be praised. They will also obtain clothing, food, medicine, and all necessities. Many people will love and respect them, their speech will be gentle and beautiful, and they will greet others first. They do not value particular places, and wherever they go, they will gain many benefits and offerings. If someone wishes to leave, they will not say anything, allowing them to go wherever they please. If someone wishes to come, they will also comply. They serve and provide for those who leave and return, without attachment. Why? Because they are constantly increasing their roots of goodness. All beings, in this Dharma, generate and abide in true thought, causing them to develop aspiration without destroying it.'", "'Ananda, I remember in the past, during the Dharma teachings of Kasyapa Buddha, there was a Bhikkhu named Samavartanabhadra. He possessed this Sutra verse Dharani text. At that time, five hundred Bhikkhus came to him for the sake of the Dharani. Again, there were five hundred Bhikkhunis (nuns), five hundred Upasakas (male lay devotees), and five hundred Upasikas (female lay devotees), all coming to him for the sake of the Dharani. Ananda, I did not see even one person among those two thousand who cherished this Dharani text.'" ] }

唯有至誠發心觀已背彼比丘。彼等諸人是比丘所罵詈呵責。阿難。如是七返來詣其所。還復背去不能習誦。亦不受持。阿難。此陀羅尼法本難可修習。如是難信。如是多礙。如是多有魔業。此陀羅尼法本中難可得住。阿難。是故若有善男子善女人。欲自得利益。欲自攝取諸善根故。欲自破壞一切魔業。彼諸比丘於此法本。應作勤劬巧知說義。若得此陀羅尼法本已不應放逸。

複次阿難。于彼法中何者名為一欲。于善法中應生欲心。欲滅一切所有相故。欲滅淫慾。欲滅瞋恚。欲滅愚癡。應發欲心超過有結。應發欲心於無慾中欲無慾事。亦應當知于彼法中何者是欲。何者無慾。言有欲者。有結法中之所縛著。言無慾者。能滅結縛。又復何者是滅諸結縛。謂四聖諦實事句故。名為聖諦。于中苦名是苦聖諦。彼所執著。是故名為苦集聖諦。滅一切苦。是則名為苦滅聖諦。八分聖道是出離處。如是教授如是究竟。如是門戶如是道路。滅諸戲論。故言苦滅道聖諦也。此等四聖諦是諸聖諦故。言聖諦何者。諸聖三結滅故。故言諸聖及住上地。如實能知四聖諦義。是名須陀洹。不墮地獄畜生餓鬼及閻摩羅世。亦終不作無間之業。彼是見法佛子。故言聖也。作是語已。長老阿難白佛言。世尊。是諸凡夫有聖諦不。作如是語已。佛告

【現代漢語翻譯】現代漢語譯本：只有以至誠之心觀察后才背離那些比丘。那些人是被比丘辱罵呵斥的對象。阿難，像這樣七次來到他們那裡，又背離他們而去，不能學習背誦，也不接受奉持。阿難，這部《陀羅尼法本》很難修習，如此難以置信，如此多障礙，如此多有魔的干擾。這部《陀羅尼法本》中難以安住。阿難，因此，如果有善男子、善女人，想要自己獲得利益，想要自己攝取各種善根，想要自己破壞一切魔的干擾，那些比丘對於這部法本，應該勤奮努力，巧妙地理解並宣說其義。如果得到這部《陀羅尼法本》后，不應該放逸。

再者，阿難，在那法中，什麼叫做『一欲』？對於善法中應該生起欲求之心，想要滅除一切所有之相的緣故。想要滅除淫慾，想要滅除嗔恚，想要滅除愚癡，應該發起欲求之心，超過有結的束縛。應該發起欲求之心，在無慾之中欲求無慾之事。也應當知道在那法中，什麼是『欲』，什麼是『無慾』。所謂『有欲』，是被有結之法所束縛執著。所謂『無慾』，是能夠滅除結縛。又，什麼是滅除各種結縛？就是四聖諦的真實之語的緣故，稱為聖諦。其中，苦稱為苦聖諦，對苦的執著，因此稱為苦集聖諦。滅除一切苦，這稱為苦滅聖諦。八正道是出離之處，如此教導，如此究竟，如此門戶，如此道路，滅除各種戲論，所以說苦滅道聖諦。這四聖諦是諸聖的真諦的緣故，稱為聖諦。什麼是諸聖？諸聖的三結滅除的緣故，所以稱為諸聖以及安住于高地的人。如實地能夠知道四聖諦的意義，這叫做須陀洹（Sotapanna，入流果）。不墮入地獄、畜生、餓鬼以及閻摩羅（Yama，地獄之主）的世界，也終究不會造作無間之業。他們是見到法的佛子，所以稱為聖。說完這些話后，長老阿難對佛說：『世尊，這些凡夫有聖諦嗎？』說完這些話后，佛告訴

【English Translation】 English version: Only after observing with utmost sincerity should one turn away from those Bhikkhus (monks). Those people are those who are scolded and rebuked by the Bhikkhus. Ananda, like this, having come to them seven times, and then turning away from them, they are unable to learn and recite, nor do they accept and uphold it. Ananda, this Dharani (mantra) Dharma (teachings) text is difficult to practice. It is so difficult to believe, so many obstacles, so many demonic interferences. It is difficult to abide in this Dharani Dharma text. Ananda, therefore, if there are good men and good women who wish to obtain benefits for themselves, who wish to gather all good roots for themselves, who wish to destroy all demonic interferences for themselves, those Bhikkhus should diligently and skillfully understand and explain the meaning of this Dharma text. If they obtain this Dharani Dharma text, they should not be negligent.

Furthermore, Ananda, in that Dharma, what is called 'one desire'? In good Dharmas, one should generate a desire, wanting to extinguish all phenomena. Wanting to extinguish lust, wanting to extinguish anger, wanting to extinguish ignorance, one should generate a desire to surpass the bonds of existence. One should generate a desire to desire non-desire in non-desire. One should also know what is 'desire' and what is 'non-desire' in that Dharma. What is called 'desire' is being bound and attached to the Dharma of bonds. What is called 'non-desire' is being able to extinguish the bonds. Furthermore, what is the extinguishing of various bonds? It is because of the true words of the Four Noble Truths, therefore they are called Noble Truths. Among them, suffering is called the Noble Truth of Suffering. Attachment to suffering is therefore called the Noble Truth of the Arising of Suffering. Extinguishing all suffering is called the Noble Truth of the Cessation of Suffering. The Eightfold Noble Path is the place of liberation. Such is the teaching, such is the ultimate, such is the gateway, such is the path, extinguishing various fabrications, therefore it is said to be the Noble Truth of the Path to the Cessation of Suffering. These Four Noble Truths are the truths of all the noble ones, therefore they are called Noble Truths. What are the noble ones? It is because the three bonds of the noble ones are extinguished, therefore they are called the noble ones and those who abide in higher grounds. Being able to truly know the meaning of the Four Noble Truths is called a Sotapanna (stream-enterer). They do not fall into hell, the animal realm, the realm of hungry ghosts, and the world of Yama (Lord of Death), nor will they ever commit deeds of immediate retribution. They are sons of the Buddha who have seen the Dharma, therefore they are called noble. After saying these words, the elder Ananda said to the Buddha: 'World Honored One, do these ordinary beings have Noble Truths?' After saying these words, the Buddha told

長老阿難言。阿難。但以語聲名凡夫人。所說聖諦名。然彼凡夫而非是聖。亦非聲聞。當知此是見法者。言若聖若聖聲聞。複次阿難。我於今者為汝作譬。如有智者。以譬喻故能知是義。阿難。譬如有人自不見彼三十三天。於他人所聞有三十三天。阿難。于汝云何。彼人聞已。即便知見三十三天以不。阿難白言。不也世尊。佛言。如是如是。阿難。有別凡夫聞說聖諦。亦復不可以聞說故而言此是聖聲聞也。當依波羅提木叉正行具足。微細罪中見生恐怖成就學戒。彼於是中亦不可言聖聲聞也。以見法故名聖聲聞。

複次阿難。未來世中有諸比丘。自恃有力以有力故。憍慢愚癡不見四諦。自作是念。我是須陀洹。彼等所作為利養故。唯教在家及出家。為當作是言。仁等丈夫。汝今已得須陀洹果。仁者汝今不虛得人身。此是真義于佛教中。彼等以聖言故。則名聖聲聞。當如是知。于彼時中。有諸比丘有深智者。于空法中無所得者。于空法中能巧知者。彼等彼等邊聞深法已而生恐怖。當生悔沒當有迷惑。然彼非丈夫者。不能作如是念。我等正是最無智慧。煩惱所制不能自由。于凡夫法而得自在。聞甚深法已而生恐怖。如是阿難。于彼時中。妄語之人遍滿世間。有高慢者。還復教示高慢之人。令彼人等於佛菩提而不信樂。

【現代漢語翻譯】現代漢語譯本：長老阿難說：『阿難，僅僅憑藉言語聲稱自己是凡夫，所說的又是聖諦之名，然而那些凡夫並非真正的聖者，也不是聲聞。應當知道，這些人只是見法者。他們所說的『聖』或『聖聲聞』，並非實至名歸。』『再者，阿難，我現在為你打個比方，有智慧的人可以通過比喻來理解其中的含義。阿難，譬如有人自己沒有見過三十三天（佛教宇宙觀中的欲界六天之一），只是從別人那裡聽說過三十三天。阿難，你認為如何？那個人聽了之後，就能因此而真正知曉並見到三十三天了嗎？』阿難回答說：『不能，世尊。』佛說：『正是如此。阿難，有些凡夫聽聞了聖諦，也不能因為聽聞了這些言語，就說他們是聖聲聞。應當依據波羅提木叉（戒律）如法修行，具足戒律，對於微小的罪過也能心生恐懼，成就學戒。即使這樣，也不能說他們是聖聲聞，而是因為他們見法，才能被稱為聖聲聞。』『再者，阿難，未來世中，會有一些比丘（出家男子）自恃有勢力，因為有勢力而變得驕慢愚癡，不能明瞭四諦（苦、集、滅、道）。他們自己認為：『我是須陀洹（小乘佛教修行 प्रथम 果位，預流果）。』他們所作所為都是爲了獲得利養，只教導在家信徒和出家僧侶，會這樣說：『各位居士，你們現在已經得到了須陀洹果，你們沒有白白得到人身，這才是佛法中的真義。』他們因為說了『聖』的言語，就被稱為聖聲聞，應當這樣理解。『在那個時候，會有一些比丘具有深刻的智慧，對於空法（佛教關於事物本性的教義）沒有執著，能夠巧妙地理解空法。他們聽到這些深刻的佛法後會感到恐懼，會產生後悔和迷惑。然而，那些沒有大丈夫氣概的人，不會這樣想：『我們真是太沒有智慧了，被煩惱所束縛，不能自主，卻在凡夫俗法中自以為是。』他們聽聞甚深佛法後會感到恐懼。阿難，在那個時候，說妄語的人會遍佈世間，那些傲慢的人，還會教導其他傲慢的人，使他們對於佛陀的菩提（覺悟）不信不樂。』

【English Translation】 English version: Venerable Ānanda said: 'Ānanda, ordinary people are named merely by the sound of speech, and the name of the Noble Truths is spoken, but those ordinary people are not truly noble, nor are they Śrāvakas (hearers). Know that these are only those who see the Dharma. Their words 'noble' or 'noble Śrāvaka' are not what they seem.' 'Furthermore, Ānanda, I will now make a simile for you, so that the wise may understand the meaning through the simile. Ānanda, suppose someone has not seen the Trāyastriṃśa Heaven (one of the heavens in Buddhist cosmology) themselves, but has heard of the Trāyastriṃśa Heaven from others. Ānanda, what do you think? After hearing this, will that person truly know and see the Trāyastriṃśa Heaven?' Ānanda replied: 'No, World Honored One.' The Buddha said: 'Just so. Ānanda, some ordinary people hear the Noble Truths, but they cannot be called noble Śrāvakas merely because they have heard these words. One should rely on the Prātimokṣa (code of monastic discipline) to practice correctly and completely, be filled with fear at even the slightest offenses, and accomplish the precepts. Even then, they cannot be called noble Śrāvakas, but are called noble Śrāvakas because they see the Dharma.' 'Furthermore, Ānanda, in the future, there will be some Bhikṣus (ordained monks) who rely on their power, and because of their power, they become arrogant and foolish, unable to understand the Four Noble Truths (suffering, origin, cessation, path). They think to themselves: 'I am a Srotāpanna (stream-enterer, the first stage of enlightenment).' What they do is for the sake of gain and offerings, and they only teach lay followers and monks, saying: 'Good sirs, you have now attained the fruit of Srotāpanna, you have not obtained a human body in vain, this is the true meaning in the Buddha's teachings.' Because they speak of 'noble' words, they are called noble Śrāvakas, and should be understood as such.' 'At that time, there will be some Bhikṣus who have deep wisdom, who are not attached to the empty Dharma (Buddhist teachings on the nature of reality), and who can skillfully understand the empty Dharma. After hearing these profound teachings, they will be filled with fear, and will feel regret and confusion. However, those who do not have the spirit of a great person will not think: 'We are truly without wisdom, bound by afflictions, unable to be free, yet we are self-satisfied in worldly matters.' They will be filled with fear after hearing the profound Dharma. Ānanda, at that time, those who speak falsely will fill the world, and those who are arrogant will teach other arrogant people, causing them to have no faith or joy in the Buddha's Bodhi (enlightenment).'

若有欲者。彼等爾時為人輕忽。種種調弄種種呵責。毀其名字。以是事故為人呵辱。不聽彼人住于寺舍。于彼時間。若在家者及出家者。染著魔王以貪著已。教示在家及出家人。舍佛菩提。阿難。其佛菩提難可得知。難可覺悟。微細甚深。唯有巧智乃能證知。不可以彼破戒之人及墮顛倒見者及無行者所能知耶。于彼時中多有眾生。為欲所縛貪著躁動。嬈亂不定恐怖邪曲。阿難。于彼時中。多有出家持世法者棄捨正法。于彼時中。多有出家在家作如是事。彼等當沒此佛菩提。以誹謗故。阿難。于彼時中有諸比丘。在彼空閑蘭若處住。彼等比丘多求利養愛樂名聞。亦有比丘證入實際行者。是等彼時為他輕慢。猶如破戒如是譭謗。彼時出家者。為調善比丘等。當至於俗人邊說非善事。俗人聞已則不親近。亦不供養復不承事。作如是念。如破戒者。如是彼實言比丘。為他譭謗。自身知已。當住空閑阿蘭若處。阿難。以是因緣。于彼時中多有持戒比丘說真如者。至彼邊疆人民之處。此中國人不受佛教故。如是彼時多取邪見舍離正見。阿難。于彼時中。若有能知一切諸法皆悉空者。于彼人邊。起外道想起邪見想。彼等作如是論。長老。若汝今者作如是說。一切諸法皆悉空者。誰信汝言。而今我等現於此處。親自睹見彼來彼去。彼與

【現代漢語翻譯】現代漢語譯本若有人心懷貪慾，他們那時會被人輕視、戲弄、責罵，名聲受損。因此緣故，他們被人呵斥羞辱，不被允許住在寺廟裡。在那時，無論是在家之人還是出家之人，都會被魔王所染著，因為貪戀的緣故，教唆在家眾和出家眾捨棄佛菩提。阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）。佛菩提（Buddha-bodhi，佛陀的智慧）是難以知曉、難以覺悟的，極其細微深奧，只有具備巧妙智慧的人才能證悟。那些破戒之人、持有顛倒見解之人以及沒有修行之人是無法理解的。在那時，許多眾生會被慾望束縛，貪婪躁動，心神不寧，充滿恐懼和邪曲。阿難，在那時，許多出家修行世俗之法的人會拋棄正法。在那時，許多出家眾和在家眾會做這樣的事情，他們會因為誹謗而失去佛菩提。阿難，在那時，會有一些比丘（Bhiksu，佛教出家男眾），住在空曠寂靜的蘭若（Aranya，遠離人煙的修行場所）處。這些比丘大多追求利益供養，喜愛名聲。也有一些比丘證入了實際，努力修行。但這些人那時會被人輕視，像對待破戒之人一樣被誹謗。那時，一些出家之人爲了詆譭品行好的比丘，會到俗人那裡說他們的壞話。俗人聽了之後，就不再親近他們，也不再供養和侍奉他們，心裡想著：『他們就像破戒之人一樣。』那些說實話的比丘，因為被人誹謗，自己知道后，就只能住在空曠寂靜的阿蘭若處。阿難，因為這個緣故，在那時，許多持戒比丘，宣說真如（Tathata，事物的真實本性）的人，會去到邊遠地區的人民那裡。因為中國人不接受佛教，所以那時人們大多采取邪見，捨棄正見。阿難，在那時，如果有人能夠認識到一切諸法（Dharma，佛法的組成部分）皆是空性，人們就會對這個人產生外道（Tirthika，指佛教以外的其他宗教或哲學流派）的想法，產生邪見的想法。他們會這樣爭論：『長老（Thera，對年長出家者的尊稱），如果你現在這樣說，一切諸法皆是空性，誰會相信你的話呢？現在我們就在這裡，親眼看到他們來來去去，他們給予……』

【English Translation】 English version If there are those who are desirous, they will be slighted by people at that time, ridiculed and scolded in various ways, and their names will be tarnished. For this reason, they will be rebuked and humiliated, and not allowed to reside in monasteries. At that time, whether they are laypeople or renunciants, they will be tainted by Mara (Mara, the demon that tempts beings away from the path of enlightenment), and having become attached through greed, they will instruct laypeople and renunciants to abandon Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha). Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory), Buddha-bodhi is difficult to know, difficult to awaken to, subtle and profound, and can only be realized by those with skillful wisdom. It cannot be known by those who have broken their precepts, those who have fallen into distorted views, or those who are without practice. At that time, many beings will be bound by desire, greedy and agitated, disturbed and unstable, filled with fear and perversion. Ananda, at that time, many renunciants who uphold worldly dharmas (Dharma, teachings of the Buddha) will abandon the true Dharma. At that time, many renunciants and laypeople will do such things, and they will lose this Buddha-bodhi because of slander. Ananda, at that time, there will be some Bhikshus (Bhiksu, a Buddhist monk) dwelling in secluded Aranyas (Aranya, a secluded place for meditation). These Bhikshus will mostly seek gain and love fame. There will also be Bhikshus who have realized the actual and are engaged in practice. But these will be slighted by others at that time, and slandered as if they had broken their precepts. At that time, some renunciants, in order to disparage virtuous Bhikshus, will go to laypeople and speak ill of them. When the laypeople hear this, they will no longer associate with them, nor will they offer them support or service, thinking, 'They are like those who have broken their precepts.' Those Bhikshus who speak truthfully, knowing that they have been slandered, will dwell in secluded Aranyas. Ananda, for this reason, at that time, many Bhikshus who uphold the precepts and proclaim the Tathata (Tathata, suchness or thusness, the true nature of reality) will go to the people in remote regions. Because the Chinese people do not accept Buddhism, at that time, people will mostly adopt wrong views and abandon right views. Ananda, at that time, if there is someone who can know that all Dharmas are empty, people will have the thought of Tirthikas (Tirthika, a non-Buddhist ascetic or philosopher), and the thought of wrong views towards that person. They will argue in this way: 'Elder (Thera, a senior monk), if you say now that all Dharmas are empty, who will believe your words? Now we are here, personally seeing them coming and going, they give...'

大施彼取大施。若其爾者。施者受者豈無利益。阿難。于彼時中。或有眾生生欲心者。彼等眾生少行佈施。少行施故。自念我今是大施主。作是念已則失大施。以恐怖故則取尼干諍論之義。于說空者多生瞋恚。舍佛菩提取尼干諍論之義。阿難。此品名破壞散諍義。阿難。若有比丘比丘尼優婆塞優婆夷。於此陀羅尼佛法本。誦持攝受故。彼為攝受過去未來現在一切諸佛菩提。彼為如來言說守護作圍繞眷屬。如此佛菩提法當令久住。復攝受諸破戒者。阿難。是故汝今應好至心受持讀誦。為四部眾廣利益故。阿難。乃至令三千大千世界中眾生。為入最上最勝明地。過去三藐三佛陀之所宣說。我今亦說。受持正法故。亦不為彼名聞利養故。為諸天勸請故。為攝受諸族姓子故。難降伏者為降伏故。為不羞慚者。捔治罰故。而說咒曰。

寫地夜梯曇(一)冊地末帝(二)比盧迦婆帝(三)波羅呵哆(四)迦吒㮈哆(五)捺哆末帝(六)比伽(七)比蒱哆婆帝(八)野荼(九)計邏帝(十)比利哂提(十一)欣具虱嚌(十二)佛提(十三)佛陀末帝(十四)壹都彌(十五)脯利婆簸啰呵梨(十六)阿知多佛陀(十七)阿那伽哆佛陀(十八)邏帝郁般那佛陀(十九)胝山柘頤舍啰婆迦(二十)逾柘帝汝那伽僧伽(二十一)夜室遮

【現代漢語翻譯】現代漢語譯本：給予大量佈施又取回。如果這樣的話，佈施者和接受者難道沒有損失嗎？阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。在那樣的情形中，或許有些眾生生起貪慾之心。那些眾生只是稍微做些佈施，因為佈施很少，就自己認為我現在是大施主。產生這樣的想法后，就失去了大的佈施功德。因為害怕失去，就接受尼干（Nigantha，耆那教的別稱）的爭論之義。對於宣說空性的人，多生嗔恨之心。捨棄佛陀的菩提教義，而接受尼乾的爭論之義。阿難，此品名為破壞散諍義。阿難，如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），對於這個陀羅尼（dharani，總持、真言）佛法之本，誦讀、受持、攝受，那麼他們就攝受了過去、未來、現在一切諸佛的菩提。他們就像如來的言語守護，作為圍繞的眷屬。這樣的佛菩提法應當使其長久住世。又攝受那些破戒的人。阿難，因此你現在應當好好地至心受持讀誦，爲了四部眾廣泛的利益。阿難，乃至令三千大千世界中的眾生，爲了進入最上最勝明地。過去的三藐三佛陀（samyaksambuddha，正等覺者）所宣說的，我現在也說。受持正法，也不是爲了名聞利養，而是爲了諸天的勸請，爲了攝受諸族姓子，爲了降伏難以調伏的人，爲了懲罰不羞慚的人，而說咒語如下：寫地夜梯曇(一) 冊地末帝(二) 比盧迦婆帝(三) 波羅呵哆(四) 迦吒㮈哆(五) 捺哆末帝(六) 比伽(七) 比蒱哆婆帝(八) 野荼(九) 計邏帝(十) 比利哂提(十一) 欣具虱嚌(十二) 佛提(十三) 佛陀末帝(十四) 壹都彌(十五) 脯利婆簸啰呵梨(十六) 阿知多佛陀(十七) 阿那伽哆佛陀(十八) 邏帝郁般那佛陀(十九) 胝山柘頤舍啰婆迦(二十) 逾柘帝汝那伽僧伽(二十一) 夜室遮

【English Translation】 English version: Giving a great offering and then taking it back. If that is the case, wouldn't the giver and receiver suffer a loss? Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory). In that situation, some beings might develop a greedy mind. Those beings only make a small offering, and because the offering is small, they think to themselves, 'I am now a great benefactor.' Having such a thought, they lose the merit of the great offering. Because they fear losing, they accept the argumentative doctrines of the Niganthas (another name for Jainism). Towards those who speak of emptiness, they generate much anger. They abandon the Bodhi teachings of the Buddha and accept the argumentative doctrines of the Niganthas. Ananda, this chapter is named 'Destroying and Scattering Disputes.' Ananda, if there are bhiksus (ordained male monks), bhiksunis (ordained female nuns), upasakas (lay male followers), or upasikas (lay female followers) who recite, uphold, and embrace this Dharani (a type of mantra or incantation) which is the essence of the Buddha's teachings, then they embrace the Bodhi of all Buddhas of the past, future, and present. They are like the verbal guardians of the Tathagata (another name for the Buddha), serving as the surrounding retinue. Such Buddha-Bodhi Dharma should be made to abide long in the world. Furthermore, they embrace those who have broken their precepts. Ananda, therefore, you should now wholeheartedly receive, uphold, and recite it, for the widespread benefit of the four assemblies. Ananda, even to cause beings in the three thousand great thousand worlds to enter the supreme and most excellent ground of enlightenment. What the Samyaksambuddhas (perfectly enlightened Buddhas) of the past have proclaimed, I now also proclaim. Upholding the true Dharma is not for the sake of fame and gain, but for the sake of the exhortation of the devas (gods), for the sake of embracing the sons of noble families, for the sake of subduing those who are difficult to subdue, and for the sake of punishing those who are without shame. Thus, the mantra is spoken: Write di ye ti ti tan (1) Ce di mo di (2) Bi lu jia po di (3) Po luo he duo (4) Jia zha nai duo (5) Na duo mo di (6) Bi jia (7) Bi pu duo po di (8) Ye tu (9) Ji luo di (10) Bi li shen ti (11) Xin ju shi ji (12) Fo ti (13) Fo tuo mo di (14) Yi du mi (15) Pu li po bo luo he li (16) A zhi duo fo tuo (17) A na jia duo fo tuo (18) Luo di yu ban na fo tuo (19) Zhi shan zhe yi she luo po jia (20) Yu zhe di ru na jia seng qie (21) Ye shi zhe

帝沙提婆僧伽(二十二)逾卑壹呵那伽僧伽(二十三)逾卑壹呵提婆僧伽(二十四)逾壹彌嘻缽提嘻(二十五)珠地多(二十六)菩地多(二十七)三魔利多(二十八)提婆阿提缽多夜(二十九)那伽阿地缽多夜(三十)夜叉阿地缽多夜(三十一)羅剎娑阿地缽多夜(三十二)躬槃荼阿地缽多夜(三十三)卑離多晡多那阿地缽多夜(三十四)佛陀馱利賒比那(三十五)

阿難。我不見若天若龍若夜叉。於此佛功德變化所說實化說已。具足語言。若有比丘能受持此陀羅尼。若阿蘭若空閑處若露處。欲作惡者。彼時當有帝釋天王梵天王娑婆世界主及四大天王當作護助。受持此佛菩提故。阿難。若有比丘比丘尼優婆塞優婆夷。受持此陀羅尼法本。彼人即當攝受過去未來現在諸佛世尊正法教已。如是等修多羅面門所說當善受持。為自護故為護他故。當自具足。復能具足守護他人所有善根。當得具足牢固之身。復能具足牢固威力。當得具足普遍智慧。當得具足普至口業。當得三種清凈口業。當得巧便知見之行。當得如意。當得具足如意攝受。當得生行。當得正意。當得正住。當得正念。當得柔軟善持禁戒。當得同行堅固善友。當得善巧於法不疑。當得決定滿足語言。當得具足能破疑意。當得具足普利益智。當得具足清凈廣

【現代漢語翻譯】現代漢語譯本：帝沙提婆僧伽（Dīśātidevāsaṃgha，方向天眾僧伽）逾卑壹呵那伽僧伽（Upivehānnāgasaṃgha，逾卑壹呵龍眾僧伽）逾卑壹呵提婆僧伽（Upivehāndevāsaṃgha，逾卑壹呵天眾僧伽）逾壹彌嘻缽提嘻（Unyamihīpatihi，逾壹彌嘻之主）珠地多（Jutita，喜悅者）菩地多（Bodita，覺悟者）三魔利多（Samarita，集合者）提婆阿提缽多夜（Devādhipataye，天之主）那伽阿地缽多夜（Nāgādhipataye，龍之主）夜叉阿地缽多夜（Yakṣādhipataye，夜叉之主）羅剎娑阿地缽多夜（Rakṣasādhipataye，羅剎之主）躬槃荼阿地缽多夜（Kumbhāṇḍādhipataye，躬槃荼之主）卑離多晡多那阿地缽多夜（Pretābhūtānādhipataye，餓鬼和 भूत 那之主）佛陀馱利賒比那（Buddhādharśanābhinā，佛陀的顯現）。

阿難（Ānanda，佛陀的侍者）。我不見若天若龍若夜叉，於此佛功德變化所說實化說已，具足語言。若有比丘能受持此陀羅尼，若阿蘭若空閑處若露處，欲作惡者，彼時當有帝釋天王（Indra，天神之王）梵天王（Brahmā，創造之神）娑婆世界主（Sahālokādhipati，娑婆世界之主）及四大天王（Caturmahārājakāyika，四大天王）當作護助。受持此佛菩提故。阿難。若有比丘、比丘尼、優婆塞、優婆夷，受持此陀羅尼法本，彼人即當攝受過去、未來、現在諸佛世尊正法教已。如是等修多羅面門所說當善受持，為自護故，為護他故，當自具足，復能具足守護他人所有善根。當得具足牢固之身，復能具足牢固威力，當得具足普遍智慧，當得具足普至口業，當得三種清凈口業，當得巧便知見之行，當得如意，當得具足如意攝受，當得生行，當得正意，當得正住，當得正念，當得柔軟善持禁戒，當得同行堅固善友，當得善巧於法不疑，當得決定滿足語言，當得具足能破疑意，當得具足普利益智，當得具足清凈廣。

【English Translation】 English version: Dīśātidevāsaṃgha (Directional Deva Sangha) Upivehānnāgasaṃgha (Upivehā Naga Sangha) Upivehāndevāsaṃgha (Upivehā Deva Sangha) Unyamihīpatihi (Lord of Unyamihī) Jutita (The Joyful) Bodita (The Awakened) Samarita (The Assembler) Devādhipataye (Lord of Devas) Nāgādhipataye (Lord of Nagas) Yakṣādhipataye (Lord of Yakshas) Rakṣasādhipataye (Lord of Rakshasas) Kumbhāṇḍādhipataye (Lord of Kumbhandas) Pretābhūtānādhipataye (Lord of Pretas and Bhutas) Buddhādharśanābhinā (Manifestation of the Buddha).

Ānanda (Buddha's attendant). I do not see any Deva, Naga, or Yaksha who, having spoken truthfully about the Buddha's meritorious transformations, possesses complete language. If there is a Bhikshu who can uphold this Dharani, whether in a secluded Aranya or in an open place, and intends to do evil, at that time, Indra (King of Gods), Brahma (Creator God), Sahālokādhipati (Lord of the Saha World), and the Four Great Kings (Caturmahārājakāyika) will act as protectors and helpers because of upholding this Buddha's Bodhi. Ānanda, if there is a Bhikshu, Bhikshuni, Upasaka, or Upasika who upholds this Dharani Dharma text, that person will then embrace the righteous Dharma teachings of the Buddhas, World Honored Ones, of the past, future, and present. Such Sutra teachings should be well upheld for self-protection and for the protection of others. One should be self-sufficient and also be able to protect the good roots of others. One will attain a complete and firm body, a complete and firm power, a complete and universal wisdom, a complete and universally reaching speech, three kinds of pure speech, skillful and expedient conduct of knowledge and vision, wish-fulfillment, complete wish-fulfilling reception, birth conduct, right intention, right dwelling, right mindfulness, gentle and well-maintained precepts, fellow practitioners and steadfast good friends, skillfulness in the Dharma without doubt, decisive and fulfilling speech, completeness in breaking doubts, completeness in universally benefiting wisdom, and completeness in pure and vast.

智。當得具足普遍際辯。有四辯才。彼於此處少用功力而得滿足。彼所生處。當得清凈不墮惡處。供養諸佛世尊。不多用功而得凈信。以自辯才住如來前。讚歎如來早得出家。雖在學處而無毒箭。受他供養。當於半月證四辯才。譬如上座舍利弗。如來所說一切智慧最為第一。般若波羅蜜故。能為眾生作大福田。譬如未來世上座末田底。諸天人等皆來迎接。以具足福德波羅蜜。深佛菩提方便度已令多人住。譬如未來有上座名阿濕婆麹簸多。為最勝功德之所圍繞。熾然如來所有教法。以無餘涅槃而般涅槃。作如是語已。時長老阿難白佛言。世尊。我不知此如來教法有如是等大威神力。諸比丘眾差我為佛世尊侍者。我于彼時自言不堪。作是語已。

佛告長老阿難言。阿難。若善男子善女人求利益者。假令雨火滿閻浮提。要當於中行過。為聞如是大利益故。發除生死及煩惱故。阿難。汝觀若有比丘有為此法實生羨樂者。彼于來世。當舍彼眾生等知見示現福伽羅等。能示現知見不空法。于彼時中。若有比丘勤修行者。遠離如是所聞空法。彼受具足二十夏已。以凡夫故而取命終。阿難問佛言。世尊。彼等比丘有何具足。佛言。阿難。彼等唯有具足之名。具足名已。唯滿貪慾瞋恚愚癡。有沙門印。于當來世不得作佛。阿難。汝

【現代漢語翻譯】現代漢語譯本：智者應當獲得具足普遍的辯才，擁有四種辯才。他們在此處只需稍加努力就能得到滿足。他們所出生的地方，應當清凈而不墮入惡道，供養諸佛世尊，不用花費太多力氣就能獲得清凈的信心，憑藉自己的辯才在如來面前，讚歎如來，早日出家。即使在學習之處也沒有毒箭的威脅，接受他人的供養，應當在半個月內證得四種辯才。譬如上座舍利弗（Śāriputra，智慧第一的佛陀弟子），如來所說的一切智慧最為第一，因為般若波羅蜜（Prajñāpāramitā，智慧的完美）的緣故，能為眾生作大福田。譬如未來世的上座末田底（Madhyāntika，佛陀弟子），諸天人等都會來迎接，因為具足了福德波羅蜜，以甚深的佛菩提方便度化，已經令很多人安住其中。譬如未來有上座名叫阿濕婆麹簸多（Aśvaghoṣa，馬鳴菩薩），被最殊勝的功德所圍繞，熾盛如來所有的教法，以無餘涅槃而般涅槃。說完這些話后，當時長老阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊，我不知道如來的教法有如此巨大的威神力。眾比丘推舉我作為佛世尊的侍者，我當時還自認為不堪勝任。』說完這些話。佛告訴長老阿難說：『阿難，如果善男子善女人爲了追求利益，即使下火雨充滿整個閻浮提（Jambudvīpa，我們所居住的這個世界），也要從中穿過，爲了聽聞如此巨大的利益，爲了發起斷除生死和煩惱的決心。阿難，你觀察，如果有比丘真正對這個法生起羨慕和喜樂，他們在未來世，應當捨棄那些眾生的知見，示現福伽羅（Pudgala，補特伽羅，意為『人』）等，能示現不空的知見法。在那個時候，如果有比丘勤奮修行，遠離如此所聽聞的空法，他們受具足戒二十年後，因為還是凡夫而死去。』阿難問佛說：『世尊，那些比丘有什麼具足的呢？』佛說：『阿難，他們只有具足之名，具足名之後，唯有充滿貪慾、瞋恚、愚癡，有沙門（Śrāmaṇa，出家修行者）的印記，在未來世不能成佛。阿難，你…』

【English Translation】 English version: The wise should obtain complete and universal eloquence, possessing four kinds of eloquence. They can achieve fulfillment here with little effort. The place where they are born should be pure and free from falling into evil realms. They can make offerings to all Buddhas and World Honored Ones, gaining pure faith without much effort. Relying on their own eloquence, they can praise the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) before the Tathagata, and renounce the world early. Even in the place of learning, there is no threat of poisonous arrows. Receiving offerings from others, they should attain the four kinds of eloquence within half a month. For example, the Venerable Śāriputra (舍利弗，Śāriputra, foremost in wisdom among the Buddha's disciples), the Tathagata's teachings on all wisdom are the foremost, because of Prajñāpāramitā (般若波羅蜜，Prajñāpāramitā, the perfection of wisdom), he can create a great field of merit for sentient beings. For example, in the future, the Venerable Madhyāntika (末田底，Madhyāntika, a disciple of the Buddha), all the gods and humans will come to greet him, because he is complete with the perfection of merit, and through profound Buddha-bodhi (菩提，bodhi, enlightenment) skillful means, he has enabled many to abide in it. For example, in the future, there will be a Venerable named Aśvaghoṣa (阿濕婆麹簸多，Aśvaghoṣa, a Buddhist poet and philosopher), surrounded by the most supreme merits, blazing with all the teachings of the Tathagata, and entering parinirvana (般涅槃，parinirvana, complete nirvana) without remainder. After saying these words, the Venerable Ānanda (阿難，Ānanda, one of the ten principal disciples of the Buddha, known for his memory) said to the Buddha: 'World Honored One, I did not know that the Tathagata's teachings have such great power and spiritual strength. The assembly of monks chose me to be the attendant of the Buddha World Honored One, and at that time, I considered myself unworthy.' After saying these words. The Buddha said to the Venerable Ānanda: 'Ānanda, if good men and good women seek benefits, even if a rain of fire fills the entire Jambudvīpa (閻浮提，Jambudvīpa, the world we live in), they should pass through it, in order to hear such great benefits, and to generate the determination to eliminate birth, death, and afflictions. Ānanda, you observe, if there are monks who truly generate admiration and joy for this Dharma, in the future, they should abandon the views of those sentient beings, and manifest Pudgalas (福伽羅，Pudgala, 'person') and so on, able to manifest the Dharma of non-emptiness. At that time, if there are monks who diligently practice, and stay away from such empty Dharma that they have heard, after receiving the full precepts for twenty years, they will die as ordinary beings.' Ānanda asked the Buddha: 'World Honored One, what do those monks have complete?' The Buddha said: 'Ānanda, they only have the name of completeness, and after having the name of completeness, they are only filled with greed, hatred, and delusion, and have the marks of a Śrāmaṇa (沙門，Śrāmaṇa, a renunciate). In the future, they will not be able to become Buddhas. Ānanda, you...'

等應當勤舍我執及與疑悔。應生歡喜踴躍之心。此是清凈離欲盡際。阿難。如來說此出離之地。汝等應當受持讀誦。佛告阿難。二見具足不入涅槃何等為二。謂斷見常見。何者是斷見。此最後有。從此後有當更無有有。是名斷見。所有斷見即是邪見。以何義故名為斷見。彼如是見無有施報。無遮會。無有祠祀。無有善惡及業果報。無父無母。無有此世及與他世。無有眾生及化生者。無有沙門婆羅門信正住者。復作是見。若此世他世自證神通。自證知已向他廣說。此閻浮提所有眾生。彼等一切以大利刀斷其壽命。于彼因緣無有罪業無有來處。作如是已不名作罪。此閻浮提所有眾生。彼等一切善事尊重。皆令歡喜。若以供養。若復奉獻。若加愛敬雖作如是。無有福德無福來處。雖為如是。不作福業不作罪業。是名斷見。何者常見。此身常恒。此身常住。此身日日。常有是身。此身唯一無迴轉法。此身不動。此身住持。是故此身無有中間斷絕之處。無有損減。無有異相。無有別相。無有衰老。無有流轉。無別歡喜。無有墮法。無有破壞。無別處生。無有他有。無有老處。無有聚破。如是唯常唯住唯樂。唯日日有唯不屬他。是名常見。如是所有斷見。所有常見。彼等一切皆名為見。以得見故。所謂邪見。如是如來不說可得。以

【現代漢語翻譯】現代漢語譯本：應當勤奮地捨棄我執以及疑惑和後悔。應當生起歡喜踴躍之心。這是清凈、遠離慾望的最終境界。阿難（Ananda，佛陀的十大弟子之一）。如來說此出離之地，你們應當受持讀誦。佛告訴阿難（Ananda，佛陀的十大弟子之一）：兩種見解具足的人不能進入涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴的境界）。是哪兩種呢？即斷見和常見。什麼是斷見？認為此生是最後一生，此生之後不再有來生，這叫做斷見。所有斷見都是邪見。因為什麼緣故稱作斷見呢？他們這樣認為：沒有佈施的果報，沒有遮會（Zhehui，佛教術語，指遮止惡行的大會），沒有祠祀的意義，沒有善惡及業的果報，沒有父親母親的恩德，沒有今生來世，沒有由業力而生的眾生和化生者，沒有真正安住于正道的沙門（Shramana，佛教出家修行者）和婆羅門（Brahman，古印度教的祭司階層）。他們還這樣認為：如果今生來世有人通過自身證得神通，自己證知之後向他人廣泛宣說，那麼閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）所有眾生，他們用鋒利的大刀斷絕其壽命，對於這種因緣，沒有罪業，沒有來處。做了這樣的事也不叫做作罪。閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）所有眾生，他們尊重一切善事，都令他們歡喜，如果用供養、奉獻或加以愛敬，即使這樣做，也沒有福德，沒有福德的來處。即使這樣做，也不算作福業，不算作罪業。這叫做斷見。什麼是常見？認為此身是常恒不變的，此身是常住不滅的，此身日日存在，始終是這個身。此身是唯一的，沒有迴轉變化的法則。此身不動搖，此身能住持。因此，此身沒有中間斷絕之處，沒有損減，沒有異樣的變化，沒有不同的相狀，沒有衰老，沒有流轉，沒有別的歡喜，沒有墮落的法則，沒有破壞，沒有別的出生之處，沒有其他的存在，沒有衰老之處，沒有聚集和破滅。像這樣，唯有常恒、唯有住留、唯有快樂、唯有日日存在、唯有不屬於他者，這叫做常見。像這樣所有的斷見，所有的常見，它們都被稱為見解。因為得到這些見解的緣故，所以說是邪見。像這樣的見解，如來不說可以獲得。

【English Translation】 English version: One should diligently abandon attachment to self, as well as doubt and regret. One should generate a joyful and exuberant mind. This is the ultimate state of purity, detachment from desire. Ananda (one of the ten principal disciples of the Buddha). The Tathagata (another name for the Buddha) speaks of this place of liberation; you should uphold, recite, and study it. The Buddha told Ananda (one of the ten principal disciples of the Buddha): Those who are complete with two views cannot enter Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth). What are the two? They are annihilationism and eternalism. What is annihilationism? It is the view that this life is the last, and after this life there will be no more existence. This is called annihilationism. All annihilationism is a false view. Why is it called annihilationism? They believe that there is no reward for giving, no Zhehui (Buddhist term, referring to a great assembly to prevent evil deeds), no meaning in sacrifices, no good or evil and no karmic retribution, no kindness from fathers and mothers, no this life or next life, no beings born from karma and no beings born by transformation, no Shramanas (Buddhist monks) and Brahmins (the priestly class in ancient India) who truly abide in the right path. They also believe that if in this life or the next someone attains supernatural powers through their own efforts, and after realizing it themselves, widely proclaims it to others, then all beings in Jambudvipa (the human realm in Buddhist cosmology), if they sever their lives with sharp knives, there is no sin or consequence for this action. Doing such a thing is not called committing a sin. All beings in Jambudvipa (the human realm in Buddhist cosmology), if they respect all good deeds and make them happy, if they offer, dedicate, or show love and respect, even if they do so, there is no merit, and no source of merit. Even if they do so, it is not considered a meritorious act, nor is it considered a sinful act. This is called annihilationism. What is eternalism? It is the view that this body is constant and unchanging, this body is permanent and indestructible, this body exists daily, and it is always this body. This body is unique, and there is no law of reversal or change. This body is unmoving, and this body can sustain itself. Therefore, this body has no intermediate point of cessation, no diminution, no different changes, no different appearances, no aging, no transmigration, no other joy, no law of falling, no destruction, no other place of birth, no other existence, no place of aging, no gathering and destruction. Like this, only constant, only abiding, only joyful, only existing daily, only not belonging to others, this is called eternalism. Like this, all annihilationism, all eternalism, they are all called views. Because of obtaining these views, they are called false views. The Tathagata (another name for the Buddha) does not say that such views can be obtained.

不取故不生憶念。不憶念故。自入涅槃窮盡生際。以何義故名為盡生。不過去生盡。不未來生盡。不現在生盡。故名盡生。如是如來不得滅故說法。不念故說法。不念已故說法。離欲故滅故寂故說法。佛所說法。彼非天非龍非夜叉非乾闥婆無有名字。不可攝持。不可得作語言名字為賊繫縛。滅貪慾故。滅瞋恚故離愚癡故。無有陰聚。若於此法如是實入越度行信。不沒不疲不住不悔。彼是如來不轉還說。離渴愛說。離煩惱說。若於是法身觸行已。得名為忍。得鎧甲地。得發業事。當得遠離貪慾瞋恚癡中。彼知作業差別無雜。彼知種種語言名字。

度缽阇那帝(一)候帝阇那帝(二)鼻邏婆帝阇那帝(三)[病-丙+垔]那阇那帝(四)味那阇那帝(五)吒簸阇那帝(六)哆茶簸阇那帝(七)

所有此四聖諦。如來知苦苦集苦滅苦滅道聖諦。彼等名奧鞠虱吒。名鼻鞠瑟吒。名三菩多。名為鼻浮多。如是辯知種種言音。知身逼切。知顛倒意道。知生疑惑處。知渴愛名。

鼻缽羅婆寫(一)鼻娑婆(二)鼻薩利須迦(三)陀舍(四)欣欣摩(五)

當知如此所說智辯。

奧迦(一)世羅(二)叉魔(三)跌利瑟吒(四)缽邏郁邏(五)那娑(六)鼻地喻(七)帝嘻那(八)盧夜(九)羅哆邏(

【現代漢語翻譯】現代漢語譯本：不執取，所以不產生憶念。不憶念，所以自然進入涅槃，窮盡了生死的邊際。因為什麼緣故稱為『盡生』呢？不是過去的生已經窮盡，不是未來的生已經窮盡，不是現在的生已經窮盡，所以稱為『盡生』。像這樣，如來不是因為會滅亡才說法，不是因為有念頭才說法，不是因爲念頭已經產生才說法，而是爲了離欲、爲了滅盡、爲了寂靜才說法。佛所說的法，不是天、不是龍、不是夜叉（Yaksa，一種鬼神）、不是乾闥婆（Gandharva，一種天神），沒有名字，不可執取，不可用語言名字來束縛。是爲了滅除貪慾，滅除瞋恚，遠離愚癡，沒有陰聚（五蘊的集合）。如果對於此法，能夠如此真實地進入，超越，實踐，信受，就不會沉沒，不會疲憊，不會停滯，不會後悔。這樣的人就是如來，不會再返回原來的說法，是離渴愛之說，是離煩惱之說。如果對於此法，身體力行，就能獲得名為『忍』的境界，得到鎧甲般的保護，得到發起事業的基礎，應當能夠遠離貪慾、瞋恚、愚癡。這樣的人知道作業的差別，沒有混雜，知道種種語言名字。度缽阇那帝（Duba She Na Di，無法確定具體含義）候帝阇那帝（Houdi She Na Di，無法確定具體含義）鼻邏婆帝阇那帝（Bi Luo Po Di She Na Di，無法確定具體含義）[病-丙+垔]那阇那帝（Yin Na She Na Di，無法確定具體含義）味那阇那帝（Wei Na She Na Di，無法確定具體含義）吒簸阇那帝（Zha Bo She Na Di，無法確定具體含義）哆茶簸阇那帝（Duo Cha Bo She Na Di，無法確定具體含義）所有這四聖諦，如來知道苦、苦集、苦滅、苦滅道這四種聖諦。它們被稱為奧鞠虱吒（Aoju Shizha，無法確定具體含義），被稱為鼻鞠瑟吒（Bi Ju Sezha，無法確定具體含義），被稱為三菩多（Sanbuduo，無法確定具體含義），被稱為鼻浮多（Bi Fuduo，無法確定具體含義）。像這樣辨別知道種種言語聲音，知道身體的逼迫，知道顛倒的意念道路，知道產生疑惑的地方，知道渴愛的名稱。鼻缽羅婆寫（Bi Boluo Po Xie，無法確定具體含義）鼻娑婆（Bi Suo Po，無法確定具體含義）鼻薩利須迦（Bi Sali Xujia，無法確定具體含義）陀舍（Tuoshe，無法確定具體含義）欣欣摩（Xinxin Mo，無法確定具體含義）應當知道如此所說的智慧辯才。奧迦（Aojia，無法確定具體含義）世羅（Shiluo，無法確定具體含義）叉魔（Chamo，無法確定具體含義）跌利瑟吒（Die Lise Zha，無法確定具體含義）缽邏郁邏（Boluo Yuluo，無法確定具體含義）那娑（Nasuo，無法確定具體含義）鼻地喻（Bidi Yu，無法確定具體含義）帝嘻那（Dixi Na，無法確定具體含義）盧夜（Luye，無法確定具體含義）羅哆邏（Luotuo Luo，無法確定具體含義）

【English Translation】 English version: Not grasping, therefore, no recollection arises. Because there is no recollection, one naturally enters Nirvana, exhausting the boundary of birth. For what reason is it called 'exhaustion of birth'? It is not that past birth is exhausted, not that future birth is exhausted, not that present birth is exhausted, therefore it is called 'exhaustion of birth'. Thus, the Tathagata (如來, one of the titles of the Buddha) does not preach because he will perish, does not preach because of thoughts, does not preach because thoughts have already arisen, but preaches for the sake of detachment, for the sake of extinction, for the sake of tranquility. The Dharma (法, the teachings of the Buddha) preached by the Buddha is not a Deva (天, a god), not a Naga (龍, a dragon), not a Yaksa (夜叉, a type of spirit), not a Gandharva (乾闥婆, a celestial musician), it has no name, it cannot be grasped, it cannot be bound by language and names. It is to extinguish greed, extinguish hatred, and be free from delusion, without aggregates (陰聚, the five skandhas). If one can truly enter, transcend, practice, and believe in this Dharma, one will not sink, will not be weary, will not stagnate, will not regret. Such a person is the Tathagata, who will not return to the original teachings, it is the teaching of detachment from craving, the teaching of detachment from afflictions. If one practices this Dharma with the body, one can obtain the state called 'patience', obtain armor-like protection, and obtain the foundation for initiating undertakings, and should be able to stay away from greed, hatred, and delusion. Such a person knows the differences in actions, without confusion, and knows various languages and names. Duba She Na Di (度缽阇那帝, meaning cannot be determined), Houdi She Na Di (候帝阇那帝, meaning cannot be determined), Bi Luo Po Di She Na Di (鼻邏婆帝阇那帝, meaning cannot be determined), Yin Na She Na Di ([病-丙+垔]那阇那帝, meaning cannot be determined), Wei Na She Na Di (味那阇那帝, meaning cannot be determined), Zha Bo She Na Di (吒簸阇那帝, meaning cannot be determined), Duo Cha Bo She Na Di (哆茶簸阇那帝, meaning cannot be determined). All these Four Noble Truths (四聖諦), the Tathagata knows the Four Noble Truths of suffering, the accumulation of suffering, the cessation of suffering, and the path to the cessation of suffering. They are called Aoju Shizha (奧鞠虱吒, meaning cannot be determined), called Bi Ju Sezha (鼻鞠瑟吒, meaning cannot be determined), called Sanbuduo (三菩多, meaning cannot be determined), called Bi Fuduo (鼻浮多, meaning cannot be determined). Thus, one discerns and knows various languages and sounds, knows the oppression of the body, knows the path of inverted thoughts, knows the place where doubts arise, and knows the name of craving. Bi Boluo Po Xie (鼻缽羅婆寫, meaning cannot be determined), Bi Suo Po (鼻娑婆, meaning cannot be determined), Bi Sali Xujia (鼻薩利須迦, meaning cannot be determined), Tuoshe (陀舍, meaning cannot be determined), Xinxin Mo (欣欣摩, meaning cannot be determined). One should know the wisdom and eloquence spoken in this way. Aojia (奧迦, meaning cannot be determined), Shiluo (世羅, meaning cannot be determined), Chamo (叉魔, meaning cannot be determined), Die Lise Zha (跌利瑟吒, meaning cannot be determined), Boluo Yuluo (缽邏郁邏, meaning cannot be determined), Nasuo (那娑, meaning cannot be determined), Bidi Yu (鼻地喻, meaning cannot be determined), Dixi Na (帝嘻那, meaning cannot be determined), Luye (盧夜, meaning cannot be determined), Luotuo Luo (羅哆邏, meaning cannot be determined).

十)魔豆曼(十一)娑那陀(十二)

當知如此智辯名字。阿難。若有比丘能知如是處。彼第二四天下大洲世界中。能知智轉。善知書印。巧知行行。如是名字滿足。法式滿足。受記滿足。憶念智慧法手具足。凡所有物一切常滿。如是二世界中。善知言辭。巧知名字。勝智成就無能敵者。能說正義。所未滿者能令滿足。受取方便滿足百偈。善能成熟。能為一切敷演解說。如是正趣。如是正住。皆悉攝受而無有悔。佛告阿難。別有二種。二見具足不入涅槃。何等為二。謂我見。不定住見。何者是我見。言我見者。若離諸陰而證知我。複次言我見者。若見諸陰凈見樂見常。若復見住見日日在。複次言我見者取於我所。當有我見。

爾時尊者舍利弗白佛言。世尊。取他想故有我見。世尊。若復然者。應隨彼數所有他想。還應復有爾所我想。作是語已。佛告長老舍利弗言。舍利弗。汝為何事作如是語。然此等法。諸阿羅漢無如是義。所謂我想他想。舍利弗。若彼他想即是我想。舍利弗。若是我想即眾生想。舍利弗。若婦女想即丈夫想。如是眼耳鼻舌身意。舍利弗。若有色想即有我想。舍利弗。若有聲香味觸法想。彼即我想。舍利弗。若有道想。實想佛想。法想僧想涅槃想。彼即我想。舍利弗。如是種想。如是種行

【現代漢語翻譯】現代漢語譯本十)摩豆曼（Moduman，一種名字）(十一)娑那陀（Sanatuo，一種名字）(十二)

應當知道這些是智慧辯才的名字。阿難，如果有比丘能夠知道這些地方，那麼他在第二個四天下大洲世界中，就能知道智慧的運轉，精通書寫和印章，巧妙地知道行為的規範。這樣的名字是圓滿的，法式是圓滿的，授記是圓滿的，憶念、智慧和法的手都是具足的。凡是所有的事物，一切都是常滿的。在這兩個世界中，他善於瞭解言辭，巧妙地知道名字，以殊勝的智慧成就而無人能敵，能夠說出正確的道理，對於未圓滿的事物能夠使其圓滿，接受和獲取方便法門，圓滿一百首偈頌，善於使眾產生熟，能夠為一切眾生敷演解說。這樣才是正趣，這樣才是正住，都能全部攝受而沒有後悔。

佛告訴阿難：還有兩種情況，兩種見解具足的人不能進入涅槃。哪兩種呢？就是我見和不定住見。什麼是我見呢？所謂我見，就是離開諸陰（諸陰：五蘊，即色、受、想、行、識）而證知有『我』存在。進一步說，所謂我見，就是認為諸陰是清凈的、快樂的、常住的。或者認為『住』是日日存在的。更進一步說，所謂我見，就是執取『我所』，認為有『我見』存在。

這時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對佛說：世尊，因為執取他人的想法，所以才產生我見。世尊，如果真是這樣，那麼應該隨著他人想法的數量，還應該有同樣數量的『我想』。說完這些話后，佛告訴長老舍利弗說：舍利弗，你為什麼說這樣的話呢？這些法，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）沒有這樣的想法，即所謂『我想』和『他想』。舍利弗，如果『他想』就是『我想』，舍利弗，如果『我想』就是眾生想，舍利弗，如果婦女想就是丈夫想，就像眼、耳、鼻、舌、身、意一樣。舍利弗，如果有色想，那就是我想。舍利弗，如果有聲、香、味、觸、法想，那就是我想。舍利弗，如果有道想、實想、佛想、法想、僧想、涅槃想，那就是我想。舍利弗，這些都是各種各樣的想法，各種各樣的行為。

【English Translation】 English version Ten) Moduman (a name) (Eleven) Sanatuo (a name) (Twelve)

You should know that these are names of wisdom and eloquence. Ananda, if a Bhikkhu (Bhikkhu: Buddhist monk) can know these places, then in the second four-continent world, he can know the turning of wisdom, be proficient in writing and seals, and skillfully know the norms of behavior. Such a name is complete, the Dharma is complete, the prediction is complete, and the memory, wisdom, and hand of the Dharma are complete. All things are always full. In these two worlds, he is good at understanding words, skillfully knows names, achieves superior wisdom and is invincible, can speak the correct principles, and can make the incomplete things complete. He accepts and obtains expedient methods, completes a hundred verses, is good at maturing sentient beings, and can expound and explain for all sentient beings. This is the right approach, this is the right dwelling, and all are accepted without regret.

The Buddha told Ananda: There are two other situations, and people with two kinds of views cannot enter Nirvana (Nirvana: the ultimate goal of Buddhism, a state of liberation from suffering and rebirth). What are the two? They are the self-view and the uncertain dwelling view. What is the self-view? The so-called self-view is to know that there is a 'self' existing apart from the Skandhas (Skandhas: the five aggregates, namely form, feeling, perception, volition, and consciousness). Furthermore, the so-called self-view is to think that the Skandhas are pure, happy, and permanent. Or to think that 'dwelling' exists day by day. Furthermore, the so-called self-view is to cling to 'what belongs to me' and think that there is a 'self-view'.

At this time, the Venerable Sariputra (Sariputra: one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: World Honored One, because of clinging to other people's thoughts, the self-view arises. World Honored One, if this is the case, then there should be the same number of 'my thoughts' as the number of other people's thoughts. After saying these words, the Buddha told the elder Sariputra: Sariputra, why do you say such things? These Dharmas, Arhats (Arhat: a saint who has exhausted all afflictions and attained liberation) do not have such thoughts, that is, the so-called 'my thought' and 'other's thought'. Sariputra, if 'other's thought' is 'my thought', Sariputra, if 'my thought' is the thought of sentient beings, Sariputra, if the thought of a woman is the thought of a husband, just like the eye, ear, nose, tongue, body, and mind. Sariputra, if there is a form thought, then that is my thought. Sariputra, if there is a sound, smell, taste, touch, or Dharma thought, then that is my thought. Sariputra, if there is a path thought, a real thought, a Buddha thought, a Dharma thought, a Sangha thought, or a Nirvana thought, then that is my thought. Sariputra, these are all kinds of thoughts, all kinds of behaviors.

。阿羅漢無。是故諸阿羅漢除于地想水想火想風想解脫想觀察想。舍利弗。于汝意云何。頗有阿羅漢若來若去若住若坐若復經行語言想不。舍利弗白佛言。不也世尊。佛復告舍利弗。以是故。汝應當知。譬如世間有二依處。有中無中。如是如是。世間有無。世間不離有無。如是欲是世間。不離欲是世間。如是念是世間。不離念是世間。如是語言是世間。不離戲論是世間。如是思覺是世間。不離思覺是世間。如是分別種種分別分別是世間。不離分別種種分別分別是世間。是故我見有彼分別。由彼不實。以是故。言一切見不實。舍利弗。是故佛說正見非見。何故言正見。無物分別故言正見。誰物分別何等物不可得耶。謂諸色諸聲諸香諸味諸觸諸法。如是等物實不可得。于無物中有所分別。如來說彼分別。是貪慾。是丈夫欲。所有彼欲。彼物慾。諸煩惱欲。于彼中有諸物慾。彼即無慾。彼中所有諸煩惱欲。彼亦非欲。何以故。彼欲無常。若無常者彼等非欲。若無常中生於常想。彼名我見。如是不定住見即是我見。我見者即是不定住。誰所有見彼見即是不如所見。不如所見即是邪見。所有邪見。彼即是我。是名我見。以何義故名我見。邪見彼不實見。于無常中分別為常。不如實知彼五受陰。猶如聚沫。如泡如焰如芭蕉形如幻如

【現代漢語翻譯】現代漢語譯本：阿羅漢沒有（這些想法）。因此，所有的阿羅漢都去除對於地想、水想、火想、風想、解脫想、觀察想的執著。舍利弗（佛弟子名）。你認為如何？是否有阿羅漢會生起來、去、住、坐、或經行、語言的想法呢？舍利弗回答佛說：『不會的，世尊。』佛陀再次告訴舍利弗：『因此，你應該知道，譬如世間有二種依靠之處，有和無。世間就是這樣，有和無，世間不離有和無。同樣，慾望是世間，不離慾望是世間。念頭是世間，不離念頭是世間。語言是世間，不離戲論是世間。思和覺是世間，不離思和覺是世間。分別是世間，種種分別是世間，不離分別是世間，種種分別是世間。因此，我看到有那些分別，因為那些是不真實的。因此，說一切見解都是不真實的。舍利弗，因此佛說正見不是見解。為何說是正見呢？因為沒有對事物的分別，所以說是正見。對什麼事物分別？什麼事物是不可得的呢？就是那些色（顏色、形狀），聲（聲音），香（氣味），味（味道），觸（觸感），法（事物、概念）。這些事物實際上是不可得的。在沒有事物中有所分別，如來說那種分別是貪慾，是丈夫的慾望，所有那些慾望，那些事物的慾望，各種煩惱的慾望。在那些慾望中有各種事物的慾望，那些就是沒有慾望。那些慾望中所有的各種煩惱的慾望，那些也不是慾望。為什麼呢？因為那些慾望是無常的。如果無常，那些就不是慾望。如果在無常中產生常的想法，那叫做我見。像這樣，不確定的見解就是我見。有我見的人，他的見解就是不如實所見。不如實所見就是邪見。所有邪見，那就是我，這叫做我見。以什麼意義叫做我見呢？邪見就是不真實的見解，在無常中分別認為是常，不如實地知道那五受陰（色、受、想、行、識），猶如聚沫，如水泡，如火焰，如芭蕉樹幹，如幻象。』 English version: An Arhat does not have (these thoughts). Therefore, all Arhats relinquish attachment to thoughts of earth, thoughts of water, thoughts of fire, thoughts of wind, thoughts of liberation, and thoughts of observation. Shariputra (name of a Buddha's disciple), what do you think? Is there an Arhat who would generate thoughts of coming, going, dwelling, sitting, or walking, or language? Shariputra replied to the Buddha, 'No, World Honored One.' The Buddha then told Shariputra again, 'Therefore, you should know that, for example, in the world there are two places of reliance, existence and non-existence. The world is like this, existence and non-existence; the world is not separate from existence and non-existence. Similarly, desire is the world; not separate from desire is the world. Thoughts are the world; not separate from thoughts is the world. Language is the world; not separate from frivolous talk is the world. Thinking and perception are the world; not separate from thinking and perception is the world. Discrimination is the world; various discriminations are the world; not separate from discrimination is the world; various discriminations are the world. Therefore, I see that there are those discriminations, because those are not real. Therefore, it is said that all views are not real. Shariputra, therefore the Buddha said that right view is not a view. Why is it called right view? Because there is no discrimination of things, therefore it is called right view. What things are discriminated? What things are unattainable? They are those forms (colors, shapes), sounds, smells, tastes, touches, and dharmas (things, concepts). These things are actually unattainable. To discriminate in the absence of things, the Tathagata (another name for the Buddha) says that discrimination is greed, is the desire of a man, all those desires, those desires for things, various desires of afflictions. In those desires there are various desires for things; those are without desire. All the various desires of afflictions in those are also not desires. Why? Because those desires are impermanent. If impermanent, those are not desires. If in impermanence one generates the thought of permanence, that is called self-view. Like this, an uncertain view is self-view. One who has self-view, his view is not as it is seen. Not as it is seen is wrong view. All wrong view, that is self; this is called self-view. In what sense is it called self-view? Wrong view is an unreal view, to discriminate permanence in impermanence, not knowing the five skandhas (form, feeling, perception, mental formations, consciousness) as they truly are, like a mass of foam, like a bubble, like a flame, like the trunk of a banana tree, like an illusion.'

【English Translation】 An Arhat does not have (these thoughts). Therefore, all Arhats relinquish attachment to thoughts of earth, thoughts of water, thoughts of fire, thoughts of wind, thoughts of liberation, and thoughts of observation. Shariputra (name of a Buddha's disciple), what do you think? Is there an Arhat who would generate thoughts of coming, going, dwelling, sitting, or walking, or language? Shariputra replied to the Buddha, 'No, World Honored One.' The Buddha then told Shariputra again, 'Therefore, you should know that, for example, in the world there are two places of reliance, existence and non-existence. The world is like this, existence and non-existence; the world is not separate from existence and non-existence. Similarly, desire is the world; not separate from desire is the world. Thoughts are the world; not separate from thoughts is the world. Language is the world; not separate from frivolous talk is the world. Thinking and perception are the world; not separate from thinking and perception is the world. Discrimination is the world; various discriminations are the world; not separate from discrimination is the world; various discriminations are the world. Therefore, I see that there are those discriminations, because those are not real. Therefore, it is said that all views are not real. Shariputra, therefore the Buddha said that right view is not a view. Why is it called right view? Because there is no discrimination of things, therefore it is called right view. What things are discriminated? What things are unattainable? They are those forms (colors, shapes), sounds, smells, tastes, touches, and dharmas (things, concepts). These things are actually unattainable. To discriminate in the absence of things, the Tathagata (another name for the Buddha) says that discrimination is greed, is the desire of a man, all those desires, those desires for things, various desires of afflictions. In those desires there are various desires for things; those are without desire. All the various desires of afflictions in those are also not desires. Why? Because those desires are impermanent. If impermanent, those are not desires. If in impermanence one generates the thought of permanence, that is called self-view. Like this, an uncertain view is self-view. One who has self-view, his view is not as it is seen. Not as it is seen is wrong view. All wrong view, that is self; this is called self-view. In what sense is it called self-view? Wrong view is an unreal view, to discriminate permanence in impermanence, not knowing the five skandhas (form, feeling, perception, mental formations, consciousness) as they truly are, like a mass of foam, like a bubble, like a flame, like the trunk of a banana tree, like an illusion.'

夢。于彼法中虛無在。于不實法中所有染著。分別我者。染著貪執增彼欲求。是名我見。以我見故即生貪慾。即生瞋恚。即生愚癡。若於空想生貪慾者。無有是處。若生瞋恚若生愚癡。亦無是處。如是如是。生欲貪使故有我見。

複次阿難。何者名為不定處見。不能曉了方便語故。于處不定。是即名為不定處見。又復何者不定處見。所謂墮見不定處見。何者墮見。墮無智中。是即名為不定處見。又復何者是無智處。于苦中無智。于集中無智。于滅中無智。于道中無智。于業中無智。于報中無智。于業報中無智。于緣生中無智。于黑白諸法中無智。于緣無緣諸法中無智。于形影無形影諸法中無智。于有罪無罪諸法中無智。于承事不承事諸法中無智。于所有中無智。無見亦無有明。不證智道。不能穿徹。不善巧方便。是名無智。從無智生疑。從疑生不定處。是則名為不定見處。言不定處者墮于惡中。何者名為墮諸惡中。言惡者是不善因。彼復當生阿鼻地獄。或復墮余諸地獄中。是名為墮。若生於彼不閑之處。若住彼處若住不停。不承事諸佛世尊。不聞正法。不見僧寶。不取白法。慢緩懈怠不得自在。于諸蓋中常懷憶念。是則名為不定之處。不定處中所有貪著不如實見住顛倒心。是即名為不定住處。何故名為不定處見

【現代漢語翻譯】現代漢語譯本夢。在那樣的法中，虛無是存在的。在不真實的法中，所有染著，分別『我』的人，染著貪執，增長他們的慾望。這被稱為『我見』（認為存在真實自我的錯誤觀念）。因為有『我見』，就產生貪慾，產生瞋恚，產生愚癡。如果對於空想產生貪慾，這是不可能的。如果產生瞋恚，如果產生愚癡，也是不可能的。像這樣，像這樣，因為產生欲貪的驅使，所以有『我見』。

再者，阿難（Ananda，佛陀的十大弟子之一）。什麼叫做『不定處見』（不確定的見解）？因為不能瞭解方便之語，所以在處境上不確定，這就叫做『不定處見』。還有什麼是不定處見？就是所謂的墮落見，是不定處見。什麼是墮落見？墮落在無智之中，這就叫做『不定處見』。還有什麼是無智之處？對於苦（duhkha，痛苦）沒有智慧，對於集（samudaya，痛苦的根源）沒有智慧，對於滅（nirodha，痛苦的止息）沒有智慧，對於道（marga，通往止息痛苦的道路）沒有智慧，對於業（karma，行為）沒有智慧，對於報（vipaka，果報）沒有智慧，對於業報沒有智慧，對於緣生（pratityasamutpada，因緣生起）沒有智慧，對於黑白諸法（善與不善的諸法）沒有智慧，對於有緣無緣諸法（有因緣和無因緣的諸法）沒有智慧，對於有形影無形影諸法（有形可見和無形不可見的諸法）沒有智慧，對於有罪無罪諸法（有罪和無罪的諸法）沒有智慧，對於承事不承事諸法（應該做和不應該做的事情）沒有智慧，對於所有中沒有智慧。沒有見解，也沒有光明，不能證得智慧之道，不能穿透理解，不善於運用方便，這叫做無智。從無智產生懷疑，從懷疑產生不定處。這就叫做不定的見解之處。所說的不定處，就是墮落在惡之中。什麼叫做墮落在諸惡之中？所說的惡是不善的因，他們將要生於阿鼻地獄（Avici hell，無間地獄），或者墮落在其他的地獄中，這叫做墮落。如果生於那些不閑暇之處，如果住在那裡，如果住而不停留，不承事諸佛世尊，不聽聞正法，不見僧寶，不採取白法（善法），慢惰懈怠，不得自在，對於各種蓋障（妨礙修行的因素）常常懷有憶念，這就叫做不定的處境。在不定的處境中，所有貪著，不如實地見，住在顛倒的心中，這就叫做不定的住處。為什麼叫做不定處見？

【English Translation】 English version Dreams. In that Dharma, emptiness exists. In unreal Dharmas, all attachments, those who discriminate 'I', are attached, grasping, increasing their desires. This is called 'self-view' (the mistaken notion of a real self). Because of 'self-view', greed arises, hatred arises, and delusion arises. If greed arises towards empty thoughts, that is impossible. If hatred arises, if delusion arises, that is also impossible. Thus, thus, because the driving force of desire and greed arises, there is 'self-view'.

Furthermore, Ananda (one of the ten great disciples of the Buddha). What is called 'indefinite view' (uncertain views)? Because one cannot understand expedient speech, one is uncertain in situations, and this is called 'indefinite view'. What else is indefinite view? It is the so-called fallen view, which is indefinite view. What is fallen view? Falling into ignorance, this is called 'indefinite view'. What is the place of ignorance? Having no wisdom about suffering (duhkha), no wisdom about the origin (samudaya) of suffering, no wisdom about the cessation (nirodha) of suffering, no wisdom about the path (marga) to the cessation of suffering, no wisdom about karma (action), no wisdom about vipaka (consequence), no wisdom about karma and its consequences, no wisdom about dependent origination (pratityasamutpada), no wisdom about black and white Dharmas (wholesome and unwholesome Dharmas), no wisdom about Dharmas with or without conditions, no wisdom about Dharmas with or without form, no wisdom about Dharmas with or without fault, no wisdom about Dharmas that should or should not be attended to, no wisdom about all that exists. There is no view, no light, one cannot attain the path of wisdom, cannot penetrate understanding, is not skilled in expedient means, this is called ignorance. From ignorance arises doubt, from doubt arises indefinite places. This is called the place of indefinite views. The so-called indefinite place is falling into evil. What is called falling into all evils? The so-called evil is an unwholesome cause, and they will be born in Avici hell (the hell of incessant suffering), or fall into other hells, this is called falling. If born in those unfree places, if dwelling there, if dwelling without stopping, not serving the Buddhas, not hearing the true Dharma, not seeing the Sangha (community of practitioners), not taking up white Dharmas (wholesome Dharmas), being arrogant, lazy, and not free, constantly remembering the various hindrances (factors that obstruct practice), this is called an indefinite situation. In an indefinite situation, all attachments, not seeing things as they really are, dwelling in a reversed mind, this is called an indefinite dwelling place. Why is it called indefinite view?

。無因緣故。言不見故。是即名為無定處見。複次無定處見者。乃至唯有識。名具足惡義。執受者義。不觀察義。著眷屬義。如是等法諸句墮落。墮已復墮。不正墮故。名分別故。不定處見。如是義雜語雜物雜言雜。

阿黎耶(一)鼻摩帝(二)摩頭(三)姿缽羅首陀(四)阿木叉(五)帝嘻那(六)鼻婆劬(七)郁盧(八)妒盧卑(九)伽羅姿馱瞿姿(十)阿奴絁失吒(十一)鼻摩帝缽頭(十二)物陀你迦沙(十三)郁豆留(十四)度除(十五)蘇留(十六)步留(十七)鼻偷(十八)鼻摩帝(十九)遮迦啰(二十)呵娑帝耶(二十一)缽啰何姿帝耶(二十二)那娑帝耶(二十三)黎婆(二十四)蘇蘇啰(二十五)阿奴摩(二十六)那(二十七)提鼻呵咄(二十八)阿那咄(二十九)

如是等文字句味。誦持受已。

你失毗虱吒婆啰摩泥(一)波啰若鞞提夜(二)阿那摩醯哆泥(三)阿伽哆蘇尸黎虱吒鼻浮哆泥(四)娑羅叉(五)阿伽啰婆哆婆提那(六)鼻書地波啰(七)阿伽啰娑啰缽啰婆啰拏(八)

複次說此傳受門月三十句之處。身輪言輪意輪。婦女輪丈夫輪。天輪人輪。剎那輪。行輪意念輪。聞生信凈。聽受有力。不諂曲心斷顛倒。超出疑海增未來果。不分別行。波若智行所行憶念

【現代漢語翻譯】現代漢語譯本：沒有因緣的緣故，說不能看見的緣故，這就是所謂的無定處見。進一步說，無定處見，乃至唯有識，名為具足惡義、執受者義、不觀察義、著眷屬義。像這樣的法，各種語句墮落，墮落之後又再次墮落，因為不正當的墮落，因為名相的分別，所以是無定處見。像這樣的意義雜亂、事物雜亂、言語雜亂。

阿黎耶（ālìyé，阿賴耶識）鼻摩帝（bímótì）摩頭（mótóu）姿缽羅首陀（zībōluóshǒutuó）阿木叉（āmùchā）帝嘻那（dìxīna）鼻婆劬（bípóqú）郁盧（yùlú）妒盧卑（dùlúbēi）伽羅姿馱瞿姿（qiéluózītúqújī）阿奴絁失吒（ānúshīshīzhà）鼻摩帝缽頭（bímótìbōtóu）物陀你迦沙（wùtuónǐjiāshā）郁豆留（yùdòuliú）度除（dùchú）蘇留（sūliú）步留（bùliú）鼻偷（bītōu）鼻摩帝（bímótì）遮迦啰（zhējiāluó）呵娑帝耶（hēsuōdìyé）缽啰何姿帝耶（bōluóhézīdìyé）那娑帝耶（nàsuōdìyé）黎婆（lípó）蘇蘇啰（sūsūluó）阿奴摩（ānúmó）那（nà）提鼻呵咄（tíbíhēdū）阿那咄（ānàdū）

像這樣的文字語句和意味，誦讀受持之後。

你失毗虱吒婆啰摩泥（nǐshīpíshīzhàpóluómání）波啰若鞞提夜（bōluórěbítíyè）阿那摩醯哆泥（ānamóxīduōní）阿伽哆蘇尸黎虱吒鼻浮哆泥（āqiéduōsūshīlíshīzhàbífútāní）娑羅叉（suōluóchā）阿伽啰婆哆婆提那（āqiéluópótāpótína）鼻書地波啰（bíshūdìbōluó）阿伽啰娑啰缽啰婆啰拏（āqiéluósuōluóbōluópóluóná）

進一步說，講述這個傳授門，每月三十句之處：身輪、言輪、意輪，婦女輪、丈夫輪，天輪、人輪，剎那輪，行輪、意念輪，聽聞產生信心清凈，聽受有力，不諂媚彎曲的心，斷除顛倒，超出疑惑之海，增長未來果報，不分別而行，般若智慧之行所行之處，憶念不忘。

【English Translation】 English version: Without cause or condition, because it is said to be unseen, this is called 'seeing without a fixed place'. Furthermore, 'seeing without a fixed place', even up to the point of mere consciousness, is called possessing the meaning of evil, the meaning of grasping, the meaning of non-observation, and the meaning of attachment to family. Such dharmas, various phrases fall, and after falling, fall again, because of improper falling, because of the discrimination of names, therefore it is 'seeing without a fixed place'. Such meanings are mixed, things are mixed, and words are mixed.

Ālaya (ālìyé, storehouse consciousness), Bhaimati (bímótì), Madhu (mótóu), Supratisthita (zībōluóshǒutuó), Amogha (āmùchā), Tejana (dìxīna), Vibhakti (bípóqú), Utpal (yùlú), Durlabha (dùlúbēi), Karasita-ghosa (qiéluózītúqújī), Anusasita (ānúshīshīzhà), Bhaimati-padma (bímótìbōtóu), Buddhanirghosa (wùtuónǐjiāshā), Utsava (yùdòuliú), Durasada (dùchú), Surupa (sūliú), Bhuripa (bùliú), Bhita (bītōu), Bhaimati (bímótì), Chakra (zhējiāluó), Hasateja (hēsuōdìyé), Pratisthiteja (bōluóhézīdìyé), Nasateja (nàsuōdìyé), Ripa (lípó), Susura (sūsūluó), Anumana (ānúmó), Na (nà), Devihantu (tíbíhēdū), Anata (ānàdū).

After reciting and receiving such words, phrases, and meanings.

Nirvisista-paramani (nǐshīpíshīzhàpóluómání), Prajna-vidya (bōluórěbítíyè), Anama-hita-ni (ānamóxīduōní), Agata-susila-visista-vibhutani (āqiéduōsūshīlíshīzhàbífútāní), Sararaksa (suōluóchā), Agata-bhadra-bhadrena (āqiéluópótāpótína), Visuddhi-para (bíshūdìbōluó), Agata-sara-prabhavarana (āqiéluósuōluóbōluópóluóná).

Furthermore, speaking of this transmission gate, the place of thirty phrases each month: the wheel of the body, the wheel of speech, the wheel of mind; the wheel of women, the wheel of men; the wheel of gods, the wheel of humans; the wheel of moments; the wheel of action, the wheel of thought; hearing gives rise to pure faith, listening is powerful, a mind without flattery or deceit, cutting off perversions, transcending the sea of doubt, increasing future fruits, acting without discrimination, the conduct of prajna wisdom, the place where it is practiced, unforgotten remembrance.

。造作諸善善惡堪忍。心不顛倒得無所畏。善能攝受乃與于辯才處。分別見處。其身勇健。究竟口業。心不濁亂。離縛解脫。擁護正法。無諍斗根。無有怨害。言語濡媚。禁戒無減少。三昧無減。智慧無減。親近般若。所求印克。能誦受持二百偈頌。出生方便。當得值遇如是正法。此修多羅句善思惟已。當得示現如是功德。當得如是功能增長。阿難。是名除斷遠離分別放逸之見。以一智當言無智者。謂執著言語故。何者一智當言無智。于有為行中漏智生轉。以彼一智當言無智。爾時世尊作是語已。慧命舍利弗白佛言。世尊。若有算印遍巧書智。醫藥等智。種種方便智。言教智巧智。而彼諸智。是諸眾生亦愛亦意樂。由彼求得受用果報。世尊。彼智寧復說為非智。作是語已。佛告慧命舍利弗言。舍利弗。彼智當有利益成就受用果報。非諸如來所為說如實法智利益。舍利弗。複次有智。名曰阿婆娑羅。舍利弗。何者是阿婆娑羅智。興造家事。我相眾生相壽命相福伽羅相。婦女相丈夫相。地相水相火相風相。眼相耳鼻舌身意相。色聲香味觸法相。及我所相漏愛遍滿。等不等壽命。施杖施刀施卷打搭施。十不善業。三不善根。二十種惱。一心煩惱。貪著色慾。貪慾執縛。邪念思惟令心黑闇。懷抱瞋恚。巧器仗。巧弓箭地。巧威

【現代漢語翻譯】現代漢語譯本造作各種善行和惡行都能忍受，心不顛倒，獲得無所畏懼。善於攝受佛法，因此具有辯才。能分辨各種見解，身體勇健，最終完成口業。內心不混濁散亂，遠離束縛而解脫。擁護正法，沒有爭鬥的根源，沒有怨恨和傷害。言語柔和美好，戒律沒有減少，禪定沒有減少，智慧沒有減少。親近般若智慧，所求都能如願。能夠背誦和受持二百首偈頌，並能善巧地運用。應當能夠遇到這樣的正法。如果能好好地思維這部經的語句，就能展現出這樣的功德，就能獲得這樣的能力增長。阿難，這叫做斷除、遠離分別和放逸的見解。以一種智慧卻被稱為無智，是因為執著于言語的緣故。什麼樣的一種智慧被稱為無智呢？就是在有為法中，生起流漏的智慧。因為這種智慧，所以被稱為無智。當時，世尊說完這些話后，慧命舍利弗（Sariputra，智慧第一的佛陀弟子）對佛說：『世尊，如果有人精通算術、印章、普遍的技巧、書寫、醫藥等知識，以及各種方便的智慧、言教的技巧智慧，而這些智慧，是眾生所喜愛和樂於追求的，通過這些智慧可以獲得和享用果報。世尊，這些智慧難道可以說不是智慧嗎？』說完這些話后，佛告訴慧命舍利弗說：『舍利弗，這些智慧當然有利益，能夠成就和享用果報，但不是諸如來所說的如實法智的利益。舍利弗，還有一種智慧，叫做阿婆娑羅（Apāsalaka，無益的）。舍利弗，什麼是阿婆娑羅智呢？就是興造家業，執著於我相（Atma-samjna，認為有『我』的觀念）、眾生相（Sattva-samjna，認為有『眾生』的觀念）、壽命相（Jiva-samjna，認為有壽命的觀念）、福伽羅相（Pudgala-samjna，認為有『人』的觀念），婦女相（Stri-samjna，認為有『女性』的觀念）、丈夫相（Purusa-samjna，認為有『男性』的觀念），地相（Prthivi-samjna，認為有『地』的觀念）、水相（Ap-samjna，認為有『水』的觀念）、火相（Tejas-samjna，認為有『火』的觀念）、風相（Vayu-samjna，認為有『風』的觀念），眼相（Caksu-samjna，認為有『眼』的觀念）、耳鼻舌身意相（Srotra-ghrana-jihva-kaya-manas-samjna，認為有『耳鼻舌身意』的觀念），色聲香味觸法相（Rupa-sabda-gandha-rasa-sprastavya-dharma-samjna，認為有『色聲香味觸法』的觀念），以及我所相（Mama-samjna，認為有『我所擁有』的觀念），流漏的愛慾遍滿，壽命長短不一，施捨棍杖、刀劍，施捨卷打、打罵，行十不善業（Dasa-akusala-karma，十種不善的行為），三不善根（Tri-akusala-mula，貪嗔癡三種不善的根源），二十種惱害，一心煩惱，貪著**，貪慾的束縛，邪念的思惟使內心黑暗，懷抱嗔恚，精巧的器械、弓箭，巧妙的威

【English Translation】 English version Able to endure the creation of all kinds of good and bad deeds, with a mind that is not inverted, one attains fearlessness. Being skilled in embracing the Dharma, one possesses eloquence. Able to discern various views, one's body is vigorous, ultimately completing the karma of speech. The mind is not turbid or confused, liberated from bondage. Protecting the true Dharma, without the root of contention, free from resentment and harm. Speech is gentle and pleasing, precepts are not diminished, Samadhi is not diminished, wisdom is not diminished. Approaching Prajna (wisdom), all requests are fulfilled. Able to recite and uphold two hundred verses, giving rise to skillful means. One shall encounter such true Dharma. By contemplating well on the phrases of this Sutra, one shall manifest such merits, and such capabilities shall increase. Ananda (Buddha's attendant), this is called severing and distancing oneself from views of discrimination and negligence. One kind of wisdom is called non-wisdom because of attachment to language. What kind of wisdom is called non-wisdom? It is the wisdom that arises and revolves in conditioned phenomena, which is tainted with outflows. Because of this wisdom, it is called non-wisdom. At that time, after the World Honored One spoke these words, the Venerable Sariputra (Sariputra, foremost in wisdom among Buddha's disciples) said to the Buddha: 'World Honored One, if someone is skilled in arithmetic, seals, universal skills, writing, medicine, and other knowledge, as well as various expedient wisdoms and skillful wisdoms of teachings, and these wisdoms are loved and desired by beings, and through them, they obtain and enjoy rewards, World Honored One, can these wisdoms be said to be non-wisdom?' After saying these words, the Buddha said to the Venerable Sariputra: 'Sariputra, these wisdoms certainly have benefits, can achieve and enjoy rewards, but they are not the benefits of the true Dharma wisdom spoken by the Tathagatas. Sariputra, furthermore, there is a wisdom called Apāsalaka (Apāsalaka, useless). Sariputra, what is Apāsalaka wisdom? It is building up family affairs, clinging to the notion of self (Atma-samjna, the concept of 'I'), the notion of beings (Sattva-samjna, the concept of 'beings'), the notion of life (Jiva-samjna, the concept of 'life'), the notion of a person (Pudgala-samjna, the concept of 'person'), the notion of women (Stri-samjna, the concept of 'female'), the notion of men (Purusa-samjna, the concept of 'male'), the notion of earth (Prthivi-samjna, the concept of 'earth'), the notion of water (Ap-samjna, the concept of 'water'), the notion of fire (Tejas-samjna, the concept of 'fire'), the notion of wind (Vayu-samjna, the concept of 'wind'), the notion of eye (Caksu-samjna, the concept of 'eye'), the notions of ear, nose, tongue, body, and mind (Srotra-ghrana-jihva-kaya-manas-samjna, the concepts of 'ear, nose, tongue, body, and mind'), the notions of form, sound, smell, taste, touch, and dharma (Rupa-sabda-gandha-rasa-sprastavya-dharma-samjna, the concepts of 'form, sound, smell, taste, touch, and dharma'), and the notion of what belongs to me (Mama-samjna, the concept of 'what I own'), the outflows of desire are pervasive, unequal lifespans, giving sticks and knives, giving beatings and scoldings, practicing the ten non-virtuous deeds (Dasa-akusala-karma, ten non-virtuous actions), the three non-virtuous roots (Tri-akusala-mula, the three non-virtuous roots of greed, hatred, and delusion), twenty kinds of afflictions, single-minded vexation, attachment to ** , the bondage of desire, evil thoughts and reflections that darken the mind, harboring anger, skillful instruments, bows and arrows, skillful power

儀。巧賣身。巧諂誑他。巧作惡業。巧作執著。我如是作。彼如是。我當作我當作。此如是作已。彼如是作已。作如此已。如是當有彼。如是當有此。如是如是。漏業漏心及怨業及怨心。不為滅度。不為離欲。不為除斷。不為寂靜。不為菩提。不為沙門。不為涅槃。因轉得轉勝因。是名為阿婆娑羅智。因此智故令心濁穢。地獄滿足。畜生滿足。閻摩羅世滿足。違背閑處至不閑處。如是此一智當言無智。

大威德陀羅尼經卷第五大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第六

隋北印度三藏阇那崛多譯

爾時彼眾中波斯匿高薩羅王。有一算師大臣。名曰財主而來會坐。即從坐起整理衣服。偏袒右肩右膝著地。合掌向佛而白佛言。世尊。我以一錢為初入于百千算數。于彼一錢次第解入百千算數已。從彼一錢破作半已。解入俱致百千算數。然世尊。我有如是微細智慧。寧復說言無有智也。作是語已。佛告財主大臣算師言。汝若取芥子破為百千俱致分算數分已。于彼百千俱致分。復作百千俱致分。入算數之分。汝時于彼如是智慧應當無智。作如是語已。其波斯匿高薩羅王白佛言。希有世尊。我等所于彼有智中生羨樂相。如來今者說為無智。作如是語已。佛告波

【現代漢語翻譯】技巧地出賣自己，技巧地諂媚欺騙他人，技巧地造作惡業，技巧地產生執著。『我這樣做了，他那樣做了。我將要這樣做，我將要那樣做。』『這件事是這樣做的，那件事是那樣做的。』『做了這件事之後，應該會有那樣的結果；做了那樣的事之後，應該會有這樣的結果。』像這樣，被煩惱所染污的業和心，以及充滿怨恨的業和心，不能帶來滅度（Nirvana，解脫），不能帶來離欲（detachment），不能帶來斷除（cessation），不能帶來寂靜（tranquility），不能帶來菩提（Bodhi，覺悟），不能帶來沙門（Śrāmaṇa，修行者），不能帶來涅槃（Nirvana，寂滅）。因為（錯誤的）因，反而得到更糟糕的結果。這被稱為『阿婆娑羅智』（Apasarajnana，邪智）。因為這種智慧，使得內心污濁，地獄（Naraka）充滿，畜生道（Tiryagyoni）充滿，閻摩羅世（Yamaloka，閻羅王的世界）充滿，背離了清凈的處所而走向不清凈的處所。像這樣的『智慧』，應當稱之為無智。

《大威德陀羅尼經》卷第五大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第六

隋朝北印度三藏阇那崛多（Jñānagupta）譯

當時，在那大眾之中，波斯匿（Prasenajit）高薩羅王（Kosala）有一位精通算術的大臣，名叫財主（Dhanapati），也來參加法會。他從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊，我從一錢開始，能夠計算到百千的算數。對於那一錢，我能逐步分解計算到百千算數。從那一錢破開一半，我能分解計算到俱致（koti，千萬）百千的算數。然而，世尊，我擁有如此精微的智慧，難道還能說我沒有智慧嗎？』說完這些話后，佛告訴財主大臣算師：『如果你取一粒芥子，將它破分為百千俱致份，對於那百千俱致份，再作百千俱致份的分解，進入算數之分，那麼，你那時對於你現在的智慧，就應當認為是無智。』說完這些話后，波斯匿高薩羅王對佛說：『稀有啊，世尊！我們對於那些擁有智慧的人產生羨慕和喜悅之情，如來現在卻說那是無智。』說完這些話后，佛告訴波斯匿王：

【English Translation】 Skillfully selling oneself, skillfully flattering and deceiving others, skillfully creating evil karma, skillfully generating attachments. 'I did this, he did that. I will do this, I will do that.' 'This was done like this, that was done like that.' 'Having done this, there should be that result; having done that, there should be this result.' Like this, karma and mind defiled by afflictions, and karma and mind full of resentment, cannot bring about Nirvana (滅度, liberation), cannot bring about detachment (離欲), cannot bring about cessation (除斷), cannot bring about tranquility (寂靜), cannot bring about Bodhi (菩提, enlightenment), cannot bring about Śrāmaṇa (沙門, ascetic), cannot bring about Nirvana (涅槃, extinction). Because of (wrong) causes, one obtains even worse results. This is called 'Apasarajnana' (阿婆娑羅智, perverted wisdom). Because of this wisdom, the mind becomes turbid, hell (地獄, Naraka) is filled, the animal realm (畜生, Tiryagyoni) is filled, the world of Yama (閻摩羅世, Yamaloka) is filled, one turns away from secluded places and goes to non-secluded places. Such 'wisdom' should be called no-wisdom.

The Great Vaipulya Dharani Sutra, Volume 5 Taisho Tripitaka Volume 21, No. 1341 The Great Vaipulya Dharani Sutra

The Great Vaipulya Dharani Sutra, Volume 6

Translated by Tripiṭaka Jñānagupta (阇那崛多) from North India during the Sui Dynasty

At that time, in that assembly, King Prasenajit (波斯匿) of Kosala (高薩羅) had a minister skilled in mathematics, named Dhanapati (財主), who also came to the assembly. He rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One, I begin with one coin and can calculate up to hundreds of thousands of numbers. For that one coin, I can gradually break it down and calculate to hundreds of thousands of numbers. From breaking that one coin in half, I can break it down and calculate to kotis (俱致, ten million) of hundreds of thousands of numbers. However, World Honored One, I possess such subtle wisdom, can it still be said that I have no wisdom?' After saying these words, the Buddha said to the minister mathematician Dhanapati: 'If you take a mustard seed and break it into hundreds of thousands of kotis of parts, and for those hundreds of thousands of kotis of parts, you further break them into hundreds of thousands of kotis of parts, entering into the division of numbers, then at that time, you should consider your current wisdom as no-wisdom.' After saying these words, King Prasenajit of Kosala said to the Buddha: 'Rare indeed, World Honored One! We generate admiration and joy for those who possess wisdom, but the Tathagata now says that it is no-wisdom.' After saying these words, the Buddha said to Prasenajit:

斯匿高薩羅王言。大王。諸佛如來不讚此智。所謂有漏。諸佛如來讚歎無漏智。所謂滅諸有智。一智當言無智。何者是一世間語言執著。何者名世間語言執著。世間語言名字等智。若有執著彼諸名字。便生瞋恚。是名世間執著名字。是為一智。名無智者。乃至彼智彼一切有為。若有為者是即無實。如是有為語言無實。亦無名字亦悉無實。以何義故。名字無實此名欺誑。以是義故此名無實。以無實智當向惡趣。以是義故此名無實。

所言一者和合集渴愛。言無智者。憶念未來生有。以一無智當言無智。若於聚想而生於智。于界想中。于入想中。于身想中。諸所有智中生於智想。彼智有為。是有為中不名最勝。是故此智當言無智。言無智者。以三種根知彼眾生從合會大地獄中捨身。何者三根。二睛聚視上瞬轉環。若瞋恚時兩目俱赤。此是有漏和合等智。以如此智應當無智。時波斯匿王白佛言。世尊。復以何智當言有智。若於中等智。世尊。若如是有者。寧可復言無有智也。佛答王言。于有中無智。是故於彼無處有智。若無有智彼無有有。彼無有取。彼無無為。彼無有為。彼無戲論。彼即除斷。如是非讚歎非不讚嘆。于彼之中讚歎涅槃。于彼時間。閻浮提人當作是念。若第二四大洲世界之中。閻浮提人輩讚歎涅槃。作

【現代漢語翻譯】現代漢語譯本：波斯匿王說道：『大王，諸佛如來不讚嘆這種有漏洞的智慧，諸佛如來讚歎沒有漏洞的智慧，也就是滅除所有存在的智慧。一種智慧應當被稱為無智。』什麼是一世間的語言執著？什麼叫做世間的語言執著？世間的語言名字等等的智慧，如果有人執著于這些名字，就會產生嗔恚。這叫做世間的執著名字，這是一種智慧，被稱為無智。乃至那種智慧，那一切有為法，如果有為法就是不真實的。像這樣有為的語言是不真實的，也沒有名字，一切都是不真實的。因為什麼緣故，名字是不真實的？這叫做欺騙。因為這個緣故，這叫做不真實。用不真實的智慧會墮向惡趣，因為這個緣故，這叫做不真實。所說的一種是和合聚集的渴愛。所說的無智，是憶念未來會產生存在。用一種無智應當被稱為無智。如果在聚集的現象上產生智慧，在界限的現象中，在進入的現象中，在身體的現象中，所有智慧中產生智慧的現象，那種智慧是有為的，在有為中不被稱為最殊勝的。所以這種智慧應當被稱為無智。所說的無智，是用三種根來知道那些眾生從和合的大地獄中捨棄身體。哪三種根？兩眼聚集註視，向上眨眼轉動眼珠。如果嗔恚的時候，兩隻眼睛都變紅。這是有漏洞的和合等等的智慧，用這樣的智慧應當被稱為無智。』當時波斯匿王對佛說：『世尊，又用什麼智慧應當被稱為有智？如果在中等的智慧。世尊，如果像這樣有，難道還可以說沒有智慧嗎？』佛回答波斯匿王說：『在有中沒有智慧，所以在那裡沒有地方有智慧。如果沒有有智慧，那裡就沒有有，那裡就沒有取，那裡就沒有無為，那裡就沒有有為，那裡就沒有戲論，那裡就除斷了。像這樣非讚歎非不讚嘆，在那裡讚歎涅槃。』在那個時候，閻浮提（Jambudvipa，佛教地理概念，指我們所居住的這個世界）人會這樣想，如果在第二四大洲世界之中，閻浮提人讚嘆涅槃，會...

【English Translation】 English version: King Pasenadi said: 'Great King, the Tathagatas (Tathagata, 如來) do not praise this wisdom, which is called defiled. The Tathagatas praise undefiled wisdom, which is the wisdom of extinguishing all existence. One wisdom should be called non-wisdom.' What is worldly attachment to language? What is called worldly attachment to language? Worldly language, names, and so on, are wisdom. If one is attached to these names, then anger arises. This is called worldly attachment to names. This is one wisdom, called non-wisdom. Even that wisdom, all conditioned things, if conditioned, are unreal. Thus, conditioned language is unreal, without names, and all is unreal. For what reason are names unreal? This is called deception. For this reason, it is called unreal. With unreal wisdom, one goes to evil destinies. For this reason, it is called unreal. What is called 'one' is the thirst for aggregation and combination. What is called non-wisdom is the recollection of future existence. With one non-wisdom, it should be called non-wisdom. If wisdom arises from the thought of aggregation, in the thought of realms, in the thought of entrances, in the thought of the body, in all thoughts of wisdom, that wisdom is conditioned. Among the conditioned, it is not called the most excellent. Therefore, this wisdom should be called non-wisdom. What is called non-wisdom is knowing, with three roots, that those beings abandon their bodies from the combined great hell. What are the three roots? The two eyes gather and gaze, the upper eyelids blink and rotate. If there is anger, both eyes turn red. This is defiled wisdom of aggregation and so on. With such wisdom, it should be called non-wisdom.' At that time, King Pasenadi said to the Buddha (Buddha, 佛): 'World Honored One (World Honored One, 世尊), with what wisdom should it be called wisdom? If it is in middling wisdom.' World Honored One, if there is such existence, can it still be said that there is no wisdom?' The Buddha answered King Pasenadi: 'In existence, there is no wisdom, therefore, in that place, there is no wisdom. If there is no wisdom, there is no existence, there is no grasping, there is no unconditioned, there is no conditioned, there is no play. It is cut off. Thus, neither praised nor not praised, in that, Nirvana (Nirvana, 涅槃) is praised.' At that time, the people of Jambudvipa (Jambudvipa, 閻浮提) will think, if in the second of the four great continents, the people of Jambudvipa praise Nirvana, it will...

如是言。彼即無聲。彼即遠離。彼無分別。彼無和合。彼即求念。彼即讚歎。無惡煩惱。不可破壞。無想離想。彼即無悔。彼即為吼。于彼第二四大洲世界中。所有諸天諸龍夜叉諸有勝者。于彼等輩守護攝受此佛菩提。于彼處中。有一夜叉。名曰三摩婆陀那(隋雲和合)說此諸句為生般若故。作不顛倒意故。作智慧者。作彼清凈般若根故。作智慧力勝精進故。隨所有處正修習已。當得正趣。當得正意得正堅固。當得正念。當得大智無畏辯才。能破壞他諸論師等。令受其語。譬如月輪初出之時映蔽一切星宿光明能滅闇障。如是一切諸論義師。既覆障已威光獨耀。于彼之中有此咒句。

多遲他遮多(一)憂婆耶陀(二)𪏭婆(三)阿浮薩𪏭(四)鼻帝底(五)雞迷帝(六)婆步荼(七)婆那伽(八)烏瞿盧(九)鼻步瞿(十)阿啰他(十一)阿那啰他㕹帝(十二)阿羅耶(十三)鼻薩啰(十四)婆伽那(十五)阿那呵帝(十六)波呵帝(十七)伊舍哆啰(十八)多都哆啰(十九)耶多哆啰(二十)多伊呵(二十一)伊舍(二十二)伊苦制(主裴反)婆(二十三)多哆(二十四)多哆制婆(二十五)娑婆帝婆盧(二十六)婆帝婆盧(二十七)

說此守護之時。有八萬四千諸夜叉眾。同時驚懼。爾時彼八萬四千諸

【現代漢語翻譯】現代漢語譯本：如是說。他們寂靜無聲。他們遠離塵囂。他們沒有分別心。他們沒有相互結合。他們尋求正念。他們受到讚歎。沒有邪惡的煩惱。不可被摧毀。沒有妄想，遠離妄想。他們沒有後悔。他們如同獅子吼。在這第二四大洲世界中，所有的天神、龍族、夜叉（守護神）以及所有殊勝者，都在守護和攝受這佛陀的菩提。在那裡，有一位夜叉，名叫三摩婆陀那（Samavadhana，隋朝時譯為和合），爲了生起般若（Prajna，智慧），爲了不顛倒的意念，爲了成為有智慧的人，爲了清凈的般若之根，爲了智慧之力勝過精進，說了這些偈句。無論在何處正確地修習這些偈句，都將獲得正確的方向，獲得正確的意念，獲得正確的堅定，獲得正確的正念，獲得大智慧和無畏的辯才，能夠摧毀其他論師的理論，使他們接受自己的觀點。譬如初升的月亮，能夠掩蓋所有星宿的光芒，能夠消除黑暗的障礙。同樣，一切論義師，在被（此咒語）覆蓋和遮蔽之後，其威光獨自閃耀。在這（咒語）之中有這些咒句：多遲他遮多(一) 憂婆耶陀(二) 𪏭婆(三) 阿浮薩𪏭(四) 鼻帝底(五) 雞迷帝(六) 婆步荼(七) 婆那伽(八) 烏瞿盧(九) 鼻步瞿(十) 阿啰他(十一) 阿那啰他㕹帝(十二) 阿羅耶(十三) 鼻薩啰(十四) 婆伽那(十五) 阿那呵帝(十六) 波呵帝(十七) 伊舍哆啰(十八) 多都哆啰(十九) 耶多哆啰(二十) 多伊呵(二十一) 伊舍(二十二) 伊苦制(主裴反)婆(二十三) 多哆(二十四) 多哆制婆(二十五) 娑婆帝婆盧(二十六) 婆帝婆盧(二十七) 在說出這些守護咒語的時候，有八萬四千個夜叉眾，同時感到驚懼。那時，這八萬四千個夜叉眾...

【English Translation】 English version: Thus it is said. They are without sound. They are far away. They are without discrimination. They are without combination. They seek mindfulness. They are praised. There are no evil afflictions. They are indestructible. Without thought, apart from thought. They are without regret. They roar like lions. In this second of the four great continents, all the Devas (gods), Nagas (dragons), Yakshas (guardian spirits), and all those who are superior, protect and embrace this Bodhi (enlightenment) of the Buddha. In that place, there is a Yaksha named Samavadhana (meaning 'union' in the Sui dynasty translation), who spoke these verses for the sake of generating Prajna (wisdom), for the sake of non-inverted thought, for the sake of becoming wise, for the sake of the pure root of Prajna, for the sake of the power of wisdom surpassing diligence. Wherever one correctly practices these verses, one will attain the correct direction, attain the correct thought, attain the correct steadfastness, attain the correct mindfulness, attain great wisdom and fearless eloquence, and be able to destroy the theories of other debaters, causing them to accept one's own views. Just as the newly risen moon can obscure the light of all the stars and eliminate the darkness, so too, all the teachers of debate, after being covered and obscured (by this mantra), their majestic light shines alone. Within this (mantra) are these mantra phrases: 多遲他遮多(一) 憂婆耶陀(二) 𪏭婆(三) 阿浮薩𪏭(四) 鼻帝底(五) 雞迷帝(六) 婆步荼(七) 婆那伽(八) 烏瞿盧(九) 鼻步瞿(十) 阿啰他(十一) 阿那啰他㕹帝(十二) 阿羅耶(十三) 鼻薩啰(十四) 婆伽那(十五) 阿那呵帝(十六) 波呵帝(十七) 伊舍哆啰(十八) 多都哆啰(十九) 耶多哆啰(二十) 多伊呵(二十一) 伊舍(二十二) 伊苦制(主裴反)婆(二十三) 多哆(二十四) 多哆制婆(二十五) 娑婆帝婆盧(二十六) 婆帝婆盧(二十七) At the time of uttering these protective mantras, eighty-four thousand Yaksha beings were simultaneously frightened. At that time, these eighty-four thousand Yaksha beings...

夜叉眾樂斷殺生。于彼等邊付囑言教。彼等攝受如是三種護地三品覆護地。歡喜信樂勤斷貪愛。阿難。如是勝法欲隱沒時。諸比丘等無有威力。若有比丘比丘尼優婆塞優婆夷。能讀誦此修多羅者。能令彼人乃至壽命具足守護。具足守護已常得守護。于彼時雖有奪威力諸夜叉等不生信樂。于彼等邊不能嬈亂。亦復不能奪其威力。何以故。以彼眾生福德攝受故。爾時此修多羅當至彼手。以彼眾生自福力故。當得守護。若於彼時。如是法中有生信者。彼諸眾生福德不少具足善根。于如來所當生實想。阿難。若於如來邊生實想者。彼諸眾生於諸法中。能生歡喜信敬之心。諸法能生歡喜信敬心者。彼即當得隨順於法。若能隨順諸法者。彼于甚深佛菩提中不生怖畏。若於甚深佛菩提中不生怖畏者。彼等自不怖畏。復能安慰余怖畏者。阿難。此諸善法先令是人增長般若。增長憶念。增長心意。增長色。增長力。增長果報。增長名聞。增長名稱。增長正行。增長受記。當得長舌。損減地獄。損減畜生及閻羅王。世阿難當得解脫。于不閑處當成就一切諸善根本。阿難。然如來所說為多聞故增長智慧者。阿難。如來依此故說。阿難。如來作此讚歎之說。汝當善受持。阿難。譬如電后即有浮茶。浮茶雷震之聲。阿難。如是如是。如是等諸法轉

【現代漢語翻譯】現代漢語譯本夜叉眾（Yaksha，一種鬼神）喜歡斷絕殺生。我向他們宣講教義，他們接受並守護這三種護地，以三種品德覆蓋和保護土地。他們歡喜信樂，努力斷除貪愛。阿難（Ananda，佛陀的十大弟子之一）。當這種殊勝的佛法將要隱沒時，那些比丘（bhiksu，出家男眾）等沒有威力。如果任何比丘、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）能夠讀誦這部修多羅（sutra，佛經），就能使那個人乃至壽命終結都能得到守護，持續不斷地得到守護。在那時，即使有奪取威力的夜叉等，也不會生起信心和喜樂，不能夠去侵擾他們，也不能奪取他們的威力。為什麼呢？因為這些眾生有福德的攝受。那時，這部修多羅會到達他們的手中，因為這些眾生自身的福力，他們會得到守護。如果在那個時候，有人對這樣的佛法生起信心，那麼這些眾生的福德就不會少，他們已經具備了充足的善根，並且會對如來（Tathagata，佛陀的稱號之一）產生真實的念想。阿難，如果眾生對如來產生真實的念想，那麼他們對於一切佛法，就能生起歡喜和信敬之心。如果對佛法能生起歡喜和信敬之心，他們就能隨順於佛法。如果能夠隨順諸法，那麼他們對於甚深的佛菩提（Bodhi，覺悟）就不會產生怖畏。如果對於甚深的佛菩提不生怖畏，他們自己就不會怖畏，而且還能安慰其他怖畏的人。阿難，這些善法首先會使這個人增長般若（prajna，智慧），增長憶念，增長心意，增長色身，增長力量，增長果報，增長名聞，增長名稱，增長正行，增長受記，並且會得到廣長的舌頭。會減少地獄之苦，減少墮入畜生道和閻羅王（Yama，地獄之主）的痛苦。阿難，他們將會得到解脫，在不熟悉的地方也能成就一切諸善的根本。阿難，如來所說，是爲了讓人們通過多聞而增長智慧。阿難，如來是依此而說的。阿難，如來作了這樣的讚歎之說，你應該好好地受持。阿難，譬如閃電之後，緊接著就有浮茶（phu-cha，雷聲），浮茶的雷震之聲。阿難，就是這樣，就是這樣，這些佛法就是這樣流轉的。

【English Translation】 English version The Yaksha hosts delight in abstaining from killing. I entrusted them with teachings, and they accepted and protected these three protected lands, covering and sheltering the land with three virtues. They rejoice in faith and diligently cut off greed and attachment. Ananda (Ananda, one of the ten principal disciples of the Buddha), when this supreme Dharma is about to disappear, those Bhikshus (bhiksu, ordained monks) and others will have no power. If any Bhikshu, Bhikshuni (bhiksuni, ordained nuns), Upasaka (upasaka, lay male followers), or Upasika (upasika, lay female followers) can recite this Sutra (sutra, Buddhist scripture), they will be protected throughout their lives, continuously protected. At that time, even Yakshas who seize power will not generate faith and joy, they will not be able to disturb them, nor will they be able to seize their power. Why? Because these beings are embraced by merit. At that time, this Sutra will reach their hands, and because of their own merit, they will be protected. If at that time, someone generates faith in this Dharma, then these beings will have no little merit, they will have sufficient good roots, and they will have a true thought of the Tathagata (Tathagata, one of the titles of the Buddha). Ananda, if beings generate a true thought of the Tathagata, then they will be able to generate joy and reverence in all Dharmas. If they can generate joy and reverence in the Dharmas, they will be able to accord with the Dharma. If they can accord with all Dharmas, then they will not be afraid of the profound Bodhi (Bodhi, enlightenment) of the Buddha. If they are not afraid of the profound Bodhi of the Buddha, they themselves will not be afraid, and they will also be able to comfort others who are afraid. Ananda, these good Dharmas will first cause this person to increase Prajna (prajna, wisdom), increase mindfulness, increase mind, increase physical form, increase strength, increase karmic retribution, increase fame, increase reputation, increase righteous conduct, and increase prediction of enlightenment, and they will obtain a long tongue. They will reduce the suffering of hell, reduce the suffering of being born as animals and in the realm of Yama (Yama, the lord of death). Ananda, they will attain liberation, and in unfamiliar places, they will accomplish all the roots of goodness. Ananda, what the Tathagata has said is for the sake of increasing wisdom through much learning. Ananda, the Tathagata speaks based on this. Ananda, the Tathagata has made these words of praise, you should receive and uphold them well. Ananda, just as after lightning, there is immediately Phu-cha (phu-cha, thunder), the sound of Phu-cha's thunder. Ananda, it is like this, it is like this, these Dharmas circulate in this way.

贊之時。當得大智不以為難。阿難。因此法故。現前證見清凈般若清凈意清凈念行。得無所畏。得清凈法。阿難以此法教現前證法。及未來世亦復如是。阿難。此之一智及余眷屬。如來所說不染著無明。亦復不為無明所薰遠離修多羅分別之相及嚴熾惡分別之處。能令發覺諸外道等。自得受持三百偈句。既受持已。即能巧智解脫之處所有諸患即能捨離若善男子善女人。見如是等諸功能已。於此佛教應作勤求。今少有眾生於此無名法中生樂欲者。若有眾生勤修學者。當知彼等已於往昔曾事諸佛。有一欲行當墮地獄。乃至五種欲行當墮地獄。何者欲行當墮地獄。所謂我想。此一欲行當墮地獄。有想無想欲行。是諸如來作多種說。乃至有眼境界所緣諸法。以意識觀察彼等一切諸物名字。佛悉能知。于彼中所有欲行丈夫。彼丈夫所有名字于中一切皆入貪慾執著。執著己行。彼即為因緣。欲意中彼閻浮提人。于彼丈夫。有如是等種種名字。

福盧沙(一)　缽盧他(二)　布摩(三)　摩奴沙(四)　因陀羅(五)　首羅(六)　多吒首(七)　婆盧(八)　那都(九)　婆婆(十)　盧鼻摩(十一)　福伽羅(十二)　頻頭(十三)　瞿盧(十四)　啰慰盧(十五)　鼻伽摸(十六)　摩納蒱(十七)　善都(十八)　烏

【現代漢語翻譯】現代漢語譯本讚歎之時，能夠獲得大智慧，不會覺得困難。阿難（Ananda，佛陀的十大弟子之一）。因為這個法門的緣故，當下就能證見清凈的般若（Prajna，智慧），清凈的意念，清凈的念頭和行為，獲得無所畏懼，獲得清凈的佛法。阿難，用這個法門教導，當下就能證得佛法，未來的世代也會如此。阿難，這一智慧以及其餘的眷屬，如來（Tathagata，佛陀的稱號之一）所說的不染著無明，也不會被無明所薰染，遠離修多羅（Sutra，經）的分別之相，以及嚴厲熾盛的惡分別之處，能夠令外道等覺醒。自己能夠受持三百偈句。既然受持了，就能巧妙地智慧地解脫所有患難，就能捨離。如果善男子善女人，見到這些功能，就應該勤奮地在此佛教中尋求。現在很少有眾生對此無名法產生樂欲。如果有眾生勤奮地修學，應當知道他們過去曾經侍奉過諸佛。有一種欲行會墮入地獄，乃至五種欲行會墮入地獄。哪些欲行會墮入地獄？就是我想。這一種欲行會墮入地獄。有想無想的欲行，是諸如來作出的多種說法。乃至有眼境界所緣的諸法，用意識觀察那些所有的事物名字，佛都能知道。在那些事物中所有欲行的丈夫，那些丈夫所有的名字，一切都進入貪慾執著。執著自己的行為，那就是因緣。在欲意中，那些閻浮提（Jambudvipa，我們所居住的這個世界）的人，對於那些丈夫，有如下這些名字：福盧沙（Purusa，人）缽盧他（Prithagjana，凡夫）布摩（Bhuma，土地）摩奴沙（Manusya，人類）因陀羅（Indra，帝釋天）首羅（Sura，天人）多吒首（Tatastha，中立者）婆盧（Bala，力量）那都（Natha，保護者）婆婆（Bhava，存在）盧鼻摩（Rupin，有形者）福伽羅（Pudgala，補特伽羅，人）頻頭（Bindu，點）瞿盧（Guru，導師）啰慰盧（Raviro，太陽）鼻伽摸（Vikalpa，分別）摩納蒱（Manava，人）善都（Santa，寂靜者）烏（U，梵文的一個字母）

【English Translation】 English version At the time of praise, one can attain great wisdom without difficulty. Ananda (one of the ten principal disciples of the Buddha). Because of this Dharma, one can immediately realize pure Prajna (wisdom), pure intention, pure thoughts and actions, attain fearlessness, and attain pure Dharma. Ananda, using this Dharma to teach, one can immediately attain the Dharma, and future generations will be the same. Ananda, this wisdom and its retinue, as the Tathagata (one of the titles of the Buddha) said, is not tainted by ignorance, nor is it influenced by ignorance. It is far from the distinguishing characteristics of the Sutras (discourses of the Buddha), and the place of severe and intense evil distinctions, capable of awakening heretics and others. One can uphold three hundred verses. Having upheld them, one can skillfully and wisely liberate oneself from all suffering and abandon it. If good men and good women see these functions, they should diligently seek in this Buddhism. Now, few beings have joy and desire for this nameless Dharma. If there are beings who diligently study and practice, know that they have served all Buddhas in the past. There is one kind of desire that will lead to hell, and even five kinds of desires that will lead to hell. What desires will lead to hell? It is the thought of 'I'. This one desire will lead to hell. The desires of having thoughts and not having thoughts are the various teachings of the Tathagatas. Even the objects of the eye's perception, using consciousness to observe all those things and names, the Buddha knows all. Among those things, all the husbands who have desires, all the names of those husbands, all enter into greed and attachment. Being attached to one's own actions, that is the cause. In the desire, those people of Jambudvipa (the world we live in) have these names for those husbands: Purusa (man), Prithagjana (ordinary person), Bhuma (earth), Manusya (human), Indra (Lord Indra), Sura (deva), Tatastha (neutral), Bala (strength), Natha (protector), Bhava (existence), Rupin (having form), Pudgala (person), Bindu (point), Guru (teacher), Raviro (sun), Vikalpa (discrimination), Manava (man), Santa (peaceful), U (a letter in Sanskrit)

絺(十九)　施吒陀呼(二十)　婆盧慕(二十一)　阿跋羅(二十二)　阿伽婆(二十三)　波若(二十四)　提呵摩(二十五)　陀烏羅(二十六)　婆波婆(二十七)　烏伽(二十八)　頭叉摩(二十九)　形都他(三十)　何娑婆(三十一)　摩呵(三十二)　婆舍(三十三)　提舍(三十四)　形都破(三十五)　阿伽羅(三十六)　薩那破(三十七)　破求沙吒(三十八)　摩留婆帝(三十九)　摩帝婆頭迦(四十)　阿歌摩(四十一)　于頭摩(四十二)　摩頭迦(四十三)　他婆拏伽那(四十四)　伽摩那(四十五)　鼻地婆(四十六)　那婆(四十七)　迦摩陀(四十八)　形盧陀(四十九)　黎婆波(五十)　鼻留波(五十一)　帝形那(五十二)　那羅(五十三)　摩地(五十四)　娑醯帝(五十五)　紇利缽者(五十六)　著迷帝(五十七)　帝利伽婆多(五十八)　舍陵那(五十九)　那婆者(六十)　俱利舍(六十一)　那形摩(六十二)　帝物利(六十三)　阿訖夜迷(六十四)　婆伽梵(六十五)　那婆羅烏何(六十六)　鼻摩滿陀(六十七)　羅婆(六十八)　婆者(六十九)　鼻羅伽(七十)　提婆羅梵(七十一)　斯摩都(七十二)　婆烏叉(七十三)　婆羅梵(七十四)　

【現代漢語翻譯】現代漢語譯本：絺(十九)，施吒陀呼(二十)，婆盧慕(二十一)，阿跋羅(二十二)，阿伽婆(二十三)，波若(二十四)，提呵摩(二十五)，陀烏羅(二十六)，婆波婆(二十七)，烏伽(二十八)，頭叉摩(二十九)，形都他(三十)，何娑婆(三十一)，摩呵(三十二)，婆舍(三十三)，提舍(三十四)，形都破(三十五)，阿伽羅(三十六)，薩那破(三十七)，破求沙吒(三十八)，摩留婆帝(三十九)，摩帝婆頭迦(四十)，阿歌摩(四十一)，于頭摩(四十二)，摩頭迦(四十三)，他婆拏伽那(四十四)，伽摩那(四十五)，鼻地婆(四十六)，那婆(四十七)，迦摩陀(四十八)，形盧陀(四十九)，黎婆波(五十)，鼻留波(五十一)，帝形那(五十二)，那羅(五十三)，摩地(五十四)，娑醯帝(五十五)，紇利缽者(五十六)，著迷帝(五十七)，帝利伽婆多(五十八)，舍陵那(五十九)，那婆者(六十)，俱利舍(六十一)，那形摩(六十二)，帝物利(六十三)，阿訖夜迷(六十四)，婆伽梵(六十五)，那婆羅烏何(六十六)，鼻摩滿陀(六十七)，羅婆(六十八)，婆者(六十九)，鼻羅伽(七十)，提婆羅梵(七十一)，斯摩都(七十二)，婆烏叉(七十三)，婆羅梵(七十四)。

【English Translation】 English version: Chi (19), Shi Zha Tuo Hu (20), Po Lu Mu (21), A Ba Luo (22), A Qie Po (23), Bo Re (24), Ti He Mo (25), Tuo Wu Luo (26), Po Bo Po (27), Wu Qie (28), Tou Cha Mo (29), Xing Du Ta (30), He Suo Po (31), Mo He (32), Po She (33), Ti She (34), Xing Du Po (35), A Qie Luo (36), Sa Na Po (37), Po Qiu Sha Zha (38), Mo Liu Po Di (39), Mo Di Po Tou Jia (40), A Ge Mo (41), Yu Tou Mo (42), Mo Tou Jia (43), Ta Po Na Qie Na (44), Qie Mo Na (45), Bi Di Po (46), Na Po (47), Jia Mo Tuo (48), Xing Lu Tuo (49), Li Po Bo (50), Bi Liu Po (51), Di Xing Na (52), Na Luo (53), Mo Di (54), Suo Xi Di (55), He Li Bo Zhe (56), Zhuo Mi Di (57), Di Li Qie Po Duo (58), She Ling Na (59), Na Po Zhe (60), Ju Li She (61), Na Xing Mo (62), Di Wu Li (63), A Qi Ye Mi (64), Po Qie Fan (65), Na Po Luo Wu He (66), Bi Mo Man Tuo (67), Luo Po (68), Po Zhe (69), Bi Luo Qie (70), Ti Po Luo Fan (71), Si Mo Du (72), Po Wu Cha (73), Po Luo Fan (74).

娑蘇伽(七十五)　舍叉(七十六)　憂伽多(七十七)　娑利耶破(七十八)　鼻羅(七十九)　烏奴羅(八十)　蘇迷頭(八十一)　俱阇若(八十二)　瞿都摩利婆娑多(八十三)　薩他阿羅婆(八十四)　婆啰鞞帝(八十五)　蘇目多羅(八十六)　帝羅瞿茶(八十七)　鞞羅伏多(八十八)　初婆那(八十九)　雞摩羅(九十)　緊陀羅(九十一)　蘇目陀(九十二)　缽利耶迦(九十三)　叉滿哆(九十四)　俱偷紇耶(九十五)　鞞留缽陀(九十六)　鞞留破羅(九十七)　伊岐你(九十八)　娑木他(九十九)　樹提摩多(一百)　娑那羅(一百一)　娑婆啰(一百二)　尸婆他(一百三)　施梵(一百四)　慰伽梵(一百五)　阿那他夢(一百六)　阿伽拏(一百七)　帝伽羅(一百八)　娑羅破(一百九)　迦摩沙(一百十)　毒怯羅(一百十一)　鼻偷那(一百十二)　薩羅婆(一百十三)

諸如此等是丈夫名。如來已知已見已證。于欲行中安置如是種種名相。名字分別。名字執著。得見名字。滿足一切名字句里。于有分中染著諍競。墮愚癡中求索果報。此欲行名名字生轉。若我若我所。若復我中。如是空物輕無有物。于空自在若以名字著欲行者。彼是邪行。隨所欲行。隨彼邪行。彼欲

【現代漢語翻譯】現代漢語譯本娑蘇伽(Sasukā，丈夫名)　舍叉(Śakha，丈夫名)　憂伽多(Yogada，丈夫名)　娑利耶破(Sāliyapota，丈夫名)　鼻羅(Bhīru，丈夫名)　烏奴羅(Unnula，丈夫名)　蘇迷頭(Sumedha，丈夫名)　俱阇若(Kujana，丈夫名)　瞿都摩利婆娑多(Gotamālīposatha，丈夫名)　薩他阿羅婆(Sattha-alava，丈夫名)　婆啰鞞帝(Bharavīti，丈夫名)　蘇目多羅(Sumuttara，丈夫名)　帝羅瞿茶(Tilakuccha，丈夫名)　鞞羅伏多(Verabhutta，丈夫名)　初婆那(Chubbana，丈夫名)　雞摩羅(Kīmala，丈夫名)　緊陀羅(Kimdara，丈夫名)　蘇目陀(Sumudda，丈夫名)　缽利耶迦(Pāriyaka，丈夫名)　叉滿哆(Khamanda，丈夫名)　俱偷紇耶(Kutuhaliya，丈夫名)　鞞留缽陀(Verupatha，丈夫名)　鞞留破羅(Veruphala，丈夫名)　伊岐你(Ikhini，丈夫名)　娑木他(Samuttha，丈夫名)　樹提摩多(Sutimatā，丈夫名)　娑那羅(Sanara，丈夫名)　娑婆啰(Sabhara，丈夫名)　尸婆他(Sivatha，丈夫名)　施梵(Seva，丈夫名)　慰伽梵(Vegava，丈夫名)　阿那他夢(Anāthama，丈夫名)　阿伽拏(Akana，丈夫名)　帝伽羅(Tigala，丈夫名)　娑羅破(Sarapota，丈夫名)　迦摩沙(Kāmasa，丈夫名)　毒怯羅(Dukkula，丈夫名)　鼻偷那(Bhitunna，丈夫名)　薩羅婆(Sarabha，丈夫名)

諸如此等都是丈夫的名字。如來已經知曉、已經看見、已經證悟。在慾望的行徑中安置這些種種名相，名字的分別，名字的執著，得見名字，滿足於一切名字的語句之中。在有分（存在的各個方面）中，對名字染著而產生諍競，墮入愚癡之中，求索果報。這種慾望的行徑，名為名字的生起和流轉。無論是『我』還是『我所』，或者是在『我』之中，這些都是空虛的事物，輕微而沒有實質。如果有人以名字來執著于慾望的行徑，那就是邪行。隨順於慾望的行徑，就是隨順於邪行，就是慾望本身。

【English Translation】 English version Sasukā (a man's name) Śakha (a man's name) Yogada (a man's name) Sāliyapota (a man's name) Bhīru (a man's name) Unnula (a man's name) Sumedha (a man's name) Kujana (a man's name) Gotamālīposatha (a man's name) Sattha-alava (a man's name) Bharavīti (a man's name) Sumuttara (a man's name) Tilakuccha (a man's name) Verabhutta (a man's name) Chubbana (a man's name) Kīmala (a man's name) Kimdara (a man's name) Sumudda (a man's name) Pāriyaka (a man's name) Khamanda (a man's name) Kutuhaliya (a man's name) Verupatha (a man's name) Veruphala (a man's name) Ikhini (a man's name) Samuttha (a man's name) Sutimatā (a man's name) Sanara (a man's name) Sabhara (a man's name) Sivatha (a man's name) Seva (a man's name) Vegava (a man's name) Anāthama (a man's name) Akana (a man's name) Tigala (a man's name) Sarapota (a man's name) Kāmasa (a man's name) Dukkula (a man's name) Bhitunna (a man's name) Sarabha (a man's name)

All these are the names of men. The Tathagata (如來, one who has thus come) has known, has seen, has realized. In the course of desire, such various names, distinctions of names, attachments to names, are established. One sees names, is satisfied with all the phrases of names. In the realms of existence, one is stained by attachment to names and engages in strife, falls into ignorance, and seeks rewards. This course of desire is called the arising and revolving of names, whether it is 'I' or 'mine,' or in 'me.' These are empty things, light and without substance. If one clings to the course of desire with names, that is a wrong practice. Following the course of desire is following that wrong practice, which is desire itself.

行不斷滅故當墮地獄。

有二欲行。如來所說。能作光明作光明法。于彼物中。隨彼所有生名著于彼中。何者是能作光明作光明法如言月名金脂(隋云兔)亦名星宿主亦名婆奴(隋云光者)亦名嘔廚波帝(隋云星主)亦名虛空主亦名善見。亦名上行。亦名凈主。亦名滅闇。亦名太白婦。亦名宿王。亦名不少。亦名滿地。亦名普鏡。亦名團合喜。亦名勝方。亦名大有眷屬。亦名大廣。亦名方面亦名等觀。亦名宿門。亦名圓圍繞。亦名明勝。亦名慈放功德。亦名限量墮勝。亦名作虛空。亦名直度彼。亦名天子。此等月天子。名字屬閻浮提諸人輩。郁多羅越諸人輩。瞿耶尼諸人輩。弗婆提諸人輩。一切四洲諸人輩。平等共名。名為事愛。亦名心喜普邊行。于須彌山王生起光明。以是故彼名普行。亦名離翳。亦名虛空功德。亦名端正。亦名最極醫師。亦名求縛。亦名決定物。亦名次第流。亦名次第增長。亦名滿足身果。亦名願行。亦名端正。亦名勝色。如是彼中所有光明。依彼處已。于彼法中思惟念生。若欲心若染縛著發覺心生。彼作念已。彼依倚已。由多意喜生彼合煩惱。若合煩惱彼即非聖。若非聖者不可讚嘆。若不可讚嘆彼非丈夫法。若非丈夫法彼是邪見。若邪見若邪見者。彼當生向惡處。若向惡處彼名墮地獄者。

【現代漢語翻譯】現代漢語譯本：如果行為不停止和滅絕，就會墮入地獄。

有兩種慾望的行為，如來所說，能夠創造光明，創造光明的法。在那些事物中，隨著它們各自的存在，產生名稱並執著于其中。什麼是能夠創造光明，創造光明的法呢？例如月亮，也被稱為金脂（隋朝時稱為兔），也被稱為星宿之主，也被稱為婆奴（隋朝時稱為光者），也被稱為嘔廚波帝（隋朝時稱為星主），也被稱為虛空之主，也被稱為善見，也被稱為上行，也被稱為凈主，也被稱為滅暗，也被稱為太白婦，也被稱為宿王，也被稱為不少，也被稱為滿地，也被稱為普鏡，也被稱為團合喜，也被稱為勝方，也被稱為大有眷屬，也被稱為大廣，也被稱為方面，也被稱為等觀，也被稱為宿門，也被稱為圓圍繞，也被稱為明勝，也被稱為慈放功德，也被稱為**墮勝，也被稱為作虛空，也被稱為直度彼，也被稱為天子。這些月天子的名字，閻浮提（Jambudvipa，我們所居住的這個世界）的人們、郁多羅越（Uttarakuru，北俱盧洲）的人們、瞿耶尼（Godaniya，西牛賀洲）的人們、弗婆提（Purvavideha，東勝身洲）的人們，一切四大洲的人們，平等地共同稱呼。被稱為事愛，也被稱為心喜普邊行，在須彌山王（Mount Sumeru，世界的中心）上生起光明。因此，它被稱為普行，也被稱為離翳，也被稱為虛空功德，也被稱為端正，也被稱為最極醫師，也被稱為求縛，也被稱為決定物，也被稱為次第流，也被稱為次第增長，也被稱為滿足身果，也被稱為願行，也被稱為端正，也被稱為勝色。像這樣，它所擁有的光明，依靠著那個地方，在那個法中思惟念生。如果慾望之心、染污束縛的執著發覺而生起，他們產生這樣的念頭，他們依靠著它，由於強烈的意喜而生起與煩惱的結合。如果與煩惱結合，他們就不是聖者。如果不是聖者，就不可讚嘆。如果不可讚嘆，他們就不是大丈夫法。如果不是大丈夫法，他們就是邪見。如果有邪見，那麼有邪見的人，他們將要生向惡處。如果向惡處，他們就被稱為墮地獄者。

【English Translation】 English version: If actions are not ceased and extinguished, one will fall into hell.

There are two kinds of desire-driven actions. As the Tathagata (如來，another name for Buddha) said, they can create light and the Dharma (法，teachings or principles) of creating light. Within those things, according to their respective existences, names arise and one becomes attached to them. What are the actions that can create light and the Dharma of creating light? For example, the moon, also known as 'Kimsuka' (金脂, meaning 'golden fat,' referred to as 'rabbit' in the Sui dynasty), also known as the 'Lord of Constellations' (星宿之主), also known as 'Bhanu' (婆奴, meaning 'shining one'), also known as 'Ucchupati' (嘔廚波帝, meaning 'lord of the stars'), also known as the 'Lord of Space' (虛空之主), also known as 'Sudarsana' (善見, meaning 'good sight'), also known as 'Ascending' (上行), also known as 'Pure Lord' (凈主), also known as 'Destroyer of Darkness' (滅暗), also known as 'Wife of Venus' (太白婦), also known as 'King of Stars' (宿王), also known as 'Not Few' (不少), also known as 'Full Earth' (滿地), also known as 'Universal Mirror' (普鏡), also known as 'Joy of Union' (團合喜), also known as 'Victorious Direction' (勝方), also known as 'Having Great Retinue' (大有眷屬), also known as 'Greatly Expansive' (大廣), also known as 'Aspect' (方面), also known as 'Equal View' (等觀), also known as 'Gate of Stars' (宿門), also known as 'Circular Enclosure' (圓圍繞), also known as 'Bright Victory' (明勝), also known as 'Merit of Compassionate Release' (慈放功德), also known as 'Fallen Victory' (墮勝), also known as 'Maker of Space' (作虛空), also known as 'Directly Crossing Over' (直度彼), also known as 'Son of Heaven' (天子). These names of the Moon Deva (月天子, lunar deity) are equally and commonly used by the people of Jambudvipa (閻浮提, the continent where we live), the people of Uttarakuru (郁多羅越, the Northern Kurus), the people of Godaniya (瞿耶尼, Western Godaniya), the people of Purvavideha (弗婆提, Eastern Videha), all the people of the four continents. It is called 'Love of Things' (事愛), also known as 'Joyful Mind Universally Moving' (心喜普邊行), arising light on Mount Sumeru (須彌山王, the central world-mountain). Therefore, it is called 'Universally Moving' (普行), also known as 'Free from Darkness' (離翳), also known as 'Merit of Space' (虛空功德), also known as 'Upright' (端正), also known as 'Supreme Physician' (最極醫師), also known as 'Seeking Bondage' (求縛), also known as 'Determined Thing' (決定物), also known as 'Gradual Flow' (次第流), also known as 'Gradual Increase' (次第增長), also known as 'Fulfilling the Fruit of the Body' (滿足身果), also known as 'Wishful Action' (願行), also known as 'Upright' (端正), also known as 'Victorious Color' (勝色). In this way, the light that it possesses, relying on that place, thoughts arise in that Dharma. If a desire-filled mind, the attachment of defilement and bondage, is awakened and arises, they generate such thoughts, they rely on it, and due to intense mental joy, a combination with afflictions arises. If combined with afflictions, they are not saints. If they are not saints, they are not praiseworthy. If they are not praiseworthy, they are not the Dharma of a great person. If they are not the Dharma of a great person, they are wrong views. If there are wrong views, then those with wrong views will be born towards evil realms. If towards evil realms, they are called those who fall into hell.

如是得欲故生欲。以有欲故有無明。有無明故作惡業。作惡業已墮地獄中此第二欲行當墮地獄中。

彼中何者是第三欲行當墮地獄。所有諸法若可讚嘆而更毀呰。何者謂法是可讚嘆。所謂戒聚三昧聚智聚解脫聚解脫知見聚。四念處四正斷處四神足四禪五根五力七覺分八正道三十七助道法。入于彼法中。若復謗毀如是法相惡欲行。作是語已。長老阿難白佛言世尊。彼等眾生有何等相忍何境界。若如是相甚深微細。正和合法當作譭謗。作是語已。佛告長老阿難。作如是言。阿難。若有眾生於外道言中。于摩娑迦利義中。專精貪著世間工巧尼干論義具足愚癡法中。為彼義味名字所著。身心不解其義。雜非法行不正丈夫。不能入此甚深微細佛教之中。如是業法既不能入。以不入故。以于如來教當作佛。當誹謗。彼等為欲慢被所覆。雜外道語。禮日者。禮月者。禮風火者。當墮地獄。亦復不知一切日名。彼等以空名聲欲取邪見之念。于彼閻浮提中。所有諸人稱日名字。如來悉知。如日名須梨耶(隋云日)亦名百光。亦名毗脂多婆多(隋云勝者)亦名賢。亦名熾盛。亦名無上。亦名圓形。亦名普化。亦名令喜。亦名勝意。亦名不瞋。亦名作日分。亦名無畏處。亦名破闇。亦名色主。亦名火。亦名明。亦名除闇。亦名凈光音。

【現代漢語翻譯】現代漢語譯本：像這樣，因為想要得到（事物）而產生慾望。因為有了慾望，所以有了無明（avidyā，對事物真相的迷惑）。因為有了無明，所以造作惡業。造作惡業之後，就會墮入地獄之中。這第二種由慾望產生的行為，必定會墮入地獄。

他們之中，哪一種是第三種由慾望產生的行為，會導致墮入地獄？就是對於所有應該讚歎的法，反而加以譭謗。哪些法是應該讚歎的呢？就是戒聚（śīlaskandha，持戒的集合）、三昧聚（samādhi-skandha，禪定的集合）、智聚（jñāna-skandha，智慧的集合）、解脫聚（vimukti-skandha，解脫的集合）、解脫知見聚（vimukti-jñānadarśana-skandha，對解脫的知與見的集合）。四念處（catvāri smṛtyupasthānāni，四種憶念的建立）、四正斷處（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、四禪（catvāri dhyānāni，四種禪定）、五根（pañcendriyāṇi，五種感官能力）、五力（pañca balāni，五種力量）、七覺分（sapta bodhyaṅgāni，七種覺悟的因素）、八正道（āryāṣṭāṅgamārgaḥ，八種正確的道路）、三十七助道法（saptatriṃśad bodhipākṣikā dharmāḥ，三十七種幫助達到覺悟的法）。進入這些法中，如果有人誹謗毀壞這些法相，就是惡欲的行為。說完這些話后，長老阿難（Ānanda，佛陀的十大弟子之一）問佛陀說：『世尊（Bhagavān，佛陀的稱號），這些眾生有什麼樣的相，忍受什麼樣的境界，才會做出如此甚深微妙，正和合法相違背的譭謗呢？』

說完這些話后，佛陀告訴長老阿難說：『阿難，如果有些眾生對外道的言論，對摩娑迦利（Maskarin，古代印度思想家）的義理，專注而貪著世間的工巧技藝，尼干（Nirgrantha，耆那教的別稱）的論義，具備愚癡之法，為那些義理和名字所迷惑，身心不能理解其中的意義，混雜著非法行為，是不正當的人，不能進入這甚深微妙的佛教之中。因為這些業法他們不能進入，因為不能進入的緣故，就會對如來的教法當作佛法來誹謗。他們被慾望和傲慢所覆蓋，混雜著外道的言論，禮拜太陽的人，禮拜月亮的人，禮拜風火的人，都會墮入地獄。他們也不知曉太陽的所有名字，他們以空洞的名聲和慾望，取用邪見的念頭。在這閻浮提（Jambudvīpa，我們所居住的大陸）中，所有人們稱呼太陽的名字，如來完全知曉。太陽的名字叫做須梨耶(Sūrya)，也叫做百光，也叫做毗脂多婆多(Vicitrabhadra)，也叫做勝者，也叫做賢，也叫做熾盛，也叫做無上，也叫做圓形，也叫做普化，也叫做令喜，也叫做勝意，也叫做不瞋，也叫做作日分，也叫做無畏處，也叫做破闇，也叫做色主，也叫做火，也叫做明，也叫做除闇，也叫做凈光音。』

【English Translation】 English version: Thus, desire arises because of wanting to obtain (things). Because there is desire, there is ignorance (avidyā, delusion about the true nature of things). Because there is ignorance, evil deeds are committed. Having committed evil deeds, one falls into hell. This second act driven by desire will certainly lead to falling into hell.

Among them, which is the third act driven by desire that leads to falling into hell? It is when all dharmas (laws/teachings) that are worthy of praise are instead slandered. Which dharmas are worthy of praise? They are the aggregate of precepts (śīlaskandha, the collection of moral conduct), the aggregate of samādhi (samādhi-skandha, the collection of meditative concentration), the aggregate of wisdom (jñāna-skandha, the collection of wisdom), the aggregate of liberation (vimukti-skandha, the collection of liberation), and the aggregate of the knowledge and vision of liberation (vimukti-jñānadarśana-skandha, the collection of knowledge and vision regarding liberation). The four foundations of mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness), the four right exertions (catvāri samyakprahāṇāni, the four right efforts), the four bases of power (catvāra ṛddhipādāḥ, the four bases of spiritual power), the four dhyānas (catvāri dhyānāni, the four meditative absorptions), the five roots (pañcendriyāṇi, the five faculties), the five powers (pañca balāni, the five powers), the seven factors of enlightenment (sapta bodhyaṅgāni, the seven factors of awakening), the Noble Eightfold Path (āryāṣṭāṅgamārgaḥ, the eightfold path), and the thirty-seven aids to enlightenment (saptatriṃśad bodhipākṣikā dharmāḥ, the thirty-seven factors conducive to enlightenment). Entering into these dharmas, if someone slanders and destroys these aspects of the Dharma, that is an act of evil desire. After saying these words, the Elder Ānanda (Ānanda, one of the ten principal disciples of the Buddha) asked the Buddha: 'Bhagavān (Bhagavān, a title for the Buddha), what characteristics do these beings have, and what realm do they endure, that they would make such profound and subtle slanders that contradict the true Dharma?'

After saying these words, the Buddha told the Elder Ānanda: 'Ānanda, if there are beings who are devoted to the words of external paths, to the doctrines of Maskarin (Maskarin, an ancient Indian thinker), focused and attached to worldly crafts, to the doctrines of the Nirgranthas (Nirgrantha, another name for Jainism), possessing foolish dharmas, and are deluded by those doctrines and names, their bodies and minds unable to understand their meaning, mixing with unlawful conduct, being improper individuals, they cannot enter into this profound and subtle Buddhism. Because they cannot enter these karmic dharmas, and because they cannot enter, they will slander the Tathāgata's (Tathāgata, "one who has thus come" or "one who has thus gone," an epithet of the Buddha) teachings as the Buddha's teachings. They are covered by desire and arrogance, mixing with the words of external paths, those who worship the sun, those who worship the moon, those who worship wind and fire, will fall into hell. They also do not know all the names of the sun, and with empty fame and desire, they take on the notion of wrong views. In this Jambudvīpa (Jambudvīpa, the continent we inhabit), all the names that people call the sun, the Tathāgata knows completely. The sun's name is Sūrya, also called Hundred Lights, also called Vicitrabhadra, also called Victorious One, also called Virtuous, also called Blazing, also called Supreme, also called Circular, also called Universal Transformation, also called Causing Joy, also called Superior Intention, also called Non-Anger, also called Making the Day, also called Fearless Place, also called Breaking Darkness, also called Lord of Color, also called Fire, also called Brightness, also called Removing Darkness, also called Pure Light Sound.'

亦名鏡者。亦名持地。亦名多名。亦名不可取。亦名讚歎不墮。亦名咒力。亦名朋友。亦名鏡炎。亦名滅翳。亦名普燈。亦名圓意。亦名常成熟。亦名諸方鏡。亦名威主。亦名滅塵。亦名與熱。亦名真成。亦名眾產生就業。亦名上力。亦名光發。亦名常境界。亦名諸方面。亦名迴向。亦名初出。亦名斷顛倒意。亦名清凈力。亦名陀那婆主(隋云施主主此阿修羅名字)亦名毗榆遮啰那(隋云觀者)亦名不定住。亦名虎精進亦名普受報。亦名精進句。亦名不可降。亦名圓增長。亦名仙人放逸。亦名無病。亦名不缺最勝意。亦名多幢亦名光攝。亦名作熱惱。亦名諸方顯現。亦名嚴熾意。亦名脫怨仇亦名住劫迴向亦名與眼。亦名不失利。亦名滿一切望。亦名一切堅牢莊嚴主。阿難。此等日名字。國土分中一切諸方所說。若有眾生如是名字所演說中。若有聞此日名。若一切持解知義業。不生諍競觀察思惟。阿難。彼等眾生難得難有。何以故。彼等名字難可覺悟。彼等句行不可教知。如來為彼諸眾生等起憐愍故。斷疑網故。增長智故。思惟意行持智慧行。辯才根諸力覺分智慧增長故。不隨他行增長智故。宣說如是諸法相等。憐愍心攝受心利益心清凈心故。阿難。是故此等月日名字不缺不減。若干邊際更相系屬。從安慰出生。勝印句

【現代漢語翻譯】現代漢語譯本也叫做『鏡』，也叫做『持地』，也叫做『多名』，也叫做『不可取』，也叫做『讚歎不墮』，也叫做『咒力』，也叫做『朋友』，也叫做『鏡炎』，也叫做『滅翳』，也叫做『普燈』，也叫做『圓意』，也叫做『常成熟』，也叫做『諸方鏡』，也叫做『威主』，也叫做『滅塵』，也叫做『與熱』，也叫做『真成』，也叫做『眾產生就業』，也叫做『上力』，也叫做『光發』，也叫做『常境界』，也叫做『諸方面』，也叫做『迴向』，也叫做『初出』，也叫做『斷顛倒意』，也叫做『清凈力』，也叫做『陀那婆主』(隋朝翻譯為施主主，這是阿修羅的名字)，也叫做『毗榆遮啰那』(隋朝翻譯為觀者)，也叫做『不定住』，也叫做『虎精進』，也叫做『普受報』，也叫做『精進句』，也叫做『不可降』，也叫做『圓增長』，也叫做『仙人放逸』，也叫做『無病』，也叫做『不缺最勝意』，也叫做『多幢』，也叫做『光攝』，也叫做『作熱惱』，也叫做『諸方顯現』，也叫做『嚴熾意』，也叫做『脫怨仇』，也叫做『住劫迴向』，也叫做『與眼』，也叫做『不失利』，也叫做『滿一切望』，也叫做『一切堅牢莊嚴主』。阿難（Ananda）。這些太陽的名字，在各個國土的不同區域被宣說。如果眾生聽到這些太陽的名字，並且能夠理解和實踐其中的含義，就不會產生爭論、競爭和過度的思慮。阿難（Ananda），這樣的眾生是難得而稀有的。為什麼呢？因為這些名字難以覺悟，這些句子的含義難以教導和理解。如來（Tathagata）爲了憐憫這些眾生，爲了斷除他們的疑惑，爲了增長他們的智慧，思惟他們的意念和行為，持有智慧的行為，增長他們的辯才、根、力、覺分和智慧，不隨從他人而增長智慧，所以宣說這些法相。這是出於憐憫心、攝受心、利益心和清凈心。阿難（Ananda），因此，這些月亮和太陽的名字不會缺少或減少，它們在不同的邊界相互關聯，從安慰中出生，是殊勝的印記之句。

【English Translation】 English version It is also named 'Mirror', also named 'Holder of the Earth', also named 'Many Names', also named 'Unattainable', also named 'Praise Without Falling', also named 'Mantra Power', also named 'Friend', also named 'Mirror Flame', also named 'Destroyer of Darkness', also named 'Universal Lamp', also named 'Complete Intention', also named 'Always Mature', also named 'Mirrors of All Directions', also named 'Powerful Lord', also named 'Destroyer of Dust', also named 'Giver of Heat', also named 'Truly Accomplished', also named 'Accomplishment for All Beings', also named 'Superior Power', also named 'Light Emission', also named 'Constant Realm', also named 'All Aspects', also named 'Dedication', also named 'First Emergence', also named 'Cutter of Inverted Intentions', also named 'Pure Power', also named 'Dhanapati' (In the Sui dynasty, it was translated as 'Lord of Almsgivers', this is the name of an Asura), also named 'Vipashyana' (In the Sui dynasty, it was translated as 'Observer'), also named 'Unstable Dwelling', also named 'Tiger's Diligence', also named 'Universally Receiving Retribution', also named 'Phrase of Diligence', also named 'Unsubduable', also named 'Complete Growth', also named 'Hermit's Ease', also named 'Without Disease', also named 'Unlacking Supreme Intention', also named 'Many Banners', also named 'Light Gathering', also named 'Causing Torment', also named 'Manifestation in All Directions', also named 'Intense Intention', also named 'Liberation from Enemies', also named 'Dwelling in Kalpa Dedication', also named 'Giver of Eyes', also named 'Non-Loss of Benefit', also named 'Fulfiller of All Desires', also named 'Lord of All Firm Adornments'. Ananda (阿難). These names of the sun are spoken in all directions within the divisions of countries. If there are beings who, within the teachings of these names, hear these names of the sun, and if they all uphold, understand, know the meaning, and practice accordingly, they will not give rise to strife, competition, observation, or contemplation. Ananda (阿難), such beings are rare and difficult to find. Why? Because these names are difficult to awaken to, and the conduct of these phrases is impossible to teach and know. The Tathagata (如來), for the sake of those beings, arises with compassion, to cut off their nets of doubt, to increase their wisdom, contemplating their intentions and actions, holding wise actions, increasing eloquence, roots, powers, factors of enlightenment, and wisdom, not following others, increasing wisdom, and therefore proclaims such aspects of the Dharma. This is due to compassion, acceptance, benefit, and purity of mind. Ananda (阿難), therefore, these names of the moon and sun are neither lacking nor diminishing. Several boundaries are interconnected, born from comfort, and are phrases of supreme seal.

生。阿難。如是之處如是清凈。若比丘比丘尼優婆塞優婆夷。能受如是相者。彼即當知。日之名字無有邊際。及月名字亦無邊際。丈夫名字婦女名字。彼人當知最勝之處。于語業中而得成就。于語業中得成就已。當至成就勝授記業。成就勝授記業已。當至成就勝言辭業。至言辭業成就已。復當得至最勝相續非相續處。至勝相續非相續處已。當至最勝斷絕語言。既至最勝斷絕語言已。當至勝善言辭辯才。既至勝善言辭辯才處已。當至最勝最大之行。彼所有行速向涅槃。向涅槃道得涅槃岸。彼行如來說為最勝。說最妙說最極說最精。若此行不得者。當得無智。當得不正念得不正行。不得無畏以不成故。謂戲增長疑惑懈怠。于佛教中佛法中佛覺道中佛力無畏中智中大悲中。皆悉遠離。彼等眾生失於往昔所作善根。于現在中速疾增長彼未來世地獄陰聚。阿難。如是一切行業所作。皆由無智故得。得無智已得不善根。得不善已貴重利養。為粗澀言攝取諸物。貪愛執著以取諸物。愛執著故當有守護。因守護故當有多欲。以多欲故成就邪見。如是隨順邪見故當入迷黎。此第三業當向地獄。

何者是第四欲行。當墮地獄。謂無有善根。何者是無有善根。眾生樂行欲。種種欲事。為欲之所覆蓋。欲是稠林處。是河池處。酒店處。惡

【現代漢語翻譯】現代漢語譯本：世尊說：『阿難（Ananda，佛陀的十大弟子之一）。像這樣的地方是如此清凈。如果比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）能夠接受這樣的法相，他們就應當知道，太陽的名字是無邊無際的，月亮的名字也是無邊無際的，男人的名字和女人的名字也是如此。這些人應當知道，他們處於最殊勝的境界，在語言行為方面能夠獲得成就。在語言行為方面獲得成就之後，將達到成就殊勝的授記之業。成就殊勝的授記之業后，將達到成就殊勝的言辭之業。達到言辭之業的成就后，又將能夠達到最殊勝的相續非相續之處。到達殊勝的相續非相續之處后，將達到最殊勝的斷絕語言。既然到達最殊勝的斷絕語言，就將達到殊勝的善言辭辯才。既然到達殊勝的善言辭辯才之處，就將達到最殊勝最大的修行。他們所有的修行迅速地趨向涅槃（nirvana，佛教修行的最終目標，指解脫生死輪迴）。趨向涅槃之道，獲得涅槃的彼岸。這樣的修行，如來說是最殊勝的，說最妙的，說最極的，說最精的。如果不能得到這樣的修行，就會得到無智，就會得到不正念，得到不正行，不能得到無畏，因為沒有成就。所謂的戲論增長、疑惑、懈怠，對於佛教、佛法、佛覺之道、佛力無畏、智慧、大悲，都完全遠離。這些眾生失去往昔所作的善根，在現在迅速增長未來世地獄的陰聚。阿難，像這樣的一切行業所作，都是由於無智而得。得到無智后，得到不善根。得到不善根后，看重利養，用粗澀的語言攝取諸物，貪愛執著地獲取諸物。因為愛執著，就會有守護。因為守護，就會有多欲。因為多欲，成就邪見。像這樣隨順邪見，就會墮入迷黎（mire，迷途）。這第三種業將趨向地獄。

『什麼是第四種欲行，將墮入地獄？就是沒有善根。什麼是沒有善根？眾生喜歡行欲，種種欲事，被慾望所覆蓋。慾望是稠密的森林，是河流池塘，是酒店，是惡處。』

【English Translation】 English version: The World-Honored One said: 'Ananda (one of the ten principal disciples of the Buddha), such a place is so pure. If a bhiksu (Buddhist monk), bhiksuni (Buddhist nun), upasaka (male lay follower), or upasika (female lay follower) can receive such a characteristic, they should know that the name of the sun is boundless, and the name of the moon is also boundless, as are the names of men and women. These people should know that they are in the most excellent state, and they can achieve success in their speech actions. After achieving success in their speech actions, they will reach the achievement of excellent prophecy karma. After achieving excellent prophecy karma, they will reach the achievement of excellent speech karma. After achieving the accomplishment of speech karma, they will be able to reach the most excellent state of continuity and non-continuity. After reaching the excellent state of continuity and non-continuity, they will reach the most excellent cessation of language. Since they have reached the most excellent cessation of language, they will reach the excellent eloquence of good speech. Since they have reached the place of excellent eloquence of good speech, they will reach the most excellent and greatest practice. All their practices quickly move towards nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death). Moving towards the path of nirvana, they attain the shore of nirvana. Such practice, the Tathagata (another name for the Buddha) says is the most excellent, the most wonderful, the most supreme, and the most refined. If one cannot attain such practice, one will attain ignorance, one will attain incorrect mindfulness, and one will attain incorrect conduct, and one will not attain fearlessness because of not achieving it. So-called increasing frivolous talk, doubt, and laziness, they are completely separated from Buddhism, the Dharma, the path of enlightenment, the power and fearlessness of the Buddha, wisdom, and great compassion. These beings lose the good roots they have made in the past, and in the present, they quickly increase the aggregates of hell in the future. Ananda, all such actions and deeds are obtained because of ignorance. After obtaining ignorance, one obtains unwholesome roots. After obtaining unwholesome roots, one values profit and offerings, and uses coarse language to seize things, greedily and attachedly acquiring things. Because of attachment, there will be guarding. Because of guarding, there will be much desire. Because of much desire, one achieves wrong views. Following wrong views in this way, one will fall into a mire. This third karma will lead to hell.'

'What is the fourth kind of desire conduct that will lead to hell? It is having no good roots. What is having no good roots? Beings like to engage in desire, all kinds of desire matters, and are covered by desire. Desire is a dense forest, a river pond, a tavern, and an evil place.'

莊嚴處。殺事處。屠兒殺牛處。飲酒處。淫女處。嫉妒他家。嫉妒他色。嫉妒房舍。嫉妒衣服。嫉妒他法。誹謗他法。不敬重佛。不敬重法。不敬重僧。不信業報。親近破戒之人。讀誦外道言教。憎嫉持戒之人持戒比丘。令從戒聚破壞墮落污泥中染穢。若比丘比丘尼優婆塞優婆夷。取我為教師者知佛菩提。棄捨遠離及如是等甚深諸修多羅。當欲讀誦外道婆羅門所有經典。因彼外道婆羅門諸經典故。反欲誹謗此佛菩提。彼人不得說我為師。亦復不得受他信心檀越惠施。何以故。彼等眾生如來說是地獄之人。如來所說非我聲聞。不歸佛者當墮地獄。或向畜生。或向閻羅世。譬如有人有兩種子。一子從彼旃陀羅家。舍是身已來生於此。第二子者從梵天宮。彼墮落已來生於此。若是旃陀羅家中舍彼身已來生此者。彼不似母亦不似父。亦不持戒。亦不忍辱。亦不精進。從梵天宮來生此者。彼人諸根皆悉軟弱。孝敬隨順似母似父。如彼旃陀羅家舍彼身已來生此者。猶如旃陀羅不似父母。如是如是。若有比丘破戒行諸外道論義境界。彼不似如來。亦不似如來聲聞弟子。亦不似在家出家者。譬如彼旃陀羅童子不能具足父母功德。亦不具足人中語言。如是如是。破戒比丘無所能成。如彼善人從梵天宮墮已來生於此者。似母似父。隨順語言

隨順承事。如是如是。若有比丘具足不破戒聚。具足最勝戒行。如彼佛教。如是住如是持。彼人攝取諸佛菩提。能于善根行中能作自利。阿難。彼人不著種種欲行故。如彼旃陀羅家。舍彼身已來生此者。勤作不善。當知彼人受種種欲行。以受種種欲行已。當受種種婦女家名字。于彼彼中有如是等婦女名字故。亦名婦女。亦名波迦婆帝。亦名尼奢遲。亦名毗盧迦帝。亦名尸嗤虛奢帝。亦名優多羅。亦名多優阿波。亦名毗摩帝。亦名尼浮多。亦名他婆摩。亦名婆修陀。亦名摩收荼。亦名摩耶摩。亦名摩耶遲。亦名伊羅摩。亦名毗摩佉帝。亦名阿初尼夜帝。亦名烏婁馱帝。亦名毗多羅僈帝。亦名婆祇摩帝。亦名三蔓多末帝。亦名婆蘇達帝。亦名優鞞佉帝。亦名婆阇羅帝。亦名侈梨婆多帝。亦名婆菩婆帝。亦名阿帝隸奴帝。亦名三曼多瞿帝。亦名阿羅曼帝。亦名三曼帝。亦名多曼帝。亦名避摩頭。亦名阿帝尼羅跋帝。亦名迦摩跋帝。亦名毗羅婆達帝。亦名三慕波帝。亦名尼丘摩帝。亦名鳩摩帝。亦名毗優荼帝。亦名洟伽曼帝。亦名求摩都曼帝。亦名婆婆羅帝。亦名他彌多羅帝。亦名摩蘇都婁帝。亦名破羅帝。亦名奚婁遮曼帝。亦名三牟達帝。亦名伽奢馱帝。亦名阿羅婆那帝。亦名烏蘭那帝。亦名刪那達帝。亦名阿羅跋帝。亦名

【現代漢語翻譯】現代漢語譯本隨順承事，就是這樣，就是這樣。如果有比丘（bhiksu，佛教出家人）具足不破戒的戒律，具足最殊勝的戒行，如佛陀所教導的那樣，如此安住，如此奉持，這個人就能攝取諸佛的菩提（bodhi，覺悟），能在善根的修行中利益自己。阿難（Ananda，佛陀的十大弟子之一），這個人因為不執著于種種慾望的行為，就像旃陀羅（candala，古印度社會最低等級）家一樣。捨棄那個身體后，來到這裡出生的人，勤奮地作不善之事，應當知道這個人會承受種種慾望的行為。因為承受種種慾望的行為，將會承受種種婦女家的名字。在那一個個婦女的名字中，有這樣的婦女名字：也叫婦女，也叫波迦婆帝，也叫尼奢遲，也叫毗盧迦帝，也叫尸嗤虛奢帝，也叫優多羅，也叫多優阿波，也叫毗摩帝，也叫尼浮多，也叫他婆摩，也叫婆修陀，也叫摩收荼，也叫摩耶摩，也叫摩耶遲，也叫伊羅摩，也叫毗摩佉帝，也叫阿初尼夜帝，也叫烏婁馱帝，也叫毗多羅僈帝，也叫婆祇摩帝，也叫三蔓多末帝，也叫婆蘇達帝，也叫優鞞佉帝，也叫婆阇羅帝，也叫侈梨婆多帝，也叫婆菩婆帝，也叫阿帝隸奴帝，也叫三曼多瞿帝，也叫阿羅曼帝，也叫三曼帝，也叫多曼帝，也叫避摩頭，也叫阿帝尼羅跋帝，也叫迦摩跋帝，也叫毗羅婆達帝，也叫三慕波帝，也叫尼丘摩帝，也叫鳩摩帝，也叫毗優荼帝，也叫洟伽曼帝，也叫求摩都曼帝，也叫婆婆羅帝，也叫他彌多羅帝，也叫摩蘇都婁帝，也叫破羅帝，也叫奚婁遮曼帝，也叫三牟達帝，也叫伽奢馱帝，也叫阿羅婆那帝，也叫烏蘭那帝，也叫刪那達帝，也叫阿羅跋帝，也叫...

【English Translation】 English version Accommodating and serving accordingly. Thus it is, thus it is. If there is a bhiksu (Buddhist monk) who is complete with the precepts of non-violation, complete with the most supreme precepts and conduct, as taught by the Buddha, abiding thus and upholding thus, that person can gather the Bodhi (enlightenment) of all Buddhas, and can benefit himself in the practice of wholesome roots. Ananda (one of the ten great disciples of the Buddha), that person, because he is not attached to various desires and actions, is like the candala (an ancient Indian social class, the lowest rank) family. Having abandoned that body and come to be born here, diligently doing unwholesome deeds, it should be known that this person will receive various desires and actions. Because of receiving various desires and actions, he will receive the names of various women's families. Among those various women's names, there are such women's names: also called Woman, also called Pakavati, also called Nisaci, also called Vilokati, also called Sicihusati, also called Uttara, also called Tayu Apa, also called Vimati, also called Niphuta, also called Tabhama, also called Vasudha, also called Masudha, also called Mayama, also called Mayaci, also called Ilama, also called Vimakhati, also called Acuniyati, also called Uludhati, also called Vitaramati, also called Bhagimati, also called Samantamati, also called Vasudati, also called Ubbhekhati, also called Vajirati, also called Cilivatati, also called Babubavati, also called Atirenutati, also called Samantagoti, also called Aramati, also called Samanti, also called Tamanti, also called Bhimatu, also called Atinilobati, also called Kamabati, also called Vilobadati, also called Samupati, also called Nicumati, also called Kumati, also called Viyudati, also called Ihgamati, also called Kumatumati, also called Babarati, also called Tamitarati, also called Masuduluti, also called Parati, also called Hilucamati, also called Samudati, also called Gasadhatati, also called Alavanati, also called Ulanati, also called Sanadati, also called Alabati, also called...

斯婆尼帝。亦名婆波羅輸娑帝。亦名阿奴娑他那帝。亦名帝曬曼帝。亦名娑伽陀伽曼帝。亦名避婁優馱帝。亦名娑尼曬馱帝。亦名娑羅摩馱帝。亦名多羅伊摩帝。亦名阿廚多摩帝。亦名阿瞿摩帝。亦名摩帝。亦名波羅末多羅帝。亦名婆耶那帝。亦名破羅婆帝。亦名曬那佉帝。亦名阿曬他帝。亦名阿馱摩帝。亦名寐迦娑帝。亦名祇牟帝。亦名迦牟他帝。亦名羅細帝帝。亦名迦摩羅帝。亦名蘇都那帝。亦名娑伽那帝。亦名毗舍佉帝。亦名跋陀羅帝。亦名尸利帝。亦名卑離馱帝。亦名娑奢𠻬帝。亦名迦地夜帝。亦名那伽缽帝。亦名多陀㝹侯婁叉帝。亦名阿曬波羅耶婆帝。亦名唵娑羅也。如是等彼婦女名字分別故生。欲印繫縛心歡喜處。若有如是行業之中所繫縛者。彼等我說如旃陀羅。彼等我說猶如糞除。彼等我說至於冢墓。何故我說至於冢墓者。阿難。我念往昔過去無量時。於此舍婆提。有一婦女名曰賢意。向他丈夫心生愛著。時彼丈夫有緣事故。從城向外聚落之所。逕十五日辦彼事已。還來入城于本處住。然彼婦女因患下分困苦著床。時彼丈夫喚別女人告言。汝來汝可為我語彼婦女。時彼女人。即向賢意婦女之家。到已告言某甲丈夫。向汝有語時。彼婦女即便報言。我今病患身體痛苦我不能去。作是語已。時彼女人從彼家

【現代漢語翻譯】現代漢語譯本斯婆尼帝（Svaniti）：也叫婆波羅輸娑帝（Bavara Susati），也叫阿奴娑他那帝（Anusathana），也叫帝曬曼帝（Teshai Mandi），也叫娑伽陀伽曼帝（Sagata Gamandi），也叫避婁優馱帝（Bilou Yudha），也叫娑尼曬馱帝（Sanishaida），也叫娑羅摩馱帝（Saramada），也叫多羅伊摩帝（Tara Imati），也叫阿廚多摩帝（Achuduo Mati），也叫阿瞿摩帝（Agu Mati），也叫摩帝（Mati），也叫波羅末多羅帝（Baluo Moda Luodi），也叫婆耶那帝（Poyena Di），也叫破羅婆帝（Poluo Po Di），也叫曬那佉帝（Shaina Qie Di），也叫阿曬他帝（A Shai Ta Di），也叫阿馱摩帝（A Tuo Mo Di），也叫寐迦娑帝（Mei Jia Suo Di），也叫祇牟帝（Qi Mou Di），也叫迦牟他帝（Jia Mou Ta Di），也叫羅細帝帝（Luo Xi Di Di），也叫迦摩羅帝（Jia Mo Luo Di），也叫蘇都那帝（Su Du Na Di），也叫娑伽那帝（Suo Qie Na Di），也叫毗舍佉帝（Pi She Qie Di），也叫跋陀羅帝（Ba Tuo Luo Di），也叫尸利帝（Shi Li Di），也叫卑離馱帝（Bei Li Tuo Di），也叫娑奢𠻬帝（Suo She Chi Di），也叫迦地夜帝（Jia Di Ye Di），也叫那伽缽帝（Na Qie Bo Di），也叫多陀㝹侯婁叉帝（Duo Tuo Nu Hou Lou Cha Di），也叫阿曬波羅耶婆帝（A Shai Bo Luo Ye Po Di），也叫唵娑羅也（An Suo Luo Ye）。像這樣，因為分別這些婦女的名字而產生貪慾，用印記來束縛她們的心，在這些令人歡喜的地方流連忘返。如果有人被這樣的行為所束縛，我說他們就像旃陀羅（賤民）。我說他們就像糞便一樣污穢。我說他們最終會走向墳墓。阿難（Ananda），我為什麼說他們最終會走向墳墓呢？阿難，我記得過去無量劫前，在這舍婆提（Shravasti），有一個名叫賢意的婦女，對她的丈夫產生了強烈的愛戀。當時，她的丈夫因為一些事情，離開了城市，去了城外的村落。過了十五天，事情辦完后，他回到了城裡，回到了原來的住處。然而，這位婦女因為下身患病，痛苦地躺在床上。當時，她的丈夫叫來另一個女人，告訴她說：『你替我告訴那位婦女。』當時，那個女人就去了賢意婦女的家，到了之後告訴她說：『某甲丈夫（某甲丈夫）讓我告訴你一些事情。』當時，那位婦女立刻回答說：『我現在生病了，身體很痛苦，我不能去。』說完這些話后，那個女人就從她家離開了。

【English Translation】 English version Svaniti: Also known as Bavara Susati, also known as Anusathana, also known as Teshai Mandi, also known as Sagata Gamandi, also known as Bilou Yudha, also known as Sanishaida, also known as Saramada, also known as Tara Imati, also known as Achuduo Mati, also known as Agu Mati, also known as Mati, also known as Baluo Moda Luodi, also known as Poyena Di, also known as Poluo Po Di, also known as Shaina Qie Di, also known as A Shai Ta Di, also known as A Tuo Mo Di, also known as Mei Jia Suo Di, also known as Qi Mou Di, also known as Jia Mou Ta Di, also known as Luo Xi Di Di, also known as Jia Mo Luo Di, also known as Su Du Na Di, also known as Suo Qie Na Di, also known as Pi She Qie Di, also known as Ba Tuo Luo Di, also known as Shi Li Di, also known as Bei Li Tuo Di, also known as Suo She Chi Di, also known as Jia Di Ye Di, also known as Na Qie Bo Di, also known as Duo Tuo Nu Hou Lou Cha Di, also known as A Shai Bo Luo Ye Po Di, also known as An Suo Luo Ye. Thus, because of distinguishing these women's names, lust arises, using marks to bind their hearts, lingering in these delightful places. If someone is bound by such actions, I say they are like Chandalas (untouchables). I say they are as filthy as excrement. I say they will eventually go to the grave. Ananda, why do I say they will eventually go to the grave? Ananda, I remember in the past, countless kalpas ago, in this Shravasti, there was a woman named Xianyi, who had a strong love for her husband. At that time, her husband left the city and went to a village outside the city because of some matters. After fifteen days, after finishing the matter, he returned to the city and returned to his original residence. However, this woman was suffering from illness in her lower body and was painfully lying in bed. At that time, her husband called another woman and told her: 'You tell that woman for me.' At that time, that woman went to the house of the woman Xianyi, and after arriving, told her: 'So-and-so husband (So-and-so husband) asked me to tell you something.' At that time, that woman immediately replied: 'I am sick now, and my body is in pain, I cannot go.' After saying these words, that woman left her house.

出。欲報使人。於時賢意尋即命終。安置床輿多諸眷屬左右憂惱啼泣。將向尸所置彼露地。而不燒埋擲棄而還。時彼丈夫聞彼婦女尋已命終。安置尸處時彼丈夫詣向彼所哭泣憂惱。以其右手按婦女肚。按彼肚已。時彼婦女即從產門出污肉片爛臭可惡。爾時彼人觀尸處已。以愛慾渴逼手取肉片安置面門。以是因故得散愛慾。阿難。汝觀彼人幾許無智幾許癡迷。乃于可惡棄捨尸處身所出肉。以欲事故意中欲食。阿難。若有如是富伽羅等可棄捨者。彼人可言與死人身住處無異。阿難。為惡不善種種諸法。以欲因緣作不善業。增長成就。心求彼等諸惡欲行。以具足故當入迷梨。阿難。此第四欲行。能令眾生向于地獄。阿難。何者是第五欲行當向地獄。拔除善巧有無智慧。不見不覺不能穿徹。不善巧便生長無明於中損減。在於無明黑暗之中。不能了知諸名字法。所謂佛名何等是佛。諸名字法名佛者。亦名如來。亦名自然。亦名為健者。亦名大勇健者。亦名勇健光者。亦名健勝破陣。亦名勝他。亦名勝他幢。亦名普香。亦名天帝主。亦名地王天。亦名世間帝王。亦名天帝主。亦名天帝主幢。亦名帝王功德。亦名功德所生。亦名向功德。亦名師子。亦名大師子亦名等香亦名香上。亦名商主。亦名大商主。亦名金剛。亦名石山。亦名鴦

【現代漢語翻譯】現代漢語譯本出。想要報答恩情的人，在這個時候，賢意（Xianyi，人名）隨即命終。人們將她安置在床榻上，眾多眷屬在左右憂愁煩惱地啼哭。將她的屍體抬到尸陀林（Śīta-vana，停屍之處），放置在露天的地方，不火化也不埋葬，就丟棄離開了。當時，那位丈夫聽到那位婦女已經命終，屍體被安置在某處，於是前往那個地方哭泣憂愁。他用右手按壓婦女的肚子。按壓之後，那位婦女的產門隨即流出污穢的肉片，腐爛惡臭令人厭惡。當時，那個人觀察屍體所在之處后，被愛慾的渴求所逼迫，用手拿起肉片放在自己的面門上。因為這個原因，他得以消散愛慾。阿難（Ānanda，佛陀的十大弟子之一），你看看那個人多麼沒有智慧，多麼癡迷！竟然對於可厭惡、被拋棄的屍體所流出的肉，因為慾望的緣故，心中想要食用。阿難，如果有像這樣的人，可以被捨棄，那麼這個人就可以說是和死人身所住之處沒有區別。阿難，因為作惡不善的種種諸法，以慾望為因緣造作不善之業，增長成就，心中追求那些惡劣的慾望行為，因為具足這些惡行，應當墮入迷梨（迷梨，地獄名）。阿難，這是第四種欲行，能令眾生走向地獄。阿難，什麼是第五種欲行將導致地獄？拔除善巧，有而無智慧，不見不覺，不能穿透理解，不善於方便，生長無明並在其中損減。處於無明的黑暗之中，不能瞭解諸名字法。所謂佛名是什麼？諸名字法名為佛者，也名為如來（Tathāgata，佛的稱號之一），也名為自然（Svayambhu，不依因緣，自然而有的意思），也名為健者（Jina，勝利者），也名為大勇健者（Mahājina，偉大的勝利者），也名為勇健光者（Jinarci，勝利之光），也名為健勝破陣（Jitāri-bhedaka，戰勝敵人並破陣者），也名為勝他（Jitāri，戰勝敵人者），也名為勝他幢（Jitāri-dhvaja，戰勝敵人之旗幟），也名為普香（Samantagandha，普遍的香氣），也名為天帝主（Devādhipati，天神之主），也名為地王天（Bhūmipati-deva，土地之王），也名為世間帝王（Lokādhipati，世間之主），也名為天帝主（Devādhipati，天神之主），也名為天帝主幢（Devādhipati-dhvaja，天神之主的旗幟），也名為帝王功德（Adhipati-guṇa，帝王之功德），也名為功德所生（Guṇa-ja，功德所生），也名為向功德（Guṇābhimukha，趨向功德），也名為師子（Siṃha，獅子），也名為大師子（Mahāsiṃha，大獅子），也名為等香（Sama-gandha，平等的香氣），也名為香上（Gandhottama，最上的香氣），也名為商主（Sārthavāha，商隊首領），也名為大商主（Mahāsārthavāha，大商隊首領），也名為金剛（Vajra，金剛），也名為石山（Śilā-parvata，石山），也名為鴦伽（Aṅga，身體的組成部分）

【English Translation】 English version Then, wanting to repay the kindness, Xianyi (name of a person) immediately died. Her family placed her on a bed, and many relatives around her were worried, distressed, and weeping. They carried her corpse to the Śīta-vana (cemetery), placing it in the open air, neither cremating nor burying it, and then abandoned it and left. At that time, the husband heard that the woman had died and her corpse had been placed somewhere, so he went to that place, weeping and grieving. He pressed his right hand on the woman's belly. After pressing, filthy pieces of flesh, rotten and foul-smelling, emerged from the woman's birth canal. At that time, the man, after observing the place of the corpse, was compelled by the thirst of lust, and took the pieces of flesh with his hand and placed them on his face. Because of this, he was able to dispel his lust. Ānanda (one of the Buddha's ten great disciples), look how unwise and deluded that person was! He actually wanted to eat the disgusting, discarded flesh that came from the corpse, because of desire. Ānanda, if there is such a person who can be abandoned, then that person can be said to be no different from the place where the dead body resides. Ānanda, because of evil and unwholesome dharmas, and with desire as the cause, unwholesome deeds are created, increased, and accomplished. The mind seeks those evil desires and actions, and because of being complete with these evil deeds, one should enter Milī (name of a hell). Ānanda, this is the fourth kind of desire-driven action that leads sentient beings to hell. Ānanda, what is the fifth kind of desire-driven action that will lead to hell? It is to eradicate skillful means, to have wisdom but not use it, to not see or perceive, to not be able to penetrate and understand, to not be skilled in expedient means, to grow ignorance and diminish within it. Being in the darkness of ignorance, one cannot understand the names of dharmas. What is the name of the Buddha? The names of dharmas called Buddha are also called Tathāgata (one of the Buddha's titles), also called Svayambhu (self-existent), also called Jina (victor), also called Mahājina (great victor), also called Jinarci (light of victory), also called Jitāri-bhedaka (conqueror of enemies and breaker of formations), also called Jitāri (conqueror of enemies), also called Jitāri-dhvaja (banner of the conqueror of enemies), also called Samantagandha (universal fragrance), also called Devādhipati (lord of the gods), also called Bhūmipati-deva (lord of the earth), also called Lokādhipati (lord of the world), also called Devādhipati (lord of the gods), also called Devādhipati-dhvaja (banner of the lord of the gods), also called Adhipati-guṇa (qualities of a lord), also called Guṇa-ja (born of qualities), also called Guṇābhimukha (facing qualities), also called Siṃha (lion), also called Mahāsiṃha (great lion), also called Sama-gandha (equal fragrance), also called Gandhottama (supreme fragrance), also called Sārthavāha (caravan leader), also called Mahāsārthavāha (great caravan leader), also called Vajra (diamond), also called Śilā-parvata (stone mountain), also called Aṅga (part of the body).

祁何羅娑。亦名婆祁啰娑。亦名勝光。亦名蓮華。亦名大蓮華。亦名上蓮華。亦名天。亦名支提。亦名寶火。亦名普光。亦名日。亦名最勝。亦名大最勝。亦名善眼。亦名帝沙。亦名弗沙。亦名多因。亦名因上。亦名多眾。亦名勝眾。亦名須彌婁。亦名大彌婁。亦名最上行。亦名持眾亦名導師。亦名須彌婁羯波。亦名大力。亦名最大力。亦名名聞。亦名月。亦名晴月。亦名寶幢。亦名無能降。亦名大智海。亦名梵天。亦名大梵天。亦名迦葉。亦名大迦葉。亦名牟尼。亦名牟尼上。亦名釋迦牟尼。亦名火明。亦名持大火光明。亦名大妙光。亦名持妙光。亦名持大意氣。亦名最勝主。亦名圓肩。亦名須彌婁。亦名覺知上。亦名幢王。亦名諸宿王。亦名諸星宿主。亦名娑羅樹。亦名大娑羅樹。亦名娑羅樹王。亦名難思。亦名持慈。亦名除怨。亦名除暗。亦名妙光。亦名一切處自在降伏。亦名寂靜。亦名得財所。亦名安隱。亦名無怖。亦名花。亦名大花。亦名王。亦名最王。亦名不亂。亦名成音。亦名觀世音。亦名大天。亦名無稱。亦名普功德。亦名最上。亦名眾生調御師。阿難。如來如是知佛名號。知佛吼聲。知佛遊戲。阿難。于彼處中諸佛名鬘宣說之時。若有眾生一名字中。二名字中。三名字中。一切名字中。敷演之時。

當不愛樂亦不歡喜。阿難。此等眾生當知一向造諸欲行。割斷善根當墮闇冥從暗入暗行暗暗道。阿難。若有眾生聞說如是諸佛名字瓔珞之時。當起愛樂得清凈心。彼諸眾生非小善根。彼等眾生當得非少福聚具足。

于中何者諸宿和合。諸菩薩輩從母右脅生。有宿名鬼。有宿名歡喜。亦有宿名曰普燈。亦有宿名光炎。亦有宿名眾聲。亦有宿名善名聞。亦有宿名常炎。亦有宿名蘇迷低(隋云善意)亦名意。亦名別上縛。亦名多留車。亦名伊覆多。亦名阿尸羅婆那(女宿)亦名頗求那(張宿)亦名阿朱多(不墮)亦名藥。亦名善善。亦名過患主。亦名滿足電。亦名牢遍。亦名威力。亦名百光。亦名陀奢那伽。亦名翼宿。亦名不墮。亦名阿羅婆多。亦名嘆供養。亦名牢速。亦名娑阿羅多。亦名善喜。亦名提奢毗啰那。亦名住處。亦名喜流。亦名友開。亦名令成。亦名婆伽。亦名次第入最。亦名道合。亦名梵力。亦名勝主。亦名二依。亦名都羅婆伽等宿。阿難。此是彼星宿名字。一夜中住者。於一夜中有出生者。菩薩從母右脅生時。一切和合俱悉有出現。如是等星宿名字。如是等廣多名字。而不知者。彼當作惡墮斗諍中。誹謗如是應可讚嘆陀羅尼法。彼誹謗已身壞命終。當墮惡趣諸地獄中。阿難。我滅度后諸如是等修多羅

【現代漢語翻譯】現代漢語譯本：當他們既不喜愛也不歡喜時，阿難（Ananda，佛陀的十大弟子之一）。應當知道這些眾生一直以來都在造作各種慾望的行為，割斷了善根，應當墮入黑暗，從一個黑暗進入另一個黑暗，行走在黑暗的道路上。阿難，如果有些眾生聽聞宣說這些諸佛名字的瓔珞（Yingluo，裝飾品，比喻殊勝的功德）時，應當生起喜愛，得到清凈的心。這些眾生並非只有微小的善根，他們應當獲得不少的福德聚集具足。

其中哪些是諸星宿的和合？諸菩薩輩從母親的右脅出生。有的星宿名叫鬼（Gui），有的星宿名叫歡喜（Huanxi），也有的星宿名叫普燈（Pudeng），也有的星宿名叫光炎（Guangyan），也有的星宿名叫眾聲（Zhong Sheng），也有的星宿名叫善名聞（Shan Mingwen），也有的星宿名叫常炎（Changyan），也有的星宿名叫蘇迷低（Sumi Di，隋朝時譯為善意，Shanyi），也名叫意（Yi），也名叫別上縛（Bie Shangfu），也名叫多留車（Duoliuche），也名叫伊覆多（Yifuduo），也名叫阿尸羅婆那（Ashiluopona，女宿），也名叫頗求那（Poqiuna，張宿），也名叫阿朱多（Azhu Duo，不墮），也名叫藥（Yao），也名叫善善（Shanshan），也名叫過患主（Guohuan Zhu），也名叫滿足電（Manzu Dian），也名叫牢遍（Laobian），也名叫威力（Weili），也名叫百光（Baiguang），也名叫陀奢那伽（Tuoshanaqie），也名叫翼宿（Yisu），也名叫不墮（Buduo），也名叫阿羅婆多（Aluobaduo），也名叫嘆供養（Tan Gongyang），也名叫牢速（Laosu），也名叫娑阿羅多（Suo Aluoduo），也名叫善喜（Shanxi），也名叫提奢毗啰那（Tishabiluona），也名叫住處（Zhuchu），也名叫喜流（Xiliu），也名叫友開（Youkai），也名叫令成（Lingcheng），也名叫婆伽（Pojia），也名叫次第入最（Cidi Ru Zui），也名叫道合（Daohe），也名叫梵力（Fanli），也名叫勝主（Shengzhu），也名叫二依（Eryi），也名叫都羅婆伽（Duluopojia）等星宿。阿難，這些是那些星宿的名字，一夜中住者，於一夜中有出生者，菩薩從母親右脅出生時，一切和合都悉有出現。像這些星宿的名字，像這些廣多的名字，而不知曉的人，他們會作惡墮入鬥爭之中，誹謗像這樣應可讚嘆的陀羅尼（Tuoluoni，總持，一種咒語）法。他們誹謗之後，身壞命終，應當墮入惡趣的諸地獄中。阿難，我滅度后，這些像這樣的修多羅（Xiuduo Luo，經）

【English Translation】 English version: When they neither love nor rejoice, Ananda (one of the ten principal disciples of the Buddha). It should be known that these beings have always been creating various acts of desire, severing their roots of goodness, and should fall into darkness, entering from one darkness into another, walking on a dark path. Ananda, if there are beings who hear the recitation of these 'necklaces' (Yingluo, ornaments, a metaphor for supreme merits) of the names of all Buddhas, they should arise with love and attain a pure mind. These beings do not have only small roots of goodness; they should obtain no small accumulation of blessings.

Among them, which are the conjunctions of the constellations? The Bodhisattvas are born from the right side of their mothers. Some constellations are named Gui (Ghost), some are named Huanxi (Joy), some are named Pudeng (Universal Light), some are named Guangyan (Radiant Flame), some are named Zhong Sheng (Multitude of Sounds), some are named Shan Mingwen (Good Reputation), some are named Changyan (Constant Flame), some are named Sumi Di (Sumi Di, translated as Good Intention during the Sui Dynasty), also named Yi (Intention), also named Bie Shangfu, also named Duoliuche, also named Yifuduo, also named Ashiluopona (Female Constellation), also named Poqiuna (Poqiuna, Zhang Constellation), also named Azhu Duo (Azhu Duo, Non-Falling), also named Yao (Medicine), also named Shanshan (Very Good), also named Guohuan Zhu (Lord of Faults), also named Manzu Dian (Full Electricity), also named Laobian (Firmly Everywhere), also named Weili (Power), also named Baiguang (Hundred Lights), also named Tuoshanaqie, also named Yisu (Wing Constellation), also named Buduo (Non-Falling), also named Aluobaduo, also named Tan Gongyang (Praise Offering), also named Laosu (Firmly Swift), also named Suo Aluoduo, also named Shanxi (Good Joy), also named Tishabiluona, also named Zhuchu (Dwelling Place), also named Xiliu (Stream of Joy), also named Youkai (Friend Opening), also named Lingcheng (Making Accomplished), also named Pojia, also named Cidi Ru Zui (Entering the Most in Order), also named Daohe (Path Union), also named Fanli (Brahma Power), also named Shengzhu (Victorious Lord), also named Eryi (Two Dependencies), also named Duluopojia, and other constellations. Ananda, these are the names of those constellations, those who dwell in one night, those who are born in one night, when the Bodhisattva is born from the right side of his mother, all conjunctions appear completely. Like these names of constellations, like these vast and numerous names, those who do not know them will commit evil and fall into strife, slandering such a Dharani (Tuoluoni, mantra) Dharma that should be praised. After they slander, their bodies will be destroyed and they will fall into the hells of evil realms. Ananda, after my Parinirvana (death), these Sutras (Xiuduo Luo, scriptures) like these

法棄捨遠離。阿難。于彼時中諸眾生等各各斗諍不相攝持。其魔波旬于彼時間當作勤營除滅如是諸佛法故。

阿難。當有如是諸比丘輩共諸比丘不相攝持。比丘尼共比丘尼輩不相攝持。優婆塞共優婆塞輩不相攝持。諸優婆夷共優婆夷輩不相攝持。阿難。于彼時中有諸比丘。受持讀誦如是等修多羅。為佛教久住因緣故。而作諍競。彼等比丘。以各相競故。誹謗是等諸佛言教修多羅典。于彼時中復有比丘於此修多羅中起尊重者。然彼別有諸比丘輩。以為調戲而作誹謗。彼等攝持外道語故常作諍競。阿難。于彼時中少有能作如法語者。多有樂作非法語者。亦復各各自相憐愍。此等當墮地獄。此當向地獄。

阿難。如來置此神通事諦不虛誑。為增長菩提故。增長般若故。增長憶念行智故。阿難於彼時中有諸比丘聞如是等修多羅經。生佛語想不違背者。我說彼等富伽羅輩。過去佛邊曾作供養。阿難。若復有人聞如是等修多羅而生誹謗。不生善心。不生踴躍者。我說彼等助護諸魔。我說彼等往昔曾作外道沙門。我說彼等共破戒者更相親近。我說彼等外道經者。我說彼等未得聖果得聖果想增上慢者。阿難。若於彼時當誹謗佛菩提者。爾時彼人命終已。後於拍手間即墮惡趣。何以故。不能順行佛教故。阿難。是故彼族姓子

【現代漢語翻譯】現代漢語譯本：法將被拋棄、舍離和遠離。阿難（Ananda，佛陀的十大弟子之一）。在那個時候，眾生之間會互相爭鬥，不能互相扶持。魔王波旬（Mara Papman，佛教中的魔王）會在那個時候努力地去除和消滅這些佛法。

阿難。當有這樣的比丘（bhikkhu，佛教僧侶）不與比丘互相扶持，比丘尼（bhikkhuni，佛教女尼）不與比丘尼互相扶持，優婆塞（upasaka，在家男居士）不與優婆塞互相扶持，優婆夷（upasika，在家女居士）不與優婆夷互相扶持。阿難。在那個時候，會有一些比丘受持、讀誦這些修多羅（sutra，佛經），爲了佛教能夠長久住世的因緣而爭論。這些比丘因為互相爭競，誹謗這些佛陀的言教修多羅經典。在那個時候，又有一些比丘對此修多羅生起尊重之心，然而另有一些比丘卻以戲弄的態度來誹謗。他們因為攝持外道的言論，常常爭論不休。阿難。在那個時候，很少有人能夠如法說話，多數人喜歡說不合乎佛法的話，而且他們還互相憐憫。這些人應當墮入地獄，那些人也應當墮入地獄。

阿難。如來（Tathagata，佛陀的稱號之一）所說的這些神通之事是真實不虛的，是爲了增長菩提（bodhi，覺悟）的緣故，爲了增長般若（prajna，智慧）的緣故，爲了增長憶念和行智的緣故。阿難。在那個時候，有一些比丘聽聞這些修多羅經典，生起這是佛語的想法而不違背的，我說這些補特伽羅（pudgala，人）過去在佛陀身邊曾經作過供養。阿難。如果有人聽聞這些修多羅而生起誹謗，不生起善心，不生起踴躍之心，我說這些人是幫助和守護魔王的。我說這些人往昔曾經是外道沙門（sramana，修行者）。我說這些人與破戒者互相親近。我說這些人是外道經典的信奉者。我說這些人是未得聖果卻自以為得到聖果的增上慢者。阿難。如果在那個時候有人誹謗佛陀的菩提，那時這個人命終之後，在拍手之間就會墮入惡趣。為什麼呢？因為不能順從佛陀的教誨。阿難。因此，這些族姓子（kulaputra，出身良好家族的男子）啊。

【English Translation】 English version: The Dharma will be discarded, abandoned, and kept at a distance. Ananda (one of the ten principal disciples of the Buddha). At that time, sentient beings will quarrel with each other and fail to support one another. Mara Papman (the demon king in Buddhism) will then diligently strive to eliminate and destroy these Buddha-dharmas.

Ananda, there will be bhikkhus (Buddhist monks) who do not support other bhikkhus, bhikkhunis (Buddhist nuns) who do not support other bhikkhunis, upasakas (lay male followers) who do not support other upasakas, and upasikas (lay female followers) who do not support other upasikas. Ananda, at that time, there will be bhikkhus who uphold and recite these sutras (Buddhist scriptures), arguing for the sake of the long-term existence of Buddhism. Because they compete with each other, these bhikkhus will slander these sutras, which are the teachings of the Buddhas. At that time, there will also be bhikkhus who respect these sutras, but other bhikkhus will slander them in a mocking manner. Because they adhere to the words of external paths, they constantly argue. Ananda, at that time, few will speak according to the Dharma, and many will enjoy speaking contrary to the Dharma, and they will pity each other. These people should fall into hell, and those people should also fall into hell.

Ananda, the Tathagata (one of the titles of the Buddha) speaks of these supernatural events truthfully and without falsehood, for the sake of increasing bodhi (enlightenment), for the sake of increasing prajna (wisdom), and for the sake of increasing mindfulness and wisdom in action. Ananda, at that time, there will be bhikkhus who hear these sutras and think that they are the words of the Buddha without contradicting them. I say that these pudgalas (persons) have made offerings to the Buddhas in the past. Ananda, if someone hears these sutras and slanders them, without generating good thoughts or joy, I say that these people are helping and protecting the demons. I say that these people were once sramanas (ascetics) of external paths. I say that these people are close to those who have broken their precepts. I say that these people are believers in external scriptures. I say that these people are those who have not attained the holy fruit but think they have, and are filled with arrogance. Ananda, if at that time someone slanders the bodhi of the Buddha, then after that person dies, they will fall into the evil realms in the snap of a finger. Why? Because they cannot follow the teachings of the Buddha. Ananda, therefore, these sons of good families (kulaputra, men from good families)...

族姓女善得利益。于如是等修多羅文句味中。而勤進者有生信者。阿難。若不勤進不生信者。彼等被邪所覆至最斷處。若至最斷處者。彼等至最邪見。若至最邪見者。彼墮不正行。若墮不正行者。彼等以被惡欲所降。若被惡欲所降者。彼等我說向地獄趣。此是第五欲行當向地獄。阿難。若有比丘比丘尼優婆塞優婆夷。此五欲行能學誦已。有能受持于義行中作歡喜心者。得方便言。具足憶念意行堅住。復當憶念方便受持二百偈句。至彼命終。然後乃捨命根具足。所作多聞恒不忘失。阿難。是故彼時爾所眾生。若有聞已出生如來。于彼時中。少所眾生信實如來。少所眾生親近如來有歸向者。少所眾生禮佛已親近如來。少所眾生歸向佛法欲聽法者。少所眾生得聞佛法。少所眾生得辯才智方便言辭。少所眾生聞法受持。少所眾生受五戒者。少所眾生通達聖諦者。少所眾生得漏盡處。阿難。如來今者現在住世。少所眾生知此佛教。何況如來涅槃之後。阿難。如來已知彼等眾生。于彼時間當有受持此佛菩提。阿難。譬如汝今與我對坐不疑有無。阿難。比丘如是如是。於此處中我無有疑。如是等輩諸比丘眾。有能受持此佛菩提者。雖身不端嚴多被謗毀為他輕賤。然彼於後多得果報。以能受持此佛菩提故。阿難。于彼時中如是等諸比丘

【現代漢語翻譯】現代漢語譯本：族姓女如果能從中獲得利益，對於這些《修多羅》（Sutra，佛經）的文句和意義，如果有人精勤修習並生起信心。阿難（Ananda，佛陀的十大弟子之一），如果有人不精勤修習，不生起信心，那麼他們會被邪見所覆蓋，最終走向斷滅之處。如果走向斷滅之處，他們就會陷入最邪惡的見解。如果陷入最邪惡的見解，他們就會墮入不正當的行為。如果墮入不正當的行為，他們就會被邪惡的慾望所控制。如果被邪惡的慾望所控制，我說他們將走向地獄。這是第五種欲行，必定走向地獄。阿難，如果有比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），能夠學習、背誦這五種欲行，並且能夠受持，在義理的實踐中生起歡喜心，獲得方便的言辭，具足憶念，意念堅定，又能憶念方便受持二百偈句，直到他們生命終結，然後才捨棄命根，具足所作，多聞不忘失。阿難，因此，那時有多少眾生，如果聽聞后出生如來，在那個時候，很少有眾生相信真實的如來，很少有眾生親近如來並歸向他，很少有眾生禮拜佛后親近如來，很少有眾生歸向佛法並想聽聞佛法，很少有眾生能夠聽聞佛法，很少有眾生能夠獲得辯才智慧和方便的言辭，很少有眾生聽聞佛法后受持，很少有眾生受持五戒，很少有眾生通達聖諦，很少有眾生證得漏盡之處。阿難，如來現在住世，很少有眾生了解這個佛教，更何況如來涅槃之後。阿難，如來已經知道那些眾生，在那個時候將會有人受持這佛菩提。阿難，譬如你現在與我對坐，不會懷疑有或無。阿難，比丘也是這樣，這樣，對於這個地方我沒有懷疑。像這樣的人，這些比丘眾，如果能夠受持這佛菩提，即使身體不端莊，經常被誹謗和輕賤，然而他們在以後會得到很多果報，因為他們能夠受持這佛菩提。阿難，在那個時候，像這樣的比丘

【English Translation】 English version: A woman of good lineage obtains benefits. Among those who diligently advance in the meaning and words of such Sutras (Sutra, Buddhist scriptures), some will generate faith. Ananda (Ananda, one of the ten principal disciples of the Buddha), if they do not diligently advance and do not generate faith, they will be covered by evil and reach the point of utter destruction. If they reach the point of utter destruction, they will reach the most evil views. If they reach the most evil views, they will fall into improper conduct. If they fall into improper conduct, they will be subdued by evil desires. If they are subdued by evil desires, I say they are heading towards hell. This is the fifth course of desire, destined for hell. Ananda, if there are Bhiksus (Bhiksu, ordained male monks), Bhiksunis (Bhiksuni, ordained female monks), Upasakas (Upasaka, lay male followers), or Upasikas (Upasika, lay female followers) who can learn and recite these five courses of desire, and who can uphold them, taking joy in the practice of their meaning, obtaining skillful speech, possessing complete mindfulness, with steadfast intention, and who can also mindfully uphold two hundred verses until the end of their lives, and then relinquish their life force, fully accomplishing their tasks, and never forgetting what they have learned. Ananda, therefore, how many beings at that time, if they are born after hearing the Tathagata (Tathagata, 'one who has thus gone', an honorific title for the Buddha), at that time, few beings will believe in the true Tathagata, few beings will draw near to the Tathagata and turn to him, few beings will worship the Buddha and then draw near to the Tathagata, few beings will turn to the Dharma (Dharma, the teachings of the Buddha) and desire to hear the Dharma, few beings will be able to hear the Dharma, few beings will be able to obtain eloquence, wisdom, and skillful speech, few beings will hear the Dharma and uphold it, few beings will uphold the five precepts, few beings will understand the noble truths, few beings will attain the state of the extinction of outflows. Ananda, now that the Tathagata is living in the world, few beings understand this Buddha's teaching, let alone after the Tathagata's Nirvana (Nirvana, the cessation of suffering). Ananda, the Tathagata already knows that those beings, at that time, will uphold this Buddha's Bodhi (Bodhi, enlightenment). Ananda, just as you are now sitting opposite me and do not doubt its existence or non-existence. Ananda, Bhiksus are also like this, like this, I have no doubt about this place. Such beings, these Bhiksu assemblies, if they can uphold this Buddha's Bodhi, even if their bodies are not dignified and they are often slandered and despised, they will receive many rewards in the future because they can uphold this Buddha's Bodhi. Ananda, at that time, such Bhiksus

輩思惟憶念。于自身中當作疑念。如來知我。佛告阿難。我今語汝。彼等比丘如來已知自作疑念。何以故。于彼時中此等句味自當現證阿難。此如是相。如來不為少精進眾生輩令作歡喜。阿難。我以是相方便。令彼族姓子等有所堪能。阿難。汝今當觀是不壞印。有幾許義利。所應作者已作。彼等亦當依增上心供養我已。當至勝處。作是語已。長老阿難作是語已白佛。希有世尊。乃至此法本如是微妙。作是語已。長老阿難涕淚悲泣。復作是言。如是名相一切遍知一切見者。彼等眾生當不得見。雖然世尊。彼等比丘善得利益。能至如來根本之處。此陀羅尼法本。當入其手轉已復轉。世尊。彼等眾生最為極勝。譬如世間亂系團轉未遍之頃。若於彼時愛樂是經。于眾生中而作廣說如是修多羅。世尊。彼人成就幾所善根。作是語已。佛告長老阿難言。阿難。若能於是修多羅中作廣說者。彼人攝取無量善根。阿難。如四大藏中所有珍寶。于初日分悉能佈施。若有比丘比丘尼優婆塞優婆夷。以此陀羅尼法本。為一眾生說意欲念持安置建立。于彼善根此倍多於彼。若為一眾生建立安置。阿難。我少分說喻。若我具說廣生善根。更多無量阿僧祇。作是語已。長老阿難白佛言。世尊。若有攝受此法本。彼人生幾所善根。佛告阿難。我今為汝

【現代漢語翻譯】現代漢語譯本：他們思惟憶念，在自身中產生疑慮：『如來知道我（的想法）嗎？』佛告訴阿難：『我現在告訴你，那些比丘，如來已經知道他們自己產生了疑慮。』為什麼呢？因為在那個時候，這些句子的意義自然會顯現給他們。阿難，事情就是這樣。如來不會爲了那些缺乏精進的眾生而讓他們感到歡喜。阿難，我用這種方便，使那些有能力的族姓子弟能夠有所成就。阿難，你現在應當觀察這不壞之印（不退轉的印記），它有多少利益。該做的已經做了，他們也應當依靠增上心來供養我，將會到達殊勝的境界。』說完這些話后，長老阿難說完這些話后稟告佛陀：『希有啊，世尊！乃至此法本是如此微妙。』說完這些話后，長老阿難涕淚悲泣，又說道：『像這樣名相一切遍知一切見者（指佛陀），那些眾生將無法得見了。雖然如此，世尊，那些比丘真是獲得了極大的利益，能夠到達如來的根本之處。這陀羅尼法本，將進入他們的手中，輾轉流傳。世尊，那些眾生最為殊勝。』譬如世間亂線團尚未展開的時候，如果在那時喜愛這部經，在眾生中廣為宣說這部修多羅（佛經），世尊，這個人成就了多少善根呢？』說完這些話后，佛告訴長老阿難說：『阿難，如果有人能夠在這部修多羅中廣為宣說，這個人攝取的善根是無量的。阿難，如同四大藏中所有的珍寶，在初日分（早晨）全部佈施出去。如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），用這部陀羅尼法本，為一位眾生宣說，意欲念持、安置、建立，那麼他的善根比前者多很多倍。如果為一位眾生建立安置，阿難，我只是略微說個比喻，如果我全部說出來，所生的善根更多，無量阿僧祇（無數）。』說完這些話后，長老阿難稟告佛陀說：『世尊，如果有人攝受這部法本，這個人會產生多少善根呢？』佛告訴阿難：『我現在為你...

【English Translation】 English version: They contemplated and recollected, generating doubts within themselves: 'Does the Tathagata (如來, one of the titles of a Buddha) know me?' The Buddha told Ananda (阿難, Buddha's attendant): 'I now tell you, those Bhikshus (比丘, Buddhist monks), the Tathagata already knows that they themselves have generated doubts.' Why? Because at that time, the meaning of these sentences will naturally manifest to them. Ananda, it is like this. The Tathagata does not make those beings who lack diligence rejoice. Ananda, I use this expedient means to enable those capable sons and daughters of good families to achieve something. Ananda, you should now observe this indestructible seal (不壞印, the seal of non-retrogression), how many benefits it has. What should be done has been done, and they should also rely on the increased mind to make offerings to me, and will reach a supreme state.' After saying these words, the Elder Ananda, after saying these words, reported to the Buddha: 'Rare indeed, World Honored One (世尊, another title of a Buddha)! Even this Dharma (法, Buddhist teachings) text is so subtle.' After saying these words, the Elder Ananda wept with tears and said again: 'Like this name and form, all-knowing and all-seeing (指佛陀, referring to the Buddha), those beings will not be able to see him. Although this is so, World Honored One, those Bhikshus have truly obtained great benefits, being able to reach the root of the Tathagata. This Dharani (陀羅尼, a type of Buddhist mantra) Dharma text will enter their hands and be circulated again and again. World Honored One, those beings are the most supreme.' For example, when a tangled ball of thread in the world has not yet been unraveled, if at that time one loves this Sutra (修多羅, Buddhist scripture) and widely proclaims this Sutra among beings, World Honored One, how many good roots does this person accomplish?' After saying these words, the Buddha told the Elder Ananda: 'Ananda, if someone can widely proclaim this Sutra, this person gathers immeasurable good roots. Ananda, like all the treasures in the four great treasuries, if they are all given away in the first part of the day (早晨, morning). If there are Bhikshus, Bhikshunis (比丘尼, Buddhist nuns), Upasakas (優婆塞, male lay devotees), Upasikas (優婆夷, female lay devotees), who use this Dharani Dharma text to speak to one being, intending to recite, hold, establish, and place it, then their good roots are many times greater than the former. If they establish and place it for one being, Ananda, I am only briefly giving an analogy. If I were to say it all, the good roots produced would be even more, immeasurable Asamkhyas (阿僧祇, countless).' After saying these words, the Elder Ananda reported to the Buddha: 'World Honored One, if someone receives this Dharma text, how many good roots will this person generate?' The Buddha told Ananda: 'I will now for you...

更作譬喻證明此義。施者受者故。阿難。如恒河中所有沙還有如許恒河。彼諸恒河沙等有若干寶藏。阿難。彼諸寶藏於一日初分時皆悉佈施。日中分時日後分時皆悉佈施。若有為一眾生授此陀羅尼法本。以此善根倍多於彼。阿難。猶是如來少分說喻。阿難。如是次第百千俱致劫數如是佈施者。阿難。我猶為說彼無有多福聚。不如受此陀羅尼法本。受已為一切眾生建立安置。何以故。阿難。不聞如是法故。無量阿僧祇劫數。欲作無智發無智業。阿難。若有正語者。言般若種子般若根本最勝般若。當欲令熾盛因緣法故。阿難。此陀羅尼是正說者言。阿難。汝應受此陀羅尼法本向他建立。作是語已。長老阿難白佛言。世尊。如來為我作親近者。世尊。我等當受此陀羅尼法本。復為他人建立安置。

大威德陀羅尼經卷第六大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第七

隋北印度三藏阇那崛多譯

阿難。何者是一不欲。為一切世間廣宣說故。是一不欲。何者是一切世間。眼耳鼻舌身意色聲香味觸法。此名一切世間言說法。此中無有法可別離者。于彼之中所有樹名皆入於此。所有畜生名皆入於此。于彼之中。何者是樹名。有樹名阿奢婆薩他。復有樹名那梨澤迦。

【現代漢語翻譯】現代漢語譯本：再用譬喻來證明這個道理。施捨的人和接受的人都是如此。阿難（Ananda，佛陀的十大弟子之一）。比如恒河中所有的沙子，還有像這麼多沙子的恒河。那些恒河沙子數量的寶藏有多少呢？阿難。那些寶藏在一天最初的時間、中間的時間、最後的時間都全部佈施出去。如果有人為一位眾生傳授這個陀羅尼（Dharani，總持、真言）法本，這個善根比那還要多很多。阿難。這仍然是如來（Tathagata，佛的稱號）所說的少部分譬喻。阿難。像這樣次第經過百千俱致（Koti，印度數字單位，千萬）劫數（Kalpa，極長的時間單位）這樣佈施的人。阿難。我仍然要說他們沒有很多福德聚集。不如接受這個陀羅尼法本。接受后為一切眾生建立安置。為什麼呢？阿難。因為不聽聞這樣的法，經過無量阿僧祇（Asankhya，極大的數字）劫數，想要造作無智的行為，發起無智的業。阿難。如果有人說正確的話，說般若（Prajna，智慧）的種子、般若的根本、最殊勝的般若，想要讓它熾盛的因緣法。阿難。這個陀羅尼是正確說法的人所說的。阿難。你應該接受這個陀羅尼法本，向他人建立，這樣說。說完這些話后，長老阿難對佛說。世尊。如來為我作親近的人。世尊。我們應當接受這個陀羅尼法本，再為他人建立安置。

《大威德陀羅尼經》卷第六大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第七

隋朝北印度三藏阇那崛多（Jnanagupta）譯

阿難。什麼是一個不希望的呢？爲了向一切世間廣泛宣說的緣故，這是一個不希望的。什麼是一切世間呢？眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法。這叫做一切世間的言說法。這裡面沒有法可以分離的。在其中所有的樹的名字都進入這裡面。所有畜生的名字都進入這裡面。在其中，什麼是樹的名字呢？有樹名叫阿奢婆薩他（Asvatha）。又有樹名叫那梨澤迦（Narikelaka）。

【English Translation】 English version: Let me use another analogy to prove this point. Both the giver and the receiver are like this. Ananda (one of the ten principal disciples of the Buddha). For example, all the sand in the Ganges River, and as many Ganges Rivers as there are grains of sand. How many treasures are there equal to the number of sands in those Ganges Rivers? Ananda, all those treasures are given away entirely in the first part of the day, the middle part of the day, and the last part of the day. If someone transmits this Dharani (a type of mantra or incantation) scripture to one sentient being, this merit is many times greater than that. Ananda, this is still only a small portion of the analogy spoken by the Tathagata (a title of the Buddha). Ananda, even if one were to give in this way for hundreds of thousands of Koti (an Indian numerical unit, ten million) Kalpas (an extremely long period of time). Ananda, I would still say that they do not have much accumulated merit. It is better to receive this Dharani scripture. Having received it, establish and settle it for all sentient beings. Why? Ananda, because without hearing such a Dharma, for immeasurable Asankhya (an extremely large number) Kalpas, one desires to create ignorant actions and initiate ignorant karma. Ananda, if someone speaks correctly, speaking of the seed of Prajna (wisdom), the root of Prajna, the most supreme Prajna, desiring to make the conditions for it to flourish. Ananda, this Dharani is spoken by one who speaks correctly. Ananda, you should receive this Dharani scripture and establish it for others, speaking in this way. After saying these words, the elder Ananda said to the Buddha. World Honored One, the Tathagata acts as a close friend to me. World Honored One, we should receive this Dharani scripture and then establish and settle it for others.

The Great Awesome Virtue Dharani Sutra, Volume 6 Taisho Tripitaka Volume 21, No. 1341, The Great Awesome Virtue Dharani Sutra

The Great Awesome Virtue Dharani Sutra, Volume 7

Translated by Jnanagupta, a Tripitaka Master from Northern India of the Sui Dynasty

Ananda, what is one thing that is not desired? It is not desired for the sake of widely proclaiming it to all the world. What is all the world? Eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma. This is called the speech-dharma of all the world. There is no dharma within it that can be separated. All the names of trees within it enter into this. All the names of animals enter into this. Within it, what are the names of trees? There is a tree named Asvatha. There is also a tree named Narikelaka.

復有樹名金富婁沙。復有樹名那嚧。復有樹名奚茶迦。復有樹名羯犍茶。復有名何啰多何啰他。復有名拔達羅目羯多。復有名羯淡婆。復有名毗阇頗羅。復有名毗度缽啰婆。復有名閻浮。復有名尸羅摩多。復有名優拔啰尸羅。復有名波梨那呵牟羅。復有名阇耶薩他牟羅。復有名毗羅槃多。復有名久舍嘙。復有名缽啰舍婆帝。復有名阿啰鼻多邏。復有名摩訶波羅稚。復有名摩訶蘇至怛邏缽茶犁。復有名阿勃嚧阇。復有名娑醯多拔都。復有名阿嘔斯逋嚧拏。復有名缽啰婆邏拔薩怛邏。復有名羯稚娑。復有名阇耶羅。復有名叉夜多波尸多。復有名毗履沙婆。復有名阿尸毗沙尼雞多。復有名頗羅牟羅。復有名毗尸瑟吒牟羅。復有名跛尸多婆羅。復有名漚陀耶尼鞞舍。復有名毗藪婆邏。復有名缽履何邏門頭嚧。高百由旬。枝葉遍覆滿五由旬。其根縱廣有七由旬。復有樹名多梨娑牟啰。復有樹名娑陀怒伽。復有樹名佛境界。其彼大樹高百由旬。枝葉遍佈覆滿五由旬。其根縱廣具七由旬。然彼大樹最初生葉。亦廣長一由旬。葉形端正。而彼大樹出奇香氣。普遍諸方滿二百由旬。彼樹根下鋪師子高座。名曰阿舍摩那。彼是天帝釋王所化。左右廣一由旬。高一由旬。依倚樹根其有觸者。猶如迦耶鄰提衣。于彼處如來至已。日日行住。豈可

【現代漢語翻譯】現代漢語譯本還有一種樹名叫金富婁沙（Kimpurusha，人非人）。還有一種樹名叫那嚧（Nalū）。還有一種樹名叫奚茶迦（Khichaka）。還有一種樹名叫羯犍茶（Karkandhu）。還有一種樹名叫何啰多何啰他（Harata Harata）。還有一種樹名叫拔達羅目羯多（Bhadramuktakata）。還有一種樹名叫羯淡婆（Kadamba）。還有一種樹名叫毗阇頗羅（Bijapura）。還有一種樹名叫毗度缽啰婆（Vidupraprabha）。還有一種樹名叫閻浮（Jambū，閻浮樹）。還有一種樹名叫尸羅摩多（Shiramata）。還有一種樹名叫優拔啰尸羅（Utpalashira）。還有一種樹名叫波梨那呵牟羅（Parinahamura）。還有一種樹名叫阇耶薩他牟羅（Jayastathamura）。還有一種樹名叫毗羅槃多（Vilapanta）。還有一種樹名叫久舍嘙（Kushamba）。還有一種樹名叫缽啰舍婆帝（Prashavatee）。還有一種樹名叫阿啰鼻多邏（Arabitala）。還有一種樹名叫摩訶波羅稚（Mahaparavichi）。還有一種樹名叫摩訶蘇至怛邏缽茶犁（Mahasuchitratapadhali）。還有一種樹名叫阿勃嚧阇（Abhroja）。還有一種樹名叫娑醯多拔都（Sahitabatu）。還有一種樹名叫阿嘔斯逋嚧拏（Avyuspuruna）。還有一種樹名叫缽啰婆邏拔薩怛邏（Prabhalavatsatala）。還有一種樹名叫羯稚娑（Kachisa）。還有一種樹名叫阇耶羅（Jayala）。還有一種樹名叫叉夜多波尸多（Chayatapashita）。還有一種樹名叫毗履沙婆（Vilishabha）。還有一種樹名叫阿尸毗沙尼雞多（Ashivishanikita）。還有一種樹名叫頗羅牟羅（Phalamula）。還有一種樹名叫毗尸瑟吒牟羅（Vishishtamula）。還有一種樹名叫跛尸多婆羅（Pashitabhara）。還有一種樹名叫漚陀耶尼鞞舍（Audhayanivesha）。還有一種樹名叫毗藪婆邏（Vishyubhara）。還有一種樹名叫缽履何邏門頭嚧（Pariharamundaru）。樹高百由旬（Yojana，古印度長度單位），枝葉遍覆滿五由旬，其根縱廣有七由旬。還有一種樹名叫多梨娑牟啰（Talisamura）。還有一種樹名叫娑陀怒伽（Sadhanuga）。還有一種樹名叫佛境界（Buddha realm）。那棵大樹高百由旬，枝葉遍佈覆滿五由旬，其根縱廣具七由旬。然而那棵大樹最初生出的葉子，也廣長一由旬，葉形端正。而且那棵大樹散發出奇特的香氣，普遍諸方滿二百由旬。那樹根下鋪設著獅子高座，名叫阿舍摩那（Ashamana）。那是天帝釋王（Shakra，帝釋天）所變化出來的，左右廣一由旬，高一由旬，依倚樹根，凡是觸碰到它的人，感覺就像迦耶鄰提衣（Kayalindri，一種柔軟的布料）。在那裡，如來（Tathagata，佛的稱號）到達后，日日行走居住。豈可……

【English Translation】 English version Furthermore, there is a tree named Kimpurusha (人非人, a being that is part human and part animal). There is also a tree named Nalū. There is also a tree named Khichaka. There is also a tree named Karkandhu. There is also one named Harata Harata. There is also one named Bhadramuktakata. There is also one named Kadamba. There is also one named Bijapura. There is also one named Vidupraprabha. There is also one named Jambū (閻浮樹, rose-apple tree). There is also one named Shiramata. There is also one named Utpalashira. There is also one named Parinahamura. There is also one named Jayastathamura. There is also one named Vilapanta. There is also one named Kushamba. There is also one named Prashavatee. There is also one named Arabitala. There is also one named Mahaparavichi. There is also one named Mahasuchitratapadhali. There is also one named Abhroja. There is also one named Sahitabatu. There is also one named Avyuspuruna. There is also one named Prabhalavatsatala. There is also one named Kachisa. There is also one named Jayala. There is also one named Chayatapashita. There is also one named Vilishabha. There is also one named Ashivishanikita. There is also one named Phalamula. There is also one named Vishishtamula. There is also one named Pashitabhara. There is also one named Audhayanivesha. There is also one named Vishyubhara. There is also one named Pariharamundaru. It is a hundred yojanas (由旬, an ancient Indian unit of distance) high, its branches and leaves cover five yojanas, and its roots extend seven yojanas in length and breadth. There is also a tree named Talisamura. There is also a tree named Sadhanuga. There is also a tree named Buddha realm (佛境界). That great tree is a hundred yojanas high, its branches and leaves spread and cover five yojanas, and its roots are seven yojanas in length and breadth. Moreover, the first leaves that grow on that great tree are also one yojana in length and breadth, and the shape of the leaves is upright and beautiful. Furthermore, that great tree emits a strange fragrance that pervades all directions for two hundred yojanas. Beneath the roots of that tree is a lion throne named Ashamana (阿舍摩那). It is transformed by Shakra (帝釋天, the king of the gods), and it is one yojana wide on each side and one yojana high. Those who lean against the roots of the tree and touch it feel as if they are touching Kayalindri (迦耶鄰提衣, a soft cloth). In that place, the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) arrives and walks and dwells there daily. How could it be...

眾生知在何處。阿難。我念有如是天眾聚集。如天眾來已。五由旬內皆悉遍滿。如來為彼演說法要。阿難。復有樹名曰善香。復有樹名那茶毗阇多。復有樹名那阇多。復有樹名那稚啰。復有樹名那迷茶。復有樹名嘔叉毗利叉毗阇。復有樹名瞻波牟羅。復有樹名阿地目羯怛迦。(去)復有樹名目提鄰馱牟羅。復有樹名阿輸迦牟羅。

阿難。如是說有次第。

跋達邏　缽啰叉　阿舍嘙咃競(吉真反)手迦何利多迦(呵梨勒)阿羅施　多羅　舍勃嘍婆毗耶都　迦毗他　婆邏　伊啰叉婆尼拘嚧徒　達梨茶尼摩　佉殊利　迦毗他　波邏奢尼磨　迦梨夜　尼遮臂　盧你　毬豆留尤留丘　栴檀那　栴檀那郁缽都　揭阇毗揭阇　何毗利器　波那娑　迦娑波履剎多　邏呵邏那比利叉毗婆提婆娑　醯多多羅尼(小墻微)婆邏(百葉墻微)迦娑嘔多尼臂帝夜娑哆臂帝夜　婆梨駛迦(去)

阿難。此等是彼所生之樹。所受用者。覆蔭受用故。花受用故。果受用故。寂止受用故。彼當取名字故。自余更有草所生樹受用藥故。為治病故而作名字。彼等如來皆悉能知。復有最勝清凈一切河沙摩那底諸名。于彼處中墮畜生行。諸眾生等種種名字。隨業分異。如業所造。所謂。

叔迦(鸚鵡鳥)奢梨迦(鸜鵒鳥)拘翅羅(鴉鷗鳥

【現代漢語翻譯】現代漢語譯本：眾生居住在何處？阿難（Ananda，佛陀的十大弟子之一）。我憶念有這樣的天眾聚集。當這些天眾到來時，方圓五由旬（Yojana，古印度長度單位，約合7-9英里）內都遍佈。如來為他們演說佛法的要義。阿難，還有樹名叫善香（Shàn xiāng）。還有樹名叫那茶毗阇多（Nà chá pí shé duō）。還有樹名叫那阇多（Nà shé duō）。還有樹名叫那稚啰（Nà zhì luō）。還有樹名叫那迷茶（Nà mí chá）。還有樹名叫嘔叉毗利叉毗阇（ǒu chā pí lì chā pí shé）。還有樹名叫瞻波牟羅（Zhān bō móu luó）。還有樹名叫阿地目羯怛迦（Ā dì mù jié dá gé）。還有樹名叫目提鄰馱牟羅（Mù tí lín tuó móu luó）。還有樹名叫阿輸迦牟羅（Ā shū jiā móu luó）。阿難，像這樣依次說出。跋達邏（Bá dá luó），缽啰叉（Bō luō chā），阿舍嘙咃競（Ā shě pó tuō jìng），手迦何利多迦（Shǒu jiā hé lì duō jiā）（訶梨勒（Hē lí lè）），阿羅施（Ā luó shī），多羅（Duō luó），舍勃嘍婆毗耶都（Shě bó lóu pó pí yé dōu），迦毗他（Jiā pí tā），婆邏（Pó luó），伊啰叉婆尼拘嚧徒（Yī luō chā pó ní jū lú tú），達梨茶尼摩（Dá lí chá ní mó），佉殊利（Qū shū lì），迦毗他（Jiā pí tā），波邏奢尼磨（Bō luó shē ní mó），迦梨夜（Jiā lí yè），尼遮臂（Ní zhē bì），盧你（Lú nǐ），毬豆留尤留丘（Qiú dòu liú yóu liú qiū），栴檀那（Zhān tán nà），栴檀那郁缽都（Zhān tán nà yù bō dōu），揭阇毗揭阇（Jiē shé pí jiē shé），何毗利器（Hé pí lì qì），波那娑（Bō nà suō），迦娑波履剎多（Jiā suō bō lǚ chā duō），邏呵邏那比利叉毗婆提婆娑（Luó hē luó nà bǐ lì chā pí pó tí pó suō），醯多多羅尼（Xī duō duō luó ní）（小墻微），婆邏（Pó luó）（百葉墻微），迦娑嘔多尼臂帝夜娑哆臂帝夜（Jiā suō ǒu duō ní bì dì yè suō duō bì dì yè），婆梨駛迦（Pó lí shǐ jiā）。阿難，這些是它們所生長的樹木，所受用的東西。因為樹蔭而受用，因為花朵而受用，因為果實而受用，因為寂靜止息而受用。他們應當取名字的緣故。其餘還有草所生長的樹木，因為受用藥物的緣故，爲了治療疾病的緣故而作名字。他們這些如來都能夠知道。還有最殊勝清凈的一切河沙摩那底（Hé shā mó nà dǐ）等名字。在那些地方墮入畜生道的眾生等，有種種不同的名字，隨著業力的不同而有所差異，就像業力所造就的那樣。例如：叔迦（Shū jiā）（鸚鵡鳥），奢梨迦（Shē lí jiā）（鸜鵒鳥），拘翅羅（Jū chì luó）（鴉鷗鳥）。

【English Translation】 English version: Where do sentient beings reside? Ananda (one of the ten principal disciples of the Buddha). I recall that there was such a gathering of celestial beings. When these celestial beings arrived, the area within five yojanas (an ancient Indian unit of distance, approximately 7-9 miles) was completely filled. The Tathagata (another name for the Buddha) expounded the essential principles of the Dharma (Buddhist teachings) for them. Ananda, there is also a tree named Shàn xiāng (Good Fragrance). There is also a tree named Nà chá pí shé duō. There is also a tree named Nà shé duō. There is also a tree named Nà zhì luō. There is also a tree named Nà mí chá. There is also a tree named ǒu chā pí lì chā pí shé. There is also a tree named Zhān bō móu luó. There is also a tree named Ā dì mù jié dá gé. There is also a tree named Mù tí lín tuó móu luó. There is also a tree named Ā shū jiā móu luó. Ananda, thus it is said in sequence. Bá dá luó, Bō luō chā, Ā shě pó tuō jìng, Shǒu jiā hé lì duō jiā (Hē lí lè), Ā luó shī, Duō luó, Shě bó lóu pó pí yé dōu, Jiā pí tā, Pó luó, Yī luō chā pó ní jū lú tú, Dá lí chá ní mó, Qū shū lì, Jiā pí tā, Bō luó shē ní mó, Jiā lí yè, Ní zhē bì, Lú nǐ, Qiú dòu liú yóu liú qiū, Zhān tán nà, Zhān tán nà yù bō dōu, Jiē shé pí jiē shé, Hé pí lì qì, Bō nà suō, Jiā suō bō lǚ chā duō, Luó hē luó nà bǐ lì chā pí pó tí pó suō, Xī duō duō luó ní (small wall micro), Pó luó (hundred-leaf wall micro), Jiā suō ǒu duō ní bì dì yè suō duō bì dì yè, Pó lí shǐ jiā. Ananda, these are the trees that grow there, and the things that are enjoyed. They are enjoyed because of the shade, enjoyed because of the flowers, enjoyed because of the fruits, enjoyed because of the peaceful stillness. They should take names for this reason. Furthermore, there are trees that grow from grass, because they are used for medicine, and names are given for the purpose of curing illnesses. The Tathagata knows all of these. There are also names such as Hé shā mó nà dǐ, which are most excellent and pure. In those places, beings who have fallen into the animal realm have various different names, which vary according to their karma, just as their karma has created them. For example: Shū jiā (parrot), Shē lí jiā (myna bird), Jū chì luó (crow/seagull).

)時婆時婆迦(命命鳥)恒娑(鵝)拘嚧安遮(谷祿鳥)摩由邏(孔雀鳥)求求娑妒迦(雞鳩鳥)迦茶迦　迦賓阇邏野多奴磨　迦迦(鳥)迦茶　恒娑(鷹)謨邏(山雞)斫迦啰婆迦(鴛鴦)婆嗜邏婆邏　迦茶恒婆迦(鴻)提都啰瑟吒羅　拘拘婆(白鴿)陀那婆利夜舍磨　尸揵雉都大　迦逋大(班鳩)迦迦婆迦頻阇邏(雉)奚陀那磨揵遮　鳩鳩吒(雞)地那馱馱那磨迦伽迦迦　鳩邏邏揭利阇(雕鷲)槃多舍迦柘邏　奚摩蘇多阿梨耶(鴻)嘶那夜(鷹)鞞提那　嘔盧伽(鵂猴鳥)至至夜婆致夜(鶉)末蹉利也　迦嚧磨伽　迦婆優婆伽

阿難。如是等彼所生諸鳥名字。阿難。彼中更有餘畜生所生四足眾類名字。所謂。

迦迦婆　迦俱茶　嘔嚧嚧磨　茶鞞涕𧜟奚邏　施㑚㑚　何履㑚(山羊)舍舍迦(兔)毗邏茶(貓)烏四夜　迦四夜　娑都迷夜　磨迦吒(獼猴)帝邏破邏娑陀怒揄伽

此等復有自余畜生中生四足者。阿難。于彼中復有水中之類名字。所謂。

末蹉(魚)么迦啰(舊稱摩竭)帝彌(民陵反)只邏(舊名低彌魚)嘔達邏伽　叔叔摩邏(虱)馱大磨　阿揄詫　私鼻多　毗啰拏羯車婆(龜)漫涂迦(蝦蟆)三目呵　達嚧那盧荼　雞婆邏呵悉帝目呵(象面)毗娑那伽阿啰輸馱　鞞他　毗荼波

【現代漢語翻譯】現代漢語譯本：時婆時婆迦（命命鳥）：恒娑（鵝）：拘嚧安遮（谷祿鳥）：摩由邏（孔雀鳥）：求求娑妒迦（雞鳩鳥）：迦茶迦：迦賓阇邏野多奴磨：迦迦（鳥）：迦茶：恒娑（鷹）：謨邏（山雞）：斫迦啰婆迦（鴛鴦）：婆嗜邏婆邏：迦茶恒婆迦（鴻）：提都啰瑟吒羅：拘拘婆（白鴿）：陀那婆利夜舍磨：尸揵雉都大：迦逋大（班鳩）：迦迦婆迦頻阇邏（雉）：奚陀那磨揵遮：鳩鳩吒（雞）：地那馱馱那磨迦伽迦迦：鳩邏邏揭利阇（雕鷲）：槃多舍迦柘邏：奚摩蘇多阿梨耶（鴻）：嘶那夜（鷹）：鞞提那：嘔盧伽（鵂猴鳥）：至至夜婆致夜（鶉）：末蹉利也：迦嚧磨伽：迦婆優婆伽。

阿難。像這些就是那些所生的各種鳥的名字。阿難。在那之中還有其餘畜生所生的四足動物的名字。是哪些呢？

迦迦婆：迦俱茶：嘔嚧嚧磨：茶鞞涕𧜟奚邏：施㑚㑚：何履㑚（山羊）：舍舍迦（兔）：毗邏茶（貓）：烏四夜：迦四夜：娑都迷夜：磨迦吒（獼猴）：帝邏破邏娑陀怒揄伽。

這些還有其餘畜生中出生的四足動物。阿難。在那之中還有水中生物的名字。是哪些呢？

末蹉（魚）：么迦啰（舊稱摩竭）：帝彌：只邏（舊名低彌魚）：嘔達邏伽：叔叔摩邏（虱）：馱大磨：阿揄詫：私鼻多：毗啰拏羯車婆（龜）：漫涂迦（蝦蟆）：三目呵：達嚧那盧荼：雞婆邏呵悉帝目呵（象面）：毗娑那伽阿啰輸馱：鞞他：毗荼波。

【English Translation】 English version: Shiva Shiva Ka (Jivajiva bird): Hamsa (Goose): Kururandaka (Osprey): Mayura (Peacock): Kukkuta Sadhu Ka (Pheasant): Kadaka: Kapinjala Yatanuma: Kaka (Crow): Kada: Hamsa (Hawk): Mora (Pheasant): Chakravaka (Ruddy Shelduck): Bhasira Bhara: Kada Hamsa Ka (Swan): Titura Rastra: Kukkubha (Dove): Dhana Bharita Yashama: Shikhandi Duta Da: Kapota Da (Turtle Dove): Kaka Bhaka Kapinjala (Pheasant): Hidana Marga Khechara: Kukkuta (Chicken): Dina Dhadha Namo Kakakaka: Kurara Gridhra (Osprey): Pandu Shaka Jatra: Hima Suta Arya (Swan): Syena Yata (Hawk): Vetina: Uluka (Owl): Chichi Yava Chichika (Quail): Matsyali: Karuma Ka: Kaba Upaka.

Ananda, these are the names of the various birds born there. Ananda, among them, there are also the names of other four-legged creatures born from animals. What are they?

Kaka Bha: Kaku Da: Uluru Ma: Cha Bhe Tirthika Hila: Shi Na Na: Hari Na (Goat): Shasha Ka (Rabbit): Virada (Cat): Usha Yata: Ka Yata: Sadu Meda: Maka Da (Monkey): Tila Parapata Sadha Nuyuga.

These are also other four-legged creatures born from animals. Ananda, among them, there are also the names of aquatic creatures. What are they?

Matsya (Fish): Makara (Old name for Capricornus): Temi: Chira (Old name for Timi fish): Udara Ka: Shukra Mara (Louse): Dhata Mara: Ayuta: Sibi Da: Virana Kachapa (Turtle): Manduka (Frog): Tri Mukha: Daruna Naruta: Kimbhara Hastimukha (Elephant-faced): Visana Ka Arashuta: Vetra: Vita Pa.

阿難。諸如是等水生眾類。彼閻浮提諸人等輩語言所喚彼等所有名字。于彼之中作事入者。已取訖竟。

阿難。自余復有飲血眾類名字。所謂。

摩舍迦(蚊)奚邏涕夜　臂茶娑　臂夜多嘔馱　吒舍　富帝夜　跋詫　那磨婆那呵啰　缽履婆啰婆底　野啰吒(格蜂)底梨富婆(赤蜂)磨器夜(蠅)摩徒迦利夜(蜂蜜)拔啰摩啰(黑蜂)蜱梨輸婆(蚤)鳩馱　侯帝夜娑婆那婆妒婆醯波利娑啰雞利茶多都彌夜臂卑履也(蟻于)

此等是彼飲血眾類。所生義中之所攝入。于彼中有如是等句味。有咒方便名曰一切移行。於此之中皆悉攝入。普平等入一切總入。

多致他系涕(一)　臂利涕(二)　薩帝涕(三)　尼羅涕(四)　干馱尼(五)　迦那迷(六)　阿啰迷(七)　娑羅迷(八)　娑婆羅迷(九)　阿陀迷(十)　摩陀迷(十一)　摩帝迷(十二)　娑尼呵收隸(十三)　一恒啰娑伽(十四)　娑夜叉阿修羅(十五)　提婆那伽尼留吉底(十六)　波利婆邏尼留吉底羅斃(十七)　波羅若波履娑羅(十八)　波羅若羅斃(十九)　悉寐利底波履婆羅(二十)　悉蜜利帝波羅帝羅斃(二十一)　么帝(二十二)　揭帝(二十三)　地利帝(二十四)　波履婆羅(二十五)　婆羅陀㑚波邏波

【現代漢語翻譯】現代漢語譯本阿難，所有這些水生生物，那些閻浮提（Jambudvipa，我們所居住的這個世界）的人們用他們的語言稱呼它們的名字，那些在其中活動的東西，都已經包括在內了。

阿難，還有其他吸血的生物的名字，如下：

摩舍迦（Mosaka，蚊子），奚邏涕夜，臂茶娑，臂夜多嘔馱，吒舍，富帝夜，跋詫，那磨婆那呵啰，缽履婆啰婆底，野啰吒（Yarata，格蜂），底梨富婆（Tiliphuba，赤蜂），磨器夜（Makriya，蠅），摩徒迦利夜（Madhukariya，蜂蜜），拔啰摩啰（Balamara，黑蜂），蜱梨輸婆（Pilisuba，蚤），鳩馱，侯帝夜娑婆那婆妒婆醯波利娑啰雞利茶多都彌夜臂卑履也（ant）。

這些就是那些吸血生物，都包含在它們所產生的意義之中。在其中有這樣的語句和味道，有一種咒語方便法門叫做一切移行，所有這些都包含在其中，普遍平等地進入，一切都總括進入。

多致他系涕(一)，臂利涕(二)，薩帝涕(三)，尼羅涕(四)，干馱尼(五)，迦那迷(六)，阿啰迷(七)，娑羅迷(八)，娑婆羅迷(九)，阿陀迷(十)，摩陀迷(十一)，摩帝迷(十二)，娑尼呵收隸(十三)，一恒啰娑伽(十四)，娑夜叉阿修羅(十五)，提婆那伽尼留吉底(十六)，波利婆邏尼留吉底羅斃(十七)，波羅若波履娑羅(十八)，波羅若羅斃(十九)，悉寐利底波履婆羅(二十)，悉蜜利帝波羅帝羅斃(二十一)，么帝(二十二)，揭帝(二十三)，地利帝(二十四)，波履婆羅(二十五)，婆羅陀㑚波邏波

【English Translation】 English version Ananda, all these aquatic beings, those names by which the people of Jambudvipa (the world we live in) call them in their languages, those things that operate within them, have already been included.

Ananda, there are also other names of blood-drinking beings, as follows:

Mosaka (mosquito), Khilatiya, Pitasa, Piyatodda, Tasa, Putia, Bacha, Namobhanahara, Paribharabati, Yarata (wasp), Tiliphuba (red bee), Makriya (fly), Madhukariya (honey), Balamara (black bee), Pilisuba (flea), Kudha, Houtiyasabhanabadhubahi Parisarakilichatadutumiya Bibiriya (ant).

These are those blood-drinking beings, all included within the meaning of what they produce. Within them are such phrases and flavors, there is a mantra expedient method called 'all migration', all of which are included within it, universally and equally entering, all comprehensively entering.

Tadhitikhe (1), Bilitikhe (2), Satitikhe (3), Nilotikhe (4), Gandhani (5), Kanamay (6), Aramay (7), Saramay (8), Sabaramay (9), Adhamay (10), Madhamay (11), Matimay (12), Sanihasure (13), Ekangrasaga (14), Sayakshaasura (15), Devanaganiliyukti (16), Paribharaniliyukti Rapi (17), Parajnaparishara (18), Parajnarapi (19), Simiritiparibhara (20), Simiritiparatirapi (21), Mamati (22), Gati (23), Dhiliti (24), Paribhara (25), Bharatanapalapa

多(二十六)　富利摩雞避三藐三佛提避(二十七)　遮利多漫多(二十八)　阿毗薩他那漫多(二十九)　輸羅漫多(三十)　遮利波羅羯羅磨漫多(三十一)　毗奢何羅地夜漫多(三十二)　(娑夜叉已下並是諸天及神持咒所得利益供養迦葉佛)

彼等已於迦葉如來應正遍知。供養尊重。親近承事。為增長智故。增長無畏故。阿難。譬如有一丈夫。智巧方便共他親善。得大分陀利花。得已思量分陀利花端正希有。示彼一朋。彼第二朋者有勝智慧。告彼言。此好泥中生長此花。以何因緣而不端正。阿難。有一海名曰郁地耶奴迦。縱廣十二由旬。于彼海中所生分陀利花。高十二由旬。如是如是。阿難。若有善男子善女人。當受持此等修多羅若讀若誦。彼等一切皆增長智。增長思念。增長意行。增長受持。增長般若。增長無畏辯才。增長授記。增長普遍分別語言。增長果報親舊眷屬。增長佛法僧寶。增長好行眷屬施戒禪定般若之聚精進豪勢富自在主。增長阿蘭若。增長出家。增長無量種種宿命智慧作證。增長諸眾生輩生死證智慧。增長漏盡作證智慧。如是增長聲聞智。增長勝聲聞智。阿難。其陀羅尼所生比丘。不以少智入于涅槃。若勝聲聞地取般涅槃。若辟支佛地取般涅槃。唯發阿耨多羅三藐三菩提心。彼因此善

【現代漢語翻譯】現代漢語譯本多(duō)（二十六）：富利摩雞避三藐三佛提避(fù lì mó jī bì sān miǎo sān fó tí bì)（二十七）：遮利多漫多(zhē lì duō màn duō)（二十八）：阿毗薩他那漫多(ā pí sà tā nà màn duō)（二十九）：輸羅漫多(shū luó màn duō)（三十）：遮利波羅羯羅磨漫多(zhē lì bō luó jié luó mó màn duō)（三十一）：毗奢何羅地夜漫多(pí shē hé luó dì yè màn duō)（三十二）：（娑夜叉(suō yè chā)已下並是諸天及神持咒所得利益供養迦葉佛(jiā yè fó)）。彼等已於迦葉如來應正遍知(jiā yè rú lái yìng zhèng biàn zhī)，供養尊重，親近承事，為增長智故，增長無畏故。阿難(ā nán)，譬如有一丈夫，智巧方便共他親善，得大分陀利花(fēn tuó lì huā)。得已思量分陀利花端正希有，示彼一朋。彼第二朋者有勝智慧，告彼言：『此好泥中生長此花，以何因緣而不端正？』阿難(ā nán)，有一海名曰郁地耶奴迦(yù dì yé nú jiā)，縱廣十二由旬(yóu xún)。于彼海中所生分陀利花(fēn tuó lì huā)，高十二由旬(yóu xún)。如是如是。阿難(ā nán)，若有善男子善女人，當受持此等修多羅(xiū duō luó)若讀若誦，彼等一切皆增長智，增長思念，增長意行，增長受持，增長般若(bō rě)，增長無畏辯才，增長授記，增長普遍分別語言，增長果報親舊眷屬，增長佛法僧寶，增長好行眷屬施戒禪定般若(bō rě)之聚精進豪勢富自在主，增長阿蘭若(ā lán rě)，增長出家，增長無量種種宿命智慧作證，增長諸眾生輩生死證智慧，增長漏盡作證智慧。如是增長聲聞智，增長勝聲聞智。阿難(ā nán)，其陀羅尼(tuó luó ní)所生比丘，不以少智入于涅槃(niè pán)。若勝聲聞地取般涅槃(bān niè pán)，若辟支佛(pì zhī fó)地取般涅槃(bān niè pán)，唯發阿耨多羅三藐三菩提心(ā nòu duō luó sān miǎo sān pú tí xīn)。彼因此善。

【English Translation】 English version These (26): Fuli Mojibi Sanmiao Sanputi Bi (Fú lì mó jī bì sān miǎo sān pú tí bì) (27): Zheliduo Mando (zhē lì duō màn duō) (28): Abisata Na Mando (ā pí sà tā nà màn duō) (29): Shuluo Mando (shū luó màn duō) (30): Zheli Poluo Jieluo Mo Mando (zhē lì bō luó jié luó mó màn duō) (31): Pishe Heluo Diye Mando (pí shē hé luó dì yè màn duō) (32): (From Suoyacha (suō yè chā) downwards, all are the benefits obtained by the gods and spirits holding mantras and offering to Kashyapa Buddha (jiā yè fó)). They have already made offerings, respected, and closely served Kashyapa Tathagata, Arhat, Samyak-sambuddha (jiā yè rú lái yìng zhèng biàn zhī), for the sake of increasing wisdom and increasing fearlessness. Ananda (ā nán), for example, there is a man who is clever and skillful and gets along well with others, and obtains a large Pundarika flower (fēn tuó lì huā). After obtaining it, he thinks that the Pundarika flower is beautiful and rare, and shows it to one friend. The second friend has great wisdom and tells him: 'This flower grows in good mud, why is it not beautiful?' Ananda (ā nán), there is a sea called Yudi Yenujia (yù dì yé nú jiā), which is twelve yojanas (yóu xún) in length and width. The Pundarika flower (fēn tuó lì huā) that grows in that sea is twelve yojanas (yóu xún) high. Thus, thus. Ananda (ā nán), if there are good men and good women who uphold these Sutras (xiū duō luó), whether they read or recite them, all of them will increase wisdom, increase mindfulness, increase mental activity, increase acceptance, increase prajna (bō rě), increase fearless eloquence, increase prediction, increase universal discrimination of language, increase karmic rewards, relatives and family members, increase the treasures of Buddha, Dharma, and Sangha, increase the accumulation of good conduct, relatives, generosity, precepts, meditation, and prajna (bō rě), increase diligence, power, wealth, and sovereignty, increase Aranya (ā lán rě), increase renunciation, increase immeasurable kinds of past life wisdom as proof, increase the wisdom of all beings in birth and death as proof, increase the wisdom of exhaustion of outflows as proof. Thus, increase the wisdom of Sravakas, increase the wisdom of superior Sravakas. Ananda (ā nán), the Bhikshu born from this Dharani (tuó luó ní) does not enter Nirvana (niè pán) with little wisdom. If he attains Parinirvana (bān niè pán) in the land of superior Sravakas, or attains Parinirvana (bān niè pán) in the land of Pratyekabuddhas (pì zhī fó), he only aspires to Anuttara-samyak-sambodhi (ā nòu duō luó sān miǎo sān pú tí xīn). He is good because of this.

根當得不生不閑之處。不隨他行。不曾顛倒生疑悔意。于諸法中當說決了。然其法師決了語言。正觀語業語言決斷。節節部分多知少聞。不假觀他所有言說。干竭憂愁令他歡喜。善御大眾能善教學。五百徒黨當有利智。發精進中不捨重擔。于諸佛邊常不遠離。當得成就轉輪王業。得勝天行。自智他智。天智人智。自因他因。天因人因。自利他利。天利人利。自莊嚴他莊嚴。天莊嚴人莊嚴。滅自煩惱滅他煩惱。滅天煩惱滅人煩惱。舍離貧窮值遇果報。如是無上般若辯才。自得好行。復令他人如如建立。如是如是。至最勝行到最勝處。最勝禁戒。最勝禪定。最勝般若。最勝辯處。最勝無畏。最勝辯才。最勝如來。所有法力復至最勝諸佛大悲。當得最勝殊特智慧。智慧寂靜不動牢固勇猛所熏。戒力所熏。施力所熏。精進力所熏。智力所熏。聞力所熏。慈力所熏。悲力所熏。喜力所熏。舍力所熏。所修事業不諂力所熏。如言所作力所熏。知恩報恩力所熏。利益智慧不住言說。遠離憂愁割斷毒箭。當得攝受一切果報。當得阿耨多羅三藐三菩提。善能演說一切諸行。皆悉無常如實說法。如是一切所知之中。佛無常智。善能轉入故言一不欲。

阿難。若有此無常句。如是真正廣說諸法已。能受持者彼當不誑。當能攝受諸佛言教

【現代漢語翻譯】現代漢語譯本：應當獲得不生不滅、無所掛礙的境界。不隨順他人而行，不曾顛倒產生懷疑後悔之意。對於一切法應當宣說決斷。然而那位法師的決斷之語，以正觀審視其語言行為，言語決斷清晰。對佛法各部分了解透徹，雖聞不多但理解深刻。不依賴觀察他人所說，能使憂愁之人解脫煩惱，令其歡喜。善於管理大眾，能夠很好地教導。五百徒眾應當具有利益眾生的智慧，在精進修行中不捨棄重任。常在諸佛身邊，不遠離佛法。應當成就轉輪聖王的功業，獲得殊勝的天行。具備自智與他智，天人的智慧與人類的智慧，自因與他因，天因與人因，自利與他利，天利與人利，自我莊嚴與莊嚴他人，天人的莊嚴與人類的莊嚴。滅除自身的煩惱，也滅除他人的煩惱，滅除天人的煩惱，也滅除人類的煩惱。舍離貧窮，值遇善的果報。像這樣無上的般若辯才，自己能夠很好地修行，又能令他人如實地建立正見。像這樣，到達最殊勝的修行，到達最殊勝的境界，擁有最殊勝的禁戒，最殊勝的禪定，最殊勝的般若，最殊勝的辯才之處，最殊勝的無畏，最殊勝的辯才。最殊勝的如來所擁有的法力，以及最殊勝的諸佛的大悲。應當獲得最殊勝的特殊智慧，這智慧寂靜不動，牢固勇猛，被戒所熏習，被佈施的力量所熏習，被精進的力量所熏習，被智慧的力量所熏習，被聽聞佛法的力量所熏習，被慈愛的力量所熏習，被悲憫的力量所熏習，被喜悅的力量所熏習，被捨棄的力量所熏習，所修的事業不虛偽，被如實言行的力量所熏習，被知恩報恩的力量所熏習，利益眾生的智慧不住于言說，遠離憂愁，割斷煩惱的毒箭。應當獲得攝受一切果報，應當獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善於演說一切諸行，都悉是無常的，如實地說法。像這樣在一切所知之中，佛的無常智慧，善於轉入，所以說不貪求一。

阿難（Ananda，阿難）。如果有了這無常之句，像這樣真正廣說諸法之後，能夠受持的人，他們就不會被欺騙，就能夠攝受諸佛的言教。

【English Translation】 English version: You should attain a state of non-birth and non-cessation, a place free from hindrances. Do not follow others blindly, and never give rise to doubt or regret. Regarding all dharmas, you should speak decisively. However, the decisive words of that Dharma master should be examined with right view, their verbal actions judged with clarity. Understand each part of the Dharma thoroughly, and though you may hear little, understand deeply. Do not rely on observing the words of others; be able to free those who are troubled from their worries and bring them joy. Be skilled in managing the assembly and capable of teaching well. The five hundred disciples should possess the wisdom to benefit sentient beings, and in diligent practice, not abandon their heavy responsibilities. Always be near the Buddhas, never straying from the Dharma. You should achieve the deeds of a Chakravartin (轉輪聖王, Wheel-Turning King), attain supreme heavenly conduct. Possess self-wisdom and the wisdom of others, the wisdom of gods and the wisdom of humans, self-cause and other-cause, divine cause and human cause, self-benefit and the benefit of others, divine benefit and human benefit, self-adornment and the adornment of others, divine adornment and human adornment. Eradicate your own afflictions, and also eradicate the afflictions of others, eradicate the afflictions of gods, and also eradicate the afflictions of humans. Abandon poverty and encounter good karmic results. Like this, with unsurpassed Prajna (般若, wisdom) eloquence, you can cultivate well yourself and enable others to establish right views as they are. Like this, reach the most supreme practice, reach the most supreme state, possess the most supreme precepts, the most supreme Samadhi (禪定, meditation), the most supreme Prajna, the place of most supreme eloquence, the most supreme fearlessness, the most supreme eloquence. The Dharma power possessed by the most supreme Tathagata (如來, Thus Come One), and the great compassion of the most supreme Buddhas. You should attain the most supreme and special wisdom, this wisdom is tranquil and unmoving, firm and courageous, imbued with the power of precepts, imbued with the power of giving, imbued with the power of diligence, imbued with the power of wisdom, imbued with the power of hearing the Dharma, imbued with the power of loving-kindness, imbued with the power of compassion, imbued with the power of joy, imbued with the power of equanimity, the deeds you cultivate are without deceit, imbued with the power of truthful speech and action, imbued with the power of knowing and repaying kindness, the wisdom that benefits sentient beings does not dwell in words, stay away from sorrow, cut off the poisonous arrows of affliction. You should attain the reception of all karmic results, you should attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Be skilled in expounding that all phenomena are impermanent, speaking the Dharma truthfully. Like this, among all that is known, the Buddha's wisdom of impermanence is skilled in entering, therefore it is said not to crave for one.

Ananda (阿難, one of the ten principal disciples of the Buddha). If there is this phrase of impermanence, after truly and extensively explaining the Dharmas like this, those who can uphold it will not be deceived, and will be able to receive the teachings of all the Buddhas.

及佛所說諸功德已。彼等諸法皆悉當得。比丘欲勤學者。此無常句中百六十偈印。應當習誦。阿難。彼中何者是一印。知一切世是一印。婆羅門家咒術是一印。何者謂實言語也。如問婆羅門已。實言語有婆羅門法。此是諸婆羅門一印。波梨婆羅阇有一印。波梨佉因陀羅尼乾陀輩有一印。無諂離諂瞿曇輩有一印。最勝有沙門輩有一印。謂因緣生也。諸賊輩有一印。謂暗夜行。婦女輩有一印。謂瓔珞莊嚴。栴陀羅輩有一印。謂畜狗吠是為一印。阿難。如是印勝故口業亦勝。口業勝故音聲亦勝。音聲勝故義辯因亦勝。于彼勝印中所有印者。彼印當住是諸沙門釋種子印。所謂因緣也。如是算數書典印。是一切眾生心印于彼之中何者是心。謂諸物所熏是心。非諸物熏是心。眼是心非眼是心。耳是心非耳是心。鼻是心非鼻是心。舌是心非舌是心。身是心非身是心。意是心非意是心。色是心非色是心。聲是心非聲是心。香是心非香是心。味是心非味是心。觸是心非觸是心。法是心非法是心。何故名非眼是心非耳非鼻非舌非身非意是心。非色非聲非香非味非觸非法是心。無有一法名意者。緣眼緣色生眼識。如是所有眼識非是意識。所有彼識彼非意。若有彼意者。彼意應無分別。阿難。如是若眼識彼非識界。可言如是緣耳緣聲生耳識。如

【現代漢語翻譯】現代漢語譯本以及佛陀所說的各種功德之後，他們所有這些法都將能夠獲得。比丘如果想要勤奮學習，就應該學習背誦這包含一百六十個偈頌的『無常句印』。阿難（Ananda，佛陀的十大弟子之一）。其中什麼是『一印』呢？認識到一切世間都是『一印』。婆羅門（Brahman，印度教中的祭司階層）家的咒術是『一印』。什麼是所謂的『實言語』呢？如果詢問婆羅門，真實的言語具有婆羅門的法則，這就是所有婆羅門的『一印』。波梨婆羅阇（Parivrajaka，古印度遊方僧）有一種『一印』。波梨佉因陀羅尼乾陀輩（Parikhaindradharanigandha，意義不明）有一種『一印』。沒有諂媚、遠離諂媚的瞿曇輩（Gautama，釋迦牟尼的姓氏）有一種『一印』。最殊勝的沙門輩（Shramana，古印度出家修行者）有一種『一印』，那就是『因緣生』。盜賊輩有一種『一印』，那就是在暗夜裡行動。婦女輩有一種『一印』，那就是用瓔珞裝飾自己。旃陀羅輩（Chandala，印度社會中的賤民階層）有一種『一印』，那就是畜養的狗吠叫，這就是他們的『一印』。阿難，像這樣，因為『印』殊勝，所以口業也殊勝；因為口業殊勝，所以音聲也殊勝；因為音聲殊勝，所以義理辯才的原因也殊勝。在那殊勝的『印』中，所有的『印』，都應當安住于這些沙門釋迦（Shakya，釋迦牟尼所屬的種族）種子的『印』，那就是所謂的『因緣』。像這樣，算數書典的『印』，是一切眾生的『心印』。在那『心印』之中，什麼是『心』呢？就是被諸物所薰染的是『心』，沒有被諸物薰染的不是『心』。眼是『心』，非眼是『心』。耳是『心』，非耳是『心』。鼻是『心』，非鼻是『心』。舌是『心』，非舌是『心』。身是『心』，非身是『心』。意是『心』，非意是『心』。色是『心』，非色是『心』。聲是『心』，非聲是『心』。香是『心』，非香是『心』。味是『心』，非味是『心』。觸是『心』，非觸是『心』。法是『心』，非法是『心』。為什麼說非眼、非耳、非鼻、非舌、非身、非意是『心』，非色、非聲、非香、非味、非觸、非法是『心』呢？因為沒有一種法可以被稱為『意』。緣于眼和色而生眼識，像這樣所有的眼識都不是意識。所有那些識都不是意。如果存在那個『意』，那個『意』應該沒有分別。阿難，像這樣，如果眼識不是識界，就可以說像這樣緣于耳和聲而生耳識。

【English Translation】 English version And after the Buddha has spoken of all the merits, all those dharmas will be attainable. If a Bhikshu (Buddhist monk) wishes to study diligently, he should learn and recite this 'Impermanence Verse Seal' containing one hundred and sixty verses. Ananda (one of the ten principal disciples of the Buddha), what is a 'single seal' among them? Knowing that all the world is a 'single seal'. The incantations of the Brahman (priest class in Hinduism) family are a 'single seal'. What is so-called 'true speech'? If you ask a Brahman, true speech has the laws of the Brahmans, this is the 'single seal' of all Brahmans. The Parivrajaka (wandering ascetics in ancient India) has a 'single seal'. The Parikhaindradharanigandha (meaning unclear) has a 'single seal'. The Gautama (the family name of Shakyamuni Buddha) lineage, without flattery and away from flattery, has a 'single seal'. The most excellent Shramana (ascetic, one who labors, strives, or exerts themselves for some higher or religious purpose) lineage has a 'single seal', which is 'dependent origination'. The thieves have a 'single seal', which is acting in the dark night. Women have a 'single seal', which is adorning themselves with necklaces. The Chandala (outcaste in Indian society) have a 'single seal', which is the barking of the dogs they keep, this is their 'single seal'. Ananda, like this, because the 'seal' is excellent, so the verbal karma is also excellent; because the verbal karma is excellent, so the sound is also excellent; because the sound is excellent, so the reason for the eloquence of meaning is also excellent. In that excellent 'seal', all the 'seals' should abide in the 'seal' of these Shākya (the clan to which Gautama Buddha belonged) seeds of the Shramanas, which is the so-called 'dependent origination'. Like this, the 'seal' of arithmetic books is the 'mind seal' of all sentient beings. In that 'mind seal', what is 'mind'? That which is tainted by things is 'mind', that which is not tainted by things is not 'mind'. The eye is 'mind', non-eye is not 'mind'. The ear is 'mind', non-ear is not 'mind'. The nose is 'mind', non-nose is not 'mind'. The tongue is 'mind', non-tongue is not 'mind'. The body is 'mind', non-body is not 'mind'. The mind is 'mind', non-mind is not 'mind'. Form is 'mind', non-form is not 'mind'. Sound is 'mind', non-sound is not 'mind'. Smell is 'mind', non-smell is not 'mind'. Taste is 'mind', non-taste is not 'mind'. Touch is 'mind', non-touch is not 'mind'. Dharma is 'mind', non-dharma is not 'mind'. Why is it said that non-eye, non-ear, non-nose, non-tongue, non-body, non-mind are 'mind', and non-form, non-sound, non-smell, non-taste, non-touch, non-dharma are 'mind'? Because there is no dharma that can be called 'mind'. Eye-consciousness arises from the eye and form, like this all eye-consciousness is not consciousness. All those consciousnesses are not mind. If that 'mind' exists, that 'mind' should have no discrimination. Ananda, like this, if eye-consciousness is not the realm of consciousness, it can be said that ear-consciousness arises from the ear and sound like this.

是所有彼眼識。不移向耳識中。彼亦不別亦不即是。緣鼻緣香生鼻識。所有耳識。不移向鼻識中。彼亦不別亦不即是。緣舌緣味生舌識。彼所有鼻識。不移向舌識中。彼亦不別亦不即是。緣身緣觸生身識。所有舌識。不移向身識中。彼亦不別亦不即是。緣意緣法生意識。所有身識。不移向意識中。彼亦不別亦不即是。阿離。所有意識彼非身識。彼非舌識。彼非鼻識。彼非耳識。彼非眼識。阿難。如是彼意不從身出。不從毛出。乃至不從便利所出。略說乃至不從發出。彼亦不別亦不不別。阿難。如是彼意本不可得。從何所起彼亦不可得誰是彼意。彼亦不可得。是誰不求彼亦不可得。阿難。如是一切法不可得故。有意印耶。何者彼意。言意者。所有心意識。六種識身。七種識界。于彼之中何者是心。過去心無所有。其過去心唯有名字。何以故。如來曾說六種識身。如來不曾說六種身識。以是義故。如是有實六種識身及意七種識界。如來不曾說七種識界。以是義故。此是實有七種識界是意。阿難。如是以意離意。以識離識。以界離界。本無所有虛空自在。若本來離。何故如來作是數耶。為邪取故。彼中所有邪取彼即非取。若非取者彼即不受。若彼不受彼無戲論。若無戲論彼不聚集。彼無所有虛空自在。于中何者是心想心。何

【現代漢語翻譯】現代漢語譯本所有的那些眼識（cakkhu-viññāṇa），不會轉移到耳識（sota-viññāṇa）中。它們既不相同，也不完全一樣。緣于鼻（ghāna）和香（gandha）而生起鼻識（ghāna-viññāṇa）。所有的那些耳識，不會轉移到鼻識中。它們既不相同，也不完全一樣。緣于舌（jivhā）和味（rasa）而生起舌識（jivhā-viñāṇa）。所有的那些鼻識，不會轉移到舌識中。它們既不相同，也不完全一樣。緣于身（kāya）和觸（phoṭṭhabba）而生起身識（kāya-viñāṇa）。所有的那些舌識，不會轉移到身識中。它們既不相同，也不完全一樣。緣于意（mano）和法（dhamma）而生起意識（mano-viñāṇa）。所有的那些身識，不會轉移到意識中。它們既不相同，也不完全一樣。阿離（Āḷi），所有的那些意識，不是身識，不是舌識，不是鼻識，不是耳識，不是眼識。阿難（Ānanda），就像這樣，那個意（mano）不是從身體出來，不是從毛孔出來，乃至不是從大小便處出來，簡略地說，乃至不是從頭發出來。它們既不相同，也不完全不相同。阿難，就像這樣，那個意本來是不可得的。從何處生起，它也是不可得的。誰是那個意，它也是不可得的。是誰不尋求它，它也是不可得的。阿難，就像這樣，因為一切法（sabba-dhamma）是不可得的，所以有意印（mano-nimitta）嗎？什麼是那個意？所說的意，就是所有心（citta）、意識（viññāṇa）、六種識身（viññāṇa-kāya）、七種識界（viññāṇa-dhātu）。在它們之中，什麼是心？過去的心無所有，那個過去的心只有名字。為什麼呢？如來（Tathāgata）曾經說過六種識身，如來不曾說過六種身識。因為這個緣故，就像這樣，有真實的六種識身和意，七種識界。如來不曾說過七種身識界。因為這個緣故，這是真實存在的七種識界是意。阿難，就像這樣，以意離意，以識離識，以界離界，本來無所有，虛空自在。如果本來就是分離的，為什麼如來要作這樣的計數呢？爲了邪取（micchā-gaha）的緣故。在其中所有的邪取，它就不是取。如果不是取，它就不接受。如果它不接受，它就沒有戲論（papañca）。如果沒有戲論，它就不會聚集。它無所有，虛空自在。在其中，什麼是心想心（saññā-citta）？什麼

【English Translation】 English version All those eye-consciousness (cakkhu-viññāṇa) do not transfer to ear-consciousness (sota-viññāṇa). They are neither different nor exactly the same. Ear-consciousness arises dependent on ear (sota) and sound (sadda). All those ear-consciousness do not transfer to nose-consciousness (ghāna-viññāṇa). They are neither different nor exactly the same. Nose-consciousness arises dependent on nose (ghāna) and smell (gandha). All those nose-consciousness do not transfer to tongue-consciousness (jivhā-viñāṇa). They are neither different nor exactly the same. Tongue-consciousness arises dependent on tongue (jivhā) and taste (rasa). All those tongue-consciousness do not transfer to body-consciousness (kāya-viñāṇa). They are neither different nor exactly the same. Body-consciousness arises dependent on body (kāya) and touch (phoṭṭhabba). All those body-consciousness do not transfer to mind-consciousness (mano-viñāṇa). They are neither different nor exactly the same. Mind-consciousness arises dependent on mind (mano) and mental objects (dhamma). Āḷi, all those mind-consciousness are not body-consciousness, not tongue-consciousness, not nose-consciousness, not ear-consciousness, not eye-consciousness. Ānanda, just as that mind (mano) does not come out from the body, not from the pores, not even from the places of excretion, briefly, not even from the hair. They are neither different nor not different. Ānanda, just as that mind is originally unattainable. From where it arises, that is also unattainable. Who is that mind, that is also unattainable. Who does not seek it, that is also unattainable. Ānanda, just as because all phenomena (sabba-dhamma) are unattainable, is there a mind-sign (mano-nimitta)? What is that mind? What is called mind is all the heart (citta), consciousness (viññāṇa), the six aggregates of consciousness (viññāṇa-kāya), the seven elements of consciousness (viññāṇa-dhātu). Among them, what is the heart? The past heart is non-existent, that past heart only has a name. Why? The Tathāgata has said the six aggregates of consciousness, the Tathāgata has not said the six aggregates of body-consciousness. Because of this reason, just as there are truly six aggregates of consciousness and mind, seven elements of consciousness. The Tathāgata has not said seven elements of body-consciousness. Because of this reason, these are truly the seven elements of consciousness that are mind. Ānanda, just as with mind apart from mind, with consciousness apart from consciousness, with elements apart from elements, originally without anything, free as space. If it is originally separate, why does the Tathāgata make such a count? For the sake of wrong grasping (micchā-gaha). All the wrong grasping in it, that is not grasping. If it is not grasping, it does not accept. If it does not accept, it has no proliferation (papañca). If there is no proliferation, it does not gather. It is without anything, free as space. Among them, what is the heart of perception (saññā-citta)? What

者是想。我想眾生想。命想福伽羅想。婦女想丈夫想。童男想童女想。座想床想。過去想未來想。戒想三昧想。智想解脫想。解脫知見想。地想水想。火想風想。念處想正斷想。神足想根想。力想覺分想。道想助道想。佛想法想僧想。須陀洹果想。斯陀含果想。阿那含果想。阿羅漢果想。得果想。三明想。涅槃想。阿難。如是一切想我想。然彼我想本不可得。是故一切非實。是故言想如陽焰。如是所有若想若識若意彼等和合。所和合者。彼等一數中一切或勝或劣。若想如陽焰者。當知彼識亦如陽焰。若識如陽焰。當知是意亦如陽焰。何故言如陽焰。無因緣故言如陽焰。無道理可說。無方便可說。以是故言猶如陽焰。其陽焰者有何真實。如意有實性有真性者。何者是意自性。何者意真性。若意有真性自性。彼即無物即為是虛。即是為空。即為自在。乃至略說故。言本性清凈心。若有本性即是涅槃。何因緣故言有本性。無作者故言本性。是為沙門釋子所印。若得是印當盡生死流轉。作是語已。長老阿難白佛言。世尊。豈可生死流轉別耶。彼印復別耶。為當彼印盡生死流轉耶。作如是語已。佛告長老阿難言。生死流轉者。所有初何者初。所有後何者后。所有中故言生死流轉。如是三世平等是生死流轉。若有眾生能證知者。彼

【現代漢語翻譯】現代漢語譯本這是『想』（Saṃjñā，認知）。我想眾生的『想』。命想（Jīvita-saṃjñā，壽命的認知），福伽羅想（Pudgala-saṃjñā，補特伽羅的認知，即認為存在獨立的個體）。婦女想（Strī-saṃjñā，對女性的認知），丈夫想（Puruṣa-saṃjñā，對男性的認知）。童男想（Kumāra-saṃjñā，對男孩的認知），童女想（Kumārī-saṃjñā，對女孩的認知）。座想（Āsana-saṃjñā，座位的認知），床想（Śayana-saṃjñā，床鋪的認知）。過去想（Atīta-saṃjñā，對過去的認知），未來想（Anāgata-saṃjñā，對未來的認知）。戒想（Śīla-saṃjñā，對戒律的認知），三昧想（Samādhi-saṃjñā，對禪定的認知）。智想（Jñāna-saṃjñā，對智慧的認知），解脫想（Vimokṣa-saṃjñā，對解脫的認知）。解脫知見想（Vimokṣa-jñānadarśana-saṃjñā，對解脫的知見的認知）。地想（Pṛthivī-saṃjñā，對地的認知），水想（Āpa-saṃjñā，對水的認知）。火想（Tejo-saṃjñā，對火的認知），風想（Vāyu-saṃjñā，對風的認知）。念處想（Smṛtyupasthāna-saṃjñā，對四念處的認知），正斷想（Samyakprahāṇa-saṃjñā，對四正勤的認知）。神足想（Ṛddhipāda-saṃjñā，對四神足的認知），根想（Indriya-saṃjñā，對五根的認知），力想（Bala-saṃjñā，對五力的認知），覺分想（Bojhyaṅga-saṃjñā，對七覺支的認知）。道想（Mārga-saṃjñā，對道的認知），助道想（Mārga-sahāya-saṃjñā，對助道法的認知）。佛想法想僧想（Buddha-dharma-saṃgha-saṃjñā，對佛、法、僧的認知）。須陀洹果想（Srotāpanna-phala-saṃjñā，對須陀洹果的認知），斯陀含果想（Sakṛdāgāmin-phala-saṃjñā，對斯陀含果的認知）。阿那含果想（Anāgāmin-phala-saṃjñā，對阿那含果的認知），阿羅漢果想（Arhat-phala-saṃjñā，對阿羅漢果的認知）。得果想（Phala-prāpti-saṃjñā，對獲得果位的認知）。三明想（Tri-vidyā-saṃjñā，對三明的認知），涅槃想（Nirvāṇa-saṃjñā，對涅槃的認知）。阿難（Ānanda，佛陀的十大弟子之一）。如是一切『想』我想（Sarva-saṃjñā ahaṃ-saṃjñā，一切認知和『我』的認知）。然彼我想本不可得。是故一切非實。是故言『想』如陽焰（Mṛgatṛṣṇā，海市蜃樓）。如是所有若『想』若『識』（Vijñāna，了別）若『意』（Manas，心意），彼等和合。所和合者，彼等一數中一切或勝或劣。若『想』如陽焰者，當知彼『識』亦如陽焰。若『識』如陽焰，當知是『意』亦如陽焰。何故言如陽焰？無因緣故言如陽焰。無道理可說，無方便可說。以是故言猶如陽焰。其陽焰者有何真實？如『意』有實性有真性者，何者是『意』自性？何者『意』真性？若『意』有真性自性，彼即無物即為是虛。即是為空。即為自在。乃至略說故，言本性清凈心。若有本性即是涅槃（Nirvāṇa，寂滅）。何因緣故言有本性？無作者故言本性。是為沙門釋子（Śrāmaṇa-śākyaputra，釋迦牟尼佛的弟子）所印。若得是印當盡生死流轉（Saṃsāra，輪迴）。作是語已。長老阿難白佛言。世尊（Bhagavān，佛的尊稱）。豈可生死流轉別耶？彼印復別耶？為當彼印盡生死流轉耶？作如是語已。佛告長老阿難言。生死流轉者，所有初何者初？所有後何者后？所有中故言生死流轉。如是三世平等是生死流轉。若有眾生能證知者，彼

【English Translation】 English version This is 『Saṃjñā』 (perception). I perceive the 『perception』 of sentient beings. Perception of life (Jīvita-saṃjñā), perception of Pudgala (Pudgala-saṃjñā, the perception of an independent individual). Perception of women (Strī-saṃjñā), perception of husbands (Puruṣa-saṃjñā). Perception of boys (Kumāra-saṃjñā), perception of girls (Kumārī-saṃjñā). Perception of seats (Āsana-saṃjñā), perception of beds (Śayana-saṃjñā). Perception of the past (Atīta-saṃjñā), perception of the future (Anāgata-saṃjñā). Perception of precepts (Śīla-saṃjñā), perception of Samādhi (Samādhi-saṃjñā). Perception of wisdom (Jñāna-saṃjñā), perception of liberation (Vimokṣa-saṃjñā). Perception of the knowledge and vision of liberation (Vimokṣa-jñānadarśana-saṃjñā). Perception of earth (Pṛthivī-saṃjñā), perception of water (Āpa-saṃjñā). Perception of fire (Tejo-saṃjñā), perception of wind (Vāyu-saṃjñā). Perception of the mindfulness (Smṛtyupasthāna-saṃjñā), perception of right exertion (Samyakprahāṇa-saṃjñā). Perception of the bases of spiritual power (Ṛddhipāda-saṃjñā), perception of the faculties (Indriya-saṃjñā), perception of the powers (Bala-saṃjñā), perception of the factors of enlightenment (Bojhyaṅga-saṃjñā). Perception of the path (Mārga-saṃjñā), perception of the aids to the path (Mārga-sahāya-saṃjñā). Perception of the Buddha, Dharma, and Sangha (Buddha-dharma-saṃgha-saṃjñā). Perception of the fruit of Srotāpanna (Srotāpanna-phala-saṃjñā), perception of the fruit of Sakṛdāgāmin (Sakṛdāgāmin-phala-saṃjñā). Perception of the fruit of Anāgāmin (Anāgāmin-phala-saṃjñā), perception of the fruit of Arhat (Arhat-phala-saṃjñā). Perception of attaining the fruit (Phala-prāpti-saṃjñā). Perception of the three kinds of knowledge (Tri-vidyā-saṃjñā), perception of Nirvāṇa (Nirvāṇa-saṃjñā). Ānanda (Ānanda, one of the ten great disciples of the Buddha). Thus, all 『perceptions』 are 『I』 perceptions (Sarva-saṃjñā ahaṃ-saṃjñā). However, that 『I』 perception is fundamentally unattainable. Therefore, everything is unreal. Therefore, it is said that 『perception』 is like a mirage (Mṛgatṛṣṇā). Thus, all that is 『perception,』『consciousness』 (Vijñāna), and 『mind』 (Manas), these combine. What is combined, among these, everything is either superior or inferior. If 『perception』 is like a mirage, know that 『consciousness』 is also like a mirage. If 『consciousness』 is like a mirage, know that 『mind』 is also like a mirage. Why is it said to be like a mirage? It is said to be like a mirage because there is no cause or condition. There is no reason to speak of, no means to speak of. Therefore, it is said to be like a mirage. What reality is there in a mirage? If 『mind』 has reality and true nature, what is the self-nature of 『mind』? What is the true nature of 『mind』? If 『mind』 has true nature and self-nature, then it is nothing, it is empty. It is empty. It is free. Even briefly speaking, it is said to be the mind that is pure in its original nature. If there is original nature, it is Nirvāṇa (Nirvāṇa, extinction). For what reason is it said to have original nature? It is said to have original nature because there is no creator. This is sealed by the Śrāmaṇa-śākyaputra (Śrāmaṇa-śākyaputra, disciples of Śākyamuni Buddha). If one obtains this seal, one will exhaust the cycle of birth and death (Saṃsāra). Having spoken thus, the elder Ānanda said to the Buddha. World Honored One (Bhagavān, a respectful title for the Buddha). Are the cycle of birth and death separate? Is that seal separate? Or does that seal exhaust the cycle of birth and death? Having spoken thus, the Buddha said to the elder Ānanda. The cycle of birth and death, what is the beginning of all that exists? What is the end of all that exists? What is in the middle, therefore it is called the cycle of birth and death. Thus, the equality of the three times is the cycle of birth and death. If there are sentient beings who can realize this, they

等不取如此句義故。言生死流轉。若眾生輩有初中后。彼得未來生陰聚轉。若彼等初所攝受。以不取故。如來說法于中無法。是舊物名者。何以故。一切諸法新新無舊故。若是法生彼法還滅。于中何者法生。謂無常法生。如是若無常生。彼生時無常。若生時無常者。彼生已無常。若生已無常彼不成就。若不成就者彼不可說。若不可說者彼則為空。若為空者彼不可得。不空如是畢竟空。畢竟無物。畢竟處。畢竟自在。故言一切諸法不生。一切法應如是見。或言相或言印。或彼如是名如彼相。何者彼非相如剎那。云何剎那。若不染著。如是如是。示相攝持諸法相等。于彼之中。諸凡夫輩而生染著。此名一印。何因緣名一印。無印印故言一印。阿難。何者二羅叉。謂無明及渴愛。復有二羅叉。愛縛及見縛。復有別二羅叉。煩惱住處。及觀察煩惱地。復有別二羅叉。名字及言說。復有二羅叉。不實行及濁煩惱行。復有二羅叉。慾念覺及瞋念覺。復有二羅叉。欲及滅。復有二羅叉。不善念及懈怠。復有二羅叉。雜瞋眠不實行求欲。復有二羅叉。無明流及有流。復有二羅叉。不隨順及不信。復有二羅叉。不問自浪言及著瞋恚。復有二羅叉。取漫及自煩惱。復有二羅叉。各別相及不順取。復有二羅叉。趣煩惱住處及事物。復有二羅叉

【現代漢語翻譯】現代漢語譯本：因為不執取這樣的句義的緣故，才說生死流轉。如果眾生有初、中、后三個階段，他們會獲得未來生陰聚的轉變。如果他們最初所攝受的，因為不執取，如來說法于其中沒有法。什麼是『舊物名』呢？因為一切諸法都是新生的，沒有舊的緣故。如果一個法生起，那個法也會滅去，其中什麼法生起呢？是無常法生起。如果無常生起，它生起時就是無常的。如果生起時是無常的，那麼它生起之後也是無常的。如果生起之後是無常的，它就不會成就。如果不成就，就不可說。如果不可說，那就是空。如果是空，那就是不可得的。不是空，而是畢竟空。畢竟沒有事物，畢竟沒有處所，畢竟是自在的。所以說一切諸法不生。一切法應該這樣看待，或者說是相，或者說是印，或者說它像那個名字一樣像那個相。什麼不是像剎那一樣呢？什麼是剎那呢？就是不染著。像這樣，像這樣，顯示相攝持諸法相等。在其中，那些凡夫輩卻生起染著。這叫做一印。因為什麼因緣叫做一印呢？因為沒有印可以印證，所以說一印。阿難（Ananda，佛陀的十大弟子之一），什麼是二羅叉？是無明（Avidya，ignorance）和渴愛（Trsna，craving）。還有二羅叉：愛縛（Raga-bandhana，bondage of attachment）和見縛（Drsti-bandhana，bondage of views）。還有別的二羅叉：煩惱住處和觀察煩惱地。還有別的二羅叉：名字和言說。還有二羅叉：不實行和濁煩惱行。還有二羅叉：慾念覺和瞋念覺。還有二羅叉：欲和滅。還有二羅叉：不善念和懈怠。還有二羅叉：雜瞋眠不實行求欲。還有二羅叉：無明流和有流。還有二羅叉：不隨順和不信。還有二羅叉：不問自浪言和著瞋恚。還有二羅叉：取漫和自煩惱。還有二羅叉：各別相和不順取。還有二羅叉：趣煩惱住處和事物。還有二羅叉

【English Translation】 English version: Because of not grasping such meaning of the sentence, it is said that the cycle of birth and death flows. If sentient beings have the beginning, middle, and end stages, they will obtain the transformation of the future birth aggregates. If what they initially grasp, because of non-attachment, the Tathagata teaches that there is no dharma within it. What is 'old object name'? Because all dharmas are newly born, there is no old. If a dharma arises, that dharma will also cease. Which dharma arises within it? It is the impermanent dharma that arises. If impermanence arises, it is impermanent at the time of its arising. If it is impermanent at the time of its arising, then it is also impermanent after its arising. If it is impermanent after its arising, it will not be accomplished. If it is not accomplished, it is unspeakable. If it is unspeakable, then it is empty. If it is empty, then it is unattainable. It is not empty, but ultimately empty. Ultimately there is no thing, ultimately there is no place, ultimately it is self-existent. Therefore, it is said that all dharmas do not arise. All dharmas should be seen in this way, or called a sign, or called a seal, or it is like that name like that sign. What is not like a kshana (ksana, moment)? What is a kshana? It is non-attachment. Like this, like this, showing the sign holding the equality of all dharmas. Among them, those ordinary beings give rise to attachment. This is called one seal. For what reason is it called one seal? Because there is no seal to seal, it is called one seal. Ananda (Ananda, one of the ten great disciples of the Buddha), what are the two Rakshasas? They are Avidya (Avidya, ignorance) and Trsna (Trsna, craving). There are also two Rakshasas: Raga-bandhana (Raga-bandhana, bondage of attachment) and Drsti-bandhana (Drsti-bandhana, bondage of views). There are other two Rakshasas: the dwelling place of afflictions and the ground for observing afflictions. There are other two Rakshasas: name and speech. There are two Rakshasas: non-practice and impure affliction practice. There are two Rakshasas: perception of desire and perception of anger. There are two Rakshasas: desire and cessation. There are two Rakshasas: unwholesome thought and laziness. There are two Rakshasas: mixed anger, sleep, non-practice, seeking desire. There are two Rakshasas: the flow of ignorance and the flow of existence. There are two Rakshasas: non-compliance and disbelief. There are two Rakshasas: speaking wildly without being asked and being attached to anger. There are two Rakshasas: taking pride and self-affliction. There are two Rakshasas: separate signs and non-compliant taking. There are two Rakshasas: going to the dwelling place of afflictions and things. There are two Rakshasas

。有為諸法及無為諸法。復有二羅叉。諸聖法及非諸聖法。復有二羅叉。世間諸法出世間諸法。復有二羅叉。諸勝法及無勝諸法。復有二羅叉。三昧言說及攀緣言說。復有二羅叉。行施想福事及一切思惟所發作福事。復有二羅叉。愛及憎。復有二羅叉。漏境界及無漏遠離。復有二羅叉。置言處及開示法。復有二羅叉。欲及堪能。何故名為二羅叉。作叉那(隋云不功夫)及分別諸事。于中何者分別事。眼是事。耳是事。鼻舌身意是事。色是事。聲香味觸法是事。地界是事。水界火界風界是事。如是二十一心濁煩惱事。三不善根是事。十不善業道是事。不離迷惑是事。如是等諸事彼等非事。作如是語已。長老。阿難白佛言。世尊所有此等諸事。云何此等非事。佛告言。阿難。於此中有眼想者生眼事。所有。眼想彼即眼事。耳想者鼻想者舌想者身想者意想者。生意事。所有意想彼即意事。彼即非事。如是諸眾生輩。所有非事攝取為事。取事已即生瞋恚心。以瞋恚故生重瞋心。以重瞋恚故。即住于害母及於害父及作無間業。阿難。以是義故。汝應當知如有事想者。當生瞋恚。阿難。譬如有一丈夫幼稚之年母所生育長養乳哺增長諸根。諸根增長故。諸根成熟故。得熟煩惱。然彼於他家婦女身中。生於無明然入無明已。父母為娶納

【現代漢語翻譯】現代漢語譯本：有為法和無為法，這是兩種分類（羅叉，Raksha，這裡指分類、類別）。還有兩種分類：聖法和非聖法。還有兩種分類：世間法和出世間法。還有兩種分類：殊勝法和非殊勝法。還有兩種分類：與三昧相應的言說和與攀緣相應的言說。還有兩種分類：以行佈施為目的而希望獲得福報的行為，以及一切由思惟所引發的福報行為。還有兩種分類：愛和憎。還有兩種分類：有煩惱的境界和無煩惱的遠離。還有兩種分類：停止言說之處和開示佛法之處。還有兩種分類：慾望和能力。為什麼稱為兩種分類（二羅叉）呢？因為有『不功夫』（作叉那，aksna，指不經努力、自然而然）和分別諸事。其中什麼是分別事呢？眼是事，耳是事，鼻、舌、身、意是事。色是事，聲、香、味、觸、法是事。地界是事，水界、火界、風界是事。像這樣，二十一種與心相關的污濁煩惱是事。三種不善根是事。十種不善業道是事。不能脫離迷惑是事。像這些都是事，但它們實際上並非實事。說完這些話后，長老阿難（Ananda）問佛陀（Buddha）說：『世尊，所有這些被認為是『事』的事物，為什麼說它們實際上並非實事呢？』佛陀告訴阿難：『在這其中，如果有人對眼產生『眼』的想念，那麼就會產生『眼事』。所有關於眼的想念，那就是『眼事』，但它實際上並非實事。對於耳、鼻、舌、身、意也是如此。如果有人對意產生『意』的想念，那麼就會產生『意事』。所有關於意的想念，那就是『意事』，但它實際上並非實事。像這樣，許多眾生把實際上並非實事的東西當作實事來執取。一旦執取了這些所謂的『事』，就會產生瞋恚心。因為瞋恚，就會產生更強烈的瞋恚。因為更強烈的瞋恚，就會做出殺害母親、殺害父親以及造作五逆罪等惡行。阿難，因此，你應該知道，如果有人對事物產生錯誤的想念，就會產生瞋恚。阿難，譬如有一個男子，從小被母親生育、養育、哺乳而長大，諸根增長。諸根增長成熟后，就產生了成熟的煩惱。然後，他在其他家的婦女身上，產生了無明。進入無明後，父母為他娶妻納妾。

【English Translation】 English version: There are conditioned dharmas (有為法, yǒu wéi fǎ) and unconditioned dharmas (無為法, wú wéi fǎ). These are two categories (羅叉, Raksha, here meaning categories). There are also two categories: noble dharmas (諸聖法, zhū shèng fǎ) and non-noble dharmas (非諸聖法, fēi zhū shèng fǎ). There are also two categories: worldly dharmas (世間諸法, shì jiān zhū fǎ) and supramundane dharmas (出世間諸法, chū shì jiān zhū fǎ). There are also two categories: superior dharmas (諸勝法, zhū shèng fǎ) and non-superior dharmas (無勝諸法, wú shèng zhū fǎ). There are also two categories: speech associated with samadhi (三昧, sānmèi) and speech associated with clinging (攀緣, pān yuán). There are also two categories: the act of giving with the intention of gaining merit, and all meritorious acts arising from thought. There are also two categories: love and hate. There are also two categories: the realm of defilements and the detachment from defilements. There are also two categories: the place where speech ceases and the place where the Dharma is expounded. There are also two categories: desire and capability. Why are they called two categories (二羅叉, èr luó chā)? Because there is 'without effort' (作叉那, aksna, meaning effortless, natural) and discriminating things. Among them, what are the things to be discriminated? The eye is a thing. The ear is a thing. The nose, tongue, body, and mind are things. Form is a thing. Sound, smell, taste, touch, and dharma are things. The earth element is a thing. The water, fire, and wind elements are things. Like this, the twenty-one defiled and afflicted things related to the mind are things. The three unwholesome roots are things. The ten unwholesome paths of action are things. Not being free from delusion is a thing. Like these are all things, but they are actually not real things. After saying these words, the elder Ananda (阿難, Ananda) asked the Buddha (佛陀, Buddha): 'Venerable One, all these things that are considered 'things', why are they said to be actually not real things?' The Buddha told Ananda: 'Among these, if someone has the thought of 'eye' regarding the eye, then the 'eye-thing' arises. All thoughts about the eye, that is the 'eye-thing', but it is actually not a real thing. The same is true for the ear, nose, tongue, body, and mind. If someone has the thought of 'mind' regarding the mind, then the 'mind-thing' arises. All thoughts about the mind, that is the 'mind-thing', but it is actually not a real thing. Like this, many beings grasp things that are actually not real things as real things. Once they grasp these so-called 'things', they generate anger. Because of anger, they generate even stronger anger. Because of even stronger anger, they commit evil deeds such as killing their mother, killing their father, and committing the five heinous crimes. Ananda, therefore, you should know that if someone has wrong thoughts about things, they will generate anger. Ananda, for example, there is a man who, from a young age, is born, raised, and nourished by his mother, and his faculties grow. After his faculties grow and mature, he develops mature afflictions. Then, he generates ignorance towards women in other families. After entering ignorance, his parents arrange a marriage for him.'

以為婦。納已歡喜。依時非時欲染所牽。于彼婦邊有愛縛心。于父母邊不生敬重。以不敬故而罵父母及以毀辱。于彼婦女不生厭惡而反繫縛。于父母邊應生敬重應作報恩。而反毀辱逐遣令出。此由欲染煩惱。令當來世趣修羅身。若有想者。應須厭惡此等諸欲。如是以眼事是欲者。耳鼻舌身意事是欲者。非是眼諸欲。亦非眼事。亦非耳亦非鼻非舌非身。非意諸欲。亦非意事。亦非色諸欲非色事。非聲非香非味非觸。非法諸欲。非法事。亦非色慾諸欲。非受非想非行非識所有諸欲。然諸眾生作諸欲想。彼婦女非眼。非眼是婦女。非諸欲是婦女。亦非婦女是諸欲。彼所有諸欲以分別生。若分別生彼等諸欲。于中迷惑愛染執著。惡分別所起。彼等向造地獄之業。彼等向造畜生之業。彼等向造閻羅世業。如是為地獄諸欲所牽向地獄中。為畜生諸欲。為閻羅世諸欲所牽。向畜生中。向閻摩羅世。如是欲濁將向惡趣于中。若有大惡不證知者。彼為無智。以無智因緣生諸煩惱及以分別。是故名為分別諸欲。丈夫所有貪愛染欲。作分別已。於己親邊而行欲事。于中何者是丈夫。非眼是丈夫。乃至非意是丈夫。非色是丈夫。非聲非香非味非觸非法是丈夫。如是眼非婦女。亦非丈夫。耳鼻舌身意非婦女。亦非丈夫。聲香味觸法非婦女。亦非丈

【現代漢語翻譯】現代漢語譯本娶妻之後，便心生歡喜，無論何時都受慾望的牽引。對妻子產生強烈的愛戀，卻對父母不敬重，因為不敬重而辱罵父母。對於妻子，不生厭惡反而更加迷戀；對於父母，本應敬重並報恩，卻反而侮辱驅趕。這是因為慾望的煩惱，導致來世會墮入修羅道。如果有人能覺悟，就應該厭惡這些慾望。如同用眼睛去看待事物是慾望，用耳朵、鼻子、舌頭、身體、意識去感受事物也是慾望。但並非眼睛本身就是慾望，也並非眼睛所見的事物就是慾望；也並非耳朵、鼻子、舌頭、身體、意識本身就是慾望，也並非它們所感受的事物就是慾望。也並非顏色（色，指一切可見之物）本身就是慾望，也並非顏色所呈現的事物就是慾望；也並非聲音、氣味、味道、觸感、法則（法，指一切精神現象）本身就是慾望，也並非它們所呈現的事物就是慾望。也並非**（原文缺失，此處無法翻譯）本身就是慾望，也並非感受、思想、行為、意識所產生的一切就是慾望。然而，眾生執著于各種慾望的念頭。那個婦女並非眼睛，眼睛也並非婦女；慾望並非婦女，婦女也並非慾望。所有這些慾望都因分別心而生。如果因分別心而生這些慾望，就會在其中迷惑、愛戀、執著，被錯誤的分別心所驅使，從而造下地獄的業、畜生的業、閻羅王的業。這樣，被地獄的慾望所牽引，就會墮入地獄；被畜生的慾望、閻羅王的慾望所牽引，就會墮入畜生道、閻羅王的世界。如此，慾望的污濁會將人引向惡道。如果有人大惡而不自知，那就是愚癡。因為愚癡的緣故，產生各種煩惱和分別心，所以稱為分別諸欲。丈夫對婦女產生貪愛染著，在分別之後，對自己的親人行淫慾之事。那麼，什麼是丈夫呢？並非眼睛是丈夫，乃至並非意識是丈夫；並非顏色是丈夫，並非聲音、氣味、味道、觸感、法則是丈夫。同樣，眼睛並非婦女，也並非丈夫；耳朵、鼻子、舌頭、身體、意識並非婦女，也並非丈夫；聲音、氣味、味道、觸感、法則並非婦女，也並非丈夫。

【English Translation】 English version After marrying a woman, one becomes joyful and is drawn by desires at all times. One develops a strong attachment to the wife but disrespects one's parents, and because of this disrespect, one scolds and insults them. Towards the wife, one does not feel aversion but becomes even more attached; towards the parents, one should be respectful and grateful, but instead, one insults and drives them away. This is because of the afflictions of desire, which will lead to rebirth in the Asura (demi-god) realm in the future. If one can awaken, one should abhor these desires. Just as seeing things with the eye is desire, so is experiencing things with the ear, nose, tongue, body, and mind. But the eye itself is not desire, nor are the things seen by the eye desire; neither are the ear, nose, tongue, body, and mind themselves desire, nor are the things they experience desire. Neither is color (rupa, referring to all visible objects) itself desire, nor are the things presented by color desire; neither are sound, smell, taste, touch, or dharma (phenomena, referring to all mental phenomena) themselves desire, nor are the things they present desire. Neither is ** (missing in the original text, untranslatable here) itself desire, nor is everything produced by feeling, thought, action, and consciousness desire. However, sentient beings cling to various thoughts of desire. That woman is not the eye, and the eye is not the woman; desire is not the woman, and the woman is not desire. All these desires arise from discrimination. If these desires arise from discrimination, one will be confused, attached, and cling to them, driven by wrong discrimination, thus creating the karma of hell, the karma of animals, and the karma of Yama (the king of the underworld). Thus, being drawn by the desires of hell, one will fall into hell; being drawn by the desires of animals and Yama, one will fall into the animal realm and the world of Yama. In this way, the turbidity of desire will lead one to evil paths. If someone is greatly evil and does not realize it, that is ignorance. Because of ignorance, various afflictions and discriminations arise, so they are called discriminating desires. A husband develops greed and attachment towards a woman, and after discriminating, engages in sexual acts with his relatives. Then, what is a husband? The eye is not the husband, and so on, the mind is not the husband; color is not the husband, neither are sound, smell, taste, touch, and dharma the husband. Similarly, the eye is not the woman, nor is the husband; the ear, nose, tongue, body, and mind are not the woman, nor are they the husband; sound, smell, taste, touch, and dharma are not the woman, nor are they the husband.

夫。色非婦女亦非丈夫。乃至法非婦女亦非丈夫。如是若婦女若丈夫。皆不可得。唯有分別。所有分別者。彼不從東方來。不從南方。不從西方。不從北方來。不從上方。不從下方來。亦不從方。不從非方。如是如是。若不來者彼當何處去。如是既不來者彼非來相。若無所去彼來亦不可見。若非去相彼即無相。是故言一切諸法無有相耶。復有二羅叉。何等為二。證事想羅叉。思惟已增長諸行羅叉。于中何者實舍增長。若有眾生作實想已。如來於中作不實想。然復如來無有一法而可得者。所有眾生作實想已。于彼之中如來非有眾生想。況復諸眾生輩作是想。如是如來一相具足。所謂無想智。為眾生還說此業。說何等業。若彼業行行涅槃業。誰作涅槃業。若業若煩惱。誰作業誰作煩惱。謂無明及不正思惟。如是所有無明及不善思惟。彼即是苦。彼若有苦。彼一切世間心不喜樂。以心不樂故有生轉。雖有生轉亦非意喜。所謂地獄畜生閻羅世中。譬如糞除上有糞汁。如是所有糞除上所有糞汁。彼等一切皆悉臭穢。如是如是。若以苦緣所生者。彼等一切亦皆是苦。譬如毒樹彼之所有若根若莖若葉若花若果。彼等一切皆悉是毒。如是如是。苦所生者。彼等一切皆悉是苦。阿難。譬如有人為大利鈇之所斫害。復有一人被他鈍鈇之所斫

【現代漢語翻譯】現代漢語譯本：佛陀說：『色（Rūpa，物質現象）既不是婦女，也不是丈夫。乃至法（Dharma，佛法）既不是婦女，也不是丈夫。像這樣，無論是婦女還是丈夫，都是不可得的。唯有分別（Vikalpa，虛妄分別）存在。所有這些分別，它們不從東方來，不從南方，不從西方，不從北方來，不從上方，不從下方來，也不從方（方向），不從非方（非方向）。像這樣，像這樣，如果不來，它們又將去向何處呢？像這樣，既然不來，它們就沒有來相（Āgati-lakṣaṇa，到來的表象）。如果沒有去處，它們的到來也是不可見的。如果不是去相，它們就是無相（Animitta，沒有表象）。因此說一切諸法沒有相。』佛陀又說：『有兩種羅剎（Rākṣasa，惡鬼）。哪兩種呢？一是證事想羅剎（Satya-saṃjñā-rākṣasa，執著事物為真實的惡鬼），二是思惟已增長諸行羅剎（Karma-abhisaṃskāra-vardhana-rākṣasa，通過思考增長行為的惡鬼）。這兩種羅剎中，哪一種應該真正捨棄，哪一種會增長呢？如果眾生作真實想（Satya-saṃjñā，真實的認知）后，如來（Tathāgata，佛陀的稱號）于其中作不實想（Asatya-saṃjñā，不真實的認知）。然而如來沒有一法是可以得到的。所有眾生作真實想后，在他們之中，如來沒有眾生想（Sattva-saṃjñā，認為有眾生的想法），更何況是那些眾生輩作這樣的想法。像這樣，如來具足一相，即無想智（Asaṃjñā-jñāna，沒有妄想的智慧）。爲了眾生，還說這種業（Karma，行為）。說的是什麼業呢？就是那能行向涅槃（Nirvāṇa，寂滅）的業。誰作涅槃業呢？是業還是煩惱（Kleśa，煩惱）？誰作業，誰作煩惱呢？是無明（Avidyā，無知）和不正思惟（Ayoniśo manaskāra，不如理的思考）。像這樣，所有無明和不善思惟，它們就是苦（Duḥkha，痛苦）。如果那裡有苦，那麼一切世間的心都不會喜樂。因為心不喜樂，所以有生轉（Jāti-pariṇāma，生命的流轉）。雖然有生轉，也不是意喜（Mano-rama，內心喜悅），即所謂的地獄（Naraka）、畜生（Tiryak）、閻羅（Yamaloka）世中。『譬如糞除上有糞汁，像這樣，所有糞除上的糞汁，它們一切都臭穢。像這樣，像這樣，如果以苦緣（Duḥkha-pratyaya，痛苦的因緣）所生的，它們一切也都是苦。譬如毒樹，它的所有，無論是根、莖、葉、花、果，它們一切都是毒。像這樣，像這樣，苦所生的，它們一切也都是苦。阿難（Ānanda，佛陀的弟子），譬如有人被鋒利的大斧所砍傷，又有一個人被鈍斧所砍傷。』

【English Translation】 English version: The Buddha said: 'Form (Rūpa) is neither woman nor man. Even Dharma is neither woman nor man. Thus, whether woman or man, both are unattainable. Only discrimination (Vikalpa) exists. All these discriminations, they do not come from the east, nor from the south, nor from the west, nor from the north, nor from above, nor from below, nor from direction, nor from non-direction. Thus, thus, if they do not come, where will they go? Thus, since they do not come, they have no sign of coming (Āgati-lakṣaṇa). If there is nowhere to go, their coming is also invisible. If it is not a sign of going, then it is without sign (Animitta). Therefore, it is said that all dharmas have no sign.' The Buddha further said: 'There are two types of Rākṣasas. Which two? One is the Rākṣasa of perceiving things as real (Satya-saṃjñā-rākṣasa), and the other is the Rākṣasa of increasing actions through thought (Karma-abhisaṃskāra-vardhana-rākṣasa). Among these two Rākṣasas, which one should be truly abandoned, and which one will increase? If sentient beings have a perception of reality (Satya-saṃjñā), the Tathāgata has a perception of non-reality (Asatya-saṃjñā) regarding them. However, the Tathāgata has no dharma that can be obtained. After all sentient beings have a perception of reality, among them, the Tathāgata has no perception of sentient beings (Sattva-saṃjñā), let alone those sentient beings having such a perception. Thus, the Tathāgata is complete with one characteristic, which is non-perception wisdom (Asaṃjñā-jñāna). For the sake of sentient beings, he also speaks of this karma. What karma does he speak of? It is the karma that leads to Nirvāṇa. Who performs the karma of Nirvāṇa? Is it karma or afflictions (Kleśa)? Who performs karma, and who performs afflictions? It is ignorance (Avidyā) and improper thinking (Ayoniśo manaskāra). Thus, all ignorance and unwholesome thinking, they are suffering (Duḥkha). If there is suffering there, then the minds of all the world will not rejoice. Because the mind does not rejoice, there is the transformation of birth (Jāti-pariṇāma). Although there is the transformation of birth, it is not mental joy (Mano-rama), namely in the worlds of hell (Naraka), animals (Tiryak), and Yama (Yamaloka).' 'It is like dung removed with dung juice on top. Thus, all the dung juice on top of the removed dung, all of them are foul and filthy. Thus, thus, if what is born from the condition of suffering (Duḥkha-pratyaya), all of them are also suffering. It is like a poisonous tree, all of its parts, whether root, stem, leaf, flower, or fruit, all of them are poisonous. Thus, thus, what is born from suffering, all of them are also suffering. Ānanda, it is like someone being injured by a sharp, large axe, and another person being injured by a blunt axe.'

害。如是阿難。若為利鈇所害所受苦惱。若被鈍鈇所害彼亦受苦惱。彼一切皆亦悉是苦。如是如是。若有苦受之所生者。彼等一切亦皆是苦。于彼之中八聖道分名字言語。於此閻浮提中以名字喚。如此處言。正見正思惟正語正業正命正勤正念正定。然此北方邊地之處。有惡行人城彼城實大縱廣二由旬。如此處言正見乃至正定。即彼處言。

彌多羅拔題(一)偷羅奴佛提(二)婆羅拔都(三)那那頗(四)斯呵那陀(五)奚羅奴嗚(六)毗伽羅呵波題(七)三摩多闡奴(八)。

是名八聖道。以此名字語。複次阿難。八聖道言語名字。阿難。於此南方有城。名曰嘶途娑題嚧。阿難。彼城實大。于彼處八聖道名字所說。如此處言正見乃至正定。于彼處言。

阿茶布(一)多茶布(二)尼劫利(三)毗低祇(四)阿㝹流他(五)波毗婆他(六)婆摩波題(七)娑地尼嗟(八)。

如是等八聖道彼處名字語言。阿難。於此東方有城。名曰阿那婆㝹。彼城實大彼處八聖道名字言說。如此處言正見乃至正定。即彼處言。

毗摸呵(一)三摸其叉摩題(二)毗地拔提(三)多彌那(四)尼呵摸(五)優求多(六)低呵陀(七)薩婆僧其叉夜(八)。

彼處八聖道如此名字言說。阿難。此等所作

【現代漢語翻譯】現代漢語譯本：阿難，就像這樣，如果被鋒利的刀所傷害，所感受到的苦惱，或者被鈍的刀所傷害，他們同樣會感受到苦惱。所有這些都是苦。同樣，所有由苦受所產生的一切也都是苦。在這其中，八聖道分的名稱和語言，在我們閻浮提（Jambudvipa，我們所居住的這個世界）被稱為：正見、正思惟、正語、正業、正命、正勤、正念、正定。然而，在北方邊地的一個名為惡行人城的城市，那座城市非常大，縱橫有兩由旬（Yojana，古印度長度單位）。在這裡被稱為正見乃至正定，在那個地方卻被稱為：彌多羅拔題（Mitra-bhadrika，友善的）偷羅奴佛提（Thulla-nanda，粗喜）婆羅拔都（Bhara-vaha，負擔者）那那頗（Nana-pha，各種果實）斯呵那陀（Simha-nada，獅子吼）奚羅奴嗚（Khira-nu，乳汁）毗伽羅呵波題（Vigraha-pati，爭論之主）三摩多闡奴（Samata-chanda，平等意樂）。這就是八聖道的名稱。用這些名字來稱呼。再者，阿難，關於八聖道的語言和名字。阿難，在南方有一個城市，名叫嘶途娑題嚧（Stupa-sadrsya，類似佛塔）。阿難，那座城市非常大。在那裡，八聖道的名稱是這樣說的：就像我們這裡說的正見乃至正定，在那個地方卻被稱為：阿茶布（Aca-bhu，無畏生）多茶布（Taca-bhu，調伏生）尼劫利（Nikhe-li，埋藏）毗低祇（Vi-tiki，無畏）阿㝹流他（A-nulita，不順從）波毗婆他（Pa-vibata，被風吹動）婆摩波題（Bhama-pati，迷惑之主）娑地尼嗟（Sa-dhini-ja，具足智慧生）。這些就是八聖道在那裡的名字和語言。阿難，在東方有一個城市，名叫阿那婆㝹（Anava-nu，無瑕疵）。那座城市非常大，在那裡，八聖道的名稱是這樣說的：就像我們這裡說的正見乃至正定，在那個地方卻被稱為：毗摸呵（Vi-moksha，解脫）三摸其叉摩題（Samuksha-mati，徹底覺悟）毗地拔提（Vi-dhi-pati，非法之主）多彌那（Ta-mina，黑暗）尼呵摸（Ni-hama，無害）優求多（U-kyuta，被拋棄）低呵陀（Ti-hata，被克服）薩婆僧其叉夜（Sarva-samkhya-ya，一切算計）。在那裡，八聖道就是用這些名字來稱呼的。阿難，這些所作...

【English Translation】 English version: Thus, Ananda, if one is harmed by a sharp knife, the suffering experienced, or if harmed by a dull knife, they also experience suffering. All of that is suffering. Likewise, all that arises from painful feeling is also suffering. Among these, the names and language of the Eightfold Noble Path, in this Jambudvipa (the world we inhabit), are called: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. However, in a city in the northern borderlands called Evil-Doer City, that city is very large, spanning two yojanas (an ancient Indian unit of distance). What is called Right View to Right Concentration here, in that place is called: Mitra-bhadrika (Friendly), Thulla-nanda (Crude Joy), Bhara-vaha (Burden Bearer), Nana-pha (Various Fruits), Simha-nada (Lion's Roar), Khira-nu (Milk), Vigraha-pati (Lord of Dispute), Samata-chanda (Equal Intention). These are the names of the Eightfold Noble Path. They are called by these names. Furthermore, Ananda, regarding the language and names of the Eightfold Noble Path. Ananda, in the south there is a city called Stupa-sadrsya (Similar to a Stupa). Ananda, that city is very large. There, the names of the Eightfold Noble Path are spoken like this: just as we say here Right View to Right Concentration, in that place it is called: Aca-bhu (Fearless Born), Taca-bhu (Tamed Born), Nikhe-li (Buried), Vi-tiki (Fearless), A-nulita (Not Compliant), Pa-vibata (Blown by the Wind), Bhama-pati (Lord of Delusion), Sa-dhini-ja (Born with Complete Wisdom). These are the names and language of the Eightfold Noble Path in that place. Ananda, in the east there is a city called Anava-nu (Without Flaw). That city is very large, and there, the names of the Eightfold Noble Path are spoken like this: just as we say here Right View to Right Concentration, in that place it is called: Vi-moksha (Liberation), Samuksha-mati (Complete Enlightenment), Vi-dhi-pati (Lord of Unrighteousness), Ta-mina (Darkness), Ni-hama (Harmless), U-kyuta (Abandoned), Ti-hata (Overcome), Sarva-samkhya-ya (All Calculation). There, the Eightfold Noble Path is called by these names. Ananda, these actions...

名字于諸法中名字和雜。

阿難。於四大天王處八聖道分。所有名字如來曾說。如此處言正見乃至正定。即彼等言。

毗茶晡(一)波奢嘶多啰母嚧(二)娑陀那(三)三摩低舍(四)優頭符(五)毗娑摩尼舍(六)尼尸犁沙叉(七褚罵反)尼沙波利耶耶(八)。

阿難。此等彼處所有名字。如來所知。餘名字中所有語言。教敕此等眾生令住。而如來知彼等眾生諸根各別已。還當如是而為說法。阿難。如來為孫陀羅龍王及為阿那婆達多龍。已說此八聖道分。如此處言正見乃至正定。即彼等言。

啰低(一)啰咤婆低(二)嚘嘍求(三)嚘啰求(四)迦漫低(五)三漫低舍(六)娑俞殺咤(七)波奢多叉尼(八)。

阿難。此等八聖道分名字。為諸龍廣說以此言說降諸龍王。及摩伽陀處所有眾生令得解脫。阿難。復有一城名曰普熟。彼城廣大彼處如來說八聖道分。如此處言正見乃至正定。然彼等處言。

阿羅符(一)匕嘶使(二)毗漫都(三)三漫都(四)尼蘆度(五)阿歔者(六)浮寐缽低(七)尼波輸叉奴(八)。

阿難。此等彼處名字言說所有如來悉知演說八聖道分。阿難。如是善行事。言觀察事。斷事。毗尼印事。名行轉智。知彼名字如世間處。所有語音。所有言

【現代漢語翻譯】現代漢語譯本：名字在諸法中，既有名字本身，也有混雜的情況。

阿難，在四大天王處，關於八聖道分，如來曾經說過。就像此處所說的正見乃至正定，他們那裡也是這樣說的：

毗茶晡（一）（Vidhabu，名稱），波奢嘶多啰母嚧（二）（Pashasitalamulu，名稱），娑陀那（三）（Sadana，名稱），三摩低舍（四）（Samadisha，名稱），優頭符（五）（Utoufu，名稱），毗娑摩尼舍（六）（Visamanisha，名稱），尼尸犁沙叉（七）（Nishilishakha，名稱），尼沙波利耶耶（八）（Nishapariyaya，名稱）。

阿難，這些是他們在那裡所用的名字。如來完全知曉。至於其他名字中的語言，是爲了教導這些眾生安住其中。如來知道這些眾生的根器各不相同，所以會根據他們的根器來為他們說法。阿難，如來為孫陀羅龍王（Sundara Dragon King）和阿那婆達多龍（Anavatapta Dragon）也說過這八聖道分，就像此處所說的正見乃至正定，他們那裡也是這樣說的：

啰低（一）（Lati，名稱），啰咤婆低（二）（Latavati，名稱），嚘嘍求（三）（Youlouqiu，名稱），嚘啰求（四）（Youlaqiu，名稱），迦漫低（五）（Kamandi，名稱），三漫低舍（六）（Samandisha，名稱），娑俞殺咤（七）（Sayushazha，名稱），波奢多叉尼（八）（Pashaduochani，名稱）。

阿難，這些八聖道分的名字，是爲了廣泛地對諸龍宣說，用這些言語來降伏諸龍王，以及使摩伽陀（Magadha）地方的所有眾生得到解脫。阿難，還有一座城市名叫普熟（Pusheng），那座城市非常廣大，在那裡如來說八聖道分，就像此處所說的正見乃至正定，然而他們在那裡說的是：

阿羅符（一）（Aluofu，名稱），匕嘶使（二）（Bishi Shi，名稱），毗漫都（三）（Vimandu，名稱），三漫都（四）（Samandu，名稱），尼蘆度（五）（Niludu，名稱），阿歔者（六）（Axuzhe，名稱），浮寐缽低（七）（Fumeibodi，名稱），尼波輸叉奴（八）（Niboshuchanu，名稱）。

阿難，這些是他們在那裡所用的名字和言語，如來完全知曉，並演說八聖道分。阿難，像這樣善行之事，言語觀察之事，斷除之事，毗尼印之事，名行轉智，知道這些名字就像世間處，所有的語音，所有的言語。

【English Translation】 English version: Names, among all dharmas, include both the names themselves and what is mixed within them.

Ananda, regarding the Eightfold Noble Path at the place of the Four Heavenly Kings, the Tathagata has spoken of it. Just as it is said here, 'Right View' to 'Right Samadhi,' they also say:

Vidhabu (1) (Vidhabu, name), Pashasitalamulu (2) (Pashasitalamulu, name), Sadana (3) (Sadana, name), Samadisha (4) (Samadisha, name), Utoufu (5) (Utoufu, name), Visamanisha (6) (Visamanisha, name), Nishilishakha (7) (Nishilishakha, name), Nishapariyaya (8) (Nishapariyaya, name).

Ananda, these are the names used in that place, which the Tathagata fully knows. As for the language within other names, it is to instruct these beings to abide therein. The Tathagata knows that the faculties of these beings are different, so he will teach them according to their faculties. Ananda, the Tathagata has also spoken of this Eightfold Noble Path for the Sundara Dragon King and the Anavatapta Dragon, just as it is said here, 'Right View' to 'Right Samadhi,' they also say:

Lati (1) (Lati, name), Latavati (2) (Latavati, name), Youlouqiu (3) (Youlouqiu, name), Youlaqiu (4) (Youlaqiu, name), Kamandi (5) (Kamandi, name), Samandisha (6) (Samandisha, name), Sayushazha (7) (Sayushazha, name), Pashaduochani (8) (Pashaduochani, name).

Ananda, these names of the Eightfold Noble Path are to be widely spoken to the dragons, using these words to subdue the dragon kings and to liberate all beings in the land of Magadha. Ananda, there is also a city called Pusheng (Pusheng), that city is very vast, and there the Tathagata speaks of the Eightfold Noble Path, just as it is said here, 'Right View' to 'Right Samadhi,' but there they say:

Aluofu (1) (Aluofu, name), Bishi Shi (2) (Bishi Shi, name), Vimandu (3) (Vimandu, name), Samandu (4) (Samandu, name), Niludu (5) (Niludu, name), Axuzhe (6) (Axuzhe, name), Fumeibodi (7) (Fumeibodi, name), Niboshuchanu (8) (Niboshuchanu, name).

Ananda, these are the names and words used in that place, which the Tathagata fully knows, and he expounds the Eightfold Noble Path. Ananda, like this matter of good conduct, the matter of observing words, the matter of cutting off, the matter of Vinaya seal, the name conduct turning wisdom, knowing these names is like the worldly place, all the voices, all the words.

語。各各言說。語業授記音聲。此名字言說。如國土方俗名字。應當證知名字語言。于彼處中諸事句持印。我今欲說。如彼所有名字語言印。應當知。當令得彼不住之眼。所有疑行當令除斷。所說聖喻應當證知。當善受持。

大威德陀羅尼經卷第七大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第八

隋北印度三藏阇那崛多譯

阿難。何者一猛健。從凡夫地來。一切眾生中。若能迴向發菩提心。彼名為猛健。為一切眾生所歸依處。為一切眾生於中當觀菩薩之行於中應觀。菩薩之智于中應觀。以何事故。言菩薩行。云何名菩薩行。若有菩薩作菩薩行相。彼人不得名為菩薩。是亦不發彼如是行。凡所有行一切世間不可信者。謂菩薩行耶。云何名為菩薩行。如一切行中當不生實相。何以故。如來曾說以菩提故名為菩薩。言菩提者。非婦女非丈夫。非眾生非養育。非命非福伽羅。阿難。如是若非婦女非丈夫。非眾生非命。非養育非福伽羅非菩薩以是義故。彼非眾生。不名菩薩也。彼等所行不可得說。何以故。然彼等善丈夫。于施戒中於調伏中禪定中行。彼等眾生住于彼中。若有施因。若有調伏因。有持戒因所有禪定因。彼名菩薩耶。如是因者。彼不從東方來。亦不

【現代漢語翻譯】現代漢語譯本：語。各自言說。語業授記音聲。這些名字言說，如同國土風俗的名字。應當證知名字語言，于那些地方的事件語句中持有印記。我現在想說，如同那些所有的名字語言印記，應當知曉。應當使人得到那不住之眼，所有疑惑的行為應當被斷除。所說的聖喻應當證知，應當好好地受持。

《大威德陀羅尼經》卷第七大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第八

隋朝北印度三藏阇那崛多譯

阿難（Ananda，佛陀的十大弟子之一）。什麼叫做『一猛健』？從凡夫的地位而來，在一切眾生中，如果能夠迴向併發菩提心（bodhicitta，覺悟之心），那個人就叫做『猛健』。是所有眾生所歸依之處，是所有眾生應當從中觀察菩薩（Bodhisattva，為救度眾生而發願成佛的人）之行的地方，從中應當觀察菩薩的智慧。因為什麼緣故，說菩薩行？什麼叫做菩薩行？如果有人做出了菩薩行相，那個人不能被稱為菩薩，也不會發起那樣的行為。凡是所有的行為，一切世間不可信的，就是所謂的菩薩行嗎？什麼叫做菩薩行？如同在一切行為中，不應當產生實相。為什麼呢？如來（Tathagata，佛的稱號之一）曾經說過，因為菩提的緣故，才叫做菩薩。所說的菩提，不是婦女，不是丈夫，不是眾生，不是養育，不是生命，不是福伽羅（Pudgala，補特伽羅，意為『人』或『個體』）。阿難，像這樣，如果不是婦女，不是丈夫，不是眾生，不是生命，不是養育，不是福伽羅，不是菩薩，因為這個緣故，他們不是眾生，不叫做菩薩。他們所做的事情不可說。為什麼呢？然而那些善丈夫，在佈施、持戒、調伏、禪定中修行。那些眾生住在其中。如果有佈施的因，如果有調伏的因，有持戒的因，所有禪定的因，那個人就叫做菩薩嗎？像這樣的因，不是從東方來，也不是

【English Translation】 English version: Speech. Each speaks individually. The sound of verbal karma prediction. These name speeches, like the names of countries and customs. One should realize the name language, holding imprints in the event sentences of those places. I now wish to speak, like all those name language imprints, one should know. One should enable people to obtain that non-abiding eye, and all doubtful actions should be cut off. The spoken holy metaphors should be realized, and should be well received and upheld.

The Great Wrathful One Dharani Sutra, Volume 7 Tripitaka No. 1341, Volume 21, The Great Wrathful One Dharani Sutra

The Great Wrathful One Dharani Sutra, Volume 8

Translated by Tripiṭaka Jñānagupta of Northern India during the Sui Dynasty

Ananda (Ananda, one of the ten great disciples of the Buddha). What is called 'One Fierce and Vigorous'? Coming from the position of an ordinary person, among all sentient beings, if one can dedicate and generate Bodhicitta (bodhicitta, the mind of enlightenment), that person is called 'Fierce and Vigorous'. It is the place where all sentient beings take refuge, the place where all sentient beings should observe the conduct of a Bodhisattva (Bodhisattva, one who vows to become a Buddha to save sentient beings), and where one should observe the wisdom of a Bodhisattva. For what reason is it said to be Bodhisattva conduct? What is called Bodhisattva conduct? If someone acts with the appearance of Bodhisattva conduct, that person cannot be called a Bodhisattva, nor will they initiate such conduct. All actions that are unbelievable to all the world, are they what is called Bodhisattva conduct? What is called Bodhisattva conduct? Like in all actions, one should not generate a real appearance. Why? The Tathagata (Tathagata, one of the titles of the Buddha) once said that it is because of Bodhi that one is called a Bodhisattva. What is called Bodhi is not a woman, not a man, not a sentient being, not nurturing, not life, not a Pudgala (Pudgala, meaning 'person' or 'individual'). Ananda, like this, if it is not a woman, not a man, not a sentient being, not life, not nurturing, not a Pudgala, not a Bodhisattva, for this reason, they are not sentient beings, and are not called Bodhisattvas. What they do cannot be spoken of. Why? However, those virtuous men practice in giving, precepts, taming, and meditation. Those sentient beings dwell in them. If there is a cause of giving, if there is a cause of taming, if there is a cause of upholding precepts, all causes of meditation, is that person called a Bodhisattva? Such a cause does not come from the East, nor does it

從南方來。亦不從西方來。亦不從北方來。如是菩薩行不可思議。以何等諸法名不可思議。所謂以佈施不可思議。以調伏不可思議。以發誓不可思議。以戒定智不可思議。彼人長夜行於持戒。以是義故。名戒眾生也。以何事故。名不可思議。以調伏故。彼于長夜行調伏故。是故彼言調伏眾生不可思議。彼何故名不可思議。以彼人長夜行誓願故。是故彼名發誓眾生不可思議。彼復以何事名不可思議。以智慧故名不可思議。何以故。彼人次第行般若。次第學般若。彼何者次第學般若。名比缽舍那。般若中彼人次第曾學故。名毗缽奢迦。彼已學。複名成就印業入學般若。是故彼名成就業也。已學普明所作智中故。彼名彼世間光明也。彼人已學不共他智故。名不共智法也。彼人已學不破戒智故。名拔毒箭也。彼人已學斷諸疑智。是故彼名能斷一切疑也。彼人已學海等業智故。名彼等為多聞海。彼人已學一切成就作業巧智。是故彼名大有眷屬也。彼人已學無畏之句不破壞智。是故彼名摧他論師。不為他論所摧伏也。故名能破他論耶。阿難。菩薩已學如是般若中。當向成就於阿耨多羅三藐三菩提。而彼如是般若智慧。當斷渴愛。當得深心。當得如帝釋幢不動不轉。當得無畏。成就業故名彼無畏者。彼等已學故名無畏勇健也。

阿難。我念過去無量世時。在曠野中闇夜獨行無有伴侶。時有六十許夜叉奪他威者。隨我後行彼住我前。作如是說。謂咄丈夫。我等今者欲奪汝威故隨汝行。彼夜叉等說此言已。我于爾時入諸法性。而作是念。誰名為夜叉。誰奪威力。何法名威者。彼向誰語。復有何言隨其所有。如是方便。如是諸法唯有音聲。唯有一相。所謂無相。爾時我念彼地方中住三日三夜。以其三昧住彼地方時。六十夜叉即於我邊心得清凈。我念彼等夜叉。以彼善根因緣力故。迦葉如來阿羅呵三藐三佛陀。入教法中而作比丘。無餘涅槃而般涅槃。阿難。如是菩薩初發菩提心以決定故。即名為勇健。阿難。菩薩得初發心者有如是處。阿難。假使三千大千世界有諸眾生。彼等皆作夜叉奪威力者。可畏可怖無有是處。無有容處。阿難。若有菩薩初住乘者。正心發行者。彼等一切奪威夜叉乃至令彼毛豎。無有是處。況復無生諸法中彼得忍者。何以故。阿難。彼如是等善丈夫輩。不著色聲香味觸。于諸法中亦復不著。何以故。彼善丈夫得成就最勝上故。阿難。如是菩薩是等諸法成就最勝。于厄難中已得解脫。何等諸法當得具足最勝。智慧開示故。令歡喜故。不詐作威儀。為利益他事故。舍愛著故。忍辱柔和勤精進故。不等怨故。不嫉妒故。不慳惜故。言

【現代漢語翻譯】現代漢語譯本：阿難，我回憶過去無量世的時候，在曠野中黑暗的夜晚獨自行走，沒有伴侶。當時有大約六十個名叫奪他威（Duo Ta Wei，奪取威力的意思）的夜叉（Yecha，一種鬼神），跟隨在我身後，又走到我前面，這樣對我說：『喂，丈夫，我們現在想要奪取你的威力，所以跟隨你。』那些夜叉說完這些話后，我當時進入諸法（Zhufa，一切事物和現象）的自性，並且這樣想：『誰叫做夜叉？誰奪取威力？什麼法叫做威？他們向誰說話？又有什麼言語跟隨他們所有？』像這樣的方便，像這樣的諸法，只有音聲，只有一相，所謂無相（Wuxiang，沒有具體形象）。當時我念及那個地方，在那裡住了三天三夜。因為以三昧（Sanmei，一種精神集中狀態）住在那個地方的時候，六十個夜叉就在我身邊心得清凈。我念及那些夜叉，因為他們善根（Shangen，行善的根基）因緣（Yinyuan，事物產生和發展的原因和條件）的力量，迦葉如來（Jiaye Rulai，過去七佛之一）阿羅呵（A luo he，值得尊敬的人）三藐三佛陀（Sanmiao Sanf陀，正等正覺者）進入教法中而作比丘（Biqiu，出家修行的男性），無餘涅槃（Wuyu Niepan，沒有剩餘煩惱的涅槃）而般涅槃（Ban Niepan，進入涅槃）。阿難，像這樣菩薩（Pusa，立志成佛的人）初發菩提心（Puti Xin，追求覺悟的心）以決定故，就叫做勇健。阿難，菩薩得到初發心的人有這樣的力量。阿難，假設三千大千世界（Sanqian Daqian Shijie，佛教宇宙觀中的一個巨大世界體系）有諸眾生，他們都作夜叉奪威力者，這是不可畏不可怖的，沒有這樣的地方，沒有容身之處。阿難，如果有菩薩初住乘者，正心發行者，他們一切奪威夜叉乃至令他們毛髮豎立，沒有這樣的地方。何況在無生諸法中他們得到忍耐者？為什麼呢？阿難，他們這些善丈夫輩，不執著色聲香味觸（Se Sheng Xiang Wei Chu，五種感官對像），對於諸法中也不執著。為什麼呢？他們善丈夫得到成就最殊勝的緣故。阿難，像這樣菩薩是等諸法成就最殊勝，在厄難中已經得到解脫。什麼諸法應當得到具足最殊勝？智慧開示的緣故，令歡喜的緣故，不詐作威儀，爲了利益他人的緣故，捨棄愛著的緣故，忍辱柔和勤精進的緣故，不平等怨恨的緣故，不嫉妒的緣故，不慳吝的緣故，言語...

【English Translation】 English version: Ananda, I recall in past immeasurable lifetimes, I was walking alone in the wilderness on a dark night, without any companions. At that time, there were about sixty Yakshas (Yecha, a type of spirit) named Duo Ta Wei (Duo Ta Wei, meaning 'one who seizes power'), following behind me, and then they came in front of me, saying to me: 'Hey, man, we now want to seize your power, so we are following you.' After those Yakshas said these words, I then entered the nature of all Dharmas (Zhufa, all things and phenomena), and thought like this: 'Who is called a Yaksha? Who seizes power? What Dharma is called power? To whom are they speaking? And what words follow all that they have?' Such expedient means, such Dharmas, are only sounds, only one aspect, so-called no-aspect (Wuxiang, without a specific form). At that time, I thought of that place, and stayed there for three days and three nights. Because I stayed in that place with Samadhi (Sanmei, a state of mental concentration), the sixty Yakshas then attained purity of mind by my side. I thought of those Yakshas, because of the power of their roots of goodness (Shangen, the foundation of doing good) and conditions (Yinyuan, the causes and conditions for the arising and development of things), Kashyapa Tathagata (Jiaye Rulai, one of the seven past Buddhas), Arhat (A luo he, a worthy person), Samyak-sambuddha (Sanmiao Sanf陀, a fully enlightened one), entered the teachings and became Bhikshus (Biqiu, male renunciants), entered Parinirvana (Ban Niepan, entering Nirvana) without remainder (Wuyu Niepan, Nirvana without remaining afflictions). Ananda, like this, a Bodhisattva (Pusa, one who aspires to become a Buddha) initially generates Bodhicitta (Puti Xin, the mind of enlightenment) with determination, and is therefore called courageous. Ananda, a Bodhisattva who attains the initial generation of the mind has such power. Ananda, suppose there are beings in the three thousand great thousand worlds (Sanqian Daqian Shijie, a vast world system in Buddhist cosmology), and they all act as Yakshas who seize power, this is not fearful or terrifying, there is no such place, no room for them. Ananda, if there are Bodhisattvas who initially abide in the vehicle, who generate the mind with righteousness, all those Yakshas who seize power cannot even make their hair stand on end, there is no such possibility. How much more so for those who have attained forbearance in the unarisen Dharmas? Why? Ananda, those good men do not cling to form, sound, smell, taste, touch (Se Sheng Xiang Wei Chu, the five sense objects), and they also do not cling to Dharmas. Why? Because those good men have attained the most supreme accomplishment. Ananda, like this, Bodhisattvas who have accomplished these Dharmas most supremely have already attained liberation from difficulties. What Dharmas should be fully accomplished most supremely? Because of the opening of wisdom, because of causing joy, not falsely acting with dignity, for the sake of benefiting others, because of abandoning attachment, because of patience, gentleness, diligence, and vigor, because of not being equal to resentment, because of not being jealous, because of not being stingy, speech...

語依實故。禪定行故。以般若觀察故。所作地中空無相願行故。不捨重擔故。凡有欲行能勤進故。請問法故。敬重法故。有所聞法受持故。遠離詐誑威儀心故。柔軟純直故。行佈施故。大悲故。成就閑業故。以慈遍滿一切眾生故。如是等行方可證成阿耨多羅三藐三菩提。若能於此法中學者。彼等名為猛健。彼名勇猛。彼名師子。彼名帝釋。彼名為梵。應當於此陀羅尼法本中應先作愿。言先愿者。若無有愿。彼等諸法無有愿處。當得道者。此最為希有。當無著處。彼亦不當而作愿也。如是彼等眾產生就最勝第一勇猛。若能入此作業處者。如是等諸菩薩輩。于凡夫地中為一切眾生故。名最勇健也。故名最勇猛也。名最無上也。證阿耨多羅三藐三菩提已。可言為一切眾生師。以無畏故。為一切眾生作師也。以是故。彼等可言健者。可言勇猛者。于中何者是一道。言一道者。是八聖道。是名一道。複名一道者。若更無作處。如來所說正見乃至正三昧。于中正見者無有顛倒。所有正見處。彼如來說無有見故。是名正見。若正分別。彼如來說非分別故。名為正分別。乃至略說乃至正三昧。如來所說非三昧故。名正三昧。何以故。如來說法皆離諸見。如來不說執著諸見故說法。為離染著如來說法。如來不為所染著故說法。于中道者若

無分別。何以故。若分別道則於五欲處渴愛分別。以五欲功德是言道也。是故無不有道者。如來說以分別故生欲。如來恒說諸法根本。猶如筏喻。應如是知。若證知者法尚應舍。何況非法。于彼時間。于大眾中有一比丘。名曰阿波羅(隋云至)來在會坐即從座起。乃至白佛言。世尊。莫作是說。言正見非見也。然彼比丘作是說已。應時舌根墮落在地。現身即入阿鼻大地獄中。

爾時世尊告長老阿難言。阿難。于未來世有比丘比丘尼優婆塞優婆夷。是等彼時當有如是厭離分智。彼等當得道相。當得戒相。當有多聞放逸之相。彼時所有諸比丘等住阿蘭若者。彼等以唯得四禪故。當作得想。彼等誹謗如是修多羅經典。各自恃見不共評論。彼等身壞命終即墮地獄。阿難。于汝意云何。如來為何利說法。阿難答言。世尊。乃能為一切眾生安樂故。為涅槃故說。佛復告阿難言。阿難汝觀如來境界。阿難。此涅槃名如來所說。為世間故。如來所說為上智故。若能知者。則于如來生尊敬心。阿難。于未來世有如是不隨順不調伏諸惡比丘等。於我阿僧祇俱致劫中所成就阿耨多羅三藐三菩提。當令隱沒。是故如來為斷彼等說如是法。如來不念涅槃不思涅槃。于涅槃處亦復不念。不生念言此是涅槃。亦不念言此涅槃處。亦不憶念我欲涅

【現代漢語翻譯】現代漢語譯本：無分別。為什麼呢？如果分別道，就會在五欲之處產生渴愛和分別。因為認為五欲的功德就是道。所以沒有不包含道的。如來說因為分別而產生慾望。如來總是說諸法的根本，就像木筏的比喻一樣，應該這樣理解。如果已經證知了，法尚且應該捨棄，何況不是法呢？在那時，大眾中有一位比丘，名叫阿波羅（隋朝譯為至），在會中就座，立即從座位上站起來，乃至對佛說：『世尊，不要這樣說，說正見不是見。』那位比丘說完這些話后，立刻舌根掉落在地上，現身就墮入阿鼻大地獄中。

這時，世尊告訴長老阿難說：『阿難，在未來世，會有比丘、比丘尼、優婆塞（男居士，在家男信徒）、優婆夷（女居士，在家女信徒）。這些人那時會有這樣的厭離和分別智慧。他們會得到道的表相，會得到戒的表相，會有多聞放逸的表相。那時所有的比丘住在阿蘭若（寂靜處，遠離人煙的修行場所）的，他們因為僅僅得到四禪（佛教中的四種禪定境界）就自認為已經得道。他們誹謗這樣的修多羅（經，佛經）經典，各自依仗自己的見解，不共同討論。他們身死命終后就會墮入地獄。阿難，你認為如何？如來是爲了什麼利益而說法呢？』阿難回答說：『世尊，是爲了讓一切眾生得到安樂，爲了涅槃（佛教中解脫生死輪迴的境界）的緣故而說。』佛又告訴阿難說：『阿難，你觀察如來的境界。阿難，這涅槃的名字是如來說的，是爲了世間的緣故。如來說是爲了最高的智慧的緣故。如果能夠理解的人，就會對如來產生尊敬心。阿難，在未來世，會有這樣不隨順、不調伏的各種惡比丘等，會使我阿僧祇（佛教時間單位，極長的時間）俱致（也是佛教時間單位）劫中所成就的阿耨多羅三藐三菩提（無上正等正覺，最高的智慧）隱沒。所以如來爲了斷除他們而說這樣的法。如來不念涅槃，不思涅槃，對於涅槃之處也不念，不生起念頭說這是涅槃，也不念這是涅槃之處，也不憶念我想要涅槃。』

【English Translation】 English version: Without discrimination. Why is that? If one discriminates the path, then one generates craving and discrimination in the realm of the five desires. Because one considers the merits of the five desires to be the path. Therefore, there is nothing that does not contain the path. The Tathagata (如來，another name for the Buddha) said that desire arises from discrimination. The Tathagata always speaks of the root of all dharmas (法，teachings, laws), like the simile of the raft, one should understand it in this way. If one has already realized it, one should abandon even the Dharma, let alone what is not Dharma? At that time, among the assembly, there was a Bhikshu (比丘，Buddhist monk) named Apala (阿波羅, translated as 'Zhi' in the Sui Dynasty), who was seated in the assembly. He immediately rose from his seat and said to the Buddha: 'World Honored One (世尊，another name for the Buddha), do not say that right view is not seeing.' After that Bhikshu spoke these words, his tongue immediately fell to the ground, and he instantly fell into the Avici (阿鼻，the lowest level of hell) Great Hell.

At that time, the World Honored One said to Elder Ananda (阿難，the Buddha's attendant): 'Ananda, in the future, there will be Bhikshus, Bhikshunis (比丘尼，Buddhist nun), Upasakas (優婆塞，male lay devotees), and Upasikas (優婆夷，female lay devotees). At that time, they will have such aversion and discriminating wisdom. They will attain the appearance of the path, the appearance of precepts, and the appearance of much learning and negligence. All the Bhikshus who dwell in Aranyas (阿蘭若，secluded places for practice) at that time will think they have attained enlightenment simply because they have attained the Four Dhyanas (四禪，four states of meditation). They will slander such Sutras (修多羅，Buddhist scriptures), relying on their own views and not discussing together. When their bodies are destroyed and their lives end, they will fall into hell. Ananda, what do you think? For what benefit does the Tathagata teach the Dharma?' Ananda replied: 'World Honored One, it is for the sake of the happiness of all sentient beings and for the sake of Nirvana (涅槃，liberation from the cycle of rebirth) that you speak.' The Buddha then said to Ananda: 'Ananda, observe the realm of the Tathagata. Ananda, this name of Nirvana is spoken by the Tathagata for the sake of the world. The Tathagata speaks for the sake of supreme wisdom. If one can understand, one will generate respect for the Tathagata. Ananda, in the future, there will be such uncompliant and untamed evil Bhikshus who will cause the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment) that I have attained in Asankhya (阿僧祇，countless) Kotis (俱致，large number) of Kalpas (劫，eons) to be obscured. Therefore, the Tathagata speaks such Dharma in order to cut them off. The Tathagata does not think of Nirvana, does not contemplate Nirvana, and does not think of the place of Nirvana. He does not generate the thought that this is Nirvana, nor does he think that this is the place of Nirvana, nor does he remember that he desires Nirvana.'

槃。阿難。如來如是拔斷一切思想故說法。為向涅槃第一道故。若於如是行中有修學者。彼等當得般涅槃耶。若於是中不修學者。彼等於賣買中而作勤求。于咒術中為他所使。處處游已行方便活命。或種田業。或作俗業造屋營舍。當作活命。當起斗諍各相破壞更相言訟。各各背面更相指麾。惡口罵詈各不相敬。不生慚愧共作朋黨。規奪他物輪轉生死。雖手持缽如栴陀羅。阿難。是故此法本應以智根善思善念應當觀察。是故如來以種種語言。說此八聖道分。若有能知此種種語言。彼等人輩厭離他道。謂相言說此是道此非道。阿難。言道者。于中無所生者。是名為道。

阿難。何等為七處。沙門諸釋子住于彼處當趣涅槃。何者七處。戒處。三昧處。般若處。實處。舍處。寂滅處。一切縛脫處。阿難。是名七處。復有別七處。何等為七。往昔所作福德。得閑處。值佛出世寂靜。所得利養不生貪著。得出家故。親近善知識。于彼中發勤精進。是為七處。復有別七處。有諸比丘應當安住。何等為七。應當決定舍離世間語言。破壞語言應不染著。于修多羅中應巧勤求。亦不得說我。應當尊重阿蘭若處。不應信一切三界。亦應當求出離之處。是為七處。若有受此七處之者。即當受持一切善法。如依此處即得受持向一千偈。

【現代漢語翻譯】現代漢語譯本：槃（Nirvana，涅槃）。阿難（Ananda，佛陀的十大弟子之一）。如來（Tathagata，佛陀的稱號）如此拔斷一切思想，所以才說法，爲了指向涅槃的第一條道路。如果有人在這樣的修行中學習，他們將會證得般涅槃（Parinirvana，大涅槃）嗎？如果有人不在此中修行，他們就會在買賣中勤勞追求，在咒術中被他人驅使，到處遊走尋找方便來維持生命，或者耕種田地，或者從事世俗的行業，建造房屋和住所，以此來維持生計。他們會發起爭鬥，互相破壞，互相訴訟，各自在背後指責，惡語謾罵，互不尊敬，不生慚愧之心，結黨營私，圖謀奪取他人的財物，在生死輪迴中流轉。即使手中拿著缽，也如同旃陀羅（Chandala，印度社會中的賤民）。阿難，因此這個法門本來應該以智慧為根基，善於思考，善於唸誦，應當仔細觀察。所以如來用種種語言，宣說這八聖道分（Eightfold Noble Path）。如果有人能夠理解這種種語言，他們就會厭離其他的道路，互相辯論說這是正道，這不是正道。阿難，所謂『道』，就是其中沒有產生任何事物，這就被稱為『道』。

阿難。什麼是七處？沙門（Shramana，修行者）和諸釋子（Shakya，釋迦牟尼佛的弟子）安住于這些地方，將會趨向涅槃。哪七處呢？戒處（Precepts），三昧處（Samadhi，禪定），般若處（Prajna，智慧），實處（Truth），舍處（Renunciation），寂滅處（Tranquility），一切縛脫處（Freedom from all bonds）。阿難，這被稱為七處。還有另外的七處。什麼是七處呢？往昔所作的福德，得到空閑的時間，遇到佛陀出世的寂靜時期，所得的利益供養不生貪著，能夠出家，親近善知識，在其中發起勤奮精進。這是七處。還有另外的七處。有諸比丘（Bhikkhu，佛教僧侶）應當安住於此。什麼是七處呢？應當堅決捨棄世間的語言，破壞語言的束縛，不應染著于語言。在修多羅（Sutra，佛經）中應當巧妙地勤奮尋求，也不得說『我』。應當尊重阿蘭若處（Aranya，寂靜的修行場所），不應相信一切三界（Three Realms，欲界、色界、無色界）。也應當尋求出離之處。這是七處。如果有人接受這七處，就應當受持一切善法。如果依據這些地方，就能受持一千偈頌。

【English Translation】 English version: O Ananda (Ananda, one of the ten principal disciples of the Buddha). The Tathagata (Tathagata, title of the Buddha) thus eradicates all thoughts, hence teaches the Dharma, for the sake of the foremost path to Nirvana (Nirvana). If there are those who study and practice in such a path, will they attain Parinirvana (Parinirvana, the great Nirvana)? If there are those who do not practice in this, they will diligently seek in buying and selling, be employed by others in incantations, wander everywhere seeking expedient ways to sustain life, or cultivate fields, or engage in worldly occupations, building houses and dwellings, to make a living. They will initiate conflicts, destroy each other, sue each other, each pointing fingers behind backs, cursing with foul mouths, not respecting each other, not generating shame, forming factions, scheming to seize others' possessions, revolving in the cycle of birth and death. Even if they hold a bowl in their hands, they are like Chandalas (Chandala, outcastes in Indian society). Therefore, Ananda, this Dharma should originally be based on the root of wisdom, with good thought and good mindfulness, it should be carefully observed. Therefore, the Tathagata, with various languages, speaks of these Eightfold Noble Path (Eightfold Noble Path). If there are those who can understand these various languages, they will be disgusted with other paths, arguing with each other, saying this is the path, this is not the path. Ananda, the so-called 'path' is that in which nothing is produced; this is called 'path'.

Ananda, what are the seven abodes? Shramanas (Shramana, practitioners) and all Shakya (Shakya, disciples of Shakyamuni Buddha) who dwell in these places will approach Nirvana. What are the seven abodes? The abode of precepts (Precepts), the abode of Samadhi (Samadhi, meditation), the abode of Prajna (Prajna, wisdom), the abode of truth (Truth), the abode of renunciation (Renunciation), the abode of tranquility (Tranquility), the abode of freedom from all bonds (Freedom from all bonds). Ananda, these are called the seven abodes. There are also other seven abodes. What are the seven? The merits made in the past, obtaining leisure time, encountering the quiet time when the Buddha appears in the world, not being greedy for the benefits and offerings received, being able to renounce the household life, being close to good teachers, and generating diligent effort in them. These are the seven abodes. There are also other seven abodes. There are Bhikkhus (Bhikkhu, Buddhist monks) who should dwell in these. What are the seven? One should resolutely abandon worldly language, destroy the bonds of language, and should not be attached to language. In the Sutras (Sutra, Buddhist scriptures), one should skillfully and diligently seek, and should not say 'I'. One should respect the Aranya (Aranya, quiet place for practice), and should not believe in all the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm). One should also seek a place of liberation. These are the seven abodes. If one accepts these seven abodes, one should uphold all good Dharmas. If one relies on these places, one can uphold a thousand verses.

于彼中何者是五種破也。于生死流轉中有五種破。何等為五。眼破耳破鼻破舌破身破意破色破聲破香破味破觸破法破。如是五道生死流轉中。凡有生處趣破五陰故。名為五破。三十三天墮落時有五衰相法。故言五破。閻浮提人輩命終之時有五種衰相法。若有如是相如是形類。當知不久畢當命終。其腳足冷。為他奪心。身作黃色。鼻當曲戾眼黑深入。或作青色。此等名閻浮提人五衰破相。復有五種破。婦人命終之時。糞道胎道破。婦人命終之時。咽及兩喉脈轉動。或丈夫或婦女命終之時。依身所有八萬戶蟲。彼等住者亦如是破。若丈夫婦人命終之時。彼之所有守護神天。隨後行者。作威力者。令彼勝者。命終之時。將彼威力背之而去。彼背去已。語言音聲即皆滅盡。如是一破當有二破。然彼世間本來破壞共行。不離數數破行。破已復破。是名別壞五破。復有五破。破朋友破和合破戒聚破佛塔破僧。此等名為別五破壞。復有別五破壞。破器。破水漂。破和合父母。破作無間大黑闇等。破咒術破此等名為五破。于中諸比丘復有五破。何等為五。背戒為破。背正見為破。背行為破。住處破。及戒破。此等名為五破。于中如來有五破。何等為五。以無量智聚決破一切眾生疑網。以無量智聚破一切生死流轉生老病死。以無量福

【現代漢語翻譯】現代漢語譯本：　　在這些之中，什麼是五種破滅呢？在生死流轉中有五種破滅。什麼是五種呢？眼破（眼根損壞），耳破（耳根損壞），鼻破（鼻根損壞），舌破（舌根損壞），身破（身根損壞），意破（意根損壞），色破（色塵消散），聲破（聲塵消散），香破（香塵消散），味破（味塵消散），觸破（觸塵消散），法破（法塵消散）。像這樣，在五道生死流轉中，凡是有生命的地方，都會經歷五陰（色、受、想、行、識）的破滅，所以稱為五破。三十三天（佛教宇宙觀中的欲界第二天）的天人墮落時，有五種衰相出現，所以說五破。閻浮提（我們所居住的這個世界）的人們臨終時，有五種衰相出現。如果出現這樣的相貌和形體，就應當知道不久將要死亡：腳和足變冷，失去對心念的控制，身體呈現黃色，鼻子彎曲不正，眼睛黑色深陷，或者變成青色。這些被稱為閻浮提人五種衰敗的相狀。還有五種破滅：婦人臨終時，糞道（排泄糞便的通道）和胎道（生育的通道）破敗。婦人臨終時，咽喉和兩邊的喉嚨脈搏停止跳動。或者男人或女人臨終時，依附在身體上的八萬戶蟲，它們所居住的地方也同樣破敗。如果男人或女人臨終時，那些守護他們的神天，以及跟隨他們、施展威力、使他們勝利的神祇，在臨終時，也會背離他們而去。他們背離之後，語言和聲音就都消失了。像這樣，一破之後，就會有二破。然而，這個世間本來就與破壞相伴而行，無法擺脫不斷地破滅，破滅之後又再次破滅，這被稱為個別的壞滅五破。還有五破：破壞朋友，破壞和合，破壞戒律的聚集，破壞佛塔，破壞僧團。這些被稱為個別的五種破壞。還有另外的五種破壞：打破器皿，被水沖走，破壞和合的父母關係，製造無間地獄（永無間斷遭受痛苦的地獄）和大黑暗等，破壞咒術。這些被稱為五破。在這些之中，諸位比丘（出家修行的男子）還有五種破滅。什麼是五種呢？違背戒律是破滅，違背正見是破滅，違背行爲規範是破滅，住所破敗，以及戒律破損。這些被稱為五破。在這些之中，如來（佛陀）有五種破滅。什麼是五種呢？用無量的智慧聚集來決斷並破除一切眾生的疑惑，用無量的智慧聚集來破除一切生死流轉的生老病死，用無量的福德

【English Translation】 English version: What are the five kinds of destruction among these? There are five kinds of destruction in the cycle of birth and death. What are the five? Destruction of the eye (eye faculty), destruction of the ear (ear faculty), destruction of the nose (nose faculty), destruction of the tongue (tongue faculty), destruction of the body (body faculty), destruction of the mind (mind faculty), destruction of form (rupa), destruction of sound (shabda), destruction of smell (gandha), destruction of taste (rasa), destruction of touch (sparsha), destruction of mental objects (dharma). Thus, in the five paths of the cycle of birth and death, wherever there is life, there is destruction of the five skandhas (form, feeling, perception, mental formations, consciousness), hence it is called five destructions. When the gods of the Trayastrimsa Heaven (the second heaven of the desire realm in Buddhist cosmology) fall, there are five signs of decay, hence it is said to be five destructions. When people of Jambudvipa (the continent where we live) die, there are five signs of decay. If such appearances and forms occur, it should be known that death is not far away: the feet and legs become cold, control over the mind is lost, the body turns yellow, the nose becomes crooked, the eyes become dark and sunken, or turn blue. These are called the five signs of decay for people of Jambudvipa. There are also five kinds of destruction: when a woman dies, the anal passage and the birth passage are destroyed. When a woman dies, the throat and the pulses on both sides of the throat stop beating. Or when a man or woman dies, the eighty thousand types of insects that live on the body, their dwellings are also destroyed in the same way. If a man or woman dies, the guardian deities who protect them, and those who follow them, exert power, and make them victorious, will also turn away from them at the time of death. After they turn away, speech and sound will all disappear. Thus, after one destruction, there will be two destructions. However, this world is inherently accompanied by destruction, unable to escape constant destruction, destruction after destruction, which is called the separate destruction of the five destructions. There are also five destructions: destroying friends, destroying harmony, destroying the gathering of precepts, destroying stupas, destroying the Sangha (community of monks). These are called separate five destructions. There are also other five destructions: breaking vessels, being washed away by water, destroying the harmonious relationship of parents, creating the Avici Hell (the hell of uninterrupted suffering) and great darkness, destroying spells. These are called five destructions. Among these, there are also five destructions for the Bhikshus (ordained male monks). What are the five? Violating precepts is destruction, violating right view is destruction, violating conduct is destruction, the dwelling place is destroyed, and the precepts are broken. These are called five destructions. Among these, the Tathagata (Buddha) has five destructions. What are the five? Using the immeasurable accumulation of wisdom to resolve and destroy all doubts of sentient beings, using the immeasurable accumulation of wisdom to destroy birth, old age, sickness, and death in the cycle of birth and death, using immeasurable merit

事故。於一切眾生中勝故。知一切眾生種種信行。以解脫智說法故。以最妙金剛三昧破一切漏。至一切眾生最勝妙智故。知已斷一切眾生疑故。破無明險惡相根本。如此說法故有是五破。如所有事當如是持。

何者是五力。信前行力。戒無悔力。般若於一切諸法邊。為最勝妙最初調伏力。於此世他世無慳惜力。菩薩初發心勝信生故。於一切眾生為最勝力。此發誓心生為首。為微妙為殊特不可降伏。為最為最大為首。此名為五力。于中所有信力者。彼如來說為種子。為誰種子為諸善法。何等善法。若一切有為信為非善不染著故。于中何者是世間戒力。若知凡夫家戒不正邪見。何以故。如來不說一切凡夫有戒具足。于中有別戒者。唯除垂髮阿耨多羅三藐三菩提心者。以此因緣。如來不讚嘆生。雖復凡夫。戒具足故。彼以善行則生天中。以彼生故。雖得善身。後退下生。譬如墮阿鼻地獄中眾生受苦時一向苦惱。彼等肉血散已還生生已還有樂想。如是如來不說以為勝生。如是此戒聚應欲清凈。何者戒聚當欲清凈。若不取戒而生想心。此是如來說戒清凈。

何者是彼多聞力也。聞人聲聞非人聲。聞婦人聲聞丈夫聲。聞童子聲。聞童女聲鷹聲鷲聲烏聲舞弄聲歌聲法聲非法聲福德聲非福德聲。聞是聲已。如所聞義觀察了

【現代漢語翻譯】現代漢語譯本事故。因為在一切眾生中最為殊勝。知曉一切眾生的各種信念和行為，用解脫的智慧說法。用最妙的金剛三昧破除一切煩惱，達到一切眾生最殊勝微妙的智慧。因為知曉已經斷除一切眾生的疑惑，破除無明險惡之相的根本。如此說法，所以有這五種破除。所有的事情應當這樣理解和奉持。

什麼是五力？信前行力，戒無悔力，般若（智慧）在一切諸法方面，是最殊勝微妙的最初調伏力。對於此世和彼世沒有慳吝之心。菩薩最初發心，殊勝的信心生起，對於一切眾生來說是最殊勝的力量。這個發誓之心生起是首要的，是微妙的，是殊特的，不可降伏的，是最大的，是首要的。這稱為五力。其中所有的信力，如來說是種子。是為誰的種子？是為各種善法的種子。什麼是善法？如果一切有為法，因為信而不認為是善，不染著。其中什麼是世間的戒力？如果知道凡夫的戒不正，有邪見。為什麼呢？如來不說一切凡夫都有具足的戒。其中有特別的戒，唯有發阿耨多羅三藐三菩提心（無上正等正覺之心）的人。因為這個因緣，如來不讚嘆（僅僅是）生（在善道）。即使凡夫，戒律具足，他們以善行則生到天中。因為他們生到天中，即使得到好的身體，後來也會退轉下生。譬如墮入阿鼻地獄中的眾生，受苦時只有苦惱。他們肉血散盡后還會再生，生后還有快樂的想法。因此，如來不說這是殊勝的生。這樣的戒聚應當想要清凈。什麼樣的戒聚應當想要清凈？如果不執取戒律而生起執著的心，這就是如來說的戒律清凈。

什麼是多聞力呢？聽聞人聲、聲聞（聽聞佛法覺悟的人）聲、非人聲，聽聞婦人聲、丈夫聲，聽聞童子聲，聽聞童女聲、鷹聲、鷲聲、烏鴉聲、舞弄聲、歌聲、法聲、非法聲、福德聲、非福德聲。聽聞這些聲音后，如所聽聞的意義進行觀察瞭解。

【English Translation】 English version Accidents. Because it is superior among all sentient beings. Knowing the various beliefs and practices of all sentient beings, speaking the Dharma with the wisdom of liberation. Using the most wonderful Vajra Samadhi to break through all defilements, reaching the most supreme and subtle wisdom of all sentient beings. Because knowing that all doubts of sentient beings have been cut off, breaking the root of the perilous aspect of ignorance. Speaking the Dharma in this way, therefore there are these five breakings. All matters should be understood and upheld in this way.

What are the five powers? The power of faith as a preliminary, the power of precepts without regret, Prajna (wisdom) in all Dharmas, is the most supreme and subtle initial taming power. Having no stinginess towards this world and the next. When a Bodhisattva initially awakens the mind, supreme faith arises, which is the most supreme power for all sentient beings. The arising of this vow is paramount, subtle, unique, unconquerable, greatest, and foremost. This is called the five powers. Among them, the power of faith is said by the Tathagata (the thus-gone one) to be a seed. Whose seed is it? It is the seed for various good Dharmas. What are good Dharmas? If all conditioned Dharmas, because of faith, are not considered good and are not attached to. Among them, what is the worldly power of precepts? If one knows that the precepts of ordinary people are incorrect and have wrong views. Why? The Tathagata does not say that all ordinary people have complete precepts. Among them, there are special precepts, only for those who have awakened the mind of Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). Because of this reason, the Tathagata does not praise (merely) being born (in good realms). Even if ordinary people have complete precepts, they will be born in the heavens through good deeds. Because they are born in the heavens, even if they obtain a good body, they will later regress and be born in lower realms. For example, sentient beings who fall into Avici Hell only experience suffering when suffering. After their flesh and blood are scattered, they will be reborn, and after being born, they will still have thoughts of happiness. Therefore, the Tathagata does not say that this is a superior birth. Such a collection of precepts should desire purity. What kind of collection of precepts should desire purity? If one does not grasp precepts and gives rise to an attached mind, this is what the Tathagata calls the purity of precepts.

What is the power of extensive learning? Hearing the voices of humans, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), non-humans, hearing the voices of women, the voices of men, hearing the voices of boys, hearing the voices of girls, the sounds of eagles, the sounds of vultures, the sounds of crows, the sounds of dancing, the sounds of singing, the sounds of Dharma, the sounds of non-Dharma, the sounds of merit, the sounds of non-merit. After hearing these sounds, observe and understand the meaning of what is heard.

知。何者為聞。無有聞者是故名聞。及彼說者亦不可得。是故言聞。複次何者是彼實聞。若無有實。是故言實。何以故。此是梵言。故名為實。若釋種子等言實者。名色名字。彼不可得而不執著。如是名字法。于中何者是名字。作者名名字。又復何者是名字作者。作者不可得。若所作者不可得故。于彼亦不可得。若有名字無有是處。

爾時長老阿難白佛言。世尊。若復有人作如是言。若一切諸法不得名字。語言亦不可得。于中不可名及與語言。此豈非名字語言耶。謂一切諸法不可得名者。作是語已。佛告長老阿難言。善哉善哉。阿難。若有智慧比丘。彼比丘當作是言。汝若難我名義。汝當自說。何以故。我作是說言。一切法不可得也。我還問汝。隨汝所解為我解說。頗有一微細法。若色耶受耶想耶行耶識耶。所有常耶不動耶。自在耶不變易法耶。當和合不破壞及有命者。其沙門釋子得是難已。有自體性應作是答。無有是色若色常者不動者不自在者不變易法者。亦無彼受想行識若常者不動者自在者無變易法者。復問言。頗有是色若色聲得名者。彼答言無。如彼色若色聲可得名者。無彼受想行識。如彼識若識聲可得名者。應語彼言如是。汝長老。無彼色可得者。若常若不動若自在若不變易法。彼亦無耶。誰是彼色若

【現代漢語翻譯】現代漢語譯本：知。什麼是『聞』（śruta，聽聞）？沒有聽聞者，所以稱為『聞』。以及那說法者也不可得，所以說『聞』。再者，什麼是那真實的『聞』？如果沒有真實，所以稱為『實』（satya，真實）。為什麼呢？這是梵語，所以名為『實』。如果解釋種子等的『實』，名（nāma，名稱）、色（rūpa，色法）的名字，那不可得而不執著。像這樣的名字法，其中什麼是名字？作者的名字是名字。又什麼是名字的作者？作者不可得。如果所作者不可得，那麼在那（作者）也不可得。如果有名字而沒有（作者），沒有這樣的道理。

當時，長老阿難（Ānanda）對佛說：『世尊，如果有人這樣說：如果一切諸法都得不到名字，語言也得不到，其中不可名和語言，這難道不是名字和語言嗎？』說『一切諸法不可得名』之後，佛告訴長老阿難說：『好啊，好啊，阿難。如果有智慧的比丘，那比丘應當這樣說：你如果為難我名義，你應當自己說。為什麼呢？我這樣說，一切法都不可得。我反過來問你，隨你的理解為我解說。有沒有一微細法，無論是色（rūpa，色蘊）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），所有是常（nitya，常恒）的、不動的、自在的、不變易的法？應當和合不破壞及有命者。』那沙門釋子得到這樣的詰難后，有自體性應當這樣回答：沒有這樣的色，如果是常的、不動的、不自在的、不變易的法。也沒有那受、想、行、識，如果是常的、不動的、自在的、無變易的法。再問說：『有沒有是色，如果是色聲得名者？』他回答說沒有。像那色，如果是色聲可以得名者。沒有那受、想、行、識。像那識，如果是識聲可以得名者。應當告訴他說：『是的，你這位長老。沒有那色可以得到的，如果是常的、不動的、自在的、不變易法。』那也沒有嗎？誰是那色，如果』

【English Translation】 English version: Knowing. What is 'hearing' (śruta)? There is no hearer, therefore it is called 'hearing'. And the speaker is also unattainable, therefore it is said 'hearing'. Furthermore, what is that true 'hearing'? If there is no truth, therefore it is called 'truth' (satya). Why? This is a Sanskrit word, therefore it is called 'truth'. If explaining the 'truth' of seeds, etc., the name (nāma), the name of form (rūpa), that is unattainable and not clung to. Like this name-dharma, what is the name in it? The name of the author is the name. And what is the author of the name? The author is unattainable. If the authored is unattainable, then in that (author) it is also unattainable. If there is a name without (an author), there is no such reason.

At that time, Elder Ānanda said to the Buddha: 'World Honored One, if someone says this: If all dharmas cannot obtain names, language also cannot be obtained, and among them there is the unnameable and language, isn't this name and language?' After saying 'all dharmas cannot obtain names', the Buddha told Elder Ānanda: 'Good, good, Ānanda. If there is a wise bhikṣu, that bhikṣu should say this: If you trouble me with the meaning of name, you should say it yourself. Why? I say this, all dharmas are unattainable. I ask you in return, explain it to me according to your understanding. Is there a subtle dharma, whether it is form (rūpa), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), consciousness (vijñāna), all that is permanent (nitya), unmoving, self-existent, unchanging dharma? Should it be combined without destruction and be animate?' After that śrāmaṇa, the son of the Śākya clan, receives such a challenge, having self-nature, he should answer like this: There is no such form, if it is permanent, unmoving, not self-existent, unchanging dharma. Nor are there those feeling, perception, volition, consciousness, if they are permanent, unmoving, self-existent, unchanging dharma. Ask again: 'Is there form, if it is a form-sound that obtains a name?' He answers no. Like that form, if it is a form-sound that can obtain a name. There are no those feeling, perception, volition, consciousness. Like that consciousness, if it is a consciousness-sound that can obtain a name. He should be told: 'Yes, you elder. There is no form that can be obtained, if it is permanent, unmoving, self-existent, unchanging dharma.' Is that also not there? Who is that form, if'

受想行識。乃至略說。以是義故色空。誰有是色。色者亦空。色之音聲名字亦空。受想行識亦空。誰有彼識。彼識亦空。隨彼所有受之名字亦復空耶。如是義故諸法畢竟空。汝應為我當如是解。一切諸法不可得耶。更于諸見中無有諍論。長老。汝取得邊際。所謂無也。何以故。如來已說有無見處。長老。我意欲令一切諸法無成就者。一切諸法既不成就。于彼之中無有有無。是故我等當有正見。汝是邪見。阿難。于彼說中。若更起諍無有是處。唯除瞋恚故。當誹謗如是等修多羅經典。譬如現在外道論師不解如來所問答事而作瞋心從坐起去。阿難。如是如是。不受我法起瞋恚故。從坐而起當背面去。以是義故。若有多聞眷屬。有決了眷屬。以多聞故則有智慧。是故於此閻浮提人輩言般若者。複次阿難。復此閻浮提東方邊際。有一城名天生。彼處般若名曰薩婆多羅婆帝(隋云至一切主)阿難。復此北方有一城。名曰不慢。彼處般若名曰比羅婆檀底。于彼北方復有一城。名曰比羅魔。彼中般若名曰比利羊迦利。阿難。於此南方復有一城。名曰伏怨。彼中般若名曰比伽多磨帝。覆缽足夜叉般若名曰怖邏掣馱。持縵夜叉般若名曰薩馱邏多那常。醉夜叉般若名曰波邏舍婆多拔帝。四大天王所生諸天般若名曰波利都瑟吒夜。三十三天般

【現代漢語翻譯】現代漢語譯本：受、想、行、識，乃至簡略地說，因為這個緣故，色是空的。誰擁有這些？擁有者也是空的。色的音聲、名字也是空的，受、想、行、識也是空的。誰擁有那些識？那些識也是空的。隨著他們所擁有的受的名字也是空的嗎？因為這樣的緣故，一切諸法畢竟是空的。你應該為我這樣理解。一切諸法都不可得嗎？在各種見解中沒有爭論。長老，你取得了邊際，就是所謂的『無』。為什麼呢？如來已經說了有和無的見處。長老，我的意思是讓一切諸法沒有成就者。一切諸法既然不成就，在其中就沒有有和無。因此我們應當有正見。你是邪見。阿難，在那些說法中，如果再起爭論，沒有這樣的道理，除非是瞋恚的緣故，就會誹謗像這樣的修多羅經典。譬如現在外道論師不理解如來所問答的事情，就生起瞋心，從座位上站起來離開。阿難，就是這樣，就是這樣。不接受我的法，生起瞋恚的緣故，從座位上站起來，背對著離開。因為這個緣故，如果有多聞的眷屬，有決了的眷屬，因為多聞的緣故，就會有智慧。因此，對於這閻浮提的人們來說，般若（Prajna，智慧）是……。再次，阿難，再次，這閻浮提的東方邊際，有一座城名叫天生。那裡的般若名叫薩婆多羅婆帝（Sarvataravadati，隋朝翻譯為至一切主）。阿難，再次，這北方有一座城，名叫不慢。那裡的般若名叫比羅婆檀底（Bilavadanti）。在那北方，再次有一座城，名叫比羅魔。那裡的般若名叫比利羊迦利（Biliyankari）。阿難，在這南方，再次有一座城，名叫伏怨。那裡的般若名叫比伽多磨帝（Vigatarmati）。覆缽足夜叉的般若名叫怖邏掣馱（Bhulacchedha）。持縵夜叉的般若名叫薩馱邏多那常（Sadharadatanastana）。醉夜叉的般若名叫波邏舍婆多拔帝（Palasavatavatite）。四大天王所生的諸天般若名叫波利都瑟吒夜（Paritushtayite）。三十三天般

【English Translation】 English version: Sensation, perception, volition, and consciousness, even briefly stated, because of this reason, form is empty. Who possesses these? The possessor is also empty. The sound and name of form are also empty, sensation, perception, volition, and consciousness are also empty. Who possesses those consciousnesses? Those consciousnesses are also empty. Are the names of sensations that they possess also empty? Because of such a reason, all dharmas are ultimately empty. You should understand it for me in this way. Are all dharmas unattainable? There is no dispute among various views. Elder, you have obtained the extreme, which is so-called 'nothingness'. Why? The Tathagata has already spoken of the views of existence and non-existence. Elder, my intention is to have all dharmas without an achiever. Since all dharmas are not achieved, there is neither existence nor non-existence within them. Therefore, we should have right view. You have wrong view. Ananda, in those statements, if further disputes arise, there is no such reason, unless it is due to anger, then they will slander sutra scriptures like these. For example, present-day non-Buddhist teachers do not understand the matters questioned and answered by the Tathagata, and they generate anger, rising from their seats and leaving. Ananda, it is so, it is so. Because they do not accept my Dharma and generate anger, they rise from their seats and turn their backs and leave. Because of this reason, if there are learned retinues, and retinues with decisive understanding, because of much learning, there will be wisdom. Therefore, for the people of this Jambudvipa (Jambudvipa, continent where humans reside), Prajna (Prajna, wisdom) is... Again, Ananda, again, on the eastern edge of this Jambudvipa, there is a city called Heavenly Birth. The Prajna there is called Sarvataravadati (Sarvataravadati, translated in the Sui Dynasty as 'Supreme Lord of All'). Ananda, again, in the north there is a city called Non-Pride. The Prajna there is called Bilavadanti (Bilavadanti). In that north, again there is a city called Bilama. The Prajna there is called Biliyankari (Biliyankari). Ananda, in this south, again there is a city called Subduing Grievances. The Prajna there is called Vigatarmati (Vigatarmati). The Prajna of the Yaksha (Yaksa, a type of spirit) with an overturned bowl foot is called Bhulacchedha (Bhulacchedha). The Prajna of the Yaksha holding a curtain is called Sadharadatanastana (Sadharadatanastana). The Prajna of the drunken Yaksha is called Palasavatavatite (Palasavatavatite). The Prajna of the devas (Deva, gods) born from the Four Great Heavenly Kings is called Paritushtayite (Paritushtayite). The thirty-three devas...

若名曰蘇遮利多。阿難。如是等諸法如來已證。種種言辭。種種名字。種種音聲。種種語言名字。閻浮提人輩所有語言喚呼名字。如來於此中悉已說訖。于彼之中。何者舍耶。若有舍施。言舍者天所乏少。復言舍者。所謂共知難捨能捨。復言舍者。舍陰聚舍煩惱捨生。復言舍者。一切舍中最為勝上。所謂舍法此最為勝具一切舍。若能發阿耨多羅三藐三菩提心。何以故。阿難。住菩薩乘者。彼處諸生死中。已舍妻子及以男女金銀珍寶國土王位城邑聚落頭目眼耳。乃至舍自身命。世間所有衣服飲食種種戲具。皆悉已舍。世間所有一切樂具。亦悉舍已。此最為勝。請一切聲。所謂若菩薩發菩提心。於三千大千世界中。請諸眾生。欲施法故。若有於此世間利養行佈施者是有限分。此中菩薩不作第一義想。所謂世間利養也。何以故。是菩薩了知于自身中無所利益。乃至不能證得阿耨多羅三藐三菩提。此是菩薩諸愚癡中盡邊際也。乃至未轉無上法輪。彼當滿足一切力也。乃至當來轉無上法輪。如是住于如來十力。為一切眾生。滅貪慾故當為說法。滅瞋恚故當為說法。滅愚癡故當為說法。如是如來所說之力。當知聲聞無有是力。所有東南西北方恒河沙等世界中所有眾生。彼等一切眾生所有善根。隨彼善根。有諸聲聞辟支佛。善根具足

勝出于彼。若復彼一切眾生所有善根。及辟支佛所有善根。其初發菩提心菩薩所有善根。於前百分不及一分。千分若百千分不及一。迦羅分伽拏那分譬喻分憂波尼沙陀分不及一。如是大勇健力勤大精進得度彼岸菩薩。

阿難。于彼之中。何者是五種語言事。過去語言事。未來語言事。現在語言音聲事。證知語言事。一切眾生與無畏語言事。是為五種語言事。阿難。所有過去語言事者。彼於二處隨眠。何者為二。有見處隨眠未來隨眠。于中有未來語言事者。彼二處不可作名說。不在現前故。亦不得物故。于彼處中。有現在語言事。於一切語言事中。當作第一。于中此等總結已。和合已。作已。觀見知已。真觀見已。回觀見已。算數印已。于算印中真實印中。入算數中作已。言一耶言二耶。言三耶言四耶言五耶。言此是閻浮洲人一二三四五數業事。見十數事及非事因緣。次第中至百數至二百數乃至千數。此等一切處以語言事中入己。而說如是百乃至百千。當知此等一切處語言事說已。如是入矜迦羅數中。從矜迦羅數至頻婆羅。從頻婆羅數至阿逾多。從阿逾多數至那由多。于彼中復有一數。名曰烏疆梁多比步迷。此是郁單越人輩數名。若有閻浮提人輩。從一起數乃至千數百千數。從百千數至俱致數。從俱致數至阿由多

【現代漢語翻譯】現代漢語譯本：勝過他們。如果再加上所有眾生的所有善根，以及辟支佛（Pratyekabuddha，獨自覺悟者）的所有善根，那麼最初發菩提心（Bodhi-citta，覺悟之心）的菩薩（Bodhisattva，立志成佛的修行者）所擁有的善根，比之前的善根，百分之一都比不上，千分之一、百萬分之一都比不上，迦羅分（kala，古印度最小的計算單位），伽拏那分（ganana，計算單位），譬喻分（upamana，比喻），憂波尼沙陀分（aupanishada，秘密教義）都比不上。這就是大勇猛、大力氣、勤奮、大精進、得度彼岸的菩薩。

阿難（Ananda，佛陀的十大弟子之一）。在那之中，什麼是五種語言事？過去語言事，未來語言事，現在語言音聲事，證知語言事，一切眾生與無畏語言事。這就是五種語言事。阿難，所有過去語言事，它們在兩個地方隨眠（anusaya，煩惱的潛在狀態）。哪兩個？有見處隨眠，未來隨眠。在其中，未來語言事，這兩個地方不可作名說，因為不在現前，也得不到實物。在那個地方中，有現在語言事，在一切語言事中，應當作為第一。在其中，這些總結了，和合了，做成了，觀察見到了，知道了，真實觀察見到了，回觀見到了，算數印證了，在算印中真實印證了，進入算數中做成了，說一嗎？說二嗎？說三嗎？說四嗎？說五嗎？說這是閻浮洲（Jambudvipa，我們所居住的大陸）人一二三四五的數業事。見到十數事以及非事因緣，次第中到百數到二百數乃至千數。這些一切處以語言事中進入自己，而說如是百乃至百千。應當知道這些一切處語言事說完了，這樣進入矜迦羅數（kinkara，數名）中。從矜迦羅數到頻婆羅（vimbara，數名），從頻婆羅數到阿逾多（ayuta，數名），從阿逾多數到那由多（nayuta，數名）。在那之中，又有一個數，名叫烏疆梁多比步迷（ujjhanangata vibhumi，數名）。這是郁單越（Uttarakuru，四大部洲之一）人輩數的名稱。如果有閻浮提人輩，從一起數乃至千數百千數，從百千數到俱致數（koti，數名），從俱致數到阿由多。

【English Translation】 English version: Surpassing them. If, moreover, all the roots of goodness of all those beings, and all the roots of goodness of the Pratyekabuddhas (Solitary Buddhas), then the roots of goodness of the Bodhisattva (Enlightenment Being) who first generates the Bodhi-citta (Mind of Enlightenment), compared to the former, are not even a fraction of a percent, not even a fraction of a thousand, or a hundred thousand, not even a kala (a very small unit of time), a ganana (calculation), an upamana (comparison), or an aupanishada (secret teaching). Such is the great courage, strength, diligence, great vigor, and attainment of the other shore of the Bodhisattva.

Ananda (Buddha's disciple). Among them, what are the five kinds of language matters? Past language matters, future language matters, present language sound matters, realized knowledge language matters, and fearless language matters for all beings. These are the five kinds of language matters. Ananda, all past language matters, they lie dormant in two places (anusaya, latent tendencies). Which two? Dormant in the place of views, and dormant in the future. Among them, future language matters, these two places cannot be named, because they are not present, and no object can be obtained. In that place, there are present language matters, which should be considered the foremost among all language matters. In them, these are summarized, combined, made, observed, known, truly observed, reviewed, counted and sealed, truly sealed in the counting seal, entered into the counting, and made. Is it said to be one? Is it said to be two? Is it said to be three? Is it said to be four? Is it said to be five? It is said that these are the number-related activities of the people of Jambudvipa (the continent where we live), one, two, three, four, and five. Seeing the ten numbers and the causes and conditions of non-events, gradually reaching a hundred, two hundred, and even a thousand. All these places enter into language matters, and say such hundreds and even hundreds of thousands. It should be known that all these language matters have been spoken, and thus enter into the kinkara (a number) number. From the kinkara number to the vimbara (a number), from the vimbara number to the ayuta (a number), from the ayuta number to the nayuta (a number). Among them, there is another number called ujjhanangata vibhumi (a number). This is the name of the number used by the people of Uttarakuru (one of the four continents). If there are people of Jambudvipa, counting from one to thousands, hundreds of thousands, from hundreds of thousands to koti (a number), from koti to ayuta.

數。從阿由多數至那由多數。從那由他數至疆迦邏數。從疆迦羅數至頻婆羅數。從頻婆羅數至黝羅破數。唯上座舍利弗能知此數。閻浮提中無有一眾生知此數者。從黝羅破數至帝持婆藍婆數。如是唯上座舍利弗能知于帝持婆藍婆住處名字。至醯都醯羅。從醯都醯羅至迦羅波。從迦羅波至醯都因陀羅。從醯都因陀羅至娑磨多羅婆。此娑磨多羅婆數行至尼羅婆遮。從尼羅婆遮至牟陀羅波羅。從牟陀羅波羅至阿伽羅牟陀羅。從阿伽羅牟陀羅至薩婆婆羅。從薩婆婆羅至比薩阇婆帝。從比薩阇婆帝至薩婆僧若。從薩婆僧若至比步登伽磨。從比步登伽磨至婆羅叉。如是以此婆羅叉數中須彌山王可得入數。然上座舍利弗以一雄迦持。皆能悉知。如是於此之上覆有數。名幢頭安置。從幢頭安置復至數名滅。從滅復至數名伊吒。從伊吒復至數名迦留拏吒畢多。從迦留吒畢多。復至數名一切總入。彼數中總入恒伽河沙數。而上座舍利弗還知此數。及上座目揵連亦知此數。于彼數上覆有數名最堅實。于彼數中作百俱致羅叉。恒伽河沙皆總入彼數中。于彼已上上座舍利弗不知。如是上座舍利弗希有大智。若如是最小蔓菁子。能令入此俱致百千數。復入彼數如來了知。而一切眾生不能了知。上座舍利弗等無有知者。謂彼一切語道事總入者。復有語

道事總入。眾生名數滿足父母所置。名所謂跋陀啰(賢)跋陀啰婆羅(賢力)跋陀啰婆睺(賢履)跋陀啰婆帝(賢主)施啰(首)施啰優都施啰婆都(大首)難陀(喜)修難陀(善喜)阿難陀(歡喜)婆難陀如是等如是色如是相。似眾生名言語道事業境界。然復有言語道事。出世依住處。依彼已住梵行。知眼耳鼻舌身意。于彼中何者名眼。言眼者。眼根奚羅那避奚羅那波施羅避波施羅阿婆施羅阿器奚妒都陀寐帝摩訶陀摩阿目睺阿帝優授富啰帝奚羅那地舍目佉瞿拓啰因地麗夜逋利婆波施迦缽施末波陀低梨膩泥低啰拏叔婆優波叔婆柘妒利陀妒缽啰婆陀那豆留波陀那豆留波陀豆啰奴泥夜。阿難。此等為眼名。如世名所喚。于彼之中此眼一名。然此眼又說名為眼以眼應舍眼。何者以眼舍眼。以智眼應舍肉眼。云何。應舍也。如棄捨。云何棄捨如不應取。以取故為眼。以見得故為眼。若無有取則無有得。既自無有當何可得。何者無有眼。無有耳鼻舌身意。無有為舍故說名眼。如是事業觀察發動。當有智慧。當有憶念。當有辯才。何以故。彼眼不作限量。所謂慧眼。阿難。若有比丘比丘尼優婆塞優婆夷。於此語言品如是說已。如是字相名味句等。如是所說當受當持。及三輪品初作業者。凈菩薩地福德聚行。智慧聚行。勝念聚行。禁

戒聚行。如是辯才三輪清凈。一心之力諸菩薩力。具菩薩力者。當取爾許智聚。然彼不能而作限量。然阿難。我今為汝更作譬喻。以譬喻故。有智之人知所說義。阿難。所有三千大千世界中。所有眾生眾生攝者。乃至細微塵等彼輩皆得人身。一一眾生有如是等力勢具足。以此三千大千世界。取置肩上隨心所去。阿難。若有初作業菩薩。以三輪清凈勢力具足。以一發心所得福聚。彼福德聚若有形色。彼諸眾生滿足負重取已而去。彼一發品取福德聚不可限量。阿難。汝意云何。于初發心菩薩。以一發心取福德聚有幾所耶。阿難。乃至彼等諸眾生輩皆悉如是勢力具足。以如是等福聚將去。一一眾生如恒河中沙數。重擔荷負將行。如是次第我今顯示說如是義。如恒伽河中所有沙數。于彼沙中取一沙而去。而彼等恒沙可作限量。有若干去若干猶在。阿難。而彼福聚不可作限量。言有若干福聚也。阿難。我少譬喻顯示此義。為入此義故。阿難。我今更欲辯說此義。阿難。此三千大千世界中百俱致諸恒河百俱致五大河。阿難。然彼所有百俱致諸河中沙。假使東方有若干世界。如是南西北方四維上下亦各有若干世界。阿難。彼之世界所有河沙于中取一沙。阿難。彼余殘沙猶可作限量。而彼福聚所餘之者不可限量。謂所有三輪清凈菩薩一

【現代漢語翻譯】現代漢語譯本持戒的聚集和行為。像這樣，以清凈的三輪（指佈施者的清凈心、受施者的清凈心和所施之物的清凈）和一心之力，以及諸菩薩之力，具備菩薩之力的人，應當能取走如此巨大的智慧聚集。然而他們不能做到而進行分割。阿難（Ananda，釋迦牟尼十大弟子之一），我現在為你再打個比喻。因為通過比喻，有智慧的人能夠理解所說的意義。阿難，在所有三千大千世界中，所有眾生（眾生攝者，指被包含在眾生範疇內的所有生命），乃至細微的塵埃，他們都獲得了人身。每一個眾生都具備如此強大的力量。他們用這三千大千世界，放在肩上，隨心所欲地前往任何地方。阿難，如果有一位初發心的菩薩，以清凈的三輪和具足的勢力，通過一次發心所獲得的福德聚集，如果這福德聚集有形體和顏色，那麼這些眾生即便滿足地負重，也無法將其全部取走。這初發心的一品福德聚集是不可分割的。阿難，你認為如何？對於初發心的菩薩，通過一次發心所獲得的福德聚集有多少呢？阿難，即使那些眾生都具備如此強大的力量，用這樣的福德聚集帶走，每一個眾生都像恒河中的沙子一樣多，揹負著沉重的負擔前行。像這樣依次地，我現在顯示並說明這樣的意義。就像恒河中所有的沙子，從那些沙子中取走一粒沙子，而那些剩餘的恒河沙是可以分割的。有多少被取走，還有多少剩餘。阿難，而那福德聚集是不可分割的，說有多少福德聚集。阿難，我用少許比喻來顯示這個意義，爲了理解這個意義。阿難，我現在更想辯說這個意義。阿難，在這三千大千世界中有百俱致（百億）諸恒河，百俱致五大河。阿難，那些所有百俱致諸河中的沙子，假設東方有若干世界，像這樣，南西北方四維上下也各有若干世界。阿難，那些世界中所有的河沙，從中取走一粒沙子。阿難，那些剩餘的沙子仍然可以分割，而那些福德聚集所剩餘的是不可分割的。指的是所有三輪清凈的菩薩一次

【English Translation】 English version The gathering and conduct of precepts. Thus, with the pure three wheels (referring to the purity of the giver's mind, the receiver's mind, and the object given), the power of one-pointedness, and the power of all Bodhisattvas, those who possess the power of Bodhisattvas should be able to take away such a vast accumulation of wisdom. However, they cannot do so and divide it. Ananda (one of the ten great disciples of Shakyamuni Buddha), I will now give you another analogy. Because through analogy, wise people can understand the meaning of what is said. Ananda, in all the three thousand great thousand worlds, all sentient beings (those included in the category of sentient beings), even the finest dust particles, have all obtained human bodies. Each sentient being possesses such great strength. They take these three thousand great thousand worlds, place them on their shoulders, and go wherever they please. Ananda, if there is a Bodhisattva who has just aroused the aspiration for enlightenment, with the pure three wheels and complete power, the accumulation of merit obtained through one aspiration, if this accumulation of merit has form and color, then even if these sentient beings are satisfied with the burden, they cannot take it all away. This first aspiration's accumulation of merit is indivisible. Ananda, what do you think? How much is the accumulation of merit obtained by a Bodhisattva who has just aroused the aspiration for enlightenment through one aspiration? Ananda, even if those sentient beings all possess such great strength, taking away such an accumulation of merit, each sentient being is as numerous as the sands in the Ganges River, carrying heavy burdens. In this way, in order, I now reveal and explain this meaning. Just like all the sands in the Ganges River, taking one grain of sand from those sands, and those remaining Ganges sands can be divided. How much is taken away, and how much remains. Ananda, but that accumulation of merit is indivisible, saying how much accumulation of merit there is. Ananda, I use a few analogies to show this meaning, in order to understand this meaning. Ananda, I now want to further discuss this meaning. Ananda, in these three thousand great thousand worlds, there are hundreds of kotis (hundreds of millions) of Ganges Rivers, hundreds of kotis of five great rivers. Ananda, those sands in all the hundreds of kotis of rivers, suppose there are several worlds in the east, like this, there are also several worlds in the south, north, west, four intermediate directions, above and below. Ananda, all the river sands in those worlds, taking one grain of sand from them. Ananda, those remaining sands can still be divided, but those remaining accumulations of merit are indivisible. Referring to all the Bodhisattvas with pure three wheels once

發心者。所取福聚。阿難。且置菩薩摩訶薩大商主者。著大鎧者。大導師者。具足不可思議智者。阿難。若有女人若丈夫。于如是等三輪清凈具足菩薩之所。以一慈心觀察憶者。我少說喻亦不具足。而彼善男子善女人。于彼三輪清凈菩薩之所。起一慈心觀察念已。攝取若干善根。阿難。是故我今告汝我今語汝。彼等眾生善得利益。若復能發阿耨多羅三藐三菩提心。彼等眾生大得善利。若能發阿耨多羅三藐三菩提心已。能發三輪清凈心故。彼等眾生善得利益。若有眾生於如是諸菩薩邊。能起慈心觀察念已。將來當行也。及現行已。如是阿難。彼等丈夫以有無量功德法具足。阿難。若能發此三輪凈清者。及此五種語言事。當能如是正觀察已。應當受持一切行處。當得勝出。當得不思議辯才。當得無量無邊辯才。當得無等辯才。於此品中若一聞時。彼應當受滿足百偈。

大威德陀羅尼經卷第八大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第九

隋北印度三藏阇那崛多譯

阿難。于中何者是五入。入地獄入畜生入閻羅世入天入人。是名五種入。于中所有地獄畜生閻羅世入。是惡行眾生入。若言天人等入。是善行眾生入。何故名入耶。彼受諸生流轉故言入。身惡行

【現代漢語翻譯】現代漢語譯本：發心者所獲得的福德聚集，阿難（Ananda，佛陀的十大弟子之一），暫且不說菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）這樣的大商主、身披堅固鎧甲者、偉大的導師、具備不可思議智慧的人。阿難，如果有女人或男人，對於像這樣三輪清凈具足的菩薩，以一念慈悲心觀察憶念，我即使略作比喻也不足以說明。而那些善男子、善女人，對於那些三輪清凈的菩薩，生起一念慈悲心觀察憶念之後，就能攝取若干善根。阿難，因此我現在告訴你、我現在對你說，那些眾生善能獲得利益，如果又能發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），那些眾生就能獲得極大的善利。如果能發起阿耨多羅三藐三菩提心之後，又能發起三輪清凈心，那些眾生就能善能獲得利益。如果有眾生對於像這樣的諸菩薩，能夠生起慈悲心觀察憶念，無論是將來要實行的，還是現在正在實行的，像這樣，阿難，那些丈夫就具備了無量的功德法。阿難，如果能夠發起這三輪清凈，以及這五種語言事，當能夠像這樣正確地觀察之後，就應當受持一切行處，當能勝出，當能獲得不可思議的辯才，當能獲得無量無邊的辯才，當能獲得無與倫比的辯才。如果在此品中聽聞一次，他就應當能夠領會滿足一百首偈頌。《大威德陀羅尼經》卷第八大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第九

隋朝北印度三藏阇那崛多（Jñānagupta）譯

阿難，其中什麼是五入？入地獄、入畜生、入閻羅世（Yamarāja，閻羅王）、入天、入人。這叫做五種入。其中所有地獄、畜生、閻羅世的入，是惡行眾生所入。如果說天、人等入，是善行眾生所入。為什麼叫做『入』呢？因為他們承受各種生死流轉，所以叫做『入』。身惡行

【English Translation】 English version: O Aspirant, the accumulation of merit acquired... Ananda (one of the ten principal disciples of the Buddha), let us set aside for now the Bodhisattva-Mahāsattva (Great Bodhisattva), the great merchant chief, the one clad in great armor, the great guide, the one endowed with inconceivable wisdom. Ananda, if there is a woman or a man who, towards such a Bodhisattva complete with the three wheels of purity, observes and remembers with a single compassionate thought, even if I were to give a brief analogy, it would not be sufficient. And those good men and good women, towards those Bodhisattvas with the three wheels of purity, having arisen a single compassionate thought of observation and remembrance, can gather several roots of goodness. Ananda, therefore I now tell you, I now say to you, those beings are well able to obtain benefit, and if they can also generate the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), those beings will obtain great benefit. If, having generated the Anuttarā-samyak-saṃbodhi-citta, they can also generate the mind of the three wheels of purity, those beings are well able to obtain benefit. If there are beings who, towards such Bodhisattvas, can arise a compassionate thought of observation and remembrance, whether it is to be practiced in the future or is currently being practiced, in this way, Ananda, those men are endowed with immeasurable meritorious dharmas. Ananda, if one can generate this purity of the three wheels, and these five kinds of linguistic matters, when one can thus correctly observe, one should uphold all practices, one will be able to excel, one will be able to obtain inconceivable eloquence, one will be able to obtain immeasurable and boundless eloquence, one will be able to obtain unparalleled eloquence. If one hears this chapter once, he should be able to comprehend and be satisfied with a hundred verses. The Great Awesome Power Dharani Sutra, Volume 8 Taisho Tripitaka Volume 21, No. 1341 The Great Awesome Power Dharani Sutra

The Great Awesome Power Dharani Sutra, Volume 9

Translated by Tripiṭaka Jñānagupta of Northern India during the Sui Dynasty

Ananda, what are the five entries among them? Entering hell, entering the animal realm, entering the realm of Yamarāja (the King of Hell), entering heaven, entering the human realm. These are called the five entries. Among them, all entries into hell, the animal realm, and the realm of Yamarāja are the entries of beings with evil deeds. If one speaks of entries into heaven, the human realm, etc., these are the entries of beings with good deeds. Why are they called 'entries'? Because they undergo various cycles of birth and death, therefore they are called 'entries'. Evil deeds of body

具足。口惡行具足。意惡行具足。以彼具足故。當入地獄畜生閻羅世。是故名入。以善行業果報信已當受未生。是故名入。是名五入。

于中何者是五趣。地獄畜生閻羅世天人等。是為五趣。于彼之中。何者是五陰聚。色受想行識。是為五陰聚。復有五陰聚。地聚水聚火聚風聚識聚。是為五陰聚。復有五陰聚。戒聚三昧聚智聚解脫聚解脫知見聚。是名五陰聚。復有五陰聚。力精進聚離生聚離三有聚離貪著聚無畏毗婆舍那聚。是名五陰聚。復有五陰聚。聲聞智生聚。辟支佛智生聚。三藐三佛陀智生聚。眾生髮力聚。滅諸縛聚。是名五陰聚。此等五種說中一所說未證當有疑。謂何者所說未證當有疑。謂名滅諸縛聚。于中彼善男子等應如是出。如來曾已說涅槃界。涅槃有何界。有為涅槃界。無為涅槃界也。汝等於此修多羅句中。應當宣說義業。莫作障礙。是為五陰聚。

于中何者是五病。謂欲病恚病癡病損心病助魔病。若諸善法不能廣說。是名五病。復有五病。聲聞乘人不順聞故病。欲諸法者障諸法故病。住菩薩乘諸眾生輩俱致百千事中。不聞三輪清凈故病。復有菩薩魔障礙故病。如來說生色。亦說似生色。有如來說法。亦說似法。于中所說似法者。彼於行聲聞乘若行菩薩乘者。見於世間說障礙。彼若住于菩薩

【現代漢語翻譯】現代漢語譯本：具足（jù zú，圓滿）。口惡行具足。意惡行具足。因為他們具足這些惡行，所以應當進入地獄、畜生、閻羅王的世界。因此稱為『入』。因為相信善業的果報，並且應當承受但尚未產生，所以稱為『入』。這稱為五入。其中什麼是五趣（wǔ qù，五道）？地獄、畜生、閻羅王的世界、天人等，這稱為五趣。在這些之中，什麼是五陰聚（wǔ yīn jù，五蘊）？色（sè，物質）、受（shòu，感受）、想（xiǎng，思想）、行（xíng，行為）、識（shí，意識），這稱為五陰聚。還有五陰聚：地聚（dì jù，地大）、水聚（shuǐ jù，水大）、火聚（huǒ jù，火大）、風聚（fēng jù，風大）、識聚（shí jù，識大），這稱為五陰聚。還有五陰聚：戒聚（jiè jù，戒律）、三昧聚（sānmèi jù，禪定）、智聚（zhì jù，智慧）、解脫聚（jiětuō jù，解脫）、解脫知見聚（jiětuō zhījiàn jù，解脫知見），這稱為五陰聚。還有五陰聚：力精進聚（lì jīngjìn jù，力量和精進）、離生聚（lí shēng jù，遠離生死）、離三有聚（lí sān yǒu jù，脫離三界）、離貪著聚（lí tānzhuó jù，脫離貪戀執著）、無畏毗婆舍那聚（wúwèi pípōshēnà jù，無畏的內觀），這稱為五陰聚。還有五陰聚：聲聞智生聚（shēngwén zhì shēng jù，聲聞的智慧產生）、辟支佛智生聚（pìzhīfó zhì shēng jù，辟支佛的智慧產生）、三藐三佛陀智生聚（sānmiǎo sānfótuó zhì shēng jù，正等覺佛的智慧產生）、眾生髮力聚（zhòngshēng fālì jù，眾生髮起力量）、滅諸縛聚（miè zhū fù jù，滅除一切束縛），這稱為五陰聚。這些五種說法中，有一種說法尚未被證實，因此會有疑問。哪一種說法尚未被證實，因此會有疑問呢？就是『滅諸縛聚』。對於這一點，那些善男子等應當這樣說：如來曾經說過涅槃界（nièpán jiè，涅槃的境界）。涅槃有什麼樣的境界呢？有有為涅槃界（yǒuwéi nièpán jiè，有為的涅槃境界）和無為涅槃界（wúwéi nièpán jiè，無為的涅槃境界）。你們對於這段經文，應當宣說其意義，不要設定障礙。這稱為五陰聚。其中什麼是五病（wǔ bìng，五種疾病）？就是欲病（yù bìng，貪慾的疾病）、恚病（huì bìng，嗔恚的疾病）、癡病（chī bìng，愚癡的疾病）、損心病（sǔn xīn bìng，損害心靈的疾病）、助魔病（zhù mó bìng，幫助魔的疾病）。如果對於各種善法不能廣泛宣說，這稱為五病。還有五病：聲聞乘人（shēngwén chéngrén，聲聞乘的修行者）不順從聽聞佛法而產生的疾病；貪求各種法的人，因為障礙各種法而產生的疾病；住在菩薩乘（púsà chéng，菩薩乘）的眾生，在處理百千件事中，不聽聞三輪清凈（sānlún qīngjìng，三輪體空）而產生的疾病；還有菩薩受到魔的障礙而產生的疾病。如來說生色（shēng sè，產生色），也說似生色（sì shēng sè，類似產生色）。有如來說法，也說似法（sì fǎ，類似法）。在所說的類似法中，那些修行聲聞乘或者修行菩薩乘的人，看到世間上說障礙。他們如果住在菩薩的境界……

【English Translation】 English version: Complete. Complete in evil deeds of speech. Complete in evil deeds of mind. Because of their completeness, they should enter hell, the animal realm, and the realm of Yama (Yánluó wáng, the king of the underworld). Therefore, it is called 'entering'. Because of believing in the karmic retribution of good deeds, and because it should be received but has not yet arisen, it is called 'entering'. This is called the Five Entrances. Among them, what are the Five Realms (wǔ qù, five destinies)? Hell, the animal realm, the realm of Yama, gods, and humans, etc. These are called the Five Realms. Among them, what are the Five Aggregates (wǔ yīn jù, five skandhas)? Form (sè, rūpa), feeling (shòu, vedanā), perception (xiǎng, saṃjñā), mental formations (xíng, saṃskāra), and consciousness (shí, vijñāna). These are called the Five Aggregates. There are also Five Aggregates: the earth aggregate (dì jù, earth element), the water aggregate (shuǐ jù, water element), the fire aggregate (huǒ jù, fire element), the wind aggregate (fēng jù, wind element), and the consciousness aggregate (shí jù, consciousness element). These are called the Five Aggregates. There are also Five Aggregates: the aggregate of precepts (jiè jù, śīla), the aggregate of samadhi (sānmèi jù, samādhi), the aggregate of wisdom (zhì jù, prajñā), the aggregate of liberation (jiětuō jù, vimukti), and the aggregate of the knowledge and vision of liberation (jiětuō zhījiàn jù, vimukti-jñāna-darśana). These are called the Five Aggregates. There are also Five Aggregates: the aggregate of strength and diligence (lì jīngjìn jù, bala-vīrya), the aggregate of detachment from birth (lí shēng jù, viveka), the aggregate of detachment from the three realms (lí sān yǒu jù, trayo dhātu), the aggregate of detachment from attachment (lí tānzhuó jù, anabhirati), and the aggregate of fearless vipassanā (wúwèi pípōshēnà jù, nirbhaya-vipaśyanā). These are called the Five Aggregates. There are also Five Aggregates: the aggregate of the arising of the wisdom of the Śrāvakas (shēngwén zhì shēng jù, śrāvaka-jñāna), the aggregate of the arising of the wisdom of the Pratyekabuddhas (pìzhīfó zhì shēng jù, pratyekabuddha-jñāna), the aggregate of the arising of the wisdom of the Samyaksaṃbuddhas (sānmiǎo sānfótuó zhì shēng jù, samyaksaṃbuddha-jñāna), the aggregate of the arising of strength in sentient beings (zhòngshēng fālì jù, bala-prabhava), and the aggregate of the destruction of all bonds (miè zhū fù jù, sarva-bandhana-kṣaya). These are called the Five Aggregates. Among these five kinds of statements, there is one statement that has not been verified, so there will be doubt. Which statement has not been verified, so there will be doubt? It is 'the destruction of all bonds'. Regarding this, those good men, etc., should say this: The Tathāgata (Rúlái, Thus Come One) has already spoken of the realm of Nirvāṇa (nièpán jiè, cessation). What kind of realm does Nirvāṇa have? There is the conditioned realm of Nirvāṇa (yǒuwéi nièpán jiè, sa-upadhiśeṣa-nirvāṇa) and the unconditioned realm of Nirvāṇa (wúwéi nièpán jiè, nir-upadhiśeṣa-nirvāṇa). You should proclaim the meaning of this sutra passage and not create obstacles. These are called the Five Aggregates. Among them, what are the Five Diseases (wǔ bìng, five illnesses)? They are the disease of desire (yù bìng, kāma), the disease of anger (huì bìng, krodha), the disease of delusion (chī bìng, moha), the disease of harming the mind (sǔn xīn bìng, citta-upatāpa), and the disease of assisting Māra (zhù mó bìng, māra-sahāya). If one cannot widely expound the various good dharmas, this is called the Five Diseases. There are also Five Diseases: the disease of those who follow the Śrāvakayāna (shēngwén chéngrén, Hearer Vehicle) because they do not listen to the Dharma; the disease of those who crave various dharmas because they obstruct various dharmas; the disease of beings who abide in the Bodhisattvayāna (púsà chéng, Bodhisattva Vehicle) who, in dealing with hundreds of thousands of matters, do not hear of the purity of the three wheels (sānlún qīngjìng, tri-maṇḍala-pariśuddhi); and the disease of Bodhisattvas being obstructed by Māra. The Tathāgata speaks of the arising of form (shēng sè, rūpa-utpāda), and also speaks of the semblance of the arising of form (sì shēng sè, rūpa-ābhāsa). There is the Tathāgata speaking of the Dharma, and also speaking of the semblance of the Dharma (sì fǎ, dharma-ābhāsa). Among the semblances of the Dharma, those who practice the Śrāvakayāna or the Bodhisattvayāna see obstacles spoken of in the world. If they abide in the Bodhisattva's state...

乘者。魔作障礙。不為行聲聞乘者。于中如來為諸菩薩說諸波羅蜜。于未來世是魔波旬於此閻浮提中。當說似波羅蜜諸修多羅。彼等諸修多羅多有諸人當受持者。阿難。而爾時說彼相似語言似波羅蜜者。住菩薩乘諸眾生輩。于諸法中當棄捨遠離。此是菩薩相似之法聞故當病。猶如聲聞乘行人顛倒教授。當知菩薩聞似波羅蜜者。亦復如是。阿難。是故如來見諸菩薩于未來世有如此障礙故。以言辭辯說諸波羅蜜。但有言音此是波羅蜜。此波羅蜜家修多羅也。複次如來有成就滿足。為諸菩薩說成就滿足勝凈法輪。菩薩篋藏菩薩學處。彼如是等以不聞故。住菩薩病處。于諸佛法而得損減。阿難。是故若有凈信諸善男子及善女人。欲求阿耨多羅三藐三菩提。當成就諸佛法。於二種修多羅中應勤求修學。何等為二。普發菩薩篋藏及陀羅尼修多羅中。何以故。如來有如是智。知彼過去有諸如來阿羅呵三藐三佛陀。彼等諸佛世尊入此事已。說此一切法優陀那菩薩篋藏已。于彼等諸波羅蜜。當得諸佛真實智慧皆入是中。于未來世。有諸如來阿羅呵三藐三佛陀。彼等諸佛世尊。亦當說此一切法優陀那菩薩篋藏法本。及現在世有諸如來阿羅呵三藐三佛陀。現世住者。及我現在如來阿羅呵三藐三佛陀。亦如是說。是故我今亦說此一切法優陀那菩

【現代漢語翻譯】現代漢語譯本：乘者（修行者）遇到魔作障礙，不是因為修行聲聞乘（以求自身解脫為目標的修行方式）的緣故。如來（佛的稱號）為諸菩薩（立志普度眾生的修行者）宣說諸波羅蜜（到達彼岸的方法）。在未來世，魔波旬（佛教中的魔王）於此閻浮提（我們所居住的世界）中，將宣說類似於波羅蜜的諸修多羅（佛經）。那些修多羅會有很多人受持。阿難（佛陀的十大弟子之一），那時所說的那些相似的語言，類似於波羅蜜的教法，那些安住于菩薩乘的眾生，對於真正的佛法應當棄捨遠離。這是菩薩相似的法，聽聞後會生病。猶如聲聞乘的修行人被顛倒教授一樣。應當知道菩薩聽聞相似的波羅蜜也會如此。阿難，因此如來看到諸菩薩在未來世有如此障礙的緣故，用言辭辯才宣說諸波羅蜜，但有言音說這是波羅蜜，這是波羅蜜家的修多羅。再次，如來有成就滿足，為諸菩薩宣說成就滿足殊勝清凈的法輪（佛法）。菩薩篋藏（菩薩所修持的法門），菩薩學處（菩薩應當學習的地方）。他們因為沒有聽聞這些，所以安住在菩薩生病之處，對於諸佛法而有所損減。阿難，因此，如果有具凈信的善男子和善女人，想要追求阿耨多羅三藐三菩提（無上正等正覺），應當成就諸佛法，于兩種修多羅中應當勤求修學。哪兩種呢？普發菩薩篋藏及陀羅尼（總持，記憶）修多羅中。為什麼呢？如來有這樣的智慧，知道過去有諸如來阿羅呵（應供）三藐三佛陀（正等覺），他們進入此事後，說了這一切法優陀那（總結）菩薩篋藏，于那些波羅蜜中，當得到諸佛真實智慧都進入其中。于未來世，有諸如來阿羅呵三藐三佛陀，他們也將說此一切法優陀那菩薩篋藏法本。及現在世有諸如來阿羅呵三藐三佛陀，現世住者，及我現在如來阿羅呵三藐三佛陀，也如是說。所以我現在也說此一切法優陀那菩 English version: When a practitioner encounters obstacles created by Mara (demon), it is not because they are practicing the Sravaka-yana (the vehicle of disciples, aiming for personal liberation). The Tathagata (the Thus-Come One, an epithet of the Buddha) expounds the Paramitas (perfections) for the Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all beings). In the future, Mara Papiyas (the evil one) will, in this Jambudvipa (the continent where we live), teach Sutras (Buddhist scriptures) that resemble the Paramitas. Many people will uphold those Sutras. Ananda (one of the ten principal disciples of the Buddha), at that time, those similar words, teachings resembling the Paramitas, those beings abiding in the Bodhisattva-yana, should abandon and stay away from the true Dharma. This is a Dharma that resembles the Bodhisattva's path; hearing it will cause illness, just as a Sravaka-yana practitioner is taught in a reversed manner. Know that Bodhisattvas hearing similar Paramitas will be the same. Ananda, therefore, the Tathagata, seeing that Bodhisattvas will have such obstacles in the future, uses eloquent speech to expound the Paramitas, but there are sounds saying this is a Paramita, this is a Sutra of the Paramita family. Furthermore, the Tathagata has complete accomplishment, and for the Bodhisattvas, he expounds the perfectly accomplished, supremely pure Dharma wheel (Buddha's teachings). The Bodhisattva Pitaka (collection of teachings for Bodhisattvas), the Bodhisattva's training. Because they have not heard these, they dwell in the place of Bodhisattva sickness, and there is a decrease in the Buddhadharma. Ananda, therefore, if there are faithful good men and good women who wish to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they should accomplish the Buddhadharma and diligently seek to study in two kinds of Sutras. What are the two? The universally arising Bodhisattva Pitaka and Dharani (mnemonic) Sutras. Why? The Tathagata has such wisdom, knowing that in the past there were Tathagatas, Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones), and after they entered into this matter, they spoke all these Dharma Udana (verses of inspiration) Bodhisattva Pitaka, and in those Paramitas, they attained the true wisdom of all Buddhas, which entered into them. In the future, there will be Tathagatas, Arhats, Samyak-sambuddhas, and they will also speak this entire Dharma Udana Bodhisattva Pitaka Dharma root. And in the present world, there are Tathagatas, Arhats, Samyak-sambuddhas, those who dwell in the present world, and I, the present Tathagata, Arhat, Samyak-sambuddha, also speak in this way. Therefore, I now also speak this entire Dharma Udana

【English Translation】 When a practitioner encounters obstacles created by Mara, it is not because they are practicing the Sravaka-yana. The Tathagata expounds the Paramitas for the Bodhisattvas. In the future, Mara Papiyas will, in this Jambudvipa, teach Sutras that resemble the Paramitas. Many people will uphold those Sutras. Ananda, at that time, those similar words, teachings resembling the Paramitas, those beings abiding in the Bodhisattva-yana, should abandon and stay away from the true Dharma. This is a Dharma that resembles the Bodhisattva's path; hearing it will cause illness, just as a Sravaka-yana practitioner is taught in a reversed manner. Know that Bodhisattvas hearing similar Paramitas will be the same. Ananda, therefore, the Tathagata, seeing that Bodhisattvas will have such obstacles in the future, uses eloquent speech to expound the Paramitas, but there are sounds saying this is a Paramita, this is a Sutra of the Paramita family. Furthermore, the Tathagata has complete accomplishment, and for the Bodhisattvas, he expounds the perfectly accomplished, supremely pure Dharma wheel. The Bodhisattva Pitaka, the Bodhisattva's training. Because they have not heard these, they dwell in the place of Bodhisattva sickness, and there is a decrease in the Buddhadharma. Ananda, therefore, if there are faithful good men and good women who wish to seek Anuttara-samyak-sambodhi, they should accomplish the Buddhadharma and diligently seek to study in two kinds of Sutras. What are the two? The universally arising Bodhisattva Pitaka and Dharani Sutras. Why? The Tathagata has such wisdom, knowing that in the past there were Tathagatas, Arhats, Samyak-sambuddhas, and after they entered into this matter, they spoke all these Dharma Udana Bodhisattva Pitaka, and in those Paramitas, they attained the true wisdom of all Buddhas, which entered into them. In the future, there will be Tathagatas, Arhats, Samyak-sambuddhas, and they will also speak this entire Dharma Udana Bodhisattva Pitaka Dharma root. And in the present world, there are Tathagatas, Arhats, Samyak-sambuddhas, those who dwell in the present world, and I, the present Tathagata, Arhat, Samyak-sambuddha, also speak in this way. Therefore, I now also speak this entire Dharma Udana

薩篋藏法本。我所說法於此修多羅句中。無有法不能滿足佛菩提者。皆悉攝入無不說者。阿難。是故若有善男子善女人。欲取利益者。欲隨我學者。欲成就諸佛法者。欲領比丘僧者。應求如是等修多羅。如此修多羅中所示現法應如是住。何以故。如來為諸菩薩說凈三輪法已。菩薩篋藏純直名為速疾凈菩薩地。篋藏名為住持戒處一切諸義相續和合智地。為行諸菩薩乘諸眾生輩初作業力者。彼于菩薩篋藏中。今已說訖。阿難。于菩薩篋藏法本中。已如是次第說百俱致無所作地。為住菩薩乘諸眾生輩法無所減。阿難。若有欲成阿耨多羅三藐三菩提者。彼諸如來於此修多羅中已共作耶。若有於此能隨學者。彼等當能清凈彼智。彼等以智凈故。亦當于大眾中能說法如我今也。阿難。是故我隨因住和合因緣。如來如是說法是菩薩道場。諸菩薩輩。當自齊集應善受持。阿難。若復有人于如是等一切相具足。勝妙菩薩篋藏陀羅尼中。正念正行正得處能增廣智慧處。總攝諸善根處。心不順入不生凈信而不受持。或不讀誦亦不溫習。亦不欲當成阿耨多羅三藐三菩提。我即說彼住魔事業。阿難。我念過去無量時。有佛名曰燈明如來阿羅呵三藐三佛陀。我時于彼燈明佛教中。為此菩薩篋藏修多羅。六萬歲中隨一比丘承事供養。我時于彼比丘之所

【現代漢語翻譯】現代漢語譯本《薩篋藏法本》。我所說的法，在這部修多羅（Sūtra，經）的語句中，沒有哪一種法不能滿足佛菩提（Buddha-bodhi，覺悟）的，全都包含攝入，沒有不說的。阿難（Ānanda，佛陀的十大弟子之一）。因此，如果有善男子、善女人，想要獲取利益，想要跟隨我學習，想要成就諸佛之法，想要統領比丘（Bhiksu，出家男眾）僧團，就應當尋求像這樣的修多羅。應當像這部修多羅中所展示的法那樣安住。為什麼呢？如來（Tathāgata，佛的稱號之一）為諸菩薩（Bodhisattva，立志成佛的修行者）說了清凈三輪之法后，菩薩的篋藏純正正直，名為速疾清凈菩薩地。篋藏名為住持戒律之處，一切諸義相續和合的智慧之地。爲了修行諸菩薩乘的眾生，那些初次作業力的人，關於菩薩篋藏的內容，現在已經說完了。阿難。在菩薩篋藏法本中，已經像這樣次第說了百俱致（百億）無所作地，爲了安住菩薩乘的眾生，法沒有減少。阿難。如果有人想要成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），那些如來在這部修多羅中已經共同做了這件事。如果有人能跟隨這部修多羅學習，他們就能夠清凈他們的智慧。他們因為智慧清凈的緣故，也能夠在大眾中說法，就像我今天這樣。阿難。因此，我隨順因住和合因緣，如來像這樣說法，是菩薩的道場。諸位菩薩應當自己聚集，應當好好地接受和奉持。阿難。如果又有人對於像這樣一切相具足、殊勝美妙的菩薩篋藏陀羅尼（Dhāraṇī，總持）中，正念、正行、正得之處，能夠增廣智慧之處，總攝一切善根之處，內心不順入，不生起清凈的信心，而不接受奉持，或者不讀誦，也不溫習，也不想成就阿訧多羅三藐三菩提，我就說他們住在魔的事業中。阿難。我回憶過去無量的時間，有佛名叫燈明如來、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）。我當時在那位燈明佛教中，爲了這部菩薩篋藏修多羅，六萬年中隨侍一位比丘，承事供養。我當時在那位比丘那裡

【English Translation】 English version The Sāṃghāṭa Dharma Text. The Dharma that I have spoken, within the sentences of this Sūtra (Sūtra, scripture), there is no Dharma that cannot fulfill Buddha-bodhi (Buddha-bodhi, enlightenment); all are included and nothing is left unsaid. Ānanda (Ānanda, one of the ten principal disciples of the Buddha). Therefore, if there are good men or good women who wish to obtain benefits, who wish to follow my teachings, who wish to accomplish the Dharmas of all Buddhas, who wish to lead the Bhiksu (Bhiksu, ordained male) Sangha (Sangha, monastic community), they should seek such Sūtras. They should abide as the Dharma shown in this Sūtra. Why? After the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) spoke the Dharma of the pure three wheels for the Bodhisattvas (Bodhisattva, one who aspires to Buddhahood), the Sāṃghāṭa of the Bodhisattvas is pure and upright, named the swift and pure Bodhisattva ground. The Sāṃghāṭa is named the place of upholding precepts, the ground of wisdom where all meanings continuously harmonize. For those beings who practice the Bodhisattva vehicle, those who are newly applying effort, the content regarding the Bodhisattva Sāṃghāṭa has now been spoken. Ānanda. Within the Dharma text of the Bodhisattva Sāṃghāṭa, the hundred koṭis (hundreds of millions) of non-action grounds have been spoken in this order, so that the Dharma is not diminished for those beings who abide in the Bodhisattva vehicle. Ānanda. If there are those who wish to achieve Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), those Tathāgatas have already jointly done this within this Sūtra. If there are those who can follow and learn from this Sūtra, they will be able to purify their wisdom. Because their wisdom is purified, they will also be able to speak the Dharma in the assembly, just as I do today. Ānanda. Therefore, I abide in accordance with the causes and conditions, and the Tathāgata speaks the Dharma in this way, which is the Bodhisattva's Bodhimaṇḍa (Bodhimaṇḍa, place of enlightenment). All Bodhisattvas should gather themselves and should well receive and uphold it. Ānanda. If there are those who, regarding such a complete and wonderfully sublime Bodhisattva Sāṃghāṭa Dhāraṇī (Dhāraṇī, a sacred utterance or spell), in the place of right mindfulness, right conduct, and right attainment, in the place that can increase wisdom, in the place that gathers all good roots, their minds do not enter in accordance, do not generate pure faith, and do not receive and uphold it, or do not recite it, nor review it, nor wish to achieve Anuttarā-samyak-saṃbodhi, I say that they abide in the activities of Māra (Māra, demon). Ānanda. I remember in the immeasurable past, there was a Buddha named Dīpaṃkara (Dīpaṃkara, name of a past Buddha) Tathāgata, Arhat (Arhat, worthy one), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one). At that time, in the Dharma of that Dīpaṃkara Buddha, for the sake of this Bodhisattva Sāṃghāṭa Sūtra, for sixty thousand years, I attended to and served one Bhiksu. At that time, at the place of that Bhiksu,

。以一切樂具。若干年歲供養承事。而不與我此修多羅。隨於何處復三月安居。我于彼比丘所發三輪清凈心中。如諸菩薩有清凈心。如彼如來所說。如是彼三月中時彼比丘直教我聽。亦不教讀。我于彼時不生異心。而我于彼聞已。過彼三月即便命終。以我凈彼地故。當速凈般若。以是故。燈明世尊速授我記。汝于來世當得作佛多陀阿伽多阿羅呵三藐三佛陀。阿難。我今若見彼比丘今生在地獄中者。阿難。乃至如來阿羅呵三藐三佛陀知報恩故。能為彼比丘于大地獄中。經恒沙等劫受大苦惱。若於此比丘眾中。現前有者。當以金色二手取已若一月若半月荷負而行。以一切安樂具。當承事供養。念彼往昔報恩德故。而我雖作如是事。時于彼比丘猶亦不能具報彼少恩。阿難。于汝意云何。如來是知恩者報恩者不。阿難言。如是世尊。佛復告阿難言。阿難。于當來世有諸比丘比丘尼優婆塞優婆夷。若聞如是諸波羅蜜聲。當度險岸。阿難。如來知此未來恐怖已。彼及諸處於此修多羅句中已說。亦不作語言名字中說。阿難。是故聞如是法已應住如如。阿難。如來已說此病。住魔業者。是諸法中當不生實想。雖生實想不勤讀誦。何以故。阿難。于白法中多有障礙故。阿難。若於彼時于如是諸修多羅。聞已能受持讀誦溫習之者。如來以佛

智慧。知彼丈夫故。曾於往昔供養諸佛。彼魔波旬不能作礙。阿難。如來今者但如是說。阿難。若彼等眾生今在現前者。如來為彼示現此修多羅。我今應當親執其手勸請彼輩。為有慢者安慰心故。于未來勸受持故。為是諸法不斷滅故。所以者何。彼人得自利故。亦供養我故。我所勸請不虛假故。彼等若能善受正法。彼等所說皆悉不虛。所有眾生請說法者。為彼等故。當於實智慧中住。若是法中能善住者。彼至道場應作是念。我等已曾為釋迦如來阿羅呵三藐三佛陀之所勸請。如是次第應脫彼病。

阿難。何者是五患耶。謂生身患。心患。受業果報患。被他咒詛患。無智患。所謂身患者。彼以種種緣起各相諍鬥。遠相繫縛連續不斷。假使無病以惡人居故。即便病生。或食不消故霍亂。或被強壓捺而生濕瘡。或頭痛腦痛額痛口痛。舌痛齒痛眼痛耳痛。咽喉痛出入息膞痛。背痛脅痛腹痛心痛。或依彼等而起風痛。或不正住臍下絞痛。因大小便塞而致痛也。髀痛膝痛脛痛踝痛。腳痛諸節疼痛。此等粗痛何因而起。一切以不謹慎故起。住惡處故起。不善將衛故起。以生冷故起。何者是生冷也。以多食脂膩是故生冷。以彼冷故所以冷生。以冷生故故令增廣。以增廣故即生氣上。即自唱言。我不正臥。我食不知足。我飲不知足。

【現代漢語翻譯】現代漢語譯本智慧。因為知道那位丈夫的緣故。他曾在過去供養過諸佛。魔王波旬不能夠阻礙他。阿難，如來現在只是這樣說。阿難，如果那些眾生現在在面前，如來會為他們示現這部修多羅（Sutra，經）。我現在應當親自執持他們的手，勸請他們。爲了安慰那些有傲慢心的人，爲了將來勸導他們接受和持守這部經，爲了這些佛法不至於斷滅。為什麼呢？因為這個人能夠得到自身的利益，也能夠供養我。我所勸請的話不是虛假的。他們如果能夠很好地接受正法，他們所說的一切都不會是虛假的。所有請求說法的人，爲了他們，應當安住在真實的智慧中。如果能夠很好地安住在這佛法中，他們到達道場時應當這樣想：『我們曾經被釋迦如來阿羅呵三藐三佛陀（Shakyamuni Tathagata Arhat Samyak-sambuddha）所勸請。』這樣依次地應當解除他們的疾病。

阿難，什麼是五種苦患呢？就是：生身之患、心之患、承受業果報之患、被他人詛咒之患、無智慧之患。所謂生身之患，就是因為種種因緣而互相爭鬥，遙遠地互相繫縛，連續不斷。即使沒有疾病，因為居住在惡劣的環境中，也會生病。或者因為食物不消化而導致霍亂，或者因為被強力壓迫而生出濕瘡，或者頭痛、腦痛、額頭痛、口痛、舌頭痛、牙痛、眼痛、耳朵痛、咽喉痛、呼吸時胸痛、背痛、脅痛、腹痛、心痛。或者因為這些原因而引起風痛，或者因為沒有正確地安住而導致臍下絞痛，因為大小便阻塞而導致疼痛。大腿痛、膝蓋痛、小腿痛、腳踝痛、腳痛、各個關節疼痛。這些粗重的疼痛是什麼原因引起的呢？一切都是因為不謹慎而引起的，因為居住在惡劣的地方而引起的，因為沒有好好地調養身體而引起的，因為生冷而引起的。什麼是生冷呢？因為過多地食用油膩的食物，所以導致生冷。因為生冷，所以寒冷產生。因為寒冷產生，所以使寒冷增廣。因為寒冷增廣，就導致氣向上升。就會自己說：『我沒有正確地躺臥，我吃東西不知道滿足，我喝東西不知道滿足。』

【English Translation】 English version Wisdom. Because he knows that husband. He had in the past made offerings to all the Buddhas. That Mara Papiyas (Mara, the Evil One) cannot obstruct him. Ananda, the Tathagata (Tathagata, Thus Come One) now only says this. Ananda, if those beings are now present, the Tathagata will show them this Sutra (Sutra, discourse). I should now personally hold their hands and urge them. To comfort those who are arrogant, to encourage them to accept and uphold it in the future, so that these Dharmas (Dharma, teachings) will not be cut off. Why? Because that person can benefit himself and also make offerings to me. My exhortation is not false. If they can well receive the true Dharma, everything they say will not be false. For all beings who request the Dharma, for their sake, they should dwell in true wisdom. If they can dwell well in this Dharma, they should think when they reach the Bodhimanda (Bodhimanda, place of enlightenment): 'We have been urged by Shakyamuni Tathagata Arhat Samyak-sambuddha (Shakyamuni Tathagata Arhat Samyak-sambuddha, the Buddha).』 In this order, they should be freed from their illnesses.

Ananda, what are the five sufferings? They are: suffering of the body, suffering of the mind, suffering of receiving the retribution of karma, suffering of being cursed by others, and suffering of lack of wisdom. The so-called suffering of the body is that because of various causes and conditions, they fight each other, are bound to each other from afar, and are continuous. Even if there is no illness, because of living in a bad environment, illness will arise. Or because food is not digested, cholera will occur, or because of being strongly pressed, a wet sore will arise, or headache, brain pain, forehead pain, mouth pain, tongue pain, toothache, eye pain, ear pain, throat pain, chest pain when breathing, back pain, rib pain, abdominal pain, heart pain. Or because of these reasons, wind pain arises, or because of not dwelling correctly, there is colic below the navel, and pain is caused by constipation. Thigh pain, knee pain, shin pain, ankle pain, foot pain, pain in all joints. What causes these gross pains? Everything is caused by carelessness, caused by living in a bad place, caused by not taking good care of the body, caused by raw and cold things. What is raw and cold? Because eating too much greasy food causes raw and cold. Because of the raw and cold, cold is produced. Because cold is produced, it makes the cold expand. Because the cold expands, it causes the qi (qi, vital energy) to rise. One will say to oneself: 'I did not lie down correctly, I did not know satisfaction when eating, I did not know satisfaction when drinking.'

所以風起所以黃起。痰陰冷陰眼暗。或因得物貪是故病起。最大病者謂貪諸欲。其餘諸病在世間醫師容可能治。此惡貪慾一切眾生終不能治。唯除諸佛如來阿羅呵三藐三佛陀。而此貪慾顛倒妄生。以妄生故住于顛倒。而懷信樂。既懷信樂。于佛法僧邊舍于信樂。于佛法僧邊舍信樂者。彼即無有乘行。彼於何處舍信樂。謂于佛邊法邊僧邊。乃至於天上亦無信樂。彼人何處信樂執著。于肉血中信樂執著。如是次第相續于骨髓中生信生樂。如是如是。次第相續腸肚之中。及以隱處而生信樂。

爾時眾中有一長者名曰選擇。在彼會坐。然彼選擇長者。有妻名曰光勝立世主。時彼光勝婦女為世間最勝色。端正殊特眾人樂見。身體光澤最為第一。爾時選擇長者。從座而起白佛言。世尊。莫作如是言。所有丈夫執著欲者。彼即執著大小便處。何以故。世尊。我等增長世主者。少年盛壯名曰光勝。世尊。然我寧舍一切財物頭目。終不能暫舍光勝。世尊。猶如婆梨師迦花。如是如是。我于彼邊恒作是想。世尊。譬如有一丈夫取金鬘已而不羞慚置己頭上。世尊。如是如是。我彼光勝足下所有塵土。我時即取置己頭上。然我因彼無有慚悔。爾時世尊現神通力現神通已。即于坐處去眾不遠。化作光勝所居屋宅。于屋宅中見化光勝。爾時彼

【現代漢語翻譯】現代漢語譯本：所以風起，所以黃起。（指各種病癥的起因）痰陰冷陰，眼睛昏暗。（描述病癥的癥狀）或者因為得到外物而產生貪念，所以疾病產生。最大的疾病就是貪戀各種慾望。其他的各種疾病，世間的醫生或許還能夠醫治。但是這種惡劣的貪慾，一切眾生最終都無法醫治。只有諸佛如來阿羅訶（應供）三藐三佛陀（正等覺）才能醫治。而這種貪慾是顛倒妄生的。因為是妄生，所以安住于顛倒之中，並且懷著信任和快樂。既然懷著信任和快樂，就會捨棄對佛法僧的信任和快樂。對於佛法僧捨棄信任和快樂的人，他就沒有了修行的道路。他在什麼地方捨棄信任和快樂呢？就是在佛、法、僧三寶之處。乃至對於天上也沒有信任和快樂。這個人會在什麼地方信任和執著呢？在肉和血中信任和執著。這樣次第相續，在骨髓中產生信任和快樂。像這樣，次第相續在腸肚之中，以及隱秘之處產生信任和快樂。

這時，大眾中有一位長者，名叫選擇（名字）。他在那個集會中就坐。這位選擇長者，有一位妻子名叫光勝立世主（名字）。當時這位光勝婦女是世間最美的，端莊美麗，非常特別，眾人喜歡見到她，身體光澤，最為第一。這時，選擇長者從座位上站起來，對佛說：『世尊，不要這樣說。所有男人執著于慾望，他們就是執著于大小便之處。為什麼呢？世尊，我們這些增長世主的人，少年盛壯時娶了光勝（名字）。世尊，我寧願捨棄一切財物和頭目，也終究不能暫時捨棄光勝。世尊，就像婆梨師迦花（花名）一樣，我常常對她這樣想。世尊，譬如有一個男人拿了金項鍊，不感到羞慚地戴在自己頭上。世尊，就像這樣，光勝腳下的所有塵土，我當時就拿來放在自己頭上。然而我因為她沒有慚愧和後悔。』這時，世尊顯現神通力，顯現神通后，就在座位處離大眾不遠的地方，化作光勝所居住的屋宅。在屋宅中看見化現的光勝。

【English Translation】 English version: Thus, wind arises, thus, yellow arises. (Referring to the causes of various illnesses) Phlegm is cold and yin, eyes are dim. (Describing the symptoms of illness) Or because of obtaining external things and generating greed, therefore illness arises. The greatest illness is the greed for various desires. Other illnesses in the world, physicians may possibly be able to cure. But this evil greed, all sentient beings ultimately cannot cure. Only the Buddhas, Tathagatas, Arhats (Worthy of offerings), Samyak-sambuddhas (Perfectly enlightened ones) can cure it. And this greed is born from inverted delusion. Because it is born from delusion, it dwells in inversion, and harbors trust and joy. Since it harbors trust and joy, it abandons trust and joy in the Buddha, Dharma, and Sangha. One who abandons trust and joy in the Buddha, Dharma, and Sangha, he has no path of practice. Where does he abandon trust and joy? It is in the Buddha, Dharma, and Sangha. Even in the heavens, there is no trust and joy. Where does this person trust and cling? In flesh and blood, he trusts and clings. Thus, successively, trust and joy arise in the bone marrow. Like this, successively, trust and joy arise in the intestines and hidden places.

At that time, among the assembly, there was an elder named Selection (name). He was sitting in that gathering. This elder Selection had a wife named Light Victory, Lord of the World (name). At that time, this woman Light Victory was the most beautiful in the world, dignified and beautiful, very special, pleasing to see, her body radiant, the most excellent. At that time, the elder Selection rose from his seat and said to the Buddha: 'World Honored One, do not say such things. All men who cling to desires, they are clinging to the places of urine and feces. Why? World Honored One, we who increase as lords of the world, in our youth and prime, married Light Victory (name). World Honored One, I would rather give up all wealth and my head and eyes, but I can never temporarily give up Light Victory. World Honored One, just like the Pariśika flower (flower name), I always think of her like that. World Honored One, for example, if a man takes a golden necklace and shamelessly puts it on his head. World Honored One, just like that, all the dust under Light Victory's feet, I would immediately take and put on my head. Yet I have no shame or regret because of her.' At that time, the World Honored One manifested supernatural power, and after manifesting supernatural power, in the place of his seat, not far from the assembly, he transformed the house where Light Victory lived. In the house, he saw the transformed Light Victory.

長者知己妻已速起愛著。於世尊前從座速起。詣向彼處化婦女邊。爾時所化婦女見彼長者。即起走避。爾時長者更審知彼實是己妻。而作是言。謂增長世主。如在己家所作諸事。如是如是。共相語論。爾時世尊復作如是變化神通。令化女在長者前。取彼衣角敷地而坐。時彼化女于衣角上放惡糞穢。如是世尊彼三摩耶復作神通。令彼糞穢出無量百千諸蟲。爾時大眾聞此糞臭時各各捻鼻。爾時長者亦不能忍。四方觀看何處有此如是臭穢。爾時座中有一釋種子。名曰婆難陀。爾時彼長者觀彼婆難陀釋種子。觀已各相瞻面。爾時彼長者觀婆難陀釋種子已。告婆難陀釋種子言。尊者婆難陀。何處有此糞氣而大臭穢。爾時世尊作是神通。然彼婆難陀釋種之子。見彼長者衣角之處有是糞穢。告長者言。希有乃至鈍癡長者。既是爾增長世主光勝。于衣角中出是糞穢而不見也。復觀他面更作是言。大有糞穢氣甚臭惡。然此長者。愛增長世主光勝故。猶不能捨可惡糞穢故。彼即報言。尊者婆難陀。我此增長世主無有糞穢。即報彼言。長者。汝今起看衣角中所有糞穢。彼復報言。有誰疑我妻有是糞穢之惡。可令彼起。爾時婆難陀釋種之子告彼長者言。長者。若爾汝今應自觀衣角。彼亦不觀。爾時婆難陀釋種子起瞋恚心。忽然從座而起。即告彼

【現代漢語翻譯】現代漢語譯本：長者知道那就是自己的妻子，立刻起身，帶著愛戀之情。在世尊面前，他迅速從座位上站起，走向那個幻化的婦女。那時，那個幻化的婦女見到長者，立刻起身躲避。這時，長者更加確信那就是自己的妻子，於是像在自己家一樣，與她交談。這時，世尊又施展神通，讓幻化的女子在長者面前，拿起他的衣角鋪在地上坐下。當時，那個幻化的女子在衣角上排放出惡臭的糞便。世尊又在那時施展神通，讓那些糞便中生出無數的蟲子。當時，大眾聞到這糞便的臭味，都摀住了鼻子。那時，長者也無法忍受，四處觀看哪裡有如此惡臭的穢物。當時，座位中有一位釋迦族的後裔，名叫婆難陀（Bhāṇānanda）。那時，長者看著婆難陀，兩人互相看著對方。那時，長者看著婆難陀后，對婆難陀說：『尊者婆難陀，哪裡有如此臭穢的糞便氣味？』這時，世尊施展神通，然而婆難陀卻看到長者的衣角處有那些糞便。告訴長者說：『真是稀奇，乃至愚鈍的長者，既然你是增長世主光勝，衣角里有糞便卻看不見。』又看著其他人說：『糞便氣味很大，非常惡臭。然而這位長者，因為愛增長世主光勝的緣故，仍然不肯捨棄這可惡的糞便。』長者回答說：『尊者婆難陀，我的增長世主沒有糞便。』婆難陀回答他說：『長者，你現在應該看看衣角里的糞便。』長者仍然不看。這時，婆難陀生起嗔恨心，忽然從座位上站起，對他說

【English Translation】 English version: The elder, recognizing his wife, quickly arose with affection. In the presence of the World Honored One (世尊), he swiftly got up from his seat and approached the transformed woman. Upon seeing the elder, the transformed woman immediately rose and tried to evade him. At that moment, the elder became even more certain that she was indeed his wife, and began to speak to her as if they were at home. Then, the World Honored One again manifested a supernatural power, causing the transformed woman to take the corner of the elder's robe, spread it on the ground, and sit upon it. At that moment, the transformed woman discharged foul excrement onto the corner of the robe. The World Honored One, at that very moment (三摩耶), again manifested a supernatural power, causing countless hundreds and thousands of insects to emerge from the excrement. At that time, the assembly, smelling the stench of the excrement, each held their noses. The elder, too, could not bear it and looked around in all directions, wondering where such a foul and disgusting odor was coming from. At that time, there was a Shakya (釋迦) descendant in the assembly named Bhāṇānanda (婆難陀). The elder looked at Bhāṇānanda, and they gazed at each other. Then, the elder, having looked at Bhāṇānanda, said to him, 'Venerable Bhāṇānanda, where is this foul and disgusting smell of excrement coming from?' At that moment, the World Honored One manifested a supernatural power, yet Bhāṇānanda saw the excrement on the corner of the elder's robe. He said to the elder, 'It is astonishing, even for a dull and foolish elder. Since you are the glorious master of growth, you do not see the excrement in the corner of your robe.' He then looked at others and said, 'The smell of excrement is very strong and foul. Yet this elder, because of his love for the glorious master of growth, still refuses to abandon this disgusting excrement.' The elder replied, 'Venerable Bhāṇānanda, my master of growth has no excrement.' Bhāṇānanda replied, 'Elder, you should now look at the excrement in the corner of your robe.' The elder still did not look. At that moment, Bhāṇānanda became angry and suddenly rose from his seat, saying to him

言。癡鈍長者。汝豈不知如來世尊在我前坐。不應以此糞囊而來此處。時婆難陀釋種之子。即以右手捺長者頂。令就衣角糞穢之中。時彼長者即便叫喚。時婆難陀釋種之子以左手抱持。復以右手捉彼長者。從彼眾內擎持將出擲置遠處。此非長者。誰作此名是長者也。當知此是糞穢長者。爾時彼長者尋大羞慚。告化婦言。汝今何故來在眾中令我羞恥。彼即報言。長者。若汝愛著是糞穢坑。其中沉沒生樂想者。汝于往先應可慚愧。時彼長者生厭離意念欲舍衣。以羞愧故不能棄捨。如汝長者彼糞穢衣不受不取。而己自羞為彼糞穢污染是身。爾時婆難陀釋種之子告彼長者言。長者。汝增長世主有屎尿不。彼即報言。如是。尊者婆難陀有。然我今者。不能出氣欲取命終。爾時婆難陀釋種之子告彼長者言。長者。汝應如是以不出氣當取命終。是則順理。若我等以他糞故不能出氣而取命終。是則不順。今汝長者。此地方中宜可速去。我等亦以汝增長世主臭穢惡氣。作是苦惱。長者言。尊者婆難陀。頗有方便令使我等於無智中當得解脫。彼即報言。有是方便。若我等眼前不見汝者。可得解脫。爾時彼長者語婆難陀釋種子言。希有婆難陀釋種之子。乃能出是粗澀語言。爾時婆難陀釋種之子告彼長者言。希有此長者乃至有如是癡鈍。爾時彼

【現代漢語翻譯】現代漢語譯本：他說：『愚鈍的長者（Gṛhapati，指有地位的居士），你難道不知道如來世尊（Tathāgata，佛的稱號）就在我面前坐著嗎？不應該帶著這樣的糞袋來到這裡。』當時，婆難陀（Bhadanta，尊者的稱號）釋迦（Śākya，佛的種族）種之子，就用右手按住長者的頭頂，讓他倒在衣角邊的糞便污穢之中。當時那位長者便大聲叫喊。婆難陀釋迦種之子用左手抱住他，又用右手抓住那位長者，從人群中舉起，扔到遠處。『這不是長者，誰會給他起這個長者的名字呢？應當知道這是糞穢長者。』當時那位長者立刻感到非常羞愧，告訴他的化生婦人說：『你現在為什麼來到人群中讓我如此羞恥？』她就回答說：『長者，如果你如此愛戀這個糞穢坑，沉溺其中並生起快樂的想法，你早該感到慚愧了。』當時那位長者生起厭惡和想要遠離的想法，想要捨棄衣服，但因為羞愧而無法捨棄。就像你這位長者，不接受也不拿取那些糞便污穢的衣服，卻自己感到羞愧，因為那些糞便污穢污染了自己的身體。』當時，婆難陀釋迦種之子告訴那位長者說：『長者，你所增長的世主（Lokapati，統治者）有屎尿嗎？』他回答說：『是的，尊者婆難陀，有。但我現在不能呼吸，快要死了。』當時，婆難陀釋迦種之子告訴那位長者說：『長者，你應該像這樣因為不能呼吸而死去，這才是順理成章的。如果我們因為別人的糞便而不能呼吸並死去，那就不合道理了。現在你這位長者，應該儘快離開這個地方。我們也因為你所增長的世主的臭穢惡氣而感到痛苦。』長者說：『尊者婆難陀，有沒有什麼方法能讓我們從愚癡中解脫出來？』他回答說：『有這樣的方法。如果我們眼前看不見你，就可以得到解脫。』當時那位長者對婆難陀釋迦種之子說：『稀有啊，婆難陀釋迦種之子，竟然能說出如此粗俗澀滯的語言。』當時，婆難陀釋迦種之子告訴那位長者說：『稀有啊，這位長者竟然如此愚癡遲鈍。』當時彼……

【English Translation】 English version: He said, 'Foolish Gṛhapati (householder, a person of status), don't you know that the Tathāgata (the Thus-Gone One, an epithet of the Buddha) is sitting in front of me? You shouldn't come here with such a bag of excrement.' At that time, Bhadanta (Venerable) the son of the Śākya (the Buddha's clan) race, pressed down on the Gṛhapati's head with his right hand, causing him to fall into the filth and excrement at the corner of his robe. At that time, that Gṛhapati cried out loudly. Bhadanta the son of the Śākya race, held him with his left hand, and with his right hand grabbed that Gṛhapati, lifted him up from the crowd, and threw him far away. 'This is not a Gṛhapati, who would give him the name of Gṛhapati? Know that this is an excrement Gṛhapati.' At that time, that Gṛhapati immediately felt great shame, and said to his manifested wife, 'Why have you come into the crowd now, causing me such shame?' She replied, 'Gṛhapati, if you are so attached to this pit of excrement, sinking into it and finding pleasure in it, you should have been ashamed long ago.' At that time, that Gṛhapati felt disgust and a desire to leave, wanting to discard his clothes, but he could not discard them because of shame. Like you, Gṛhapati, you neither accept nor take those excrement-soiled clothes, yet you yourself feel ashamed because that excrement has defiled your body.' At that time, Bhadanta the son of the Śākya race said to that Gṛhapati, 'Gṛhapati, does your Lokapati (world-ruler) have excrement and urine?' He replied, 'Yes, Venerable Bhadanta, he does. But now I cannot breathe and am about to die.' At that time, Bhadanta the son of the Śākya race said to that Gṛhapati, 'Gṛhapati, you should die like this, unable to breathe, that would be reasonable. If we were to die because of someone else's excrement, that would be unreasonable. Now, you Gṛhapati, should leave this place quickly. We are also suffering because of the foul odor of your Lokapati.' The Gṛhapati said, 'Venerable Bhadanta, is there any way for us to be liberated from ignorance?' He replied, 'There is such a way. If we cannot see you before our eyes, we can be liberated.' At that time, that Gṛhapati said to Bhadanta the son of the Śākya race, 'It is rare, Bhadanta the son of the Śākya race, that you can utter such coarse and rough words.' At that time, Bhadanta the son of the Śākya race said to that Gṛhapati, 'It is rare, this Gṛhapati is so foolish and dull.' At that time...

長者復言。尊者婆難陀。汝莫於此大會眾現前罵辱於我。時彼化女如服轉藥在彼地方。爾時長者告彼增長世主言。汝於今者有是事耶。令我于大眾前受大羞恥。即報彼言。汝應當羞汝愛著糞屎囊故。爾時四大天王在上空中住已。告彼長者言。希有乃至有是癡鈍長者。乃能如是。諸天眾前見自己婦沒糞聚中。爾時彼長者告婆難陀釋種之子言。尊者婆難陀。我今已知自婦諸過患。尊者婆難陀。愿我于如來所離家出家。彼即報言。若汝俱致百千歲。以一切香涂薰己身滅糞氣故。若如是者。汝方當得于如來邊離家出家。彼復報言。尊者。我出家已當住空閑阿蘭若處。不在於此比丘眾中。尊者。誰能知命或死或生。爾時世尊展金色臂。告彼長者言。汝長者能盡命清凈行梵行不。彼即答言。我為一切眾生而行梵行我尚能行。況復自利而不能行。以是因緣。世尊以柔軟語。告彼長者。善來汝比丘行於梵行。作是語已。時彼長者即成剃髮。身著袈裟即持應缽。彼即應時成就出家得具足戒。

爾時婆難陀釋種之子告彼長者言。來汝長者今可取衣。彼即報言。尊者婆難陀。我非長者。我是比丘。彼復告言。不但剃髮名為比丘。彼即問言。云何名為比丘也。尊者婆難陀即以偈告言。

若斷欲悕望　　復斷諸漏已　諸法無悕望　　

不可說有法　隨順向涅槃　　隨順趣厭離　入信到彼岸　　彼成為比丘　若順於毗尼　　入于境界處　能住戒聚中　　當得脫諸縛

爾時世尊為彼長者比丘。廣說苦聖諦令得安住。開示顯揚分別廣演言教。正說苦諦苦集苦滅苦滅道聖諦。向說名字令得安住。開示分別宣揚顯說。爾時彼比丘聞說勝法已。即于彼地方生無漏法心得解脫。爾時彼比丘從坐而起。作如是言。我於今者于欲糞穢而得解脫。世尊。是諸毛道(梵云婆羅隋云毛道)凡夫輩。當何所作以惡信故。爾時彼比丘過彼夜已日在東方。彼三摩耶身著衣服入舍婆提城巡行乞食。時增長世主于路遇見告言。長者汝出家也。此處舍我棄我離我厭我。別我及舍家已。彼時答言。我已出家最為第一聖中出家。汝於我所已作利益。然汝於我大眾之前。用彼糞穢污染衣角。女告彼言。長者。汝謗我也。彼告女言。我不謗汝。如來世尊是我證明及婆難陀釋種之子。于大眾中捉我及汝。擒捉抱持擲著遠處。爾時惡魔波旬在上虛空作如是言。此非是彼。彼是所化如來如是多種化已。而令眾生得出家耶。爾時彼比丘告彼魔波旬言。波旬如是如是。汝及婦女及彼所化一切如化。一切諸法猶如陽焰。一切諸法猶如幻也。爾時彼女聞空法已。如實于彼地方之處思惟此義。彼思

【現代漢語翻譯】現代漢語譯本不可說有法，隨順於涅槃（佛教術語，指寂滅），隨順於厭離（佛教術語，指厭惡世間），入于正信到達彼岸（佛教術語，指脫離苦海），這樣的人才能成為比丘（佛教術語，指佛教出家男子）。若能遵循毗尼（佛教術語，指戒律），進入禪定的境界，安住于戒律之中，就能解脫一切束縛。當時，世尊（佛教術語，指釋迦牟尼佛）為那位長者比丘詳細地講解苦聖諦（佛教術語，指四聖諦之一），使他能夠安住其中，開示、顯揚、分別、廣泛地演說教義，正確地闡述苦諦、苦集諦、苦滅諦、苦滅道諦（佛教術語，指四聖諦）。先說出這些名稱，使他能夠安住其中，開示、分別、宣揚、詳細地解說。當時，那位比丘聽聞了殊勝的佛法后，就在那個地方生起了無漏的智慧，心得解脫。當時，那位比丘從座位上站起來，這樣說道：『我現在已經從慾望的污穢中解脫出來了。』世尊，那些毛道（梵云婆羅隋云毛道，指愚昧無知的人）凡夫俗子，該怎麼辦呢？因為他們心懷惡信。當時，那位比丘過了一夜，太陽從東方升起，他穿好衣服進入舍婆提城（古印度城市名）巡行乞食。當時，增長世主（身份不明）在路上遇見他，告訴他說：『長者，你出家了啊？在這裡捨棄我、拋棄我、離開我、厭惡我，離開我和我的家。』當時，比丘回答說：『我已經出家，這是最殊勝的，在聖者中出家。你對我已經做了有益的事情。然而你在大眾面前，用那污穢之物污染了我的衣角。』女子對比丘說：『長者，你誹謗我啊。』比丘告訴女子說：『我沒有誹謗你。如來世尊（佛教術語，指佛陀）可以為我作證，還有婆難陀（人名）釋迦族之子，在大眾之中抓住我和你，擒拿、擁抱，然後扔到遠處。』當時，惡魔波旬（佛教術語，指障礙修行的惡魔）在空中這樣說道：『這不是真的。他是如來（佛教術語，指佛陀）所化現的，如來用這樣的化身，來讓眾生出家嗎？』當時，那位比丘告訴惡魔波旬說：『波旬，就是這樣，就是這樣。你和婦女，以及你所化現的一切，都如幻化一般。一切諸法都如陽焰（佛教術語，指虛幻不實的景象），一切諸法都如幻術一般。』當時，那位女子聽聞了空性的佛法后，如實地在那個地方思考這個道理。她思...

【English Translation】 English version It cannot be said that there is a fixed Dharma (Buddhist term, meaning law or teaching); it accords with Nirvana (Buddhist term, meaning liberation), it accords with detachment (Buddhist term, meaning renunciation). Entering into faith, one reaches the other shore (Buddhist term, meaning enlightenment); such a person becomes a Bhikshu (Buddhist term, meaning a Buddhist monk). If one follows the Vinaya (Buddhist term, meaning monastic rules), enters into the realm of meditation, and dwells in the accumulation of precepts, one will be liberated from all bonds. At that time, the World Honored One (Buddhist term, referring to the Buddha) extensively explained the Noble Truth of Suffering (Buddhist term, one of the Four Noble Truths) to that elder Bhikshu, enabling him to abide in it. He revealed, manifested, distinguished, and widely expounded the teachings, correctly explaining the Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering (Buddhist term, referring to the Four Noble Truths). He first spoke the names of these truths, enabling him to abide in them, revealing, distinguishing, proclaiming, and extensively explaining them. At that time, that Bhikshu, having heard the supreme Dharma, immediately generated undefiled wisdom in that very place and attained liberation of mind. At that time, that Bhikshu rose from his seat and spoke thus: 'Now I am liberated from the filth of desire.' World Honored One, what should those foolish ordinary people (毛道, literally 'hairy path', referring to ignorant people) do? Because they harbor evil faith. At that time, that Bhikshu, having spent the night, as the sun rose in the east, put on his robes and entered the city of Shravasti (ancient Indian city) to walk for alms. At that time, the Lord of Increasing Wealth (身份不明) met him on the road and said, 'Elder, have you become a monk? Here, you abandon me, forsake me, leave me, despise me, separate from me and my home.' At that time, the Bhikshu replied, 'I have become a monk, this is the most supreme, becoming a monk among the holy ones. You have already done beneficial things for me. However, in front of the assembly, you have defiled the corner of my robe with that filth.' The woman said to the Bhikshu, 'Elder, you slander me.' The Bhikshu told the woman, 'I do not slander you. The Tathagata World Honored One (Buddhist term, referring to the Buddha) is my witness, and so is Nanda (person's name), the son of the Shakya clan, who will seize me and you in the assembly, capture, embrace, and throw us far away.' At that time, the evil Mara (Buddhist term, referring to a demon that obstructs practice) appeared in the sky and said, 'This is not true. He is a transformation of the Tathagata (Buddhist term, referring to the Buddha). Does the Tathagata use such transformations to cause beings to become monks?' At that time, that Bhikshu told the evil Mara, 'Mara, it is so, it is so. You and the woman, and all that you have transformed, are like illusions. All Dharmas are like mirages (Buddhist term, referring to unreal appearances), all Dharmas are like magic.' At that time, that woman, having heard the Dharma of emptiness, truly contemplated this meaning in that very place. She contem...

惟時遠塵離垢。于諸法中生法眼凈。爾時彼女已見諸法得入諸法。證入諸法無復有疑知教師法。爾時彼女告彼比丘言。汝已作善最有所作。比丘。若汝離家不用家法而出家者。而我今者亦隨出家。爾時婦女舍家離家出家學道。復作是念。彼諸空法思惟是已。即得作證阿羅漢道最勝上果。

世尊相續隨時說法。知法相續故。其修多羅文句不斷壞故。即告長老阿難言。阿難。如來所說法為滅順眠煩惱故。是最病者。所謂于欲順眠此中執著廣起諸苦。所言苦者。是五道流轉生死所起。受者彼名為苦。何者是受。所言受者謂墮落。何者色墮落謂染著。以誰為染著謂有顛倒。誰為顛倒謂妄語。何者妄語謂無實。何者無實謂無事分別。何者無事分別。所謂諸空法而作我想。彼名無實。如是次第于不實中而生起色。名順眠處。是名病患悕望處耶。所言苦者所謂五聚陰。若有染著。五聚陰中受諸聚陰。是為無智。如是次第苦及五聚。若於五聚中無智彼為大患。何故言患。順向地獄畜生閻摩羅世。于地獄中。于畜生中。于閻摩羅世中。一切三界中住。不能分別身惡行口惡行意惡行。故名為患。此為五患。

于中何者是五根。謂信根精進根念根三昧根般若根。是為五根。復有五根。何者五根。謂眼根耳根鼻根舌根身根。于中意

【現代漢語翻譯】現代漢語譯本：當時，她遠離了塵垢，在各種法中生起了法眼凈（dharma-cakṣus-viśuddhi，對佛法的清凈洞察力）。那時，她已經見到了諸法，得以進入諸法，證入了諸法，不再對導師的教法有任何懷疑。當時，她對比丘說：『你已經做了善事，做了最應該做的事。比丘，如果你離開家庭，不用世俗的法而出家，那麼我現在也會跟隨你出家。』當時，這位婦女捨棄了家庭，離開了家庭，出家學道。她又這樣思念：『那些空法（śūnyatā，空性）』，思維之後，就證得了阿羅漢道（arhatva，斷盡煩惱的境界），獲得了最殊勝的果位。

世尊（Śākyamuni，釋迦牟尼佛）相續不斷地隨時說法，因為他知道法的相續性，所以他的修多羅（sūtra，經）的文句不會斷絕或損壞。世尊告訴長老阿難（Ānanda，阿難尊者）說：『阿難，如來（Tathāgata，佛的稱號）所說的法是爲了滅除順眠煩惱（anuśaya-kleśa，潛在的煩惱），這是最大的病患。』所謂『于欲順眠』，就是指在這種狀態下執著，從而廣泛地產生各種痛苦。所說的『苦』，是指在五道（gati，輪迴的五個去處：地獄、餓鬼、畜生、人、天）中流轉生死所產生的痛苦。承受這些痛苦的人被稱為『苦』。什麼是『受』？所說的『受』是指墮落。什麼是色的墮落？是指染著。以什麼為染著？是指有顛倒。誰為顛倒？是指妄語。什麼是妄語？是指無實。什麼叫無實？是指無事分別。什麼是無事分別？就是指對諸空法（śūnyatā，空性）而產生『我』的想法。這被稱為無實。像這樣，次第地在不真實中生起色，這被稱為順眠處，是病患的希望之處。所說的『苦』，是指五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）。如果對五蘊有染著，在五蘊中感受各種蘊，這就是無智。像這樣，次第地產生苦和五蘊。如果對五蘊無智，那就是大患。為什麼說是患？因為它順向地獄、畜生、閻摩羅世（Yamaloka，地獄）。在地獄中，在畜生中，在閻摩羅世中，在一切三界（tridhātu，欲界、色界、無色界）中，不能分辨身惡行、口惡行、意惡行，所以被稱為患。這就是五患。

其中什麼是五根（pañcendriyāṇi，五種產生認知的官能）？是指信根（śraddhā-indriya，信仰的力量）、精進根（vīrya-indriya，精進的力量）、念根（smṛti-indriya，正念的力量）、三昧根（samādhi-indriya，禪定的力量）、般若根（prajñā-indriya，智慧的力量）。這就是五根。還有五根，是什麼五根？是指眼根（cakṣur-indriya，視覺官能）、耳根（śrotra-indriya，聽覺官能）、鼻根（ghrāṇa-indriya，嗅覺官能）、舌根（jihvā-indriya，味覺官能）、身根（kāya-indriya，觸覺官能）。其中意

【English Translation】 English version: At that time, she was far from dust and defilement, and pure Dharma-eye (dharma-cakṣus-viśuddhi, pure insight into the Dharma) was born within her regarding all dharmas. At that time, she had already seen all dharmas, was able to enter all dharmas, and had realized all dharmas, no longer having any doubts about the teacher's teachings. At that time, she said to that Bhikṣu (monk): 'You have done good deeds, you have done what is most important. Bhikṣu, if you leave home, without using household laws, and become a renunciate, then I will also follow you and become a renunciate.' At that time, this woman abandoned her home, left her home, and became a renunciate to study the Way. She then thought: 'Those empty dharmas (śūnyatā, emptiness),' and after contemplating this, she attained the Arhat path (arhatva, the state of complete liberation from afflictions), achieving the most supreme fruit.

The World Honored One (Śākyamuni, the Buddha) continuously and timely taught the Dharma, because he knew the continuity of the Dharma, so the sentences and phrases of his Sutras (sūtra, discourses) would not be cut off or damaged. The World Honored One told the elder Ānanda (Ānanda, the venerable Ānanda): 'Ānanda, the Dharma spoken by the Tathāgata (Tathāgata, title of the Buddha) is for extinguishing the latent afflictions (anuśaya-kleśa, underlying defilements), which is the greatest disease.' The so-called 'latent afflictions of desire' refers to clinging to this state, thereby broadly generating various sufferings. The 'suffering' that is spoken of refers to the suffering arising from the cycle of birth and death in the five realms (gati, the five destinations of rebirth: hell, hungry ghosts, animals, humans, and gods). The one who endures these sufferings is called 'suffering.' What is 'feeling'? The 'feeling' that is spoken of refers to falling. What is the falling of form? It refers to attachment. What is attachment to? It refers to having inversions. Who has inversions? It refers to false speech. What is false speech? It refers to unreality. What is unreality? It refers to discriminating without cause. What is discriminating without cause? It refers to generating the thought of 'I' regarding all empty dharmas (śūnyatā, emptiness). This is called unreality. In this way, form arises successively in unreality, which is called the place of latent afflictions, the place of hope for disease. The 'suffering' that is spoken of refers to the five aggregates (skandha, the five components that constitute individual existence: form, feeling, perception, mental formations, and consciousness). If there is attachment to the five aggregates, experiencing various aggregates within the five aggregates, this is ignorance. In this way, suffering and the five aggregates arise successively. If there is ignorance regarding the five aggregates, that is a great disease. Why is it called a disease? Because it leads towards hell, animals, and the realm of Yama (Yamaloka, the realm of the dead). In hell, among animals, in the realm of Yama, in all three realms (tridhātu, the realm of desire, the realm of form, and the formless realm), one cannot distinguish evil deeds of body, evil deeds of speech, and evil deeds of mind, so it is called a disease. These are the five diseases.

Among them, what are the five roots (pañcendriyāṇi, five faculties that generate cognition)? They refer to the root of faith (śraddhā-indriya, the power of faith), the root of vigor (vīrya-indriya, the power of effort), the root of mindfulness (smṛti-indriya, the power of mindfulness), the root of samādhi (samādhi-indriya, the power of concentration), and the root of prajñā (prajñā-indriya, the power of wisdom). These are the five roots. There are also five roots, what are the five roots? They refer to the eye faculty (cakṣur-indriya, the faculty of sight), the ear faculty (śrotra-indriya, the faculty of hearing), the nose faculty (ghrāṇa-indriya, the faculty of smell), the tongue faculty (jihvā-indriya, the faculty of taste), and the body faculty (kāya-indriya, the faculty of touch). Among them, the mind

根者。彼是內根彼二處和合而行。於法入中說名為入。是為五根。復有五根。何者為五根。謂婦女根丈夫根順忍根心轉根。有心滅已故即生女根。又有一根。須臾時即生女根。于須臾時生丈夫根。此等為五根。復有五根。何等為五根。謂地獄根畜生根閻摩羅世中根人中根天中根。是為五根。于中應知根之勝處。若從阿毗脂大地獄中滅已。出生者有二種根。一名普熱惱根。二名撲得根。如是色如是形相。譬如殊提華。于合會大地獄中滅已。出生者有二根相。一名左行根。二名轉果根。如是色如是形相。譬如甄首迦華。從叫喚大地獄中滅已。出生者有二根相。一名多五根。二名常超越根。有如是色如是形相。譬如毗離那迦華。活大地獄中滅已。出生者有二種根相。一名墮落眼根。二名事境界根。如是色如是形相。譬如目真鄰陀華孔雀華。或如孔雀色。從黑繩大地獄中滅已。出生者有二種根相。一名有憂愁根。二名尼私多波帝陀炎(隋云出生)。如是色如是形相。譬如薝波迦華。此為五根相。大地獄中滅已。出生者又何故言根。以境界故。諸根生故。若於此處言根者。彼處處依國或名伊梨耶提。亦名胡求摩帝。亦名多寐帝也。亦名尼西毗多也。亦名作處也。亦名作相也。亦名般若林也。亦名想林也。亦名生也。亦名勝也。亦

【現代漢語翻譯】現代漢語譯本：尊者，什麼是根？那是內在的根，是兩個處所和合而執行的。在法的進入中，被稱為『入』。這就是五根。還有五根。什麼是五根？是指婦女根（女性的性器官），丈夫根（男性的性器官），順忍根（隨順忍辱的根），心轉根（心意轉變的根）。有心識滅盡后，立即產生女根。又有一種根，在須臾之間就產生女根，在須臾之間產生丈夫根。這些是五根。還有五根。什麼是五根？是指地獄根（在地獄道中的根），畜生根（在畜生道中的根），閻摩羅世中根（在閻摩羅王統治的世界中的根），人中根（在人道中的根），天中根（在天道中的根）。這是五根。其中應當瞭解根的殊勝之處。如果從阿毗脂大地獄（極熱地獄）中死去，出生者有兩種根。一名普熱惱根（普遍受熱惱的根），二名撲得根（被撲打的根）。這樣的顏色，這樣的形狀，譬如殊提華（一種花）。在合會大地獄（眾合地獄）中死去，出生者有兩種根相。一名左行根（向左行走的根），二名轉果根（轉變果報的根）。這樣的顏色，這樣的形狀，譬如甄首迦華（一種花）。從叫喚大地獄（叫喚地獄）中死去，出生者有兩種根相。一名多五根（具有多種五根），二名常超越根（經常超越的根）。有這樣的顏色，這樣的形狀，譬如毗離那迦華（一種花）。活大地獄（活地獄）中死去，出生者有兩種根相。一名墮落眼根（墮落的眼根），二名事境界根（事物境界的根）。這樣的顏色，這樣的形狀，譬如目真鄰陀華（一種花），孔雀華（孔雀花），或者像孔雀的顏色。從黑繩大地獄（黑繩地獄）中死去，出生者有兩種根相。一名有憂愁根（具有憂愁的根），二名尼私多波帝陀炎（隋朝翻譯為出生）。這樣的顏色，這樣的形狀，譬如薝波迦華（一種花）。這就是五根的相。在大地獄中死去，出生者又為什麼稱為根呢？因為境界的緣故，諸根生長的緣故。如果在這裡說根，那麼這些處所依據國家，或者名為伊梨耶提（Iriyati），也名為胡求摩帝（Hukumati），也名為多寐帝也（Tametiya），也名為尼西毗多也（Nisivita），也名為作處（Karma-sthana），也名為作相（Karma-nimitta），也名為般若林（Prajna-vana），也名為想林（Samjna-vana），也名為生（Jati），也名為勝（Visista）。

【English Translation】 English version: Venerable, what are the roots? Those are the internal roots, where two places unite and function together. In the entry into the Dharma, it is called 'entry'. These are the five roots. There are also five roots. What are the five roots? They refer to the female root (female sexual organ), the male root (male sexual organ), the root of compliance with forbearance, and the root of mind transformation. When consciousness ceases, the female root immediately arises. There is also a root that produces the female root in an instant, and the male root in an instant. These are the five roots. There are also five roots. What are the five roots? They refer to the root in hell, the root in the animal realm, the root in the world of Yama (Yamaraja), the root in the human realm, and the root in the heavenly realm. These are the five roots. Among them, one should understand the superior aspects of the roots. If one dies in the Avici Great Hell (extremely hot hell), the reborn being has two kinds of roots. One is called the root of universal torment, and the other is called the root of being struck. Such is the color, such is the form, like the Suti flower (a type of flower). If one dies in the Samghata Great Hell (crushing hell), the reborn being has two kinds of root characteristics. One is called the left-moving root, and the other is called the root of transformed consequences. Such is the color, such is the form, like the Jencuka flower (a type of flower). If one dies in the Raurava Great Hell (screaming hell), the reborn being has two kinds of root characteristics. One is called the root of multiple five roots, and the other is called the root of constant transcendence. Such is the color, such is the form, like the Virinaka flower (a type of flower). If one dies in the Vivarta Great Hell (living hell), the reborn being has two kinds of root characteristics. One is called the fallen eye root, and the other is called the root of object realm. Such is the color, such is the form, like the Mucilinda flower (a type of flower), the peacock flower, or like the color of a peacock. If one dies in the Kalasutra Great Hell (black rope hell), the reborn being has two kinds of root characteristics. One is called the root of sorrow, and the other is called Nisita-patita-agni (translated as birth in the Sui dynasty). Such is the color, such is the form, like the Campaka flower (a type of flower). These are the characteristics of the five roots. Why are those who die and are reborn in the great hells called roots? It is because of the realm, because of the growth of the roots. If we speak of roots here, then these places, depending on the country, are called Iriyati, also called Hukumati, also called Tametiya, also called Nisivita, also called Karma-sthana (place of action), also called Karma-nimitta (sign of action), also called Prajna-vana (forest of wisdom), also called Samjna-vana (forest of perception), also called Jati (birth), also called Visista (superior).

名稠勝也。亦名盧脂耶。亦名阿波荼婆娑那。阿難。是等諸根名者。如來所知種種言辭應分別演說。

大威德陀羅尼經卷第九大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十

隋北印度三藏阇那崛那譯

阿難。若有比丘比丘尼優婆塞優婆夷。知此言辭者。彼則名曰不隨他智。以何義故。名不隨他智。如是諸法聞已誦習。如是受持現在諸法。當得諸天龍神夜叉卑梨多及富單那鳩槃荼等常隨守護如是如是。彼現見法當得一切功德諸法。于未來世因。彼不向地獄畜生閻摩羅世。亦復不墮不閑之處。何以故。阿難。無有是處。如是文句諸莊嚴法。若無福德諸眾生輩。至彼手中無有是處。若往昔曾供養諸佛諸眾生等。如是諸修多羅方至彼手。當得正信解脫之處證真實義。現在法中及未來世尚得證清凈。阿難。世間無有如是彼諸如來出現於世彼如是等諸善丈夫有違背者。何以故。此當與智手值遇閑處。能與果報寶手自在及諸財利。由彼信行善根廣大。此悉熾盛清凈作業。如是如是。善受持故。當得舍離一切不閑之處。所發事業當得究竟。阿難。彼等眾生行此行者。善得利益。若有受持讀誦修習之者。斷滅一切不善之印。當持一切諸善成就。阿難。汝今應當憐愍於我

【現代漢語翻譯】現代漢語譯本：名為名稠勝也（各種根的名字）。也名為盧脂耶（各種根的名字）。也名為阿波荼婆娑那（各種根的名字）。阿難（佛陀的弟子），這些根的名字，如來（佛陀）以其所知，應以種種言辭分別演說。

《大威德陀羅尼經》卷第九大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十

隋朝北印度三藏阇那崛那譯

阿難（佛陀的弟子），若有比丘（出家男子）、比丘尼（出家女子）、優婆塞（在家男子）、優婆夷（在家女子），知曉這些言辭，他們就被稱為『不隨他智』。以什麼緣故，稱為『不隨他智』呢？因為他們聽聞並誦習這些法，如此受持現在的諸法，將能得到諸天、龍神、夜叉（一種鬼神）、卑梨多（餓鬼）、富單那（臭鬼）和鳩槃荼（甕形鬼）等常隨守護，像這樣，像這樣。他們現見之法，將能得到一切功德諸法。于未來世，因為這個原因，他們不會墮入地獄、畜生、閻摩羅（地獄之主）的世界，也不會墮入不閑之處（沒有機會修行佛法的地方）。為什麼呢？阿難（佛陀的弟子），沒有這樣的可能。像這樣的文句，諸莊嚴法，如果無福德的眾生，到達他們手中，沒有這樣的可能。如果往昔曾經供養諸佛的眾生等，這樣的修多羅（佛經）才能到達他們手中，他們將能得到正信解脫之處，證得真實義。現在法中以及未來世，尚且能夠證得清凈。阿難（佛陀的弟子），世間沒有像他們這樣違背如來（佛陀）出現於世的善男子。為什麼呢？因為這應當與智慧之手相遇，處於閑暇之處，能夠給予果報，寶手自在以及諸財利。由於他們的信行善根廣大，這一切都熾盛清凈作業，像這樣，像這樣。善於受持的緣故，將能捨離一切不閑之處。所發事業將能得到究竟。阿難（佛陀的弟子），他們這些眾生行此行者，善得利益。若有人受持、讀誦、修習這些，斷滅一切不善之印，當持一切諸善成就。阿難（佛陀的弟子），你現在應當憐憫我。

【English Translation】 English version: It is also named Naming-multitude-victorious (names of various roots). It is also named Lujieye (names of various roots). It is also named Abotuoposhena (names of various roots). Ananda (Buddha's disciple), these names of the roots, the Tathagata (Buddha), with his knowledge, should separately expound with various words.

The Great Awesome Virtue Dharani Sutra, Volume 9 Taisho Tripitaka Volume 21 No. 1341 The Great Awesome Virtue Dharani Sutra

The Great Awesome Virtue Dharani Sutra, Volume 10

Translated by Tripiṭaka Jñānagupta of Northern India during the Sui Dynasty

Ananda (Buddha's disciple), if there are Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), Upasikas (laywomen) who know these words, they are called 'Not Following Others' Wisdom'. For what reason are they called 'Not Following Others' Wisdom'? Because they have heard and recited these Dharmas, and thus uphold the present Dharmas, they will be able to obtain the constant protection of Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Pisacas (goblins), Putanas (a type of demon), and Kumbhandas (a type of demon), like this, like this. Their present-seen Dharma will be able to obtain all meritorious Dharmas. In future lives, because of this reason, they will not fall into the realms of hell, animals, Yama (the lord of hell), nor will they fall into unfavorable places (places where there is no opportunity to practice the Dharma). Why? Ananda (Buddha's disciple), there is no such possibility. Such sentences, adorned Dharmas, if they reach the hands of beings without merit, there is no such possibility. If beings who have offered to Buddhas in the past, such Sutras (Buddhist scriptures) can reach their hands, they will be able to obtain the place of right faith and liberation, and realize the true meaning. In the present Dharma and in future lives, they will still be able to attain purity. Ananda (Buddha's disciple), there are no such good men in the world who would disobey the Tathagatas (Buddhas) appearing in the world. Why? Because this should meet with the hand of wisdom, be in a place of leisure, and be able to give rewards, the freedom of the precious hand, and all wealth and benefits. Because their faith and virtuous roots are vast, all of this is flourishing and pure work, like this, like this. Because of skillful upholding, they will be able to abandon all unfavorable places. The undertakings they initiate will be able to reach completion. Ananda (Buddha's disciple), those beings who practice this practice will obtain great benefits. If someone upholds, recites, and cultivates these, they will cut off all seals of unwholesomeness and hold all virtuous accomplishments. Ananda (Buddha's disciple), you should now have compassion for me.

及諸眾生。何以故。言憐愍我及諸眾生者。若汝等於如是等諸修多羅法。各各顯示各各相教。是則憐愍。阿難。此諸根命入真勝處。汝今應當為四部眾諸天人等分別演說(上來廣明諸根竟訖)。

阿難。何者是五時。謂行時住時去步時來步時涅槃時。是為五時。何者是五三摩耶。一名日初分三摩耶。二名日中分三摩耶。三名日後分三摩耶。四名教說誦習三摩耶。五名作衣三摩耶。此等名為五三摩耶。何者為五摩喉律多。一名人摩喉律多。二名天摩喉律多。三名他想摩喉律多。四名顛倒想摩喉律多。五名過時摩喉律多。是為五摩喉律多。于中何者五種最後心生。若取彼生處從人中捨身有餘殘死(謂于余趣)彼處死已。所有生處。若天中若人中若地獄中若畜生中若閻魔羅世中。于彼處取生。從天捨身已有餘殘死。若生於彼處。若於天中若於人中若地獄中若畜生中若閻羅世中。于彼處取生。于地獄中捨身所有生處。若於天中若於人中若於地獄中若於畜生中若於閻羅世中。于彼處取生。從地獄捨身已。所有生處。若於天中若於人中若於地獄中若於畜生中若於閻羅世中。于彼處取生。從畜生捨身已。所有取生。若於天中若於人中若於地獄中若於畜生中若於閻羅世中。于彼處取生。閻羅世捨身已。所有取生。若於天中若於人

【現代漢語翻譯】現代漢語譯本：以及所有眾生。為什麼這麼說呢？如果你們能夠對這些《修多羅》（Sutras，經）之法，各自闡釋，互相教導，那就是憐憫我和所有眾生。阿難（Ananda，佛陀的十大弟子之一）。這些諸根和壽命都進入了真正的殊勝之處。你現在應當為四部大眾、諸天人和眾人分別演說（以上詳細闡明了諸根）。

阿難（Ananda，佛陀的十大弟子之一），什麼是五時呢？是指行走時、停留時、去步時、來步時、涅槃時。這就是五時。什麼是五三摩耶（Samaya，誓言、約定）呢？第一是日初分三摩耶，第二是日中分三摩耶，第三是日後分三摩耶，第四是教說誦習三摩耶，第五是作衣三摩耶。這些稱為五三摩耶。什麼是五摩喉律多（Mahoraga，大蟒神）呢？第一是人摩喉律多，第二是天摩喉律多，第三是他想摩喉律多，第四是顛倒想摩喉律多，第五是過時摩喉律多。這就是五摩喉律多。其中，哪五種是最後心生呢？如果從人道捨身，還有餘殘未死（指在其他道），在那裡死亡后，所有將要投生的處所，無論是天道、人道、地獄道、畜生道、還是閻魔羅（Yamaraja，閻羅王）的世界，在那裡接受投生。從天道捨身，還有餘殘未死，如果投生到那個地方，無論是天道、人道、地獄道、畜生道、還是閻羅王的世界，在那裡接受投生。在地獄道捨身，所有將要投生的處所，無論是天道、人道、地獄道、畜生道、還是閻羅王的世界，在那裡接受投生。從地獄道捨身之後，所有將要投生的處所，無論是天道、人道、地獄道、畜生道、還是閻羅王的世界，在那裡接受投生。從畜生道捨身之後，所有將要投生的處所，無論是天道、人道、地獄道、畜生道、還是閻羅王的世界，在那裡接受投生。從閻羅王的世界捨身之後，所有將要投生的處所，無論是天道、人道

【English Translation】 English version: And all sentient beings. Why is that? If you can each explain and teach each other these Sutra (Sutras) teachings, that is compassion for me and all sentient beings. Ananda (one of the ten principal disciples of the Buddha), these faculties and life enter the truly supreme place. You should now separately explain and expound for the fourfold assembly, gods, humans, and others (the above extensively clarifies the faculties).

Ananda (one of the ten principal disciples of the Buddha), what are the five times? They are the time of walking, the time of dwelling, the time of going forth, the time of coming, and the time of Nirvana. These are the five times. What are the five Samayas (vows, agreements)? The first is the Samaya of the early part of the day, the second is the Samaya of midday, the third is the Samaya of the later part of the day, the fourth is the Samaya of teaching, speaking, and reciting, and the fifth is the Samaya of making robes. These are called the five Samayas. What are the five Mahoragas (great serpent deities)? The first is the human Mahoraga, the second is the heavenly Mahoraga, the third is the other's thought Mahoraga, the fourth is the inverted thought Mahoraga, and the fifth is the untimely Mahoraga. These are the five Mahoragas. Among them, which five are the last mind to arise? If one abandons the body in the human realm, with remaining residual death (referring to other realms), after dying there, all the places where one will be reborn, whether in the heavenly realm, the human realm, the hell realm, the animal realm, or the world of Yamaraja (the lord of death), one takes rebirth there. Abandoning the body in the heavenly realm, with remaining residual death, if one is reborn in that place, whether in the heavenly realm, the human realm, the hell realm, the animal realm, or the world of Yamaraja, one takes rebirth there. Abandoning the body in the hell realm, all the places where one will be reborn, whether in the heavenly realm, the human realm, the hell realm, the animal realm, or the world of Yamaraja, one takes rebirth there. After abandoning the body in the hell realm, all the places where one will be reborn, whether in the heavenly realm, the human realm, the hell realm, the animal realm, or the world of Yamaraja, one takes rebirth there. After abandoning the body in the animal realm, all the places where one will be reborn, whether in the heavenly realm, the human realm, the hell realm, the animal realm, or the world of Yamaraja, one takes rebirth there. After abandoning the body in the world of Yamaraja, all the places where one will be reborn, whether in the heavenly realm, the human realm

中若於地獄中若於畜生中若於閻羅世中。于彼處取生。此等五最後心取生處。于彼中何者是五無有勝。取生處無勝。意智無勝。各各智和合及解脫無勝。一味因不善諸法無勝。取生中意無有勝。無作譬喻故。是為五無有勝。于中何者是五儉。謂不閑處儉。煩惱儉。飢餓儉。作無間業成就具足為大儉。于地獄中難得脫行路儉。是為五儉。于中何者是五災禍。若有於三寶中偷盜物故。彼等羸瘦爛已極爛當取命終。此是第一災禍。于持戒比丘不知不見以三種瞋謗。若破戒中若邪見中若威儀不正中。智者知見應當遠離。身壞命終方墮于惡處生地獄中。此是第二災禍。複次有一人誹謗佛法。以魔所將文句味中不正之道所說之法。教他令住勸使令學。因是業故生於人間當爲狂顛。此是第三災禍。復有一種人作剎利灌頂王。以四種兵共伐鄰國王欲相逼切。彼多諸人身被傷害受諸苦惱。以彼業成就故。身壞命終生地獄中。彼命終已。還生人間。共彼一時以刀杖等遞相加害。或被火燒。或被夜叉所害。或得極惡重病觸彼身心世間希有當取命終。是為第四災禍。複次于彼劫燒之時。此大千世界熾然焰火一向洞燃。壞大千世界。是為第五災禍。此為五災禍。

何者是五種多貪性。諸茍多貪性為團食故。婆羅門多貪性為受請故。王多貪性

【現代漢語翻譯】現代漢語譯本若於地獄中，若於畜生中，若於閻羅世中。于彼處取生（在那些地方投生）。此等五最後心取生處（這五種是最後的心識投生之處）。于彼中何者是五無有勝（在這些之中，哪五種是無有殊勝的）？取生處無勝（投生之處無殊勝）。意智無勝（意念和智慧無殊勝）。各各智和合及解脫無勝（各種智慧的結合以及解脫無殊勝）。一味因不善諸法無勝（單一地因為不善諸法而無殊勝）。取生中意無有勝（投生之處的意念無殊勝），無作譬喻故（因為沒有造作譬喻的緣故）。是為五無有勝（這便是五種無有殊勝）。于中何者是五儉（在這些之中，哪五種是匱乏的）？謂不閑處儉（所謂不空閑之處的匱乏）。煩惱儉（煩惱的匱乏）。飢餓儉（飢餓的匱乏）。作無間業成就具足為大儉（造作無間業成就具足為最大的匱乏）。于地獄中難得脫行路儉（在地獄中難以脫離，行路艱難是匱乏）。是為五儉（這便是五種匱乏）。于中何者是五災禍（在這些之中，哪五種是災禍）？若有於三寶中偷盜物故（如果有人因為在三寶中偷盜物品的緣故），彼等羸瘦爛已極爛當取命終（他們會變得羸弱、腐爛，極其腐爛，最終走向死亡）。此是第一災禍（這是第一種災禍）。于持戒比丘不知不見以三種瞋謗（對於持戒的比丘，不知不見，以三種嗔恨誹謗），若破戒中若邪見中若威儀不正中（如果是在破戒中，如果是在邪見中，如果是在威儀不正中）。智者知見應當遠離（智者知見應當遠離）。身壞命終方墮于惡處生地獄中（身壞命終后，便會墮入惡處，生地獄中）。此是第二災禍（這是第二種災禍）。複次有一人誹謗佛法（再次，有一個人誹謗佛法），以魔所將文句味中不正之道所說之法（用被魔所引導的文句，在味道中不正之道所說的法），教他令住勸使令學（教導他人安住，勸使他人學習）。因是業故生於人間當爲狂顛（因為這個業的緣故，生於人間會成為狂顛之人）。此是第三災禍（這是第三種災禍）。復有一種人作剎利灌頂王（再次，有一種人做了剎利灌頂王），以四種兵共伐鄰國王欲相逼切（用四種軍隊共同討伐鄰國國王，想要逼迫他）。彼多諸人身被傷害受諸苦惱（那裡許多人的身體被傷害，遭受各種苦惱）。以彼業成就故（因為那個業成就的緣故），身壞命終生地獄中（身壞命終后，生地獄中）。彼命終已（他們命終之後），還生人間（還會生於人間），共彼一時以刀杖等遞相加害（共同在同一時間用刀杖等互相加害）。或被火燒（或者被火燒），或被夜叉所害（或者被夜叉所害），或得極惡重病觸彼身心世間希有當取命終（或者得了極其惡劣的重病，觸及他們的身心，世間罕見，最終走向死亡）。是為第四災禍（這是第四種災禍）。複次于彼劫燒之時（再次，在那劫火燃燒的時候），此大千世界熾然焰火一向洞燃（這個大千世界熾熱的火焰一直燃燒），壞大千世界（毀壞大千世界）。是為第五災禍（這是第五種災禍）。此為五災禍（這便是五種災禍）。何者是五種多貪性（哪五種是多貪的性質）？諸茍多貪性為團食故（那些卑劣的多貪性質是爲了團食的緣故）。婆羅門多貪性為受請故（婆羅門的多貪性質是爲了接受邀請的緣故）。王多貪性（國王的多貪性質）

【English Translation】 English version If in hell, if in the animal realm, if in the realm of Yama (the lord of death). Taking birth in those places. These five are the places where the last consciousness takes birth. Among these, which five are without superiority? The place of birth is without superiority. Intellect and wisdom are without superiority. The combination of various wisdoms and liberation is without superiority. Singly, due to unwholesome dharmas, there is no superiority. In taking birth, the mind is without superiority, because there is no analogy of creation. These are the five without superiority. Among these, which five are meager? Namely, the meagerness of an unsecluded place. The meagerness of afflictions. The meagerness of hunger. Performing uninterrupted karma completely is the greatest meagerness. In hell, it is difficult to escape, and the path is meager. These are the five meagernesses. Among these, which five are calamities? If someone steals from the Three Jewels (Buddha, Dharma, Sangha), they will become emaciated, rotten, extremely rotten, and will meet their end. This is the first calamity. If one slanders a virtuous bhikkhu (Buddhist monk) without knowing or seeing, with three kinds of anger, whether in breaking precepts, in wrong views, or in improper conduct, the wise should know and avoid it. After the body breaks and life ends, one falls into an evil place, into hell. This is the second calamity. Furthermore, there is a person who slanders the Buddha's teachings, using words and phrases led by Mara (the demon), speaking of the Dharma in an incorrect way, teaching others to abide in it, encouraging them to learn it. Because of this karma, when born in the human realm, they will be insane. This is the third calamity. Furthermore, there is a person who becomes a Kshatriya (warrior caste) inaugurated king, who, with four kinds of troops, attacks a neighboring king, wanting to force him. Many people there are harmed and suffer various afflictions. Because of the accomplishment of that karma, after the body breaks and life ends, they are born in hell. After they die, they are reborn in the human realm, and together at the same time, they harm each other with swords and sticks, or are burned by fire, or are harmed by yakshas (nature spirits), or contract extremely evil and severe illnesses that affect their body and mind, rare in the world, and will meet their end. This is the fourth calamity. Furthermore, at the time of the destruction of the kalpa (cosmic cycle), this great thousand world system is ablaze with flames, burning in all directions, destroying the great thousand world system. This is the fifth calamity. These are the five calamities. Which are the five kinds of excessive greed? The greed of the lowly is for the sake of lump food. The greed of the Brahmins (priestly caste) is for the sake of receiving invitations. The greed of the king

為得王位故。丈夫多貪性為求利故。婦人多貪性為求丈夫故。彼多貪性難滿之中。我說婦人因欲貪性最為難滿。是為五多貪性。

何者為五神通。種種神通勝證知中智慧神通。知種種往昔念證中智慧神通。一切眾生生死證知中智慧神通。天眼中智慧神通。天耳中智慧神通。是等名五神通。

何者五可信。義可信非是文字。如來可信。信可信。精進可信。證誰發阿耨多羅三藐三菩提心彼亦可信。此如來說陀羅尼修多羅法本彼亦可信。轉已復轉。是為五可信。

何者五不可信。於一切事中諸婦人不可信。比丘不可信。謂惡比丘有破禁戒者。于須陀洹果中外道婆羅門不可信。于聖教中比丘尼不可信。謂未證實諦者。閹人不可信。是為五不可信。

何者是五種恐怖。沙門釋種子于彼他家愛樂執著嫉妒恐怖。諸婦人等婦人恐怖。諸王等他輪恐怖。外道婆羅門輩沙門出生恐怖。諸龍等熱沙恐怖是。為五恐怖。

于中何者是五怨。婦女怨。舍宅怨。欲貪性怨。諸王等各各相伐怨。諸沙門輩各相鬥怨。此為五怨。此五種怨中沙門怨最為可惡。何以故。云何已舍五欲功德舍家出家。而愛著他家而生怨嫉。此無義利此可棄捨。是為五怨。何者是五共分。色受想行識。是為五共分。何者為五順攝。謂正見心解

【現代漢語翻譯】現代漢語譯本：爲了獲得王位，男子大多貪婪；爲了追求利益，女子大多貪婪；爲了追求丈夫，女子也大多貪婪。在這些難以滿足的貪婪之中，我說女人的慾望是最難滿足的。這就是五種最強的貪婪。

什麼是五神通？在種種神通的殊勝證悟中，智慧神通是其一；在知曉種種過去世的憶念證悟中，智慧神通是其一；在知曉一切眾生死滅的證悟中，智慧神通是其一；天眼中包含智慧神通；天耳中包含智慧神通。這些被稱為五神通。

什麼是五種可信賴的事物？意義可信賴，而非僅僅是文字（表面意思）；如來（Tathagata）可信賴；信仰可信賴；精進可信賴；證悟者發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）是可信賴的；如來說的陀羅尼（dharani）修多羅（sutra）法本是可信賴的，並且可以輾轉傳授。這就是五種可信賴的事物。

什麼是五種不可信賴的事物？在一切事物中，女人的話不可全信；惡比丘（bhikkhu，男性出家人），特別是那些破戒的比丘，不可信賴；對外道婆羅門（Brahman）來說，須陀洹果（srota-apanna，入流果）不可信賴；在聖教中，未證實諦的比丘尼（bhikkhuni，女性出家人）不可信賴；閹人不可信賴。這就是五種不可信賴的事物。

什麼是五種恐怖？沙門（sramana，出家人）釋迦（Sakya）的後裔，在他人家中愛戀執著，會產生嫉妒的恐怖；女人們之間存在著婦人間的恐怖；諸王之間存在著戰爭的恐怖；外道婆羅門對沙門的興起感到恐怖；諸龍（Naga）對熱沙感到恐怖。這就是五種恐怖。

其中什麼是五種怨恨？婦女是怨恨的來源；房舍是怨恨的來源；慾望是怨恨的來源；諸王之間互相征伐是怨恨的來源；沙門之間互相爭鬥是怨恨的來源。這就是五種怨恨。在這五種怨恨中，沙門之間的怨恨最為可惡。為什麼呢？既然已經捨棄了五欲功德，舍家出家，卻又貪愛執著於他人家，從而產生怨恨嫉妒，這是毫無意義且應當拋棄的。這就是五種怨恨。什麼是五種共同的組成部分？色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）。這就是五種共同的組成部分。什麼是五種順應攝受的因素？即正見的心解。

【English Translation】 English version: For the sake of obtaining kingship, men are mostly greedy; for the sake of seeking profit, women are mostly greedy; for the sake of seeking a husband, women are also mostly greedy. Among these difficult-to-satisfy greed, I say that a woman's desire is the most difficult to satisfy. These are the five strongest forms of greed.

What are the five supernormal powers (abhijna)? Among the superior realizations of various supernormal powers, wisdom supernormal power is one; in the realization of knowing various past lives, wisdom supernormal power is one; in the realization of knowing the birth and death of all beings, wisdom supernormal power is one; the divine eye (divyacaksu) contains wisdom supernormal power; the divine ear (divyasrotra) contains wisdom supernormal power. These are called the five supernormal powers.

What are the five trustworthy things? Meaning is trustworthy, not just the words (surface meaning); the Tathagata (如來) is trustworthy; faith is trustworthy; diligence is trustworthy; one who has awakened the mind of anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment) is trustworthy; the Dharani (陀羅尼) Sutra (修多羅) Dharma text spoken by the Tathagata is trustworthy, and it can be passed on. These are the five trustworthy things.

What are the five untrustworthy things? Among all things, women cannot be fully trusted; evil bhikkhus (比丘, male renunciants), especially those who have broken precepts, are not trustworthy; for externalist Brahmins (婆羅門), the srota-apanna (須陀洹果, stream-enterer) fruit is not trustworthy; in the holy teachings, bhikkhunis (比丘尼, female renunciants) who have not realized the truth are not trustworthy; eunuchs are not trustworthy. These are the five untrustworthy things.

What are the five fears? Sramanas (沙門, renunciants), descendants of the Sakya (釋迦), who are attached and infatuated in other people's homes, will experience the fear of jealousy; among women, there is the fear among women; among kings, there is the fear of war; externalist Brahmins fear the rise of sramanas; Nagas (龍) fear hot sand. These are the five fears.

Among them, what are the five resentments? Women are a source of resentment; houses are a source of resentment; desire is a source of resentment; kings fighting each other is a source of resentment; sramanas fighting each other is a source of resentment. These are the five resentments. Among these five resentments, the resentment among sramanas is the most detestable. Why? Since they have already abandoned the merits of the five desires and left home, why are they still attached and infatuated with other people's homes, thus generating resentment and jealousy? This is meaningless and should be discarded. These are the five resentments. What are the five common components? Rupa (色, form), vedana (受, feeling), samjna (想, perception), samskara (行, mental formations), vijnana (識, consciousness). These are the five common components. What are the five factors that facilitate acceptance? Namely, the mind's understanding of right view.

脫當得果。慧解脫當得果。心解脫當得果。功能慧解脫當得果。功能言正見者。以持戒攝受多聞故。當有攝受正念故。當有攝受奢摩他故。當有攝受毗婆舍那故。當有攝受此等。為五順攝。何者是五尊重。于佛尊重。於法尊重。于僧尊重。于戒尊重。於三昧尊重。是為五種尊重。何者是五重擔。謂五陰聚。何等為五陰聚。謂色受想行識。復有五重擔。先所許可。是為彼大負重擔。隨他持是為彼負重擔。煩惱重擔。數數死為重擔。負重物為重擔。是為第五。是為五種重擔。復別有五負重。過多食為重。過饑為重。懷娠婦人為重。失利重。多貪慾重。是為五種負重。何者是五諍事求決斷也。若有比丘作兩舌語以破壞事。假被於他無語妄傳彼諍事生。是名第一諍事求決斷也。有比丘或不隨順教。是名第二于諍生求決斷也。複次一人多作賊盜。于彼他物不與自取。于彼求故而生諍事求決斷也。復有一人從家舍家既出家已求活命具。為財利故隨順他人。為他事業不滿所愿。以彼因緣故於諍事生求決斷也。復有一人常作妄語。然彼作是言。我與此物彼后不與彼。諍事生求決斷也。是為第五諍事生求決斷也。

何者是五涅槃身相續系。縛最勝義中身可厭惡。最勝義中此身被他所食。最勝義中此身非為我所。最勝義中此身無量種

【現代漢語翻譯】現代漢語譯本：『脫當得果』（脫離煩惱應當獲得果報）。『慧解脫當得果』（通過智慧解脫應當獲得果報）。『心解脫當得果』（通過心解脫應當獲得果報）。『功能慧解脫當得果』（通過具有能力和作用的智慧解脫應當獲得果報）。『功能言正見者』（具有能力和作用的正見），是因為『以持戒攝受多聞故』（通過持戒來攝受廣博的學識），『當有攝受正念故』（應當有攝受正念），『當有攝受奢摩他故』（應當有攝受止禪），『當有攝受毗婆舍那故』（應當有攝受觀禪），『當有攝受此等，為五順攝』（應當有攝受這些，這是五種順向的攝受）。『何者是五尊重』（什麼是五種尊重）？『于佛尊重』（對佛的尊重），『於法尊重』（對法的尊重），『于僧尊重』（對僧的尊重），『于戒尊重』（對戒律的尊重），『於三昧尊重』（對三昧的尊重）。『是為五種尊重』（這就是五種尊重）。『何者是五重擔』（什麼是五種重擔）？『謂五陰聚』（就是五蘊的聚合）。『何等為五陰聚』（什麼是五蘊）？『謂色受想行識』（就是色、受、想、行、識）。『復有五重擔』（還有五種重擔）：『先所許可，是為彼大負重擔』（先前所允許的，是為那巨大的負擔），『隨他持是為彼負重擔』（跟隨他人是為那負擔），『煩惱重擔』（煩惱的重擔），『數數死為重擔』（頻繁的死亡是重擔），『負重物為重擔』（揹負重物是重擔）。『是為第五』（這是第五種）。『是為五種重擔』（這就是五種重擔）。『復別有五負重』（另外還有五種負擔）：『過多食為重』（吃得過多是負擔），『過饑為重』（過於飢餓是負擔），『懷娠婦人為重』（懷孕的婦女是負擔），『失利重』（失去利益是負擔），『多貪慾重』（過多的貪慾是負擔）。『是為五種負重』（這就是五種負擔）。『何者是五諍事求決斷也』（什麼是五種需要尋求決斷的爭端）？『若有比丘作兩舌語以破壞事』（如果有比丘說挑撥離間的話來破壞事情），『假被於他無語妄傳彼諍事生』（假借他人之口，無中生有地傳播，那爭端就產生了）。『是名第一諍事求決斷也』（這叫做第一種需要尋求決斷的爭端）。『有比丘或不隨順教』（有比丘或者不隨順教導）。『是名第二于諍生求決斷也』（這叫做第二種因爭端產生而需要尋求決斷的事情）。『複次一人多作賊盜』（再次，如果一個人多次偷盜），『于彼他物不與自取』（對於他人的東西，不經允許就自己拿走），『于彼求故而生諍事求決斷也』（因此尋求解決而產生爭端）。『復有一人從家舍家既出家已求活命具』（再次，如果一個人從家離開，捨棄家庭而出家后，爲了尋求生活所需），『為財利故隨順他人』（爲了財利而順從他人），『為他事業不滿所愿』（為他人做事卻不能滿足自己的願望），『以彼因緣故於諍事生求決斷也』（因為這些原因，爭端產生而尋求決斷）。『復有一人常作妄語』（再次，如果一個人經常說謊），『然彼作是言』（然而他說），『我與此物彼后不與彼』（我答應給這個人東西，之後卻不給他），『諍事生求決斷也』（爭端產生而尋求決斷）。『是為第五諍事生求決斷也』（這是第五種爭端產生而尋求決斷的事情）。『何者是五涅槃身相續系』（什麼是五種與涅槃相關的身體的相續聯繫）？『縛最勝義中身可厭惡』（在最勝義的束縛中，身體是令人厭惡的）。『最勝義中此身被他所食』（在最勝義中，這個身體會被其他東西所吞噬）。『最勝義中此身非為我所』（在最勝義中，這個身體不是我所擁有的）。『最勝義中此身無量種』（在最勝義中，這個身體有無量種變化）。

【English Translation】 English version: 'Tuodang de guo' (脫當得果) [One should attain the fruit of liberation]. 'Hui jietuo dang de guo' (慧解脫當得果) [One should attain the fruit of liberation through wisdom]. 'Xin jietuo dang de guo' (心解脫當得果) [One should attain the fruit of liberation through the liberation of the mind]. 'Gongneng hui jietuo dang de guo' (功能慧解脫當得果) [One should attain the fruit of liberation through wisdom that has function and capacity]. 'Gongneng yan zhengjian zhe' (功能言正見者) [One who has functional right view] is because 'yi chijie sheshou duowen gu' (以持戒攝受多聞故) [through upholding precepts to embrace extensive learning], 'dang you sheshou zheng nian gu' (當有攝受正念故) [one should embrace right mindfulness], 'dang you sheshou shemotuo gu' (當有攝受奢摩他故) [one should embrace Samatha (止禪)], 'dang you sheshou piposhena gu' (當有攝受毗婆舍那故) [one should embrace Vipassana (觀禪)], 'dang you sheshou ci deng, wei wu shun she' (當有攝受此等，為五順攝) [one should embrace these, which are the five conducive embracements]. 'Hezhe shi wu zunzhong' (何者是五尊重) [What are the five respects]? 'Yu Fo zunzhong' (于佛尊重) [Respect for the Buddha], 'yu Fa zunzhong' (於法尊重) [respect for the Dharma], 'yu Seng zunzhong' (于僧尊重) [respect for the Sangha], 'yu Jie zunzhong' (于戒尊重) [respect for the precepts], 'yu Sanmei zunzhong' (於三昧尊重) [respect for Samadhi]. 'Shi wei wu zhong zunzhong' (是為五種尊重) [These are the five respects]. 'Hezhe shi wu zhongdan' (何者是五重擔) [What are the five heavy burdens]? 'Wei wu yin ju' (謂五陰聚) [They are the aggregates of the five skandhas]. 'He deng wei wu yin ju' (何等為五陰聚) [What are the five skandhas]? 'Wei se shou xiang xing shi' (謂色受想行識) [They are form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)]. 'Fu you wu zhongdan' (復有五重擔) [There are also five heavy burdens]: 'xian suo xuke, shi wei bi da fu zhongdan' (先所許可，是為彼大負重擔) [what was previously permitted is a great burden], 'sui ta chi shi wei bi fu zhongdan' (隨他持是為彼負重擔) [following others is a burden], 'fannao zhongdan' (煩惱重擔) [the burden of afflictions], 'shushu si wei zhongdan' (數數死為重擔) [frequent death is a burden], 'fu zhongwu wei zhongdan' (負重物為重擔) [carrying heavy objects is a burden]. 'Shi wei di wu' (是為第五) [This is the fifth]. 'Shi wei wu zhong zhongdan' (是為五種重擔) [These are the five heavy burdens]. 'Fu bie you wu fu zhong' (復別有五負重) [There are also five separate burdens]: 'guo duo shi wei zhong' (過多食為重) [eating too much is a burden], 'guo ji wei zhong' (過饑為重) [being too hungry is a burden], 'huai shen funren wei zhong' (懷娠婦人為重) [a pregnant woman is a burden], 'shi li zhong' (失利重) [losing benefits is a burden], 'duo tan yu zhong' (多貪慾重) [excessive greed is a burden]. 'Shi wei wu zhong fu zhong' (是為五種負重) [These are the five burdens]. 'Hezhe shi wu zhengshi qiu jueduan ye' (何者是五諍事求決斷也) [What are the five disputes that require resolution]? 'Ruo you biqiu zuo liangshe yu yi pohuai shi' (若有比丘作兩舌語以破壞事) [If a Bhikkhu (比丘) speaks with a forked tongue to destroy things], 'jia bei yu ta wu yu wang chuan bi zhengshi sheng' (假被於他無語妄傳彼諍事生) [falsely using others' words to spread falsehoods, that dispute arises]. 'Shi ming di yi zhengshi qiu jueduan ye' (是名第一諍事求決斷也) [This is called the first dispute that requires resolution]. 'You biqiu huo bu suisun jiao' (有比丘或不隨順教) [If a Bhikkhu (比丘) does not follow the teachings]. 'Shi ming di er yu zheng sheng qiu jueduan ye' (是名第二于諍生求決斷也) [This is called the second dispute that arises and requires resolution]. 'Fu ci yiren duo zuo zei dao' (複次一人多作賊盜) [Furthermore, if a person frequently commits theft], 'yu bi tawu bu yu zi qu' (于彼他物不與自取) [taking others' belongings without permission], 'yu bi qiu gu er sheng zhengshi qiu jueduan ye' (于彼求故而生諍事求決斷也) [seeking resolution for that causes a dispute]. 'Fu you yiren cong jia she jia ji chujia yi qiu huoming ju' (復有一人從家舍家既出家已求活命具) [Furthermore, if a person leaves home, renounces their family, and after becoming a monk seeks the necessities of life], 'wei caili gu suisun taren' (為財利故隨順他人) [following others for the sake of wealth and profit], 'wei ta shiye bu man suo yuan' (為他事業不滿所愿) [doing work for others but not fulfilling their own desires], 'yi bi yinyuan gu yu zhengshi sheng qiu jueduan ye' (以彼因緣故於諍事生求決斷也) [because of these reasons, a dispute arises and requires resolution]. 'Fu you yiren chang zuo wangyu' (復有一人常作妄語) [Furthermore, if a person constantly lies], 'ran bi zuo shi yan' (然彼作是言) [however, they say], 'wo yu ci wu bi hou bu yu bi' (我與此物彼后不與彼) [I promised to give this thing to that person, but later I did not give it to them], 'zhengshi sheng qiu jueduan ye' (諍事生求決斷也) [a dispute arises and requires resolution]. 'Shi wei di wu zhengshi sheng qiu jueduan ye' (是為第五諍事生求決斷也) [This is the fifth dispute that arises and requires resolution]. 'Hezhe shi wu niepan shen xiangxu xi' (何者是五涅槃身相續系) [What are the five continuities of the body related to Nirvana (涅槃)]? 'Fu zuisheng yi zhong shen ke yianwu' (縛最勝義中身可厭惡) [In the ultimate bondage, the body is repulsive]. 'Zuisheng yi zhong ci shen bei ta suo shi' (最勝義中此身被他所食) [In the ultimate sense, this body is consumed by others]. 'Zuisheng yi zhong ci shen fei wei wo suo' (最勝義中此身非為我所) [In the ultimate sense, this body is not mine]. 'Zuisheng yi zhong ci shen wuliang zhong' (最勝義中此身無量種) [In the ultimate sense, this body has countless forms].

蟲之所居住。最勝義中此身能作欺誑。是為五涅槃相續繫縛身。

復有五滅身相續縛。謂丈夫見婦人產時而於彼中生厭離想。是第一滅身相續縛。複次有一丈夫見婦人被身份患生厭離想。是為第二滅身而住相續縛。複次有一丈夫于女人邊見臭穢已臭于丈夫。即生厭離想。是為第三滅身相續縛。複次有一人若於婦人邊若丈夫邊。或掖下或大小便中聞臭氣已。即彼中生厭離想。是為第四滅身相續縛。複次有智丈夫于婦人邊生不歸依想。是為第五滅身相續縛。此五法處常有心生。即於一切處當作思惟念。是滅身相續縛。於是法作思念時。此五種滅身法乃至意相依縛事。當有利益相續縛法。何者是五取著想。取著者貪慾想瞋恚想。欺誑想不去離想。邪見取諸物想。是為五著想。若有此欲想者。以何事故而取著也。以不實生故。以顛倒想故。諸欲不順而生順想。諸欲可棄生美味想。諸欲苦報生樂報想。如是次第顛倒取故而生妄語。以不實取故以凡夫取。取非聖處故當生是想。是想生已作無間業。彼身壞命終生地獄中。墮地獄已受極苦惱。既受苦惱無有喜樂。無喜樂故更增苦惱。是故名為取執著也。言瞋恚想者。彼住妄語。彼住顛倒。住不實中。自住無利益處。令他住無利益處。亦住無利處已而生瞋恚。以無慈心故生諸患縛

【現代漢語翻譯】現代漢語譯本：蟲子居住的地方。從最殊勝的意義上來說，這個身體能夠產生欺騙。這就是被五種涅槃之相連續束縛的身體。又有五種滅身相續的束縛。即丈夫看見婦人生產時，對她產生厭惡和遠離的想法。這是第一種滅身相續的束縛。其次，有一位丈夫看見婦人身上出現疾病，產生厭惡和遠離的想法。這是第二種滅身而住的相續束縛。再次，有一位丈夫在女人身邊聞到臭味，這臭味也使丈夫感到厭惡，就產生厭惡和遠離的想法。這是第三種滅身相續的束縛。再次，如果有人在婦人身邊或丈夫身邊，或者在腋下或者大小便中聞到臭氣，就在那裡產生厭惡和遠離的想法。這是第四種滅身相續的束縛。再次，有智慧的丈夫對婦人產生不歸依的想法。這是第五種滅身相續的束縛。這五種情況常常使內心產生。因此在一切情況下都應當進行思考和唸誦。這就是滅身相續的束縛。在對這些法進行思考和唸誦時，這五種滅身之法乃至意念相互依賴和束縛的事情，應當有利益相續的法。什麼是五種取著想？取著者貪慾想、瞋恚想、欺誑想、不去離想、邪見取諸物想。這就是五種取著想。如果有人有這種慾望的想法，因為什麼緣故而取著呢？因為不真實而生起，因為顛倒的想法。諸欲不順卻生起順的想法，諸欲應該拋棄卻生起美味的想法，諸欲是苦的報應卻生起快樂的報應的想法。像這樣次第顛倒地取著，因而產生妄語。因為不真實地取著，因為凡夫的取著，取著非聖之處，所以應當產生這種想法。這種想法產生后，就會造作無間業。他身體壞滅，壽命終結后，會墮入地獄之中。墮入地獄后，會遭受極大的痛苦。既然遭受痛苦，就沒有喜樂。沒有喜樂，就會更加增加痛苦。所以叫做取執著。說到瞋恚想，他住在妄語中，他住在顛倒中，住在不真實中，自己住在沒有利益的地方，讓別人住在沒有利益的地方，也在住在沒有利益的地方后而生起瞋恚。因為沒有慈悲心，所以產生各種禍患和束縛。

【English Translation】 English version: The place where insects dwell. In the ultimate sense, this body can create deception. This is the body continuously bound by the five aspects of 'Nirvana'. Furthermore, there are five kinds of 'extinguished body' (滅身, mie shen) continuous bonds. That is, when a husband sees a woman giving birth, he develops feelings of disgust and detachment towards her. This is the first 'extinguished body' continuous bond. Secondly, a husband sees a woman afflicted with illness and develops feelings of disgust and detachment. This is the second 'extinguished body' abiding continuous bond. Again, a husband smells foul odors near a woman, and the odor disgusts the husband, so he develops feelings of disgust and detachment. This is the third 'extinguished body' continuous bond. Again, if someone smells foul odors near a woman or a husband, or in the armpits or in the urine or feces, they develop feelings of disgust and detachment there. This is the fourth 'extinguished body' continuous bond. Again, a wise husband develops thoughts of non-reliance (不歸依, bu gui yi) towards a woman. This is the fifth 'extinguished body' continuous bond. These five situations often arise in the mind. Therefore, in all situations, one should contemplate and recite. This is the 'extinguished body' continuous bond. When contemplating and reciting these 'dharmas' (法, fa), these five kinds of 'extinguished body' dharmas, even the matters of mental dependence and bondage, should have beneficial continuous dharmas. What are the five 'grasping thoughts' (取著想, qu zhe xiang)? The grasping person has thoughts of greed (貪慾想, tan yu xiang), anger (瞋恚想, chen hui xiang), deception (欺誑想, qi kuang xiang), non-renunciation (不去離想, bu qu li xiang), and wrong views grasping at things (邪見取諸物想, xie jian qu zhu wu xiang). These are the five 'grasping thoughts'. If someone has this thought of desire, for what reason do they grasp? Because it arises from untruth, because of inverted thoughts. Desires are not agreeable, yet agreeable thoughts arise; desires should be discarded, yet thoughts of deliciousness arise; desires are the retribution of suffering, yet thoughts of the retribution of happiness arise. In this way, grasping in successive inversions, false speech arises. Because of grasping untruthfully, because of the grasping of ordinary people, grasping at non-holy places, one should generate this thought. After this thought arises, one will create uninterrupted karma (無間業, wu jian ye). His body will be destroyed, his life will end, and he will fall into hell. After falling into hell, he will suffer extreme pain. Since he suffers pain, there is no joy. Without joy, suffering will increase even more. Therefore, it is called grasping and attachment. Speaking of thoughts of anger, he dwells in false speech, he dwells in inversion, he dwells in untruth, he himself dwells in a place without benefit, he causes others to dwell in a place without benefit, and he also dwells in a place without benefit and then generates anger. Because there is no compassion, various calamities and bonds arise.

。不自利益亦不利益於他。彼最惡患具足。如是如是。復當作無間業身壞命終生地獄中。墮彼中已受極苦惱不喜不樂。無喜樂故。此是第二瞋恚之想不喜樂處。有欺誑想者。彼因貪慾想故生貪。而生無明為首。年在盛壯而生歡樂。生樂想而恣情慾盜取他物。取他物已為他所執當斷其命。以瞋恚故。如是于最後心。而取命終當墮地獄。墮地獄已受極苦惱不喜不樂。不喜樂故一向無喜。是第三欺誑他想。無喜樂處。于中所有不出家想者。彼因欲生。彼因欲出。因多欲想。多欲想故為欲所縛。為欲所覆。親近不凈信樂不凈。喜樂妄語。如狗咬枯骨。臥不凈處常住欲中是名不出家想。彼在家已受諸欲時。以欲因緣多貪慾故。為諸欲故。當作如是種種惡業身壞命終生惡趣中或地獄中。是于彼中受極苦惱。受苦惱故不喜不樂。無喜樂故一向不樂不喜。是為第四不出家想不喜樂處。于中所有從分別起邪見想者。此想大惡非為不惡。若非不惡是最極惡。若極惡者彼取邊見。若取邊見彼即邊見。若有邊見彼即破戒。若破戒者彼壞善根。于不善根而順眠也。若順眠者彼即為取。若為取者彼即造取。若造取者彼即恐怖。若恐怖者墮地獄中。墮地獄已受極苦惱。既受極苦不喜不樂。無喜樂故則著邪見。是則為分別起也。邪見想是為五不喜想。于

【現代漢語翻譯】現代漢語譯本：不為自己謀利，也不利於他人，這樣的人具備最惡劣的品性。像這樣，他會造作無間業，身死命終后墮入地獄。墮入地獄后，他遭受極大的痛苦，既不喜悅也不快樂。因為沒有喜樂，這就是第二種因嗔恚而生的想法，是無喜樂之處。對於有欺騙想法的人，他們因為貪慾而生起貪念，並且以無明為首。在年輕力壯時，他們追求歡樂，產生快樂的想法，放縱情慾，盜取他人的財物。盜取他人財物后，被他人抓住，面臨被處死的境地。因為嗔恚的緣故，在臨終時，他們墮入地獄。墮入地獄后，遭受極大的痛苦，既不喜悅也不快樂。因為沒有喜樂，所以完全沒有喜樂。這是第三種欺騙他人的想法，是無喜樂之處。對於那些心中沒有出家想法的人，他們因為慾望而生，因為慾望而出。因為強烈的慾望，他們被慾望所束縛，被慾望所覆蓋，親近不凈的事物，信樂不凈的事物，喜歡說謊。他們就像狗咬枯骨，躺在不乾淨的地方，常常沉溺於慾望之中。這就是沒有出家想法的人。他們在家裡享受各種慾望時，因為慾望的緣故，產生強烈的貪慾，爲了滿足各種慾望，他們會造作各種惡業，身死命終后墮入惡趣或者地獄。在那裡，他們遭受極大的痛苦。因為遭受痛苦，他們既不喜悅也不快樂。因為沒有喜樂，所以完全不快樂不喜悅。這就是第四種沒有出家想法的人，是無喜樂之處。對於那些從分別念生起邪見想法的人，這種想法非常惡劣，不是不惡劣，而是最極端的惡劣。如果是最極端的惡劣，他們就會採取邊見（認為事物是極端或片面的）。如果採取邊見，他們就會固執于邊見。如果持有邊見，他們就會破戒。如果破戒，他們就會毀壞善根，順應不善的習氣。如果順應不善的習氣，他們就會執取。如果執取，他們就會造作執取。如果造作執取，他們就會感到恐怖。如果感到恐怖，他們就會墮入地獄。墮入地獄后，遭受極大的痛苦。既然遭受極大的痛苦，他們既不喜悅也不快樂。因為沒有喜樂，他們就會執著于邪見。這就是從分別念生起的邪見。邪見的想法是第五種不喜悅的想法。

【English Translation】 English version: He neither benefits himself nor benefits others. He is endowed with the most evil qualities. Thus, he commits deeds leading to uninterrupted suffering, and after his body breaks and his life ends, he is born in hell. Having fallen into that place, he experiences extreme suffering, neither rejoicing nor being happy. Because there is no joy, this is the second thought of anger, a place of no joy. For those who have deceptive thoughts, they generate greed due to desire, and ignorance is at the forefront. In their youth and strength, they seek pleasure, generate thoughts of happiness, indulge in desires, and steal the possessions of others. Having stolen the possessions of others, they are caught by others and face the threat of being killed. Due to anger, at the moment of death, they fall into hell. Having fallen into hell, they experience extreme suffering, neither rejoicing nor being happy. Because there is no joy, there is absolutely no joy. This is the third thought of deceiving others, a place of no joy. For those who have no thought of renunciation, they are born from desire, they arise from desire. Because of strong desire, they are bound by desire, covered by desire, they associate with impure things, believe in impure things, and delight in lying. They are like a dog biting a dry bone, lying in an unclean place, constantly dwelling in desire. This is called having no thought of renunciation. When they enjoy various desires at home, because of desire, they generate strong greed, and for the sake of various desires, they commit various evil deeds. After their body breaks and their life ends, they are born in evil realms or in hell. In that place, they experience extreme suffering. Because they experience suffering, they neither rejoice nor are happy. Because there is no joy, they are completely unhappy and not joyful. This is the fourth thought of having no renunciation, a place of no joy. For those who generate wrong views arising from discrimination, this thought is extremely evil, not just not evil, but the most extremely evil. If it is the most extremely evil, they will adopt extreme views (believing things are extreme or one-sided). If they adopt extreme views, they will cling to extreme views. If they hold extreme views, they will break precepts. If they break precepts, they will destroy good roots, and follow unwholesome habits. If they follow unwholesome habits, they will grasp. If they grasp, they will create grasping. If they create grasping, they will feel terror. If they feel terror, they will fall into hell. Having fallen into hell, they experience extreme suffering. Since they experience extreme suffering, they neither rejoice nor are happy. Because there is no joy, they will cling to wrong views. This is wrong view arising from discrimination. The thought of wrong view is the fifth thought of no joy.

中此等諸想中能生不喜樂者。唯有一想。何者一想能生。所謂于諸法中不生敬重。以不敬重故當不修學。以不學故於般若中而不增長。彼無智已當成愚癡凡夫。此是凡夫。所謂五種不喜想。此五想行名為不喜。

阿難當知。彼時於五百年中正法滅時。有諸比丘于正法中無有恭敬。彼於法處無有心想。當非沙門。非沙門已為團食故。自言如是我有信也我有信也。彼等如是佛正法中說生樂心。時魔波旬為滅其善心故。當作勤劬。彼等於般若中當不增長。以般若中不增長故。彼即當得如是之法。謂無有智。無智故如是法中而不知因。亦復不知功德之處。既不知已當成無智。如是于諸勝法中當得遠離。當得疑惑而不誦習。若於如是諸正法中有遠離者。彼不受持諸佛正法。彼不受持諸佛正法。彼等不名受佛法者。若當不受諸佛正法。彼等於佛教中當得墮落。若於佛教當墮落者。彼等當沒於三惡道。阿難。是故我告汝我語汝。若有眾生於如是等諸法之中但生信心。而彼如是佛菩提中若不修習。彼諸眾生應當盡心作是思惟。我于往昔八千佛所。曾已毀損諸佛菩提。而作誹謗正法之業。是故我今于無上佛智之中。還復墮落及違背也。阿難。非不作福諸眾生輩。如是諸法次第等行。當至彼手或至於身。彼等於如來教中。當顛倒墮落

【現代漢語翻譯】現代漢語譯本：在這些想法中，只有一種想法會讓人產生不喜悅。哪一種想法會讓人產生不喜悅呢？那就是對一切法不生恭敬心。因為不恭敬，所以不修學。因為不修學，所以在般若（Prajna，智慧）中就不會增長。他們沒有智慧，就會變成愚癡的凡夫。這就是凡夫，也就是五種不喜悅的想法。這五種想法的執行就叫做不喜悅。

阿難（Ananda，佛陀的十大弟子之一），你應該知道，在未來五百年正法衰滅的時候，會有一些比丘（Bhiksu，出家修行的男性佛教徒）對正法沒有恭敬心。他們對佛法沒有正確的認識。他們不是真正的沙門（Sramana，出家修行者）。因為要維持生計，他們會說：『我也有信心，我也有信心。』他們就這樣在佛的正法中說自己生起了歡喜心。這時，魔波旬（Mara Papman，佛教中的魔王）爲了消滅他們的善心，會努力地去干擾他們。他們不會在般若中增長。因為在般若中不增長，他們就會得到這樣的結果：沒有智慧。因為沒有智慧，他們就不知道這些法的因，也不知道功德在哪裡。既然不知道，就會變成沒有智慧的人。這樣，他們就會遠離殊勝的佛法，產生疑惑而不去誦讀學習。如果有人遠離這些正法，他們就不會接受諸佛的正法。他們不接受諸佛的正法，就不能被稱為接受佛法的人。如果他們不接受諸佛的正法，他們就會在佛教中墮落。如果在佛教中墮落，他們就會墮入三惡道（指地獄道、餓鬼道和畜生道）。阿難，所以我告訴你，我告訴你，如果眾生對這些法只是生起信心，而不去修習佛菩提（Bodhi，覺悟），他們就應該盡心思考：我在過去八千佛所，曾經毀損諸佛的菩提，並且誹謗正法。所以，我現在在無上佛智中，又再次墮落和違背。

阿難，不是不作福的眾生，會這樣次第地經歷這些事情。他們會在如來（Tathagata，佛的稱號之一）的教法中顛倒墮落。

【English Translation】 English version: Among these various thoughts, there is only one that can generate displeasure. Which thought is it that generates displeasure? It is the lack of reverence for all dharmas (laws, teachings). Because of this lack of reverence, one will not study and practice. Because of not studying, one will not grow in Prajna (wisdom). Lacking wisdom, they will become foolish ordinary beings. This is the state of ordinary beings, characterized by five kinds of displeasing thoughts. The operation of these five thoughts is called displeasure.

Ananda (Buddha's attendant), you should know that in the future, during the time when the true Dharma declines in the five hundred years, there will be some Bhikshus (monks) who have no reverence for the true Dharma. They will have no proper understanding of the Dharma. They are not true Sramanas (ascetics). Because of the need to sustain themselves, they will say, 'I also have faith, I also have faith.' Thus, they claim to have joy in the Buddha's true Dharma. At this time, Mara Papman (the Evil One) will diligently try to destroy their good intentions. They will not grow in Prajna. Because they do not grow in Prajna, they will attain such a state: lacking wisdom. Because of lacking wisdom, they will not know the cause of these dharmas, nor will they know where the merits lie. Since they do not know, they will become without wisdom. Thus, they will be far from the excellent Dharma, developing doubts and not reciting or studying. If anyone is far from these true dharmas, they will not receive the true Dharma of all Buddhas. If they do not receive the true Dharma of all Buddhas, they cannot be called receivers of the Buddha's Dharma. If they do not receive the true Dharma of all Buddhas, they will fall in the Buddha's teachings. If they fall in the Buddha's teachings, they will sink into the three evil realms (hell realm, hungry ghost realm, and animal realm). Ananda, therefore I tell you, I tell you, if beings only generate faith in these dharmas but do not cultivate Buddha's Bodhi (enlightenment), they should wholeheartedly contemplate: In the past, at the time of eight thousand Buddhas, I had damaged the Bodhi of all Buddhas and slandered the true Dharma. Therefore, now in the unsurpassed wisdom of the Buddha, I have again fallen and gone against it.

Ananda, it is not beings who do not create merit who will experience these things in sequence. They will fall in a reversed manner in the teachings of the Tathagata (the Thus Come One).

于如來教中而得違背。阿難。譬如此三千大千世界劫波樹上有種種衣皆悉具足。時有一人身著毛𣯊。為取衣故詣劫初衣所。彼人是時見劫初衣便以手觸。觸已驚怖即時悔沒。彼驚怖已虛言妄說。此是何也。如是微細如是柔軟。而彼恐怖速疾馳走。復有一人見彼馳走。而語之言謂汝丈夫。何故如是驚怖馳走。彼即答言。丈夫。汝若欲知我為何事故如是馳走。報汝此事。汝不能辨亦不能見。彼人復告之言。善哉丈夫。如是之處但為我說。汝為何事如是馳走。時彼答言。我不能住為汝解說我為何事而馳走也。然汝今者我馳走時。汝隨我后隨從我行。然我於後能為汝說。時彼丈夫為巧方便。順其馳走隨逐而行。時彼丈夫如是走時。不休不息而作是言。謂善丈夫。在彼樹上如是種種色懸住彼樹。我手摩觸欲取彼衣。而我爾時即生恐怖。若不馳走即于彼方當取命終。時彼丈夫而語之言。丈夫。汝大愚癡。汝不知是劫初衣也。謂言。丈夫。汝應可來。今共汝去與汝是衣。時彼丈夫作如是念。我先以手所摩觸者。應當是彼劫初衣也。還復如是心生恐怖不肯隨從。莫令我等在於彼處。當擘裂我心而取命終。

阿難。如是如是。于未來世有諸比丘等。聞如是修多羅名。有如是修多羅名陀羅尼如來所說。彼等當復作如是念。我等今者求

【現代漢語翻譯】現代漢語譯本：如果有人在如來的教法中違背正道。阿難（Ananda，佛陀的十大弟子之一）。譬如在這三千大千世界的劫波樹（Kalpa tree，能結出各種所需之物的神樹）上，有各種各樣的衣服都完全具備。當時有一個人，身上穿著粗糙的毛氈衣，爲了取得衣服的緣故，來到劫波樹最初生出衣服的地方。那個人當時看見劫波樹最初的衣服，便用手去觸控。觸控之後，感到驚恐害怕，立刻後悔退縮。他驚恐之後，便虛假不實地說：『這是什麼東西啊！如此細微，如此柔軟！』然後他就恐怖地快速逃走了。又有一個人看見他逃跑，就對他說：『喂，大丈夫，你為什麼這樣驚慌逃跑？』那人就回答說：『大丈夫，你如果想知道我為什麼這樣逃跑，告訴你這件事，你也不能分辨，也不能理解。』那人又告訴他說：『好啊，大丈夫，在那個地方，你只管告訴我，你因為什麼事這樣逃跑？』當時那人回答說：『我不能停下來為你解釋我為什麼逃跑。但是你現在，我逃跑的時候，你跟隨在我後面，跟著我走。然後我在後面才能為你說明。』當時那大丈夫爲了巧妙方便，順著他逃跑的方向跟隨他行走。當時那大丈夫這樣跑的時候，不停歇地這樣說：『喂，善大丈夫，在那樹上，像這樣各種顏色的衣服懸掛在那樹上，我用手觸控想要拿那些衣服，而我那時就產生了恐怖。如果不逃跑，就會在那裡被取走性命。』當時那大丈夫對他說：『大丈夫，你太愚蠢了！你不知道那是劫波樹最初的衣服嗎？』（並）說：『大丈夫，你應該過來，現在我帶你一起去，給你那些衣服。』當時那大丈夫這樣想：『我先前用手所觸控的，應該是那劫波樹最初的衣服啊。』又像這樣心中生起恐怖，不肯跟隨，（心想）不要讓我們在那裡，被撕裂心臟而取走性命。阿難（Ananda）。就是這樣，就是這樣。在未來世，會有一些比丘（bhikkhu，佛教出家男眾）等，聽到像這樣的修多羅（sutra，經）的名字，有像這樣的修多羅名字的陀羅尼（dharani，總持、真言），是如來（Tathagata，佛的稱號之一）所說的。他們將會像這樣想：『我們現在尋求……』

【English Translation】 English version: If someone in the Tathagata's (Tathagata, one of the titles of the Buddha) teachings goes against the right path. Ananda (Ananda, one of the ten great disciples of the Buddha). It's like on the Kalpa tree (Kalpa tree, a divine tree that can produce all kinds of desired things) in this three-thousand-great-thousand world, there are all kinds of clothes fully available. At that time, there was a person wearing rough felt clothes, and for the sake of obtaining clothes, he came to the place where the Kalpa tree first produced clothes. That person then saw the first clothes of the Kalpa tree and touched them with his hand. After touching them, he felt terrified and immediately regretted and retreated. After his terror, he falsely said, 'What is this! So subtle, so soft!' Then he ran away in terror. Another person saw him running away and said to him, 'Hey, man, why are you running away in such panic?' That person replied, 'Man, if you want to know why I'm running away like this, I'll tell you, but you can't discern or understand it.' That person then told him, 'Okay, man, just tell me in that place, why are you running away like this?' At that time, that person replied, 'I can't stop to explain to you why I'm running away. But now, as I run, you follow behind me, follow me. Then I can explain it to you later.' At that time, that man, for the sake of skillful means, followed him in the direction he was running. At that time, as that man ran like this, he said without stopping, 'Hey, good man, on that tree, clothes of various colors like this are hanging on that tree. I touched them with my hand, wanting to take those clothes, and at that time I became terrified. If I don't run away, my life will be taken there.' At that time, that man said to him, 'Man, you are too foolish! Don't you know that those are the first clothes of the Kalpa tree?' (And) said, 'Man, you should come over, now I'll take you with me and give you those clothes.' At that time, that man thought, 'What I touched with my hand earlier should be the first clothes of the Kalpa tree.' Again, like this, terror arose in his heart, and he refused to follow, (thinking) 'Don't let us be there, being torn apart and having our lives taken.' Ananda (Ananda). It is like this, it is like this. In the future world, there will be some bhikkhus (bhikkhu, Buddhist monks) and others who hear the name of a sutra (sutra, scripture) like this, a dharani (dharani, mantra) with the name of a sutra like this, spoken by the Tathagata (Tathagata, one of the titles of the Buddha). They will think like this: 'We are now seeking...'

此修多羅故。發勤堅固。彼勤求時便當求初生得瞋恚。以瞋恚故心不喜見。阿難。如彼丈夫欲求衣者。瞋恚噁心觸劫初衣已。即生疑惑之想。起大恐怖舍已揹走。如是如是。阿難。彼等如是修多羅初發欲心讀誦修習。當作疑惑而有恐怖。生恐怖已當背馳走。於是法中而作妄語。于中所有諸餘比丘生陀羅尼者。彼等當作如是語。汝長老等。何故如是等修多羅而不讀誦攝取受持而背馳走。彼報之言。汝等長老。若欲知者。汝等無有如此能辯。如彼丈夫被彼第二丈夫所問。謂言。丈夫。汝以何故如是馳走。如是語已。彼報之言。謂言丈夫。若汝丈夫若欲知者。如是汝今亦不能辯。彼等作如是言。我等當欲求彼善根。長老輩汝等應向我說。彼等復言。此非佛說。時諸比丘復告是言。汝長老輩莫作是語。我等於此諸佛法中先已修學。汝長老輩但修學。如是如是。諸佛法中。爾時彼等諸比丘輩。復作是念。此等亦復如是邪見。若如是修多羅受持因此次第當作誹謗正法。復當訶責持戒諸比丘輩。何以故。如是等癡丈夫輩。著於世間粗弊利養。當作信心而作勤求。彼等於是甚深諸佛聖教中。而作恐怖。如彼丈夫于黑褐衣中當作信著。而彼微細劫初衣中反生恐怖。如是如是。阿難。彼等癡丈夫輩。於世間利養中反生信著。而作勤求已。彼

【現代漢語翻譯】現代漢語譯本因為這個修多羅（sūtra，佛經），要發起勤奮和堅固的決心。當他們勤奮尋求時，就會開始對最初生起的（教義）產生瞋恚（chenhui，嗔怒、憎恨）。因為瞋恚的緣故，內心不喜悅，不願意見到（真相）。阿難（Ānanda，佛陀的十大弟子之一）。就像那個人想要尋找衣服，卻因為瞋恚和惡念觸碰到了最初的衣服，立即產生疑惑的想法，生起巨大的恐怖，捨棄它而背離逃走。就像這樣，阿難。那些人一開始對這樣的修多羅產生慾望，想要讀誦和修習，卻會產生疑惑和恐怖。產生恐怖之後，就會背離逃走，並且對這個法（dharma，佛法）做出虛妄的言語。那些已經生起陀羅尼（dhāraṇī，總持、真言）的比丘（bhikṣu，出家修行的男性佛教徒）會這樣說：『你們這些長老，為什麼對這樣的修多羅不讀誦、攝取、受持，反而背離逃走？』他們會回答說：『你們這些長老，如果想要知道原因，你們沒有這樣的辨別能力。』就像那個人被第二個人問到：『你為什麼這樣逃跑？』他回答說：『如果你們想知道原因，你們現在也沒有能力辨別。』他們會這樣說：『我們想要尋求那些善根（kuśala-mūla，善的根源）。長老們，你們應該告訴我。』他們又會說：『這不是佛（Buddha，覺悟者）說的。』這時，那些比丘又會告訴他們：『你們這些長老不要這樣說。我們對於這些佛法（Buddha-dharma，佛教的教義）已經先修學過了。你們這些長老只要修學就好。』就像這樣，在諸佛法中。那時，那些比丘們又會這樣想：『這些人也同樣有邪見（mithyā-dṛṣṭi，錯誤的見解）。如果受持這樣的修多羅，就會因此逐漸誹謗正法（saddharma，正確的佛法），還會呵責持戒的比丘們。』為什麼呢？因為這些愚癡的人，執著於世間粗劣的利養，會產生信心並且勤奮追求。他們對於甚深的諸佛聖教，反而會產生恐怖。就像那個人對於粗糙的黑褐色的衣服產生信任和執著，反而對精細的最初的衣服產生恐怖。就像這樣，阿難。那些愚癡的人，對於世間的利養反而產生信任和執著，並且勤奮追求，之後……』

【English Translation】 English version Therefore, regarding this sutra (sūtra, Buddhist scripture), one should generate diligent and firm resolve. When they diligently seek, they will begin to generate anger (chenhui, anger, hatred) towards the initially arising (teachings). Because of anger, their minds will not be joyful and unwilling to see (the truth). Ānanda (Ānanda, one of the ten principal disciples of the Buddha), it is like a man who wants to find clothing, but because of anger and evil thoughts, he touches the initial clothing and immediately generates thoughts of doubt, arises great fear, abandons it, and runs away. Just like that, Ānanda. Those people initially develop a desire for such a sutra, wanting to read and practice it, but they will generate doubt and fear. After generating fear, they will run away and make false statements about this Dharma (dharma, Buddhist teachings). Those bhikshus (bhikṣu, a Buddhist monk) who have already generated dhāraṇī (dhāraṇī, a mnemonic device, incantation) will say: 'Why do you elders not read, embrace, uphold, and instead run away from such a sutra?' They will reply: 'You elders, if you want to know the reason, you do not have such ability to discern.' It is like a man being asked by another man: 'Why are you running away like this?' After saying this, he replies: 'If you want to know the reason, you are not able to discern it now either.' They will say: 'We want to seek those good roots (kuśala-mūla, roots of goodness). Elders, you should tell me.' They will say again: 'This is not what the Buddha (Buddha, the awakened one) said.' At this time, those bhikshus will again tell them: 'You elders, do not say this. We have already studied these Buddha-dharmas (Buddha-dharma, the teachings of the Buddha) before. You elders should just study.' Just like that, in the Buddha-dharmas. At that time, those bhikshus will again think: 'These people also have wrong views (mithyā-dṛṣṭi, false views). If they uphold such a sutra, they will gradually slander the true Dharma (saddharma, the correct Dharma) and also scold the bhikshus who uphold the precepts.' Why? Because these foolish people are attached to the coarse worldly gains and will generate faith and diligently seek them. They will generate fear towards the profound and sacred teachings of the Buddhas. It is like a man who generates trust and attachment to coarse black-brown clothing, but generates fear towards the fine initial clothing. Just like that, Ānanda. Those foolish people generate trust and attachment to worldly gains and diligently seek them, and then...'

等於諸佛語中諸佛教中當作恐怖。阿難。若有來世曾種善根諸眾生輩。彼等於是甚深佛菩提中不作恐怖。彼等能生實想。於是法中當度彼岸。彼等於是作中當度彼岸。於一切中當度彼岸。阿難。如是諸法如來已如是知。汝等應當如是生信。如劫初衣莫復當作。唯有黑毛𣯊衣也。

于中何者是五痛。謂身痛心痛業痛熟果痛世間思痛。是為五痛。于中身痛者。若作身想。若有此身彼即愚癡。無所識別亦無所知。于身本性若有身痛不實取者。此為最痛。于中何者。是心痛。意為首行故心痛。復有心痛。若以心思于諸法中。聞他所說住處憶念思惟。譬如根本廣大鎮石。何者是根本廣大鎮石。言根本廣大鎮石者。是即愛也。阿難。愛所有名字如諸國聚落中。言愛者。彼有如是名字言。

怛差那　斯婆耶　娑那娜　帝栗瑟那　阇梨尼　阿羅夜　尼岐蹬　阿地耶婆娑喃　阿羅伽　尼槃陀　婢梨[莫/二/?]　波伽磨　[莫/二/?]羅跋帝　娑羅帝　娑羅跋帝　優缽剃(他地反)　伽羅四尼雞多跋帝　娑陀目大邏　波耶跋悉𨲙　比牟達邏陀伽拏　鞞大鞞大跋帝　娑迷帝　比暮呵那　闡陀　三[莫/二/?]伽

阿難。此等為愛名字。以此等故當有心痛。愛別離時取事不實故。思惟分別故。于中所有業痛者。此漏

【現代漢語翻譯】現代漢語譯本：等於諸佛所說之語，等於諸佛教誨中應當感到警惕之處。阿難（Ananda，佛陀的十大弟子之一）。若有來世曾經種下善根的眾生，他們對於這甚深佛菩提（Buddha-Bodhi，佛的智慧）不會感到恐懼。他們能夠產生真實的念想，在這佛法中能夠度過彼岸（nirvana，涅槃）。他們在這修行中能夠度過彼岸，於一切法中都能度過彼岸。阿難，這些佛法如來（Tathagata，佛的稱號之一）已經完全知曉。你們應當如此生起信心，如同劫初的衣服一樣不再需要縫補，只有黑色的毛氈衣裳就足夠了。

其中什麼是五痛？即是身痛、心痛、業痛、熟果痛、世間思痛。這就是五痛。其中身痛是指，如果執著于身體的表象，認為有這個身體，那就是愚癡。沒有識別能力，也沒有認知能力。對於身體的本性，如果因為身體的疼痛而產生不實的執取，這就是最嚴重的痛苦。其中什麼是心痛？以意念為先導而產生的心痛。還有一種心痛，如果用心思去思考諸法，聽到別人所說的話，對住處產生憶念和思惟，就像根本廣大鎮石一樣。什麼是根本廣大鎮石呢？所說的根本廣大鎮石，指的就是愛。阿難，愛有很多名字，就像各個國家聚落中一樣。說到愛，它有以下這些名字：

怛差那（Tacha na），斯婆耶（Sivaya），娑那娜（Sanada），帝栗瑟那（Tirishna），阇梨尼（Jharini），阿羅夜（Aroya），尼岐蹬（Nigidang），阿地耶婆娑喃（Adiyabhasanam），阿羅伽（Aroga），尼槃陀（Nirbandha），婢梨[莫/二/?]（Bhirim），波伽磨（Pagama），[莫/二/?]羅跋帝（Mora bati），娑羅帝（Sarati），娑羅跋帝（Saravati），優缽剃（他地反）（Upati），伽羅四尼雞多跋帝（Gharasarani kiketa bati），娑陀目大邏（Sada mudala），波耶跋悉𨲙（Paya bassing），比牟達邏陀伽拏（Bhimu dara da gana），鞞大鞞大跋帝（Beda beda bati），娑迷帝（Sameti），比暮呵那（Bhimu hana），闡陀（Chanda），三[莫/二/?]伽（Samga）。

阿難，這些都是愛的名字。因為這些名字，就會產生心痛。當愛別離時，因為對事物的執取不真實，思惟分別而產生痛苦。其中所謂的業痛，指的是煩惱。

【English Translation】 English version: It is equal to the words spoken by all Buddhas, equal to the warnings within all Buddha's teachings. Ananda (one of the ten principal disciples of the Buddha), if there are sentient beings in future lives who have planted good roots, they will not be afraid of this profound Buddha-Bodhi (Buddha's wisdom). They will be able to generate true thoughts, and in this Dharma (teachings of the Buddha) they will be able to cross over to the other shore (nirvana). They will be able to cross over to the other shore through this practice, and they will be able to cross over to the other shore in all things. Ananda, these Dharmas have been fully known by the Tathagata (one of the titles of the Buddha). You should generate faith in this way, just like the clothes at the beginning of the kalpa (an immense period of time), no longer needing to be mended, only black woolen clothes are sufficient.

Among them, what are the five pains? They are physical pain, mental pain, karmic pain, the pain of ripened results, and the pain of worldly thoughts. These are the five pains. Among them, physical pain refers to, if one clings to the appearance of the body, thinking that there is this body, that is ignorance. There is no ability to discern, nor is there any ability to know. Regarding the nature of the body, if one generates unreal clinging because of physical pain, this is the most severe pain. Among them, what is mental pain? Mental pain is led by intention. There is also mental pain, if one uses the mind to contemplate all dharmas, hears what others say, and generates memories and thoughts about dwelling places, just like a fundamental and vast foundation stone. What is a fundamental and vast foundation stone? The so-called fundamental and vast foundation stone refers to love. Ananda, love has many names, just like in various countries and villages. When speaking of love, it has the following names:

Tacha na, Sivaya, Sanada, Tirishna, Jharini, Aroya, Nigidang, Adiyabhasanam, Aroga, Nirbandha, Bhirim, Pagama, Mora bati, Sarati, Saravati, Upati, Gharasarani kiketa bati, Sada mudala, Paya bassing, Bhimu dara da gana, Beda beda bati, Sameti, Bhimu hana, Chanda, Samga.

Ananda, these are all names for love. Because of these names, mental pain will arise. When love separates, pain arises because of the unreal clinging to things, and because of thinking and discrimination. Among them, the so-called karmic pain refers to afflictions.

業。于中何者是漏。謂身業口業意業。何以故。以意多故。意為首故。次有語言名字。于彼中所有善身業口業意業。然彼意業如來猶尚說為有漏。何以故。彼即是業。若有彼業不受果報盡煩惱者。如來說業盡煩惱盡。于中所有熟果畢。應當受若黑若白者。若有所受彼即是苦。若即是苦彼即是痛。以因痛故即有痛處依處而住。復有略說有五種痛。如來所說。何等為五。生死流轉煩惱中。地獄畜生閻羅世天人。此為五痛。

大威德陀羅尼經卷第十大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十一

隋天竺三藏阇那崛多譯

于中何者是五種痛斷。見佛痛斷。聞法痛斷。見僧痛斷。法中順行痛斷。一切法寂滅痛斷。是為五痛斷。復有餘五斷諸痛。何等為五。善知識者斷諸痛。不生煩惱處者斷諸痛。勸持禁戒斷諸痛。不作無間業斷諸痛。滅諸有斷諸痛。是為五斷諸痛。復別有五種斷諸痛。何等為五。商人方便善成就斷諸痛。於國中隨意而住斷諸痛。孝順養父母斷諸痛。舍家出家為菩提斷諸痛。舍諸欲斷諸痛。是為五種斷諸痛。

于中何者是五闇。五無間業為闇。何等為五。殺母。害父。殺阿羅漢。破和合僧。噁心出如來血。此等為五闇。復有五生趣闇何等

【現代漢語翻譯】現代漢語譯本：業。其中什麼是『漏』（asrava，煩惱的流出）？是指身業、口業、意業。為什麼呢？因為意念活動最多，意念是主導。其次是語言和名相。在這些身、口、意業中，即使是善的身業、口業、意業，如來（Tathagata）仍然說它們是有『漏』的。為什麼呢？因為它們仍然是『業』。如果存在這樣的『業』，不承受果報，直到煩惱斷盡，如來說『業盡煩惱盡』。其中所有成熟的果報，無論是黑業還是白業，都應當承受。如果有所承受，那就是苦。如果那就是苦，那就是痛。因為有痛的因，所以就有痛處，並依附於痛處而住。還有簡略的說法，有五種痛，如來所說。是哪五種呢？生死流轉的煩惱之中，地獄、畜生、閻羅世（Yama's world）、天人。這就是五種痛。

《大威德陀羅尼經》卷第十大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十一

隋朝天竺三藏阇那崛多（Jnanagupta）譯

其中什麼是五種痛的斷滅？見到佛（Buddha）痛斷。聽聞法（Dharma）痛斷。見到僧（Sangha）痛斷。在佛法中順行痛斷。一切法寂滅痛斷。這就是五種痛的斷滅。還有另外五種斷滅諸痛的方法。是什麼呢？親近善知識斷諸痛。不去會生煩惱的地方斷諸痛。勸人受持禁戒斷諸痛。不造作五無間業斷諸痛。滅除諸有（bhava，存在）斷諸痛。這就是五種斷滅諸痛的方法。還有另外五種斷滅諸痛的方法。是什麼呢？商人方便善巧成就斷諸痛。在國家中隨意安住斷諸痛。孝順供養父母斷諸痛。捨棄家庭出家爲了菩提（bodhi，覺悟）斷諸痛。捨棄諸欲斷諸痛。這就是五種斷滅諸痛的方法。

其中什麼是五種黑暗（闇，darkness）？五無間業是黑暗。什麼是五無間業呢？殺母。害父。殺阿羅漢（Arhat，已證悟者）。破壞和合僧團。惡意使如來（Tathagata）出血。這些是五種黑暗。還有五種生趣（gati，輪迴的去處）的黑暗，是什麼呢？

【English Translation】 English version: Karma. Among these, what is 'asrava' (outflow, referring to the outflow of defilements)? It refers to body karma, speech karma, and mind karma. Why? Because mental activity is the most frequent, and the mind is the leader. Next are language and names. Among these body, speech, and mind karmas, even the virtuous body, speech, and mind karmas are still said by the Tathagata to be with 'asrava'. Why? Because they are still 'karma'. If there is such 'karma' that does not receive its result until the defilements are exhausted, the Tathagata says, 'Karma is exhausted, defilements are exhausted.' Among these, all the ripened results, whether black karma or white karma, should be received. If something is received, that is suffering. If that is suffering, that is pain. Because there is a cause of pain, there is a place of pain, and one dwells relying on the place of pain. Furthermore, there is a brief explanation of five kinds of pain, as spoken by the Tathagata. What are the five? In the cycle of birth and death and defilements: hell, animals, Yama's world, gods, and humans. These are the five pains.

Mahavairocana Dharani Sutra, Volume 10 Taisho Tripitaka, Volume 21, No. 1341, Mahavairocana Dharani Sutra

Mahavairocana Dharani Sutra, Volume 11

Translated by Jnanagupta, a Tripitaka master from India during the Sui Dynasty

Among these, what is the cessation of the five pains? Seeing the Buddha (Buddha) is the cessation of pain. Hearing the Dharma (Dharma) is the cessation of pain. Seeing the Sangha (Sangha) is the cessation of pain. Following the Dharma is the cessation of pain. The quiescence of all dharmas is the cessation of pain. These are the five cessations of pain. Furthermore, there are five other ways to cease all pains. What are they? Associating with virtuous friends ceases all pains. Not going to places where defilements arise ceases all pains. Encouraging others to uphold precepts ceases all pains. Not committing the five heinous crimes ceases all pains. Eradicating all existence (bhava) ceases all pains. These are the five ways to cease all pains. Furthermore, there are five other ways to cease all pains. What are they? A merchant's skillful means and successful achievements cease all pains. Dwelling freely in a country ceases all pains. Filial piety and supporting parents ceases all pains. Renouncing the household life and becoming a monk for bodhi (enlightenment) ceases all pains. Abandoning all desires ceases all pains. These are the five ways to cease all pains.

Among these, what are the five darknesses? The five heinous crimes are darkness. What are the five heinous crimes? Killing one's mother. Harming one's father. Killing an Arhat (Arhat, an enlightened being). Disrupting the harmony of the Sangha. Maliciously causing a Tathagata (Tathagata) to bleed. These are the five darknesses. Furthermore, there are the darknesses of the five destinies (gati, realms of rebirth), what are they?

為五。地獄闇。畜生闇。閻羅世闇。生不閑處闇被他欺闇。是為五闇。

于中何者為五闇盲處。取我是闇盲處。于欲中極生貪著為闇盲。懶墯懈怠為闇盲。多睡眠處為闇盲。未至方處為闇盲。此為五闇盲于中何者為五速疾波浪。瞋恚為速疾波浪。得四禪者若作想言。我是羅漢。我慢自高是速疾波浪。小姓攝受未曾得者已得故速疾波浪。持戒因戒起慢是速疾波浪。不滅煩惱故於有為中攝受速疾波浪。此為五速疾波浪。

于中何者是五羅剎淵。無明為淵。睡眠為淵。生死流轉為淵。無智淵。愛淵。於此之中為第一淵。若於三界流轉于彼。此五淵中何者是五種羅剎。惡知識羅剎。不閑處生羅剎。親承婦女羅剎不善思念羅剎。我想羅剎。是為五羅剎淵。于彼五羅剎淵中。業者所謂承事婦女也。

于中何者是難度五波浪行。欲界難度波浪行。色界難度波浪行。無色界難度波浪行。若此三界不觀察不正念難度波浪行。彼不正念眾生樂求時不能知處。是為五難度波浪行。何故言難度波浪行。然彼難起難住處。是故言波浪行。

于中何者是五乏少處。戒乏少。多聞乏少。世間果報乏少。閑處生乏少。善知識乏少。此為五乏少處。于彼五乏少中。多聞乏少於一切處最為乏少。多聞比丘者舍離一切障蓋諸法。一切

【現代漢語翻譯】現代漢語譯本：有五種黑暗：地獄的黑暗，畜生的黑暗，閻羅世界的黑暗，出生在沒有空閑之處的黑暗，以及被他人欺騙的黑暗。這就是五種黑暗。在這之中，什麼是五種黑暗盲昧之處？執取『我』是黑暗盲昧之處。在慾望中極度貪著是黑暗盲昧。懶惰懈怠是黑暗盲昧。經常睡眠是黑暗盲昧。沒有到達的地方想要到達是黑暗盲昧。這就是五種黑暗盲昧之處。在這之中，什麼是五種快速的波浪？嗔恚是快速的波浪。得到四禪的人如果產生這樣的想法：『我是阿羅漢』，我慢自高，這是快速的波浪。被地位低下的人攝受，對於未曾得到的東西說已經得到，這是快速的波浪。持戒卻因為戒律而生起傲慢，這是快速的波浪。不滅除煩惱，所以在有為法中攝取，這是快速的波浪。這就是五種快速的波浪。在這之中，什麼是五種羅剎深淵？無明是深淵。睡眠是深淵。生死流轉是深淵。無智慧是深淵。愛慾是深淵。在這些之中，愛慾是第一深淵。如果在三界中流轉，就在那些深淵之中。這五種深淵中，什麼是五種羅剎？惡知識是羅剎。出生在沒有空閑之處是羅剎。親近承事婦女是羅剎。不善於思念是羅剎。『我』想是羅剎。這就是五種羅剎深淵。在那五種羅剎深淵中，從業者就是指承事婦女。在這之中，什麼是難以渡過的五種波浪行？欲界的難以渡過的波浪行。的難以渡過的波浪行。無的難以渡過的波浪行。如果在這三界中不觀察，不正念，就是難以渡過的波浪行。那些不正念的眾生在快樂追求時不能知道去處。這就是五種難以渡過的波浪行。為什麼說是難以渡過的波浪行？因為那些地方難以生起，難以安住，所以說是波浪行。在這之中，什麼是五種缺乏之處？戒律的缺乏。多聞的缺乏。世間果報的缺乏。出生在空閑之處的缺乏。善知識的缺乏。這就是五種缺乏之處。在那五種缺乏之中，多聞的缺乏在一切處都是最缺乏的。多聞的比丘能夠舍離一切障蓋諸法，一切。

【English Translation】 English version: There are five darknesses: the darkness of hell, the darkness of animals, the darkness of the realm of Yama (the lord of death), the darkness of being born in a place without leisure [to practice the Dharma] (生不閑處闇), and the darkness of being deceived by others. These are the five darknesses. Among these, what are the five places of darkness and blindness? Grasping at 『I』 (取我是闇盲處) is a place of darkness and blindness. Extreme attachment in desires is darkness and blindness. Laziness and sloth are darkness and blindness. Frequent sleep is darkness and blindness. Wanting to reach places not yet reached is darkness and blindness. These are the five places of darkness and blindness. Among these, what are the five swift waves? Anger is a swift wave. If someone who has attained the four dhyanas (四禪) thinks, 『I am an Arhat (羅漢),』 arrogance and pride are swift waves. Being taken in by someone of low status, claiming to have attained what has not been attained, is a swift wave. Holding precepts but becoming arrogant because of them is a swift wave. Not extinguishing afflictions, and therefore taking refuge in conditioned phenomena, is a swift wave. These are the five swift waves. Among these, what are the five Rakshasa (羅剎) abysses? Ignorance (無明) is an abyss. Sleep is an abyss. The cycle of birth and death (生死流轉) is an abyss. Lack of wisdom (無智) is an abyss. Desire (愛) is an abyss. Among these, desire is the foremost abyss. If one transmigrates in the three realms, it is within these abysses. Among these five abysses, what are the five kinds of Rakshasas? Evil friends (惡知識) are Rakshasas. Being born in a place without leisure is a Rakshasa. Closely attending to women is a Rakshasa. Unwholesome thoughts (不善思念) are Rakshasas. The 『I』 thought (我想) is a Rakshasa. These are the five Rakshasa abysses. Among these five Rakshasa abysses, the practitioner refers to attending to women. Among these, what are the five difficult-to-cross waves? The difficult-to-cross wave of the desire realm (欲界). The difficult-to-cross wave of . The difficult-to-cross wave of no . If one does not observe and lacks right mindfulness (正念) in these three realms, it is a difficult-to-cross wave. Those beings without right mindfulness cannot know where to go when seeking pleasure. These are the five difficult-to-cross waves. Why are they called difficult-to-cross waves? Because those places are difficult to arise in and difficult to abide in, therefore they are called waves. Among these, what are the five deficiencies? Deficiency of precepts (戒). Deficiency of learning (多聞). Deficiency of worldly rewards (世間果報). Deficiency of being born in a place of leisure (閑處生). Deficiency of good friends (善知識). These are the five deficiencies. Among these five deficiencies, the deficiency of learning is the most deficient in all places. A learned Bhikshu (比丘) can abandon all obscurations and all dharmas.

邪道皆能除滅。出生一切白凈諸法。于諸佛所而不遠住。于佛菩提而不捨離。最為近住。何者在近。如上座舍利弗如大目連。如上座須菩提。如汝阿難比丘。阿難。如是多聞比丘當不生地獄中。亦不生畜生中。亦不生閻羅世。在所生處於一切處恒有大智。有何大智。彼大智者。所謂不作五無間業。多聞比丘能散憂悲苦惱。所有毒箭最大瞋恚亦能拔斷。無有現在及未來世。無有功德不入身者。是故阿難。欲取我教者。應當勤求多聞。比丘勤求之時。當作三事當受正法。他生疑惑即能除散。彼等決定。因彼諸修多羅而取涅槃。此多聞因。比丘。若勤求多聞時。當取四法。何等為四。能令他住彼多聞中。能說種種語義諸天不捨。亦不殺生。巧知業報。是等為四。比丘求多聞時。當取五處。何等為五。取命終時心念諸法。此處捨身已上生善處。以諸法義令天歡欣。不被天人之所輕賤。彼處捨身還生人間。不墮地獄畜生及閻羅世。生人中已。以般若行當作國王。何以故。阿難。如來說此一切施中最為第一。所謂法施。能作如法治世王已。當受大果報。多諸眷屬有大智慧。于王治中能正思惟。如是次第以五法故當得多聞。于諸天人無輕賤想。是故若有智比丘。于多聞中應作勤求。于中何者是無乏少處。多聞為無乏少處。阿難。近多

【現代漢語翻譯】現代漢語譯本一切邪惡之道都能被消除，產生一切純潔美好的事物。對於諸佛來說，不會遠離，對於佛的菩提智慧，也不會捨棄，而是最接近的。什麼是最接近的呢？就像上座舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一），就像大目犍連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一），就像上座須菩提（Subhūti，解空第一的佛陀十大弟子之一），就像你阿難比丘（Ānanda，多聞第一的佛陀十大弟子之一）。阿難，像這樣廣聞的比丘，將不會墮入地獄，也不會轉生為畜生，也不會進入閻羅王的世界。無論他轉生到哪裡，在任何地方都恒常具有大智慧。擁有什麼樣的大智慧呢？這位具有大智慧的人，就是不做五逆重罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。廣聞的比丘能夠驅散憂愁、悲傷、痛苦和煩惱，甚至能夠拔除所有毒箭和最大的嗔恨。無論是現在還是未來，沒有哪種功德不會進入他的身心。因此，阿難，想要接受我的教導的人，應當勤奮追求廣聞。比丘在勤奮追求廣聞的時候，應當做三件事：應當接受正法，能夠消除他人產生的疑惑，使他們堅定信念。他們通過這些修多羅（Sūtra，佛經）而獲得涅槃（Nirvāṇa，解脫）。這就是廣聞的原因。比丘，如果勤奮追求廣聞，應當獲取四種法。哪四種呢？能夠使他人安住于廣聞之中，能夠宣說種種語義，諸天不會捨棄他，也不會殺生，巧妙地瞭解業報。這就是四種法。比丘在追求廣聞的時候，應當獲取五個方面。哪五個方面呢？在臨命終時，心中憶念諸法。在此處捨棄身體后，能夠上升到善處。以諸法之義使天人歡欣，不被天人所輕視。在此處捨棄身體后，還能轉生到人間，不墮入地獄、畜生和閻羅王的世界。轉生到人間后，以般若（Prajñā，智慧）之行來治理國家。為什麼呢？阿難，如來（Tathāgata，佛陀的稱號之一）說，在一切佈施中，法施最為第一。能夠成為如法治理世界的國王后，將獲得巨大的果報，擁有眾多的眷屬和偉大的智慧，在治理國家的過程中能夠正確地思考。像這樣，通過五種法，應當獲得廣聞，在諸天和人中不會被輕視。因此，如果有智慧的比丘，應當在廣聞中勤奮追求。在廣聞中，什麼是沒有缺乏的地方呢？廣聞是沒有缺乏的地方。阿難，接近廣聞...

【English Translation】 English version All evil paths can be eliminated, giving rise to all pure and virtuous qualities. For the Buddhas, one is not far away; for the Bodhi (Enlightenment) of the Buddha, one does not abandon it, but is closest to it. What is closest? Like the Venerable Śāriputra (Śāriputra, foremost in wisdom among the Buddha's ten great disciples), like Mahāmaudgalyāyana (Mahāmaudgalyāyana, foremost in supernatural powers among the Buddha's ten great disciples), like the Venerable Subhūti (Subhūti, foremost in understanding emptiness among the Buddha's ten great disciples), like you, the Bhikṣu (monk) Ānanda (Ānanda, foremost in hearing among the Buddha's ten great disciples). Ānanda, a Bhikṣu who is so learned will not be born in hell, nor will he be born as an animal, nor will he be born in the world of Yama (the lord of death). Wherever he is born, he will always have great wisdom in every place. What kind of great wisdom does he have? That person with great wisdom is one who does not commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating disunity in the Sangha). A learned Bhikṣu can dispel sorrow, grief, suffering, and affliction, and can even拔斷 all poisonous arrows and the greatest hatred. Whether in the present or future, there is no merit that will not enter his body and mind. Therefore, Ānanda, those who wish to receive my teachings should diligently seek to be learned. When a Bhikṣu diligently seeks to be learned, he should do three things: he should receive the Dharma (teachings), he can dispel the doubts that others have, and he can strengthen their faith. They attain Nirvāṇa (Nirvāṇa, liberation) through these Sutras (Sūtra, Buddhist scriptures). This is the reason for being learned. Bhikṣu, if you diligently seek to be learned, you should acquire four qualities. What are the four? Being able to keep others in the state of being learned, being able to expound various meanings, the Devas (gods) will not abandon him, and he will not kill, and he will skillfully understand the retribution of karma. These are the four qualities. When a Bhikṣu seeks to be learned, he should acquire five aspects. What are the five? At the time of death, his mind remembers the Dharma. After abandoning his body here, he can ascend to a good place. He delights the Devas with the meaning of the Dharma and is not despised by the Devas. After abandoning his body there, he can be reborn in the human world, not falling into hell, the animal realm, or the world of Yama. After being born in the human world, he will govern the country with Prajñā (Prajñā, wisdom). Why? Ānanda, the Tathāgata (Tathāgata, one of the titles of the Buddha) says that among all donations, the donation of Dharma is the most supreme. After becoming a king who governs the world righteously, he will receive great rewards, have many relatives, and have great wisdom, and he will be able to think correctly in the process of governing the country. In this way, through the five qualities, one should attain great learning and not be despised among Devas and humans. Therefore, if there is a wise Bhikṣu, he should diligently seek to be learned. In learning, what is the place without lack? Learning is the place without lack. Ānanda, approaching learning...

聞故當近般若。近般若故。於一切煩惱中不被蹴踏。于多聞處有如是果而不自高。亦無瞋恚及與毒結。不作調戲亦無放逸。曾不輕躁審諦安詳。不作毒害及我慢事。無有恐怖亦不怯弱。至諸大眾無有畏懼。于大眾中不作輕躁。若他所問能為解釋。以善言辭令彼滿足。又令大眾皆悉歡喜。不為諸欲所牽。亦復不為瞋恚所牽。亦復不為愚癡所牽。亦復不為貪心所牽。他輕慢已而不愧赧。得他讚歎亦不自高。得舌根業其舌軟薄。言辭吐納音旨典正。于辯論中無能過者。眾人遵仰。統御大眾善能教示。常有諸天隨護而行。常為他人智慧施主。及禁戒施主。佈施施主。生天施主。涅槃施主。如是之等所說功德。于中所作能施正法。能令住功德中。阿難。是故多聞能作最勝施主。當爲與樂施主。乃至能與涅槃施主亦復能作善行施主。以彼般若少佈施故能使增多。心不怯弱亦不輕薄。彼等他人無作惡者亦不違背。于作教師。說言具足能攝正法。於他問難報答斷絕。如來。為如是等諸善丈夫大利益故轉大法輪。阿難。是故若見如是諸功德已。應求多聞。作是語已。長老阿難。白佛言。世尊。若如來已說此多聞功能者。世尊。若有令住于多聞中。彼當得幾所善根。作如是語已。佛告長老阿難。阿難若然者我為汝作譬喻。智者以譬喻得解義

【現代漢語翻譯】現代漢語譯本聽聞佛法應當親近般若（智慧）。因為親近般若的緣故，在一切煩惱中不會被踐踏。在廣聞佛法之處有這樣的果報，卻不因此而自高自大，也沒有瞋恚以及毒害的意念。不做輕浮的舉動，也沒有放縱懈怠。從不輕率急躁，而是審慎安詳。不做毒害他人的事情以及我慢的事情，沒有恐怖，也不怯懦。到達大眾之中沒有畏懼，在大眾中不輕率。如果他人有所提問，能夠為他們解釋，用美好的言辭使他們滿足，又令大眾都歡喜。不被諸欲所牽引，也不被瞋恚所牽引，也不被愚癡所牽引，也不被貪心所牽引。他人輕慢自己，也不感到羞愧難當；得到他人的讚歎，也不因此而自高自大。得到舌根清凈的果報，他的舌頭柔軟輕薄，言辭吐納清晰典雅，在辯論中沒有人能勝過他，眾人遵從仰慕，統領大眾，善於教導指示。常有諸天隨侍護衛而行，常常為他人做智慧的施主，以及禁戒的施主，佈施的施主，生天的施主，涅槃的施主。像這樣所說的功德，在其中所作的能夠施與正法，能夠令人安住于功德之中。阿難（佛陀弟子名）。因此，廣聞佛法能夠做最殊勝的施主，應當做給予快樂的施主，乃至能夠做給予涅槃的施主，也能夠做善行的施主。因為那般若智慧的少許佈施，能夠使之增長增多，內心不怯懦，也不輕薄。那些其他人沒有作惡的，也不違背正法。對於作為教師的人，所說的話語具足，能夠攝持正法。對於他人的問難，能夠報答斷絕疑惑。如來（佛陀的稱號），爲了像這樣等諸善丈夫的大利益的緣故，轉大法輪。阿難。因此，如果見到像這樣等諸功德之後，應當尋求廣聞佛法。說完這些話后，長老阿難，對佛說：『世尊，如果如來已經說了這廣聞佛法的功能，世尊，如果有令人安住于廣聞佛法中，他應當得到多少善根？』說完這些話后，佛告訴長老阿難：『阿難，如果是這樣，我為你做一個譬喻，有智慧的人通過譬喻能夠理解意義。』

【English Translation】 English version One should draw near to Prajna (wisdom) when hearing the Dharma. Because of drawing near to Prajna, one will not be trampled upon by all afflictions. In a place of much learning, there is such a result, yet one is not arrogant. There is also no anger, hatred, or poisonous thoughts. One does not engage in frivolous behavior, nor is one lax or negligent. One is never rash or impetuous, but is deliberate and composed. One does not engage in harmful actions or acts of arrogance. There is no fear, nor is one timid. Arriving in large assemblies, one has no fear. In the assembly, one does not act rashly. If others have questions, one can explain them, satisfying them with skillful words, and also making the assembly rejoice. One is not led astray by desires, nor is one led astray by anger, nor is one led astray by ignorance, nor is one led astray by greed. If others slight one, one is not ashamed or embarrassed. If one receives praise from others, one is not arrogant. One obtains the purity of the tongue faculty; one's tongue is soft and delicate, one's speech is clear and elegant, and in debate, no one can surpass one. People respect and admire one, one leads the assembly, and one is skilled in teaching and instructing. Devas (gods) constantly attend and protect one, and one is constantly a giver of wisdom to others, as well as a giver of precepts, a giver of generosity, a giver of rebirth in heaven, and a giver of Nirvana (liberation). Such are the merits spoken of, and in what is done, one can bestow the true Dharma, enabling others to abide in merit. Ananda (name of Buddha's disciple), therefore, much learning can make one the most excellent giver, one should be a giver of joy, and even be able to be a giver of Nirvana, and also be able to be a giver of good deeds. Because of that small offering of Prajna wisdom, it can be increased and multiplied, one's heart is not timid, nor is one frivolous. Those others who do not do evil, nor do they go against the Dharma. For those who are teachers, the words spoken are complete, able to uphold the true Dharma. For the questions of others, one can answer and resolve doubts. The Tathagata (title of the Buddha), for the great benefit of such virtuous men, turns the great Dharma wheel. Ananda, therefore, if you see such merits, you should seek much learning of the Dharma.' After saying these words, the elder Ananda said to the Buddha: 'World Honored One, if the Tathagata has already spoken of the function of much learning, World Honored One, if there is one who causes others to abide in much learning, how much good root will he obtain?' After saying these words, the Buddha said to the elder Ananda: 'Ananda, if that is so, I will make a parable for you, and the wise will understand the meaning through the parable.'

語。阿難。此三千大千世界。所有若樹若草若木。乃至一指大踴出者。假使彼等一切皆有具足葉花果實。于彼中若有一指大踴出草。彼還生若干果實。猶如恒河中沙。然彼所有芽。假使從地踴二指大。彼還有生若干果。猶如有二恒河中沙。如是次第第三指大踴出。所有指還有若干。彼木還有三恒河沙等果。阿難。于汝意云何。彼等果樹豈可能取邊數以不。阿難報言。不也世尊。佛復言。阿難。能得彼木一指大有者。所有果可有取邊數。于彼等所有福聚不可得邊數。若有善男子善女人。乃至為他說四句偈等。以不染著心不求果報心。住為利益事故。云何此等眾生。因此法施。愿當得須陀洹果。乃至當得阿羅漢果。假令乃至發菩提心。乃至發攝受心。為他說勸受。乃至受四句偈等。此為前福德譬喻。所有已當受者。百分不及一。千分不及一。俱胝百千分不及一。不可算數。阿僧祇不及一。歌羅分數分譬喻分優波尼沙陀分不及一。如是彼善男子當生善根。若當令他住于多聞中。乃至四句偈中。作如是語已。長老阿難。白佛言。希有世尊。乃至世尊善說。善男子善女人。當於法及法師邊。當云何作尊重。作如是語已。佛告長老阿難言。阿難。莫令眾生不尊重不欲法。阿難復白言。世尊。我欲法當於法中作尊重。今欲作尊重。而

【現代漢語翻譯】現代漢語譯本：佛陀說：『阿難，這三千大千世界中，所有的樹木、草、木，乃至一指大小向上生長的東西，假設它們都具備完整的葉、花、果實。在這些之中，如果有一指大小向上生長的草，它還會生長出許多果實，就像恒河中的沙子一樣多。然而，那些所有的芽，假設從地裡向上生長兩指大小，它們還會生長出許多果實，就像有兩條恒河中的沙子一樣多。像這樣依次向上生長到三指大小，那些所有的指頭還會結出許多果實，那些樹木還會結出三條恒河沙子一樣多的果實。』阿難，你認為怎麼樣？那些果樹的果實可以數得清嗎？』阿難回答說：『不能，世尊。』佛陀又說：『阿難，能夠得到那些樹木一指大小的果實，其數量尚且可以計算。但是，那些所有的福德聚集起來，是無法計算的。如果有善男子、善女人，乃至爲了他人宣說四句偈等，以不執著的心，不求回報的心，爲了利益眾生的緣故，希望這些眾生因此法施，能夠證得須陀洹果，乃至證得阿羅漢果，甚至發菩提心，乃至發起攝受心，為他人宣說、勸導接受，乃至接受四句偈等。這只是先前福德的比喻，所有將要獲得的福德，百分之一都比不上，千分之一都比不上，俱胝百千分之一都比不上，不可計數，阿僧祇分之一都比不上，歌羅分數、分譬喻分、優波尼沙陀分之一都比不上。像這樣，那位善男子將要生出善根，如果能夠令他人安住于多聞之中，乃至四句偈之中。』說完這些話后，長老阿難對佛陀說：『希有啊，世尊！世尊善說！善男子、善女人，應當如何對法和法師表示尊重呢？』說完這些話后，佛陀告訴長老阿難說：『阿難，不要讓眾生不尊重、不喜愛佛法。』阿難又說：『世尊，我喜愛佛法，應當在佛法中表示尊重，現在想要表示尊重，但是……』

【English Translation】 English version: The Buddha said: 'Ananda, in this great trichiliocosm, all the trees, grasses, and plants, even those that sprout up as small as a finger, assuming they all have complete leaves, flowers, and fruits. Among them, if there is a grass that sprouts up as small as a finger, it will still produce many fruits, as numerous as the sands in the Ganges River. However, those sprouts, assuming they sprout two fingers high from the ground, they will still produce many fruits, as numerous as the sands in two Ganges Rivers. Similarly, as they successively sprout up to the size of three fingers, those fingers will still bear many fruits, and those trees will bear fruits as numerous as the sands in three Ganges Rivers.' 'Ananda, what do you think? Can the fruits of those fruit trees be counted?' Ananda replied, 'No, World Honored One.' The Buddha further said, 'Ananda, the number of fruits that can be obtained from those trees, even as small as a finger, can still be calculated. However, the accumulation of all those merits is incalculable. If there are good men and good women who, even for the sake of others, speak four-line verses, etc., with a non-attached mind, without seeking reward, for the benefit of sentient beings, hoping that these sentient beings, through this Dharma offering, can attain the Srotapanna fruit, even attain the Arhat fruit, even generate the Bodhi mind, even generate the receptive mind, speak to others, encourage acceptance, even accept four-line verses, etc. This is only a metaphor for the previous merits; all the merits that will be obtained are not even one percent, not even one thousandth, not even one kotibillionth, incalculable, not even one Asankhya, not even one kalā fraction, fraction metaphor, upanishad fraction. In this way, that good man will generate good roots, if he can enable others to abide in extensive learning, even in four-line verses.' After saying these words, Elder Ananda said to the Buddha, 'Rare indeed, World Honored One! The World Honored One speaks well! How should good men and good women show respect to the Dharma and the Dharma teachers?' After saying these words, the Buddha told Elder Ananda, 'Ananda, do not let sentient beings disrespect or dislike the Dharma.' Ananda further said, 'World Honored One, I love the Dharma and should show respect in the Dharma. Now I want to show respect, but...'

我今者共世尊朋友以來。未聞如是法。然我世尊。然我今當作如是尊重。世尊。若諸外道若善男子善女人。當作尊重者。世尊。若有少分求樂住于食前。貧家所生。卑賤家中生。出家當欲得法。彼等雖復求佛法而行。然世尊。彼等所有真卑小下賤體。彼等決當示現。世尊。但我今為自利益問。我等云何住。作如是語已。佛告長老阿難言。阿難。於此中若當欲法者。若善男子善女人。當受持讀誦教。若欲詣向和上阿阇梨邊。至已應如是欲問佛語言。隨彼所止行處。若為彼教處。彼應從彼邊而乞依止雖有減十夏。若有十二夏。但為法尊重故。應當受彼依止。何以故。雖復如來說五夏比丘不須依止。但為彼第一于欲法中尊重。何以故。彼欲學故。阿難。于彼時彼阿阇梨。當應如是與依止。雖不合與依止。若如是若如教若當得利。若教授令莫放逸。令具威儀。應當如是勸教。彼應當如是與依止。如是諸法具足比丘者與他依止。彼當善能依止。若如是莊嚴文字句能與依止者。雖復有比丘百夏。然不知如是文字句莊嚴。彼應當他邊受依止。彼復何能與他依止。若有比丘未有一夏。然彼有如是法具足。堪有沙門。然以彼為法有依止。百夏比丘不知此法行。彼當應受依止。然若有比丘從他受教者。應向和上阿阇梨所曾作尊重。當應隨順

【現代漢語翻譯】現代漢語譯本：我自從與世尊成為朋友以來，從未聽聞過這樣的佛法。然而，我的世尊啊，我現在應當如此尊重（佛法）。世尊，如果那些外道或者善男子、善女人，應當尊重（佛法）的話。世尊，如果有一些人爲了尋求安樂而住在吃飯之前，出生于貧窮的家庭，卑賤的家庭，出家想要獲得佛法。他們即使尋求佛法而修行，然而，世尊，他們所有的真是卑微渺小的**體（指身心），他們最終會顯現出來。世尊，但我現在爲了自身利益而問：我們應當如何安住？說完這些話后，佛告訴長老阿難說：『阿難，在這裡，如果有人想要佛法，無論是善男子還是善女人，應當受持、讀誦、教導（佛法）。如果想要去親近和尚（Upadhyaya，親教師）或阿阇梨（Acharya，軌範師），到了之後應當這樣向佛請教：隨順他們所居住和修行的地方，如果那是教導佛法的地方，他們應當從那裡請求依止。即使只有不到十個夏臘（Vassa，雨季安居），或者有十二個夏臘，但爲了尊重佛法，也應當接受他們的依止。為什麼呢？即使如來說五夏的比丘不需要依止，但因為他們最尊重佛法。為什麼呢？因為他們想要學習佛法。』『阿難，在那時，那位阿阇梨應當這樣給予依止，即使不完全給予依止，如果這樣（做）如法如教，能夠得到利益，就教授他們，讓他們不要放逸，讓他們具足威儀，應當這樣勸導教誡。他們應當這樣給予依止。像這樣諸法具足的比丘才能給予他人依止，他們應當善於依止。如果像這樣能用莊嚴的文字語句給予依止的人，即使有百夏的比丘，如果不知道像這樣文字語句的莊嚴，他們應當向他人請求依止，他們又怎麼能給予他人依止呢？如果有的比丘沒有一個夏臘，然而他們具足這樣的法，堪能成為沙門（Sramana，勤息者），那麼就因為他們對佛法的依止。百夏的比丘如果不知道這些法行，他們應當接受依止。然而，如果有的比丘從他人那裡接受教導，應當向和尚阿阇梨那裡，曾經作過尊重，應當隨順。』

【English Translation】 English version: Since I became friends with the World Honored One (世尊, Shìzūn), I have never heard such a Dharma (法, Fǎ). However, my World Honored One, I should now respect (the Dharma) in this way. World Honored One, if those non-Buddhists or good men and good women should respect (the Dharma). World Honored One, if there are some who seek pleasure and live before meals, born in poor families, born in lowly families, who have left home wanting to obtain the Dharma. Even if they seek the Buddha's Dharma and practice, however, World Honored One, all their truly humble and small **bodies (referring to mind and body) will eventually manifest. World Honored One, but now I ask for my own benefit: How should we abide?' After saying these words, the Buddha told Elder Ananda (阿難, Ānán): 'Ananda, here, if someone wants the Dharma, whether it is a good man or a good woman, they should uphold, recite, and teach (the Dharma). If they want to approach the Upadhyaya (和尚, Héshang, preceptor) or Acharya (阿阇梨, Āchálí, instructor), upon arriving, they should ask the Buddha in this way: Following the places where they live and practice, if that is a place where the Dharma is taught, they should request reliance from there. Even if they have less than ten Vassas (夏臘, Xiàlà, rainy season retreats), or have twelve Vassas, but for the sake of respecting the Dharma, they should accept their reliance. Why? Even if the Tathagata (如來, Rúlái) says that a Bhikkhu (比丘, Bǐqiū, monk) with five Vassas does not need reliance, it is because they most respect the Dharma. Why? Because they want to learn the Dharma.' 'Ananda, at that time, that Acharya should give reliance in this way, even if not completely giving reliance, if doing so is in accordance with the Dharma and teachings, and can bring benefits, then teach them, let them not be negligent, let them be complete with dignity, they should advise and teach in this way. They should give reliance in this way. Bhikkhus who are complete with such Dharmas can give reliance to others, and they should be good at relying. If someone can give reliance with adorned words and phrases, even if they are Bhikkhus with a hundred Vassas, if they do not know the adornment of such words and phrases, they should request reliance from others, how can they give reliance to others? If there are Bhikkhus who do not have even one Vassa, but they are complete with such Dharmas, capable of being Sramanas (沙門, Shāmén, ascetic), then it is because of their reliance on the Dharma. Bhikkhus with a hundred Vassas who do not know these Dharma practices should accept reliance. However, if there are Bhikkhus who receive teachings from others, they should go to the Upadhyaya Acharya, where they have shown respect, and they should follow.'

。彼欲受教者。住在和上阿阇梨前。不得現示齒應不得交腳。應不得觀腳。應不得舉腳。應不得動腳。應不得舉踝。應不得高處坐。不問不應語。若有語不得違背。于阿阇梨邊常須觀看面。彼若住處住三肘遠。不得在上風亦不得坐。若得教然後坐已。于阿阇梨邊當生慈心。欲受教者應先誦。舊者誦法已。於法中所有疑處。于先乞求解釋然後受教。受已右膝著地。以二手執師足。禮師已然後而去。若彼地方有險者。應當背去求平正路。如是行處若彼地方有平正。若禮師足已。面前應卻行而去可十肘。遠住於他方禮已。所有道處應順彼道行。而彼應作如是念。我阿阇梨在我后。我更能詣向已。不或時不能非。不能向阿阇梨邊。彼應須知時。應三時至阿阇梨邊。若不來者應當作如法。若來而不見阿阇梨彼應若以土若以木若以草。應當作記。若阿阇梨在內屋行處。彼應圍繞行處。應頂禮彼行處而去。或復應當作別事。唯除大小便業。向阿阇梨不得作粗言。被訶已不得報語。阿阇梨所坐床榻或眠臥處。應當拂拭安隱。若整頓已應更作餘事。日在初分應來隨時。隨時來已。當應問阿阇梨何所須作。阿阇梨入村落。阿阇梨所有衣洗已手已拭畢。已以己衣拭手已。以二手授彼衣。至已正住處應安置。善作安置。已應與洗面水。於後應安

【現代漢語翻譯】現代漢語譯本：如果有人想要接受教導，應當住在和尚（Upadhyaya，親教師）和阿阇梨（Acharya，導師）面前。不應露出牙齒，不應交叉雙腳，不應觀看自己的腳，不應抬起腳，不應動腳，不應抬起腳踝，不應坐在高處。沒有提問不應說話，如果說話不得違背。在阿阇梨身邊應當經常觀看他的面容。他如果住在某個地方，應當保持三肘的距離，不得在上風處，也不得坐下。如果得到允許教導，然後坐下後，對於阿阇梨應當生起慈悲心。想要接受教導的人應當先背誦，已經背誦過的應當複習。對於法義中所有疑惑之處，應當先請求解釋，然後接受教導。接受教導后，右膝著地，用雙手抓住老師的腳，禮拜老師后然後離開。如果那個地方有危險，應當背對著離開，尋找平坦正直的道路。像這樣行走，如果那個地方平坦正直，如果禮拜老師的腳后，應當面向前方倒退著離開大約十肘的距離，站在其他地方禮拜后，所有道路都應當順著那條道路行走。並且他應當這樣想：『我的阿阇梨在我身後，我更能前往。』不或者不能，不能面向阿阇梨。他應當知道時間，應當在三個時間段來到阿阇梨身邊。如果不來，應當按照規矩去做。如果來了而沒有見到阿阇梨，他應當用土、木頭或者草，應當做一個記號。如果阿阇梨在內屋行走，他應當圍繞著行走的地方，應當頂禮那個行走的地方然後離開。或者應當做其他的事情，除了大小便。面向阿阇梨不得說粗魯的話。被呵斥后不得頂撞。阿阇梨所坐的床榻或者睡覺的地方，應當拂拭乾凈安穩。如果整理完畢應當做其他的事情。在一天開始的時候應當隨時到來。隨時到來后，應當詢問阿阇梨有什麼需要做的。阿阇梨進入村落，阿阇梨所有的衣服洗完后，手擦拭完畢后，用自己的衣服擦拭手后，用雙手遞給阿阇梨衣服。到達后在正確的地方應當安置，好好地安置。完畢后應當給阿阇梨洗臉水，之後應當安放。

【English Translation】 English version: If someone wishes to receive instruction, they should reside in the presence of the Upadhyaya (preceptor) and Acharya (teacher). They should not show their teeth, should not cross their legs, should not look at their feet, should not raise their feet, should not move their feet, should not raise their ankles, should not sit in a high place. They should not speak without being asked, and if they speak, they should not contradict. They should always observe the Acharya's face. If the Acharya resides in a certain place, they should maintain a distance of three cubits, not be upwind, nor sit down. If they are allowed to be taught, then after sitting down, they should generate compassion towards the Acharya. Those who wish to receive instruction should first recite, and those who have already recited should review. For all doubts in the Dharma, they should first seek explanation and then receive instruction. After receiving instruction, they should kneel on their right knee, grasp the teacher's feet with both hands, bow to the teacher, and then leave. If that place is dangerous, they should leave backwards, seeking a flat and straight path. Walking in this way, if that place is flat and straight, if after bowing to the teacher's feet, they should walk backwards facing forward for about ten cubits, stand in another place and bow, and all roads should follow that road. And they should think like this: 'My Acharya is behind me, I am more able to go.' Not or not able, not facing the Acharya. They should know the time and should come to the Acharya at three times. If they do not come, they should act according to the rules. If they come and do not see the Acharya, they should use earth, wood, or grass to make a mark. If the Acharya is walking in the inner room, they should walk around the walking place, should prostrate to that walking place and then leave. Or they should do other things, except for urinating or defecating. They should not speak rudely facing the Acharya. They should not retort after being scolded. The bed or sleeping place where the Acharya sits should be wiped clean and secure. If it is tidied up, they should do other things. They should come at any time at the beginning of the day. After coming at any time, they should ask the Acharya what needs to be done. When the Acharya enters the village, after all the Acharya's clothes have been washed and the hands have been wiped, after wiping the hands with their own clothes, they should hand the clothes to the Acharya with both hands. After arriving, they should place it in the correct place, and place it well. After finishing, they should give the Acharya water for washing the face, and then they should place it.

斗篩。安斗篩已應奉與。應為其覆身。次更奉余衣彼所受用。為彼應作如是敬重。于阿阇梨前不得棄捨涕唾。于常行處。不得覆兩肩。亦不得覆頭。阿阇梨所在處。于經行處應拂掃治。應三時洗浴阿阇梨。應三時行水。為彼阿阇梨應須乞食。若為阿阇梨所經營處者。能盡身力當作勤劬。當應求為洗缽若應為洗。應先洗阿阇梨缽。后自洗己缽。若不與洗更不得語。何以故。阿難。有如是諸比丘。應作如是念。如來缽無有人洗。彼等隨我學已。當應自作。然如來許彼等。熱時作涼事。寒時作暖事。彼當所須者。彼為當應奉。亦不應阿阇梨前嚼楊枝。于阿阇梨所有惡事不得向他說。遙見阿阇梨應須起迎故。阿難。假使受四句偈處即為阿阇梨。誰邊誦聞四句偈。若讀若抄寫若當聞。彼為彼阿阇梨邊應當敬重。若向阿阇梨邊。若不作如是敬重者。當名不敬重。墮于不敬處。住不正道已。當爲說不善事。然彼不應取。我為教師。何以故。阿難。彼不愛佛說。彼說非法者。不敬重者當爲受法。彼亦不得入于僧中。何以故。彼癡人不住正行。然阿難。諸佛語言正行為真。爾時長老阿難涕泣瀝淚。復作如是言。世尊。當來世少有彼等眾生。若住于如是行中。亦應作如是念。應須住如是行中。然世尊。我當住此行中。世尊若有比丘于阿阇梨

邊若和上邊。不生敬重心。復說不善事。彼當得何果報。佛告言。阿難。若有比丘于阿阇梨邊若和上邊。不生敬重心者。復為說不善事。彼非須陀洹。彼是凡夫無有智。應當如是說。何以故。阿難。實有無功德阿阇梨。猶不得向人說。況復有實。阿難。于中彼若為阿阇梨當不作敬重。有一邊地獄名曰尼訶南。于彼處生。彼生己身有四頭。彼中身熾然火焰然猶如火聚。彼處有諸蟲名曰熾然。口食彼舌根。從彼捨身已。生於畜生中。若狼若野干。彼生於彼處有得名狼。彼于彼處得名狼已。復當得名野干。何以故。彼以罵阿阇梨和上故。如是彼多人見已不喜。如於往昔以作舌過故。以是彼當食糞。而復捨身已當生人中。于邊地聚落中生。當不成就一切諸功德。舍離一切諸功德不成就。又趣不得人好色。不似父母。彼不為父母所愛。常為他誹謗。常有多病患。當背諸佛世尊。當無有智。當速還墮諸地獄中。何以故。當有如是若有言者。與閑處者。如法阿阇梨者。真實阿阇梨者。當不作敬重。阿難。更復當得眾苦諸法。阿難。若有受四句偈。若於誰邊抄寫四句偈等安置於經中。彼中所有文字。還若干諸劫。彼阿阇梨若置肩上若置頭上負重而行。復與一切樂具。阿難。當如是時猶不稱可供養阿阇梨。何況貴重阿阇梨者。阿難。于未

來世有諸比丘。若得如是修多羅已。作不敬重。當作不正依。于阿阇梨和上邊當說不善處。我說彼等癡丈夫向惡苦法墮處。阿難。我告汝我語汝。如來已說有道及非道處。如諸比丘當有行。彼等還如是當得趣。阿難。汝等作敬重恒常慚愧。阿難。若有善男子善女人。若有敬重當有如是法。所謂愛佛愛法愛僧。

于中有幾種食。有幾種依倚。有幾種持。有幾種無畏世間。有幾種智。何者是第一義。所言智聚有幾聚相。所言智慧何者智聚何者聚。應知智者。若以煩惱若以盡智。有幾盡智俱致百相。不攝諸法中。于阿字不合中。彼以阿字應當合以百俱致。阿字與啰字合。所有啰字而不合處。彼即盡相是名盡智。彼所分別是為盡智。以寂靜法我等當攝。亦非如言說智智之次第。是智為地非語言者也。所有諸佛應正遍知棄捨者。于中無有別法可名名為盡。于中所有智慧是則名明。彼明及彼明以滿足故當見諸佛。何者為佛。何者是不和合。於二十俱致佛名字。以世間語言中往昔已行曾行。諸佛世尊以名字和合。彼等以一字應當攝受。所謂遮字名。名者以遮字共煩惱和合。當知攝受有幾真荼(隋言嚴熾)。有八天真荼。一是人真荼。三是地獄真荼。四是一切真荼。彼八天真荼者。彼等當墮邪道違背九十諸佛世尊。當墮地獄惡熱

【現代漢語翻譯】現代漢語譯本：來世會有一些比丘（佛教僧侶）。如果他們得到這樣的修多羅（佛經）后，卻不恭敬重視，行為不正，還在阿阇梨（導師）和和尚（住持）面前說不好的話。我說這些愚癡的人會走向充滿痛苦的惡道。阿難（佛陀的弟子），我告訴你，我告訴你，如來（佛陀）已經說了什麼是正道，什麼不是正道。比丘們應當按照正道修行，這樣才能到達目標。阿難，你們要恭敬重視，恒常保持慚愧之心。阿難，如果有善男子、善女人，如果他們恭敬重視佛法，就會有這樣的結果：愛佛、愛法、愛僧。

這裡面有幾種食物？有幾種依靠？有幾種堅持？有幾種無畏於世間？有幾種智慧？什麼是第一義諦？所謂的智慧集合有幾種表現形式？所謂的智慧，什麼是智聚，什麼是聚？智者應當知道，用煩惱或者用盡智來區分。有多少盡智慧夠達到百俱致（極大的數量單位）的程度？在不包含諸法的情況下，對於『阿』字的不組合狀態，應當用百俱致來組合這個『阿』字。『阿』字與『啰』字組合，所有『啰』字不組合的地方，那就是窮盡之相，這叫做盡智。對它的分別就是盡智。我們應當用寂靜之法來攝取，這並非像用語言描述智慧的次第。這種智慧是根本，而不是語言能夠表達的。所有諸佛應正遍知（完全、正確地瞭解一切事物）所捨棄的，其中沒有其他法可以稱之為『盡』。其中所有的智慧，就叫做『明』。憑藉這種光明，以及這種光明的圓滿，才能見到諸佛。什麼是佛？什麼是不和合？在二十俱致的佛的名字中，用世間的語言，過去已經使用過的名字，諸佛世尊用名字來和合。他們應當用一個字來攝受，那就是『遮』字。名字與『遮』字和煩惱結合。應當知道有多少真荼（隋言嚴熾，極熱之意）？有八種天真荼，一種是人真荼，三種是地獄真荼，四種是一切真荼。這八種天真荼，他們會墮入邪道，違背九十位諸佛世尊，會墮入地獄遭受劇烈的痛苦。

【English Translation】 English version: In the future, there will be Bhikkhus (Buddhist monks). If they obtain such Sutras (Buddhist scriptures) and do not respect them, act improperly, and speak ill of the Acaryas (teachers) and Upadhyayas (abbots), I say that these foolish men will go to the evil paths full of suffering. Ananda (Buddha's disciple), I tell you, I tell you, the Tathagata (Buddha) has already spoken of what is the right path and what is not. Bhikkhus should practice according to the right path, so that they can reach the goal. Ananda, you should respect and value, and always maintain a sense of shame. Ananda, if there are good men and good women, if they respect and value the Dharma, there will be such results: love of the Buddha, love of the Dharma, love of the Sangha (Buddhist community).

How many kinds of food are there in this? How many kinds of reliance are there? How many kinds of persistence are there? How many kinds of fearlessness are there in the world? How many kinds of wisdom are there? What is the ultimate truth? How many forms of expression are there in the so-called collection of wisdom? Regarding wisdom, what is the collection of wisdom, and what is the collection? The wise should know to distinguish using afflictions or using exhaustive wisdom. How many exhaustive wisdoms can reach the extent of a hundred Kotis (an extremely large unit of quantity)? In the case of not including all Dharmas, regarding the non-combination state of the syllable 'A', one should combine this syllable 'A' with a hundred Kotis. The syllable 'A' combines with the syllable 'Ra', and all places where the syllable 'Ra' does not combine, that is the aspect of exhaustion, and this is called exhaustive wisdom. Its distinction is exhaustive wisdom. We should grasp with the Dharma of tranquility; this is not like describing the order of wisdom with language. This wisdom is fundamental, not something that language can express. All the Buddhas should abandon what is completely and correctly known; there is no other Dharma in it that can be called 'exhaustion'. All the wisdom in it is called 'brightness'. With this brightness, and the perfection of this brightness, one can see the Buddhas. What is Buddha? What is non-combination? Among the names of the twenty Koti Buddhas, using the language of the world, names that have been used in the past, the Buddhas, the World Honored Ones, combine with names. They should grasp with one syllable, which is the syllable 'Cha'. The name combines with the syllable 'Cha' and afflictions. One should know how many True Torments (Sui Dynasty translation: extreme heat) there are? There are eight kinds of heavenly True Torments, one is human True Torment, three are hell True Torments, and four are all True Torments. These eight kinds of heavenly True Torments, they will fall into evil paths, violate ninety Buddhas, the World Honored Ones, and will fall into hell to suffer intense pain.

惱中。一人真荼者。當復違背二十俱致諸佛世尊。九十九種煩惱之處諸法具足。共地獄真荼一時棄捨。為五百煩惱之所覆障。彼當隨順畜生所害。彼遮字門破分別故。當滿百俱致世界煩惱具足。如是東方南西北方亦復如是。其人真荼者。舍離九十九種破壞語言。以二千種相當入鬥陣。五十五百那由他相為他降伏。彼等文字已遮字和合。所有名字當有墮落。其人真荼。當墮邪道中三種。地獄真荼者。共天真荼而作親近。其真荼真荼共相和合。有五十五相真得真荼名字不知方便。至地獄亦不解脫。六十句俱致歌字名句。諸佛世尊以一名字說。於此名字中。諸眾生輩多背諸佛。其世間中二處依倚多種真荼無明及癡中。此三真荼亦當墮邪道。彼等俱致數劫。以遮字門當應教化。彼等一切當應成就第一聲聞。應說一法。所謂眼識。其眼無常為佛教化眾生。非是聲聞所能教化。有四種真荼所在不定聚處。為彼人等。諸佛世尊出現於世。彼一切處真荼句者。與平等智二十俱致句。應以阿字門。應令和合。四十俱致句以啰字攝。六十俱致句以遮字攝。三十三俱致句以婆字攝。彼等當違背二十俱致諸佛世尊。于彼中四十俱致句以啰字攝。彼當違背六俱致諸佛世尊。所有六十俱致以遮字攝。彼等當違背八十俱致諸佛世尊。八十俱致劫。于流

【現代漢語翻譯】現代漢語譯本：惱怒之中。有一個名叫真荼（True Disturbance）的人，將會違背二十俱致（億）諸佛世尊。他具備九十九種煩惱之處的諸法，與地獄真荼（Hell True Disturbance）一同被捨棄。他被五百種煩惱所覆蓋和障礙。他將順從畜生道的傷害。因為他遮蔽了字門，破壞了分別，他將充滿一百俱致世界的煩惱。像這樣，東方、南方、西方、北方也是如此。那個名叫真荼的人，捨棄了九十九種破壞性的語言，以二千種相當的方式進入爭鬥。他以五十五百那由他（極多數）的相來降伏他人。他們的文字已經遮蔽了字的結合，所有的名字都將墮落。那個名叫真荼的人，將墮入邪道中的三種。地獄真荼與天真荼（Heaven True Disturbance）親近。真荼與真荼相互結合，有五十五相，真正得到真荼的名字，卻不知道方便之法，即使到了地獄也無法解脫。六十句俱致的歌字名句，諸佛世尊用一個名字來說明。在這個名字中，許多眾生違背諸佛。在世間中有兩個地方依靠多種真荼的無明和愚癡。這三種真荼也將墮入邪道。他們需要俱致數劫的時間，用遮字門來教化。他們一切都應當成就第一聲聞。應當說一種法，那就是眼識。眼睛是無常的，爲了佛教化眾生。這不是聲聞所能教化的。有四種真荼所在不定，聚集之處。爲了這些人，諸佛世尊出現在世間。他們一切處的真荼句，與平等智的二十俱致句，應當用阿字門來使之和合。四十俱致句用啰字攝取。六十俱致句用遮字攝取。三十三俱致句用婆字攝取。他們將違背二十俱致諸佛世尊。在其中，四十俱致句用啰字攝取，他們將違背六俱致諸佛世尊。所有六十俱致用遮字攝取，他們將違背八十俱致諸佛世尊。八十俱致劫，在流轉之中。

【English Translation】 English version: In a state of anger. There is a person named True Disturbance (Zhen Tu, indicating a state of true disturbance), who will go against twenty kotis (a very large number) of Buddhas, World Honored Ones. He is fully equipped with the dharmas of ninety-nine kinds of places of affliction, and is abandoned together with Hell True Disturbance. He is covered and obstructed by five hundred kinds of afflictions. He will follow the harm of the animal realm. Because he obscures the letter-gate and destroys distinctions, he will be filled with the afflictions of one hundred kotis of worlds. Just like this, the East, South, West, and North are also the same. That person named True Disturbance abandons ninety-nine kinds of destructive languages, and enters into battle with two thousand kinds of corresponding ways. He uses fifty-five hundred nayutas (an extremely large number) of forms to subdue others. Their letters have obscured the combination of letters, and all names will fall. That person named True Disturbance will fall into the three kinds of evil paths. Hell True Disturbance becomes close to Heaven True Disturbance. True Disturbance and True Disturbance combine with each other, having fifty-five forms, truly obtaining the name of True Disturbance, but not knowing the expedient means, and even reaching hell, they cannot be liberated. The sixty kotis of verses of song-letter name-phrases, the Buddhas, World Honored Ones, explain with one name. Within this name, many sentient beings go against the Buddhas. In the world, there are two places relying on various True Disturbance's ignorance and delusion. These three kinds of True Disturbance will also fall into evil paths. They need kotis of kalpas (an immeasurably long period of time) to be taught with the obscuring letter-gate. They should all achieve the foremost Shravaka (a disciple who attains enlightenment by hearing the teachings). One dharma should be spoken, which is eye-consciousness. The eye is impermanent, for the sake of the Buddha's teaching of sentient beings. This is not something that Shravakas can teach. There are four kinds of True Disturbance whose locations are uncertain, gathering places. For these people, the Buddhas, World Honored Ones, appear in the world. Their True Disturbance phrases in all places, and the twenty kotis of phrases of equal wisdom, should be harmonized with the 'a' letter-gate. Forty kotis of phrases are gathered with the 'ra' letter. Sixty kotis of phrases are gathered with the 'ca' letter. Thirty-three kotis of phrases are gathered with the 'bha' letter. They will go against twenty kotis of Buddhas, World Honored Ones. Among them, forty kotis of phrases are gathered with the 'ra' letter, they will go against six kotis of Buddhas, World Honored Ones. All sixty kotis are gathered with the 'ca' letter, they will go against eighty kotis of Buddhas, World Honored Ones. For eighty kotis of kalpas, in the cycle of rebirth.

轉生死中。共天諸真荼共人真荼及地獄真荼。少有一切真荼。多有天真荼。多有地獄真荼。有一人真荼在定聚中。已共天真荼及地獄真荼不相舍離。是故名為人中所有真荼。行彼人乘不行真荼乘故名為人。幾所解行諸乘事。阿難。有俱致那由他解諸乘事。應知于中有百俱致所有平等智。是故彼等各為智者。自余無智者。彼等一切滿足真荼處。阿難。彼天真荼及地獄真荼彼等共人真荼不等。是故名不平等。舍離其一切真荼。以二真荼天真荼及人真荼。阿難。天真荼者是魔波旬。阿難。地獄真荼者是魔家眷屬。何者是魔家眷屬。所謂人真荼和合遠離者。阿難。有九十九俱致句。當應說煩惱雜法。彼等已遮字門攝取。彼于實際中動移。於一切真荼中亦復動移。當具足八十二種不定聚也及邪定聚。是故名為真荼也。遮字門最勝處。應當攝四十相。遮字門隨順。應知有千俱致阿字門。所有言辭文字不具足也。以減文字減少故。當有我不具足。以我減少故。當有語言。于諸王中不可信受。何況三藐三佛陀邊。復當違背諸佛世尊。無有勝處故。當不得涅槃。阿難。少有眾生住于無勝之處。依住住勝眾生背其天真荼當得彼便。得彼便已不曾厭于地獄生趣。不曾得度三世真荼。非如諸阿羅漢見生死患。見實入向如實實際中。諸阿羅漢以如

【現代漢語翻譯】現代漢語譯本在生死輪迴中，有與天上的諸位『真荼』（指具有特定性質的眾生）共同的，與人間『真荼』以及地獄『真荼』共同的。『真荼』的數量很少，天上的『真荼』很多，地獄的『真荼』也很多。有一種人間的『真荼』處於禪定之中，已經與天上的『真荼』和地獄的『真荼』無法分離。因此，被稱為人中的『真荼』。因為他們行的是人道，而不是『真荼』之道，所以被稱為人。有多少種理解和修行的法門呢？阿難（佛陀的弟子）。有俱致那由他（極大的數字單位）種理解各種法門的途徑。應該知道，其中有百俱致（也是一個很大的數字單位）種是具有平等智慧的。因此，他們各自都是智者，其餘的則不是智者。他們都完全處於『真荼』的境界。阿難，那些天上的『真荼』和地獄的『真荼』與人間的『真荼』是不一樣的。因此，被稱為不平等。捨棄所有那些『真荼』，只剩下兩種『真荼』：天上的『真荼』和人間的『真荼』。阿難，天上的『真荼』是魔波旬（佛教中的魔王）。阿難，地獄的『真荼』是魔的家眷。什麼是魔的家眷呢？就是那些與人間的『真荼』和合而遠離正道的人。阿難，有九十九俱致（極大的數字單位）句，應當用來講述煩惱和雜染的法。他們已經用遮字門（一種修行方法）攝取了這些。他們在實際中動搖，在一切『真荼』中也動搖。當具備八十二種不定聚（不確定的狀態）以及邪定聚（錯誤的禪定狀態）。因此，被稱為『真荼』。遮字門是最殊勝的地方。應當攝取四十種相。遮字門是隨順的。應該知道有千俱致（極大的數字單位）阿字門（一種修行方法）。所有言辭文字都不完備。因為文字減少的緣故，當有『我』不完備。因為『我』減少的緣故，當有語言。在諸王面前不可信受，更何況在三藐三佛陀（正等覺悟的佛陀）面前。還會違背諸佛世尊。因為沒有殊勝之處，所以不能得到涅槃（解脫）。阿難，很少有眾生住在沒有殊勝之處的地方。依靠住在殊勝之處的眾生，背離那些天上的『真荼』，當得到他們的方便。得到他們的方便后，不曾厭惡地獄的生趣。不曾得度三世的『真荼』。不像那些阿羅漢（已證悟的聖者）那樣，看到生死的禍患，看到真實並進入如實的實際中。諸位阿羅漢以如

【English Translation】 English version In the cycle of birth and death, there are those who share with the heavenly 『Deva Mara』 (beings with specific qualities), those who share with human 『Mara』, and those who share with hellish 『Mara』. There are few 『Mara』 overall, many heavenly 『Mara』, and many hellish 『Mara』. There is a type of human 『Mara』 who is in a state of meditative concentration, already inseparable from the heavenly 『Mara』 and the hellish 『Mara』. Therefore, they are called 『Mara』 among humans. Because they follow the path of humans and not the path of 『Mara』, they are called humans. How many paths of understanding and practice are there? Ananda (Buddha's disciple), there are Koti-Niyuta (extremely large numerical units) paths of understanding various teachings. It should be known that among them, there are a hundred Koti (also a very large numerical unit) that possess equal wisdom. Therefore, they are each wise, while the rest are not wise. They are all fully situated in the realm of 『Mara』. Ananda, those heavenly 『Mara』 and hellish 『Mara』 are not equal to the human 『Mara』. Therefore, they are called unequal. Abandon all those 『Mara』, leaving only two types of 『Mara』: the heavenly 『Mara』 and the human 『Mara』. Ananda, the heavenly 『Mara』 is Mara Papiyas (the king of demons in Buddhism). Ananda, the hellish 『Mara』 are the family members of Mara. What are the family members of Mara? They are those who unite with the human 『Mara』 and distance themselves from the right path. Ananda, there are ninety-nine Koti (extremely large numerical units) of sentences that should be used to explain defilements and impure teachings. They have already been captured by the A-character gate (a type of practice). They waver in reality and also waver in all 『Mara』. When possessing eighty-two types of uncertain states and wrong meditative states. Therefore, they are called 『Mara』. The A-character gate is the most excellent place. One should capture forty characteristics. The A-character gate is compliant. It should be known that there are a thousand Koti (extremely large numerical units) of A-character gates (a type of practice). All words and texts are incomplete. Because the words are reduced, there will be an incomplete 『self』. Because the 『self』 is reduced, there will be language. It is not trustworthy among kings, let alone before Samyak-Sambuddha (the fully enlightened Buddha). They will also contradict the Buddhas, the World Honored Ones. Because there is no excellent place, they cannot attain Nirvana (liberation). Ananda, few beings dwell in a place without excellence. Relying on beings who dwell in an excellent place, turning away from those heavenly 『Mara』, they will obtain their convenience. Having obtained their convenience, they have never been disgusted with the life of hell. They have never been liberated from the 『Mara』 of the three worlds. Unlike those Arhats (enlightened saints) who see the suffering of birth and death, see the truth and enter into the real reality. The Arhats with such

是見故。故言度彼岸也。見實際已更不復觀。故言已度彼岸也。已於行處善觀見故。不思惟已滅愛煩惱。是故言已至彼岸也。啰字門有百千俱致諸字門。以十分破毛道凡夫等猶尚不及波啰字門。故名波啰字也。那字門三十分減少有十種。諍斗義六十九。往相續返義七十七。虛妄語言五。其間所有諸患造作之者。有九十九百千俱致欺誑語言。為彼苦處有六十九。當作隨順說法處。有二十龍結十種天結十八種人結。難知至處。以少法行故。闕少法故。當至不生處煩惱際中。不得凈眼。二俱致阿字門為天眼障。住懶惰所縛。其懶惰所縛者。以歌字為因。作障礙縛。何者歌字因。謂不善知識。何者不善知識。那字門是。何者是那字門。若不教示此道此非道若輕若重。如是不教名惡知識。其惡知識者有何因。其惡知識以無明為因。何者無明教破明處。復有無明說九十九名字。復有無明十五種事。何者為事。謂念不善有三十種。不善念六十種。莊嚴諸凡夫輩不思念處。分別五十五欲之毒箭。六十四瞋恚毒箭。阿字門俱致數癡毒箭。五百生中處違背諸佛出現於世。二十九種柱。三十種樹。四十娑羅。一毒藥。九十九相覆藏。四十種火。以一因故應當見因。有九十八瞋恚事。二十種眼翳破分。五十五種福伽羅如尸陀林。四十一種說。九

【現代漢語翻譯】現代漢語譯本因為看見的緣故，所以說到達彼岸。看見實際之後，不再反覆觀察，所以說已經到達彼岸。因為已經對所行之處善於觀察，所以不再思惟已經滅除的愛和煩惱，因此說已經到達彼岸。啰（Ra）字門有百千俱致（Koti，印度計數單位，意為千萬）諸字門。即使將凡夫等用十分之一的毛髮來分割，也無法達到波啰（Para）字門，所以名為波啰字。那（Na）字門減少三十分，有十種。諍斗之義有六十九種。往來相續之義有七十七種。虛妄語言有五種。其間所有制造諸患之人，有九十九百千俱致的欺誑語言。對於那些痛苦之處有六十九種。應當作為隨順說法之處。有二十種龍的束縛，十種天的束縛，十八種人的束縛。難以知曉到達之處。因為以少法而行，因為缺少法，應當到達不生之處，在煩惱的邊際中，無法得到清凈的眼睛。二俱致的阿（A）字門是天眼的障礙。住在懶惰的束縛中。被懶惰所束縛的人，以歌字為因，製造障礙和束縛。什麼是歌字的原因呢？就是不善知識。什麼是不善知識呢？就是那（Na）字門。什麼是那字門呢？就是不教示此道是道，此非道，若輕若重。像這樣不教導，就叫做惡知識。惡知識有什麼原因呢？惡知識以無明為原因。什麼是無明？就是教導破壞光明之處。又有無明說九十九個名字。又有無明十五種事。什麼是事呢？就是念不善有三十種，不善念有六十種，莊嚴諸凡夫輩不思念之處。分別五十五種慾望的毒箭，六十四種瞋恚的毒箭，阿（A）字門俱致數量的愚癡毒箭。五百生中處於違背諸佛出現於世的狀態。二十九種柱子，三十種樹木，四十種娑羅樹，一種毒藥，九十九種相的覆藏，四十種火。因為一個原因，應當看見原因。有九十八種瞋恚之事，二十種眼翳的破除，五十五種福伽羅（Pudgala，補特伽羅，意為人）如同尸陀林（Sitavana，意為墳場），四十一種說法，九

【English Translation】 English version It is because of seeing. Therefore, it is said to cross to the other shore. Having seen the reality, one does not observe again. Therefore, it is said to have already crossed to the other shore. Because one has already observed well the place of practice, one does not contemplate the afflictions of love that have been extinguished. Therefore, it is said to have reached the other shore. The 'Ra' syllable-door has hundreds of thousands of Koti (a unit of measurement in India, meaning ten million) of syllable-doors. Even if ordinary people were to divide themselves into tenths of a hair, they would still not reach the 'Para' syllable-door. Therefore, it is called the 'Para' syllable. The 'Na' syllable-door is reduced by thirty, and has ten kinds. The meaning of strife has sixty-nine kinds. The meaning of going and returning in succession has seventy-seven kinds. False speech has five kinds. Among all those who create suffering, there are ninety-nine hundred thousand Koti of deceptive languages. For those places of suffering, there are sixty-nine kinds. It should be a place for speaking in accordance with the Dharma. There are twenty kinds of dragon bonds, ten kinds of deva (god) bonds, and eighteen kinds of human bonds. It is difficult to know the place to reach. Because one practices with little Dharma, because one lacks Dharma, one should reach the place of non-birth, in the midst of the boundary of afflictions, one cannot obtain pure eyes. Two Koti of the 'A' syllable-door are obstacles to the divine eye. One dwells bound by laziness. Those bound by laziness, take the 'Ga' syllable as the cause, creating obstacles and bonds. What is the cause of the 'Ga' syllable? It is an unwholesome friend. What is an unwholesome friend? It is the 'Na' syllable-door. What is the 'Na' syllable-door? It is not teaching that this path is the path, and this is not the path, whether light or heavy. Not teaching in this way is called an evil friend. What is the cause of an evil friend? An evil friend has ignorance as its cause. What is ignorance? It is teaching that destroys the place of light. There is also ignorance that speaks of ninety-nine names. There are also fifteen kinds of things of ignorance. What are these things? They are thinking of unwholesome things in thirty ways, unwholesome thoughts in sixty ways, adorning ordinary people in places where they do not contemplate. Distinguishing fifty-five kinds of poisonous arrows of desire, sixty-four kinds of poisonous arrows of anger, and Koti numbers of poisonous arrows of delusion of the 'A' syllable-door. In five hundred lives, one is in a state of opposing the Buddhas appearing in the world. Twenty-nine kinds of pillars, thirty kinds of trees, forty kinds of Sala trees, one kind of poison, ninety-nine kinds of hidden appearances, forty kinds of fire. Because of one cause, one should see the cause. There are ninety-eight kinds of things of anger, twenty kinds of breaking down the eye's obscurations, fifty-five kinds of Pudgalas (persons) like Sitavana (cremation ground), forty-one kinds of speech, nine

為癡者。九種為閹人。有二閉塞耳事。五種相為百舌事。九患處為老業。有十種相當盡命。四十種相遠離暖氣。有八千婦人名字。有二十俱致般若名字。有一大信行。有五種過患。以心不凈故。有十種覆藏患。以心不定故。閹人有十種樂患。是故一心不解脫。九十九煩惱為生者。當有二十二業兩相調戲。有七十四迷惑行當減初禪。有一為般若滿足。譬如睒電。亦如金剛。有十一種耳識。以一法應當說。彼等不知于佛菩提。彼等不知失覺分有何名。何者覺分。若無彼何者無彼。所有名字何者是名字。若未曾有何者是未曾有。謂覺分名字即世所名。若世所名。彼顯覺分。非如凡夫輩所受執著。有八種名字。具足覺分者有二十。過患覺分有十種。有五百字事。于中智者不起斗諍。有一名字當滿惡趣。有十種染著。有三十種世名字染著。有一行為聖聲聞。有九十九種法具足者。名曰聖聲聞也。以一句應當攝有為名字。有九十九種說。彼是無為如諸佛所知。于中何者為所知也。謂不證也。何者為不證也。謂佛諸法也。

大威德陀羅尼經卷第十一大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十二

隋天竺三藏阇那崛多譯

阿難。其佛諸法。阿難。譬如駃流河中畫諸

【現代漢語翻譯】現代漢語譯本對於愚癡的人來說，有九種情況會成為閹人（指失去修行能力的人）。有兩種情況會使耳朵閉塞。有五種情況會導致口齒不清，像百舌鳥一樣。有九種痛苦的處境是由於過去的業力造成的。有十種情況會導致壽命終結。有四十種情況會導致身體失去溫暖。有八千種關於婦女的名字。有二十種與般若（智慧）相關的名字。有一種是對佛法的大信心。有五種過患，是因為內心不純凈。有十種隱藏的過患，是因為內心不穩定。閹人有十種快樂的過患。因此，一心不能得到解脫。九十九種煩惱是導致眾生出生的原因。當有二十二種業力相互戲弄。有七十四種迷惑的行為會減少初禪的境界。有一種行為可以使般若得到滿足，就像閃電一樣，也像金剛一樣。有十一種耳識。用一種法應當說明。他們不知道佛菩提（覺悟）。他們不知道失去覺分（覺悟的組成部分）有什麼名稱。什麼是覺分？如果缺少它，會缺少什麼？所有的名字是什麼？什麼是名字？如果從未有過，什麼是從未有過？所謂的覺分名字，就是世俗所稱呼的。如果世俗有所稱呼，那就能顯現覺分，不像凡夫俗子那樣執著。有八種名字。具足覺分的人有二十種。過患覺分有十種。有五百個字的事情，其中智者不會發起爭鬥。有一種名字會充滿惡趣。有十種染著。有三十種世俗名字的染著。有一種行為是聖聲聞（證悟的弟子）。有九十九種法具足的人，被稱為聖聲聞。用一句話應當概括有為法的名字。有九十九種說法，它們是無為法，就像諸佛所知。其中什麼是所知？就是不證。什麼是不證？就是佛的諸法。

《大威德陀羅尼經》卷第十一大正藏第 21 冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十二

隋朝天竺三藏阇那崛多譯

阿難（佛陀的弟子）。其佛的諸法。阿難。譬如快速流動的河水中畫畫一樣。

【English Translation】 English version For the foolish, there are nine conditions that lead to becoming a eunuch (referring to one who loses the ability to practice). There are two conditions that cause the ears to be blocked. There are five conditions that lead to stammering, like a myna bird. There are nine painful situations caused by past karma. There are ten conditions that lead to the end of life. There are forty conditions that cause the body to lose warmth. There are eight thousand names of women. There are twenty names related to Prajna (wisdom). There is one great faith in the Buddha's teachings. There are five faults because the mind is not pure. There are ten hidden faults because the mind is unstable. Eunuchs have ten faults of pleasure. Therefore, the one mind cannot be liberated. Ninety-nine afflictions are the cause of beings' birth. There are twenty-two karmas that tease each other. There are seventy-four deluded actions that will diminish the state of the first Dhyana (meditative state). There is one action that can fulfill Prajna, like lightning, and also like a diamond. There are eleven kinds of ear consciousness. It should be explained with one Dharma. They do not know Bodhi (enlightenment). They do not know what the name is for losing the constituents of enlightenment. What are the constituents of enlightenment? If it is missing, what is missing? What are all the names? What is a name? If it has never existed, what has never existed? The so-called name of the constituents of enlightenment is what the world calls it. If the world calls something, then it can manifest the constituents of enlightenment, unlike ordinary people who are attached to it. There are eight kinds of names. Those who possess the constituents of enlightenment have twenty. The faults of the constituents of enlightenment are ten. There are five hundred words of affairs, in which the wise do not initiate disputes. There is one name that will fill the evil realms. There are ten attachments. There are thirty attachments to worldly names. There is one action that is a holy Sravaka (enlightened disciple). Those who possess ninety-nine kinds of Dharmas are called holy Sravakas. In one sentence, the names of conditioned dharmas should be summarized. There are ninety-nine kinds of sayings, they are unconditioned dharmas, just as the Buddhas know. Among them, what is known? That is non-attainment. What is non-attainment? That is the Buddhas' Dharmas.

《The Maha-Vairocana-Tantra》 Volume 11 Taisho Tripitaka Volume 21 No. 1341 《The Maha-Vairocana-Tantra》

《The Maha-Vairocana-Tantra》 Volume 12

Translated by Tripitaka Master Jnanagupta of Sui Dynasty from India

Ananda (Buddha's disciple). The Buddhas' Dharmas. Ananda. It is like drawing pictures in a rapidly flowing river.

彩色。阿難。或時有人百由旬至而覺知不。阿難言。世尊。而彼自下筆畫。畫師猶尚不知。況遠來者。佛復告言。如是如是阿難。諸佛之法應如是見。阿難。譬如空中足跡不現。如是如是。如來諸法不可度量。此是阿字門入義之處。以八百千俱致相說那字門義。於四種說中有不知阿字者。阿字門于那由他數中。當滿足夜叉語言。應知回舍處。應知二和合。應知二不和合。應知四十道別離。應知九十九減少事。應知二十一方便所言。應知二言辭。應知四言辭應知一言辭。應知不一言辭。應知十六言辭。應知三十二言辭。應知六十言辭。應知五百言辭應知千言辭。應知四十千言辭。應知東方所受音聲。南西北方四維所受音聲。婦人語言。四十種煩惱。四十種失利。四十種堅固。四十種顛倒取一出已應當知。若復多者以三十二種方便語言分應知。應知負重。應知三十二時。若清凈已舍應凈。三千種取味從一門出聲應三處出。應觀丈夫最勝語言。有九十九煩惱。所有口業不凈。我欲說丈夫勝言婦人勝言。有三十口業以一心攝取。應知有九十五作和合法。若如是法和合已。當有利智眾生。猶如今因汝阿難也。當有九十九作和合法。當有利智眾生。觀他面已當得慈忍。當得十種相應作是語。應欲作是語。此心中應作是思念。當如實

【現代漢語翻譯】現代漢語譯本阿難（Ananda，佛陀的十大弟子之一）。有時有人從一百由旬（yojana，古印度長度單位）遠的地方趕來，能夠覺察到嗎？阿難回答說：『世尊（Bhagavan，對佛陀的尊稱）。即使是近處畫師在作畫，尚且不能完全知曉，更何況是從遠處趕來的人呢？』佛陀再次告訴阿難說：『是的，是的，阿難。諸佛的法應當這樣來看待。』阿難，譬如空中沒有足跡顯現，如是如是，如來的諸法也是不可度量的。這是『阿』字門進入義理之處。用八百千俱致（koti，印度數字單位）的相來說明『那』字門（Nā-字門）的意義。在四種說法中，有不瞭解『阿』字（A-字）的人。『阿』字門在那由他（nayuta，印度數字單位）的數目中，應當滿足夜叉（yaksha，一種神）的語言。應當知道回舍處（回舍處）。應當知道二和合（二和合）。應當知道二不和合（二不和合）。應當知道四十道別離（四十道別離）。應當知道九十九減少事（九十九減少事）。應當知道二十一方便所言（二十一方便所言）。應當知道二言辭（二言辭）。應當知道四言辭（四言辭）。應當知道一言辭（一言辭）。應當知道不一言辭（不一言辭）。應當知道十六言辭（十六言辭）。應當知道三十二言辭（三十二言辭）。應當知道六十言辭（六十言辭）。應當知道五百言辭（五百言辭）。應當知道千言辭（千言辭）。應當知道四萬言辭（四萬言辭）。應當知道東方所受音聲（東方所受音聲），南西北方四維所受音聲（南西北方四維所受音聲），婦人語言（婦人語言），四十種煩惱（四十種煩惱），四十種失利（四十種失利），四十種堅固（四十種堅固），四十種顛倒（四十種顛倒），取其中一種出來應當知道。如果更多，用三十二種方便語言來分辨應當知道。應當知道負重（負重）。應當知道三十二時（三十二時）。如果清凈了，捨棄后應當清凈。三千種取味從一門發出聲音，應當從三處發出。應當觀察丈夫最殊勝的語言（丈夫最殊勝的語言），有九十九種煩惱（九十九種煩惱），所有口業不凈（口業不凈）。我想要說丈夫殊勝的語言和婦人殊勝的語言（丈夫殊勝的語言和婦人殊勝的語言），有三十種口業用一心來攝取。應當知道有九十五種作和合法（九十五種作和合法）。如果這樣的法和合了，當有利智的眾生，就像現在因為你阿難一樣。當有九十九種作和合法（九十九種作和合法），當有利智的眾生，觀察他人面容后，應當得到慈忍（慈忍），應當得到十種相應，這樣說話。想要這樣說話，心中應當這樣思念，應當如實。

【English Translation】 English version Ananda (Ananda, one of the ten principal disciples of the Buddha). Is it possible for someone who comes from a hundred yojanas (yojana, an ancient Indian unit of distance) away to perceive something? Ananda replied, 'Bhagavan (Bhagavan, a term of respect for the Buddha), even a painter nearby cannot fully know what he is painting, let alone someone coming from afar.' The Buddha told Ananda again, 'Yes, yes, Ananda. The Dharma of all Buddhas should be seen in this way.' Ananda, just as there are no footprints visible in the sky, so too are the Dharmas of the Tathagata immeasurable. This is the place to enter the meaning of the 'A' letter-gate (A-letter-gate). The meaning of the 'Na' letter-gate (Nā-letter-gate) is explained with eight hundred thousand kotis (koti, an Indian numerical unit). Among the four kinds of speech, there are those who do not understand the 'A' letter (A-letter). The 'A' letter-gate, within the number of nayutas (nayuta, an Indian numerical unit), should fulfill the language of the yakshas (yaksha, a type of spirit). One should know the place of return (place of return). One should know the two harmonies (two harmonies). One should know the two disharmonies (two disharmonies). One should know the forty paths of separation (forty paths of separation). One should know the ninety-nine diminishing matters (ninety-nine diminishing matters). One should know the twenty-one expedient words (twenty-one expedient words). One should know the two speeches (two speeches). One should know the four speeches (four speeches). One should know the one speech (one speech). One should know the non-one speech (non-one speech). One should know the sixteen speeches (sixteen speeches). One should know the thirty-two speeches (thirty-two speeches). One should know the sixty speeches (sixty speeches). One should know the five hundred speeches (five hundred speeches). One should know the thousand speeches (thousand speeches). One should know the forty thousand speeches (forty thousand speeches). One should know the sounds received from the East (sounds received from the East), the sounds received from the South, North, West, and four intermediate directions (sounds received from the South, North, West, and four intermediate directions), the language of women (language of women), the forty kinds of afflictions (forty kinds of afflictions), the forty kinds of losses (forty kinds of losses), the forty kinds of steadfastness (forty kinds of steadfastness), the forty kinds of inversions (forty kinds of inversions); one should know by taking one out of them. If there are more, one should know by distinguishing them with thirty-two expedient languages. One should know the bearing of burdens (bearing of burdens). One should know the thirty-two times (thirty-two times). If it is purified, it should be purified after abandoning. Three thousand kinds of taste-taking, the sound emanating from one gate should emanate from three places. One should observe the most excellent language of a man (most excellent language of a man), which has ninety-nine afflictions (ninety-nine afflictions), and all impure verbal karma (impure verbal karma). I wish to speak of the excellent language of a man and the excellent language of a woman (excellent language of a man and excellent language of a woman), which has thirty kinds of verbal karma taken up with one mind. One should know that there are ninety-five kinds of cooperative Dharmas (ninety-five kinds of cooperative Dharmas). If such Dharmas are harmonized, there will be intelligent beings who benefit, just as now because of you, Ananda. There will be ninety-nine kinds of cooperative Dharmas (ninety-nine kinds of cooperative Dharmas), and there will be intelligent beings who benefit. After observing the faces of others, one should attain loving-kindness and forbearance (loving-kindness and forbearance), and one should attain ten kinds of correspondence, speaking in this way. Wishing to speak in this way, one should think in this way in one's heart, and one should be truthful.

知。應生九十九正念巧智。於一言中應生二十正念巧智方便。于丈夫言中。應生二十解脫印。於三世中應當生七十七不退轉輪。不為他降。于諸輪中當生二十種無畏。應欲觀一面。應當出生四十種眼。應知六十四種惡眼。瞋恚丈夫有十種。面與面相應。當知嚙下唇瞋恚之時。瞋恚之人有十種相。以五十二種相當生瞋恚。若言有八種意患。當生七十七種。于身中輩捨身有十種名。復有六十百身名。有二十二種超越語言。身有一定心有一定。非身有定。以心定故則得身定。以心勝故心得寂定。有七十七種詐稱聖事。以二十五種法具足。詐稱言聖當墮地獄。十句名字以一名取失十種味。於是味中應當消行。有二十二心毒箭之所覆。住覆藏心詐示現聖。有十種入起乞食。乞食受有二十種心諂曲。當滿足迴轉。時生四種想。行想食想得想足想。於四想中有入二十種煩惱。四種顛倒中。我慢眾生有此等心患非聖共住。有十種亂不問他。當得十種意。以彼惡意鈍意。以彼等十惡意故得惡意名。剎利人有十信。婆羅門得一信。有信者得見二十種功德。以信分別。以信行故生四十種事。若當舍家出家者。彼十種相生一真相。四十種渴愛不可清凈。彼等舍已住于梵行。見功德者無有涅槃。見過患者便有涅槃。有十種痛行。有一慢緩一明。十

{ "translations": [ "知。應生九十九正念巧智。於一言中應生二十正念巧智方便。于丈夫言中，應生二十解脫印。於三世中應當生七十七不退轉輪，不為他降。于諸輪中當生二十種無畏。應欲觀一面，應當出生四十種眼。應知六十四種惡眼。瞋恚丈夫有十種。面與面相應。當知嚙下唇瞋恚之時，瞋恚之人有十種相。以五十二種相當生瞋恚。若言有八種意患，當生七十七種。于身中輩捨身有十種名。復有六十百身名。有二十二種超越語言。身有一定心有一定，非身有定。以心定故則得身定。以心勝故心得寂定。有七十七種詐稱聖事。以二十五種法具足，詐稱言聖當墮地獄。十句名字以一名取失十種味。於是味中應當消行。有二十二心毒箭之所覆，住覆藏心詐示現聖。有十種入起乞食。乞食受有二十種心諂曲。當滿足迴轉，時生四種想，行想食想得想足想。於四想中有入二十種煩惱。四種顛倒中，我慢眾生有此等心患非聖共住。有十種亂不問他。當得十種意。以彼惡意鈍意。以彼等十惡意故得惡意名。剎利（Kshatriya，古印度社會種姓制度中的第二等級，通常是武士和統治者）人有十信，婆羅門（Brahmin，古印度社會種姓制度中的最高等級，通常是祭司和學者）得一信。有信者得見二十種功德。以信分別，以信行故生四十種事。若當舍家出家者，彼十種相生一真相。四十種渴愛不可清凈。彼等舍已住于梵行。見功德者無有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。見過患者便有涅槃。有十種痛行。有一慢緩一明。十", "現代漢語譯本：", "知曉。應該生起九十九種正確的念頭和巧妙的智慧。對於一句話，應該生起二十種正確的念頭、巧妙的智慧和方便法門。對於丈夫，應該生起二十種解脫的印記。在過去、現在、未來三世中，應當生起七十七種不退轉的法輪，不被其他所降伏。在各種法輪中，應當生起二十種無畏。如果想要觀察一面，應當出生四十種眼。應該知道六十四種惡眼。瞋恚的丈夫有十種（表現）。面與面相互對應。應當知道咬下唇瞋恚的時候，瞋恚的人有十種相。以五十二種相，產生瞋恚。如果說有八種意念上的憂患，應當生起七十七種（應對方法）。在身中輩捨身有十種名稱。又有六十百身名。有二十二種超越語言（的境界）。身體有一定，心有一定，並非身體有定。因為心安定，所以得到身體的安定。因為心勝過（一切），所以心得到寂靜安定。有七十七種虛假宣稱聖事。以二十五種法具足，虛假宣稱自己是聖人，當墮入地獄。十句名字用一個名字來取，失去十種味道。在這些味道中，應當消除（貪）行。有二十二種心如毒箭所覆蓋，住在覆藏的心中，虛假示現聖潔。有十種進入（狀態）開始乞食。乞食接受（供養）有二十種心的諂曲。當滿足迴轉的時候，產生四種想：行想、食想、得想、足想。在四種想中，有進入二十種煩惱。在四種顛倒中，我慢的眾生有這些心患，不能與聖人共住。有十種混亂，不詢問他人。當得到十種意念。因為那些惡意和遲鈍的意念。因為那些等同於十種惡意的緣故，得到惡意的名稱。剎帝利（Kshatriya，古印度社會種姓制度中的第二等級，通常是武士和統治者）人有十種信心，婆羅門（Brahmin，古印度社會種姓制度中的最高等級，通常是祭司和學者）得到一種信心。有信心的人能夠見到二十種功德。以信心來分別，以信心來行動，所以產生四十種事情。如果應當捨棄家庭出家的人，那十種相產生一種真相。四十種渴愛無法清凈。他們捨棄之後，安住在梵行中。見到功德的人沒有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。見到過患的人便有涅槃。有十種痛苦的修行。有一種慢緩，一種明（智）。十", "english_translations": [ "Knowing. One should generate ninety-nine correct mindfulness and skillful wisdom. Within a single word, one should generate twenty correct mindfulness, skillful wisdom, and expedient means. Regarding a husband, one should generate twenty seals of liberation. In the three times (past, present, and future), one should generate seventy-seven irreversible wheels, not to be subdued by others. Within all the wheels, one should generate twenty kinds of fearlessness. If one desires to observe a face, one should generate forty kinds of eyes. One should know sixty-four kinds of evil eyes. An angry husband has ten kinds (of expressions). Face corresponds to face. One should know that when biting the lower lip in anger, an angry person has ten kinds of appearances. With fifty-two kinds of appearances, anger arises. If it is said that there are eight kinds of mental afflictions, one should generate seventy-seven (remedies). Among those who abandon the body, there are ten names for abandoning the body. Furthermore, there are sixty hundred body names. There are twenty-two kinds of transcendence of language. The body has certainty, the mind has certainty, but the body does not have certainty. Because the mind is stable, the body becomes stable. Because the mind is victorious, the mind attains tranquil stability. There are seventy-seven kinds of falsely claiming sacred matters. With twenty-five kinds of dharmas complete, falsely claiming to be a saint, one will fall into hell. With ten phrases of names, taking one name loses ten kinds of flavors. Within these flavors, one should eliminate (craving) actions. There are twenty-two kinds of hearts covered by poisonous arrows, dwelling in a concealed heart, falsely displaying holiness. There are ten kinds of entering (a state) to begin begging for food. Receiving alms has twenty kinds of deceitful minds. When satisfaction returns, four kinds of thoughts arise: the thought of walking, the thought of food, the thought of gain, and the thought of sufficiency. Within the four thoughts, there is entry into twenty kinds of afflictions. Among the four inversions, arrogant beings have these mental afflictions and cannot dwell with saints. There are ten kinds of confusion, not asking others. One will obtain ten kinds of intentions. Because of those malicious and dull intentions. Because of those equal to ten malicious intentions, one obtains the name of malicious intention. A Kshatriya (Kshatriya, the second highest of the four varnas (social classes) in Hinduism) person has ten kinds of faith, a Brahmin (Brahmin, the highest of the four varnas (social classes) in Hinduism) obtains one kind of faith. One who has faith can see twenty kinds of merits. Discriminating with faith, acting with faith, therefore forty kinds of things arise. If one should abandon the home and become a renunciate, those ten appearances generate one truth. Forty kinds of craving cannot be purified. After abandoning them, they dwell in pure conduct. One who sees merit does not have Nirvana (Nirvana, a concept in Indian religions that represents the ultimate state of soteriological release, liberation, as moksha). One who sees faults then has Nirvana. There are ten kinds of painful practices. There is one slowness and one clarity. Ten", "English version:" ] }

種無智九十九相。具足之者。處在家內當生天眼。有八十因緣生巧方便。應當知彼七食方便。佛有十力。聲聞四力。辟支佛七力。婆羅門一力。凡夫二力。母村(梵名母村此名婦人)有五力。應當證知非身力也。有七十七因緣。應知母村狀猶如海。彼以幻行。母村有十種心別不和合也。母村有九十九百種誑行六十諂曲。有於三十虛空中取智慧者。應觀母村譬如虛空。母村有六十種生死流轉過患一百莊嚴二十破失。故言母村也。有十種虛空黑闇稠林二十九種分別。諸比丘入不善處所。觀察已生五百分別。不教示比丘故。有九十九種住處具足。不教比丘以自在行故背違戒律。舍禁戒已有所損減。比丘依利養故。生九十九俱致數煩惱。得無間地獄。譬如提婆達多。愚癡丈夫有一信墮落。一信墮落故。違背十佛如來世尊。譬如我第七佛修那剎多羅七十七。于欲果報若生已。諸凡夫有執著故。而起害母害父。殺阿羅漢。破和合僧。發彼噁心出如來身血。六十種欲染。九十九種諍斗根。諸比丘等有一種行者。于住行處。彼作諸欲生厭患者。求滅諸有神通經行。有五十種魔王眷屬。比丘后住一二魔身起千數分別。于中得智比丘當不住相。有何因緣不作相也。以其一因緣故為無相也。所有因緣于彼之中。以無所得彼名無相也。空行比丘

【現代漢語翻譯】現代漢語譯本有九十九種無智之相。如果有人完全具備這些，即使身處家中，也能生出天眼。有八十種因緣能產生巧妙的方便法門。應當瞭解那七種飲食的方便。佛有十力，聲聞有四力，辟支佛有七力，婆羅門有一力，凡夫有二力。女人（梵文名為'母村'，意為婦人）有五力。應當明白這並非指身體的力量。有七十七種因緣，應當知道女人的狀態猶如大海。她們以幻術行事。女人有十種不同的心，彼此不協調。女人有九十九百種欺騙行為，六十種諂媚之態。有人想從三十種虛空中獲取智慧，應當觀察女人，譬如虛空一般虛幻。女人有六十種生死流轉的過患，一百種裝飾，二十種破敗。所以才說女人是如此。有十種虛空、黑暗、稠密的森林，二十九種分別。諸位比丘進入不善之處，觀察後會產生五百種分別念。因為沒有教導比丘的緣故。有九十九種住所是完備的。因為沒有教導比丘以自在的方式修行，所以會背離戒律。捨棄禁戒后，就會有所損失。比丘因為貪圖利益供養，會產生九十九俱胝數量的煩惱，從而墮入無間地獄，譬如提婆達多。愚癡的丈夫因為一次的信心墮落，違背了十方諸佛如來世尊。譬如我第七佛修那剎多羅，如果對慾望的果報產生了執著，就會導致凡夫做出傷害父母、殺害阿羅漢、破壞僧團和合、以噁心使如來身出血的行為。有六十種慾望的染污，九十九種爭鬥的根源。諸位比丘等，如果有一種行為，在居住和行走的地方，因為產生各種慾望而感到厭倦，想要滅除諸有，通過神通來修行。有五十種魔王的眷屬。比丘後來住在一種或兩種魔的身軀中，會產生千數的分別念。於此之中得到智慧的比丘，應當不住于相。因為什麼因緣而不作相呢？因為一個因緣的緣故，所以是無相的。所有的因緣都在其中，因為沒有獲得任何東西，所以稱之為無相。空行比丘

【English Translation】 English version There are ninety-nine aspects of non-wisdom. One who fully possesses them, even dwelling at home, will generate the divine eye. There are eighty causes and conditions that give rise to skillful means. One should understand the seven expedient means of food. The Buddha has ten powers, a Shravaka (聲聞) [Hearer] has four powers, a Pratyekabuddha (辟支佛) [Solitary Realizer] has seven powers, a Brahmin (婆羅門) [priest] has one power, and an ordinary person has two powers. A woman (梵名母村此名婦人) [Sanskrit name 'Matrgrama', meaning woman] has five powers. One should realize that this is not physical strength. There are seventy-seven causes and conditions. One should know that a woman's state is like the ocean. She acts through illusion. A woman has ten different minds that are not in harmony with each other. A woman has ninety-nine hundred kinds of deceitful actions and sixty kinds of flattery. Some seek wisdom from the thirty kinds of emptiness. One should observe a woman as being like empty space. A woman has sixty kinds of faults of the cycle of birth and death, one hundred adornments, and twenty kinds of ruin. Therefore, it is said of women. There are ten kinds of emptiness, darkness, dense forests, and twenty-nine kinds of discriminations. When monks enter inauspicious places, they generate five hundred kinds of discriminations after observing. Because the monks are not taught. There are ninety-nine kinds of dwelling places that are complete. Because the monks are not taught to practice freely, they violate the precepts. Having abandoned the prohibitions, there will be loss. Because monks crave profit and offerings, they generate ninety-nine kotis (俱致) [a large number] of afflictions, and fall into the Avici hell (無間地獄) [hell of incessant suffering], like Devadatta (提婆達多) [a Buddhist figure known for causing schism]. A foolish man, due to one instance of faith falling away, violates the ten Buddhas, Tathagatas (如來) [Thus Come Ones], World Honored Ones. Like me, the seventh Buddha, Syamakalaka (修那剎多羅) [name of a Buddha], if one becomes attached to the karmic rewards of desire, it will lead ordinary people to harm their parents, kill Arhats (阿羅漢) [enlightened beings], break the harmony of the Sangha (僧) [Buddhist community], and with evil intent, draw blood from the body of the Tathagata. There are sixty kinds of defilements of desire and ninety-nine kinds of roots of strife. If any of the monks, in their dwelling and walking places, become weary of generating various desires, they seek to extinguish existence and practice through supernatural powers. There are fifty kinds of retinues of Mara (魔王) [demon king]. When a monk later dwells in one or two bodies of Mara, he generates thousands of discriminations. A monk who gains wisdom from this should not dwell in appearances. For what reason does he not create appearances? Because of one cause and condition, it is non-appearance. All causes and conditions are within it, because nothing is obtained, it is called non-appearance. Empty-walking monk.

思空解脫在經行處求索道者。行精勤者。在空閑者。有六十魔王天身隨順後行。彼彼天生二十種分別。複次于彼三摩耶時。若有空行諸比丘等。於四禪中而得自在。彼從禪起已。是諸天等於面門中。示現面像即生羨樂。譬如阿難陀渠比丘。何以故。如空行想者如是欲想。彼則不可名空行者。何以故。誰空想者如是欲想。彼不可名名空行者。何以故。若我如是生心。彼亦如是心生。是名相行不名空行。脫是想已當言空行。空行比丘有五十五想。內有欲故住於一地不得禪定。不住于地得阿羅漢法住。受持經行得二功德。有四種功德。住經行處受持經行有八種功德。住持經行有十六種功德。住持經行復有三十千功德。受持經行不食之者有一果報三昧。於二處中魔不能至。經行受持三昧之者。於十處中不可得到。何等為十歌聲諸天讚歎聲。經行受持三昧。乃至不到一切禽獸及諸鳥聲。以經行受持三昧中故。應見九十九俱致諸功德也。迴轉遠離非安隱法。他不得便。亦不聽聞五分音聲。當得滿足比波舍那地。經行住持三昧有二十種滿擇法覺分。精進喜滅。當得滿足舍覺分經行住持三昧當得滿足七覺分。經行住持三昧當得五百名字。以一名攝。以精進故應當遠離二十二舍故。五十七因緣。諸聲聞人于諸法中當驚怖。應入慈三昧百千

【現代漢語翻譯】現代漢語譯本思空解脫者在經行處尋求真理。精進修行者，在空閑之處修行。有六十位魔王天的天人跟隨在他身後。這些天人各自產生二十種不同的分別念。此外，在禪定之時，如果有修習空行的比丘等，在四禪中獲得自在，他們從禪定中出來后，這些天人就會在他們的面前顯現面容，使他們產生貪戀和快樂。譬如阿難陀渠比丘。為什麼呢？如果修習空行的人還存在慾望，那麼他就不能被稱為修習空行的人。為什麼呢？如果一個人修習空想，卻還存在慾望，那麼他就不能被稱為修習空行的人。為什麼呢？如果我這樣生起心念，他們也這樣生起心念，這叫做相互影響，而不是修習空行。脫離了這些妄想，才能被稱為修習空行。修習空行的比丘有五十五種妄想。因為內心有慾望，所以停留在一種境界，無法獲得禪定。不住留在任何境界，才能證得阿羅漢的果位。受持經行能獲得兩種功德。安住于經行處受持經行有四種功德。住持經行有八種功德。住持經行還有三萬種功德。受持經行不進食的人，能獲得一種果報三昧（Samadhi，禪定）。在兩個地方，魔不能到達。經行受持三昧的人，在十個地方是無法被找到的。哪十個地方呢？歌聲、諸天讚歎聲。經行受持三昧，乃至聽不到一切禽獸及鳥類的聲音。因為在經行中受持三昧的緣故，應當見到九十九俱致（Koti，印度計數單位）的功德。迴轉遠離非安穩的法，他人無法得便，也聽不到五分音聲。應當得到圓滿的比波舍那（Vipassanā，內觀）之地。經行住持三昧有二十種圓滿的擇法覺分（Dharma Vicaya Sambojjhanga，七覺支之一）。精進、喜、滅。應當得到圓滿的舍覺分（Upekkhā Sambojjhanga，七覺支之一）。經行住持三昧應當得到圓滿的七覺分（Sapta Bojjhaṅgāni，七覺支）。經行住持三昧應當得到五百個名字，用一個名字來概括。因為精進的緣故，應當遠離二十二種捨棄。五十七種因緣。諸聲聞人對於諸法應當感到驚怖。應當進入慈三昧（Mettā Samādhi，慈心禪定）百千次。

【English Translation】 English version The seeker of liberation through emptiness (思空解脫) seeks the path in the walking meditation place. The practitioner of diligent effort, in a secluded place. Sixty demon kings (魔王) of the heavens follow behind him. Each of these heavenly beings generates twenty kinds of discriminations. Furthermore, during that Samadhi (三摩耶, concentration), if there are Bhikkhus (比丘, monks) who practice emptiness and have attained mastery in the four Jhanas (四禪, meditative states), when they arise from their meditation, these heavenly beings will show their faces before them, causing them to develop attachment and joy. For example, the Bhikkhu Anandakri. Why is that? If one who contemplates emptiness still has desires, then he cannot be called a practitioner of emptiness. Why is that? If one contemplates emptiness but still has desires, then he cannot be called a practitioner of emptiness. Why is that? If I generate such a thought, and they also generate such a thought, this is called mutual influence, not the practice of emptiness. Only by abandoning these thoughts can one be called a practitioner of emptiness. A Bhikkhu who practices emptiness has fifty-five thoughts. Because of internal desires, he remains in one state and cannot attain Samadhi. By not dwelling in any state, one can attain the state of an Arhat (阿羅漢, enlightened being). Practicing walking meditation brings two merits. Dwelling in the walking meditation place and practicing walking meditation brings four merits. Maintaining walking meditation brings eight merits. Maintaining walking meditation also brings thirty thousand merits. One who practices walking meditation without eating obtains a Samadhi as a result. In two places, Mara (魔, the evil one) cannot reach. One who practices Samadhi through walking meditation cannot be found in ten places. What are the ten places? Singing voices, the voices of praise from the heavens. Practicing Samadhi through walking meditation, even the sounds of all birds and beasts cannot be heard. Because of practicing Samadhi in walking meditation, one should see ninety-nine Koti (俱致, a unit of measurement in India) of merits. Turning away from non-peaceful dharmas (法, teachings), others cannot take advantage, and one does not hear the fivefold sound. One should attain the complete Vipassanā (比波舍那, insight meditation) ground. Maintaining Samadhi in walking meditation brings twenty kinds of complete Dharma Vicaya Sambojjhanga (擇法覺分, investigation of dharma, one of the seven factors of enlightenment). Effort, joy, cessation. One should attain the complete Upekkhā Sambojjhanga (舍覺分, equanimity, one of the seven factors of enlightenment). Maintaining Samadhi in walking meditation should attain the complete seven factors of enlightenment (Sapta Bojjhaṅgāni, 七覺支). Maintaining Samadhi in walking meditation should attain five hundred names, summarized by one name. Because of diligence, one should abandon twenty-two kinds of abandonment. Fifty-seven conditions. All Sravakas (聲聞, disciples) should be frightened by all dharmas. One should enter Mettā Samādhi (慈三昧, loving-kindness meditation) hundreds of thousands of times.

俱致種數如來境界生轉法印。如來成就大悲。何者法印。彼有一印隨有所須。有八萬四千破壞印。如來滅彼愚癡比丘執持受行。彼等七十七種。舍背佛相有百千種。當舍離諸法。復四十種相當舍離眾僧。九十九種因緣不能得果。百千議論而生驚怖。百種相鼓吹法螺。于墮落中而墮落也。有六十六俱致生中受用果報。於人身中丈夫根具已。有三十種病不生子息。有四十相當生二根十惡眼相。少年者於四大中。身體顏容普遍端正。至年中時身體容狀成一瘡肉。一切醫師不能療治。何以故。阿難。彼業果報不可失故。其業果報有九十九名字入一名中。所謂觸病二十種。口門有一明。二十種名以一名為因。一切諸法無有根本。如如來所知不以別智故。如來八萬四俱致那由他界智生轉因緣。如來往昔行菩薩行時。斷除殺生攝受持戒。彼所有果報。一切眾生難可得知。唯除諸佛如來世尊。阿難。彼諸世尊于彼諸法所可知者。汝莫作疑。有二十二頭惡應以刀害。有九十九眼病。譬如栴檀那貓子。當用眼手。有二十種行佈施鬘(或云慢)有二十種修持戒鬘。有二十種行頭陀鬘。有二十種空行鬘。三種不倒有。有大慢者當生迷惑。生迷惑已得彼十種嚴熾之處。以迷惑故得二十損減。受二十損減已當復渾雜佛塔僧物。彼得九十九諸疥癩事。

【現代漢語翻譯】現代漢語譯本俱致（Koti，意為千萬）種數如來境界生轉法印。如來成就大悲。何者是法印？彼有一種法印，隨眾生有所需求而應現。有八萬四千種破壞之印。如來滅除那些愚癡比丘的執著，使他們受持正法。他們有七十七種捨棄背離佛相的行為，多達百千種，應當舍離這些法。又有四十種行為應當舍離僧眾。九十九種因緣不能得到結果。百千種議論會產生驚怖。一百種表相如同鼓吹法螺，卻是在墮落中更加墮落。有六十六俱致眾生在輪迴中受用果報。在人身中，即使男子根具完好，也有三十種疾病導致不能生育子息。有四十種表相會生出二根（陰陽人），呈現十種惡眼之相。少年人在四大（地、水、火、風）調和時，身體顏容普遍端正。但到了中年時，身體容貌卻變成瘡痍之軀，一切醫師都不能醫治。為什麼呢？阿難（Ananda，佛陀的十大弟子之一），因為這是業果報應不可避免。這業果報應有九十九個名字，都歸入一個總名，就是觸病二十種。口門有一明，二十種名以一個名為因。一切諸法沒有根本。如如來所知，不是用分別智而知。如來有八萬四俱致那由他（Nayuta，極大數字）界智生轉的因緣。如來往昔行菩薩道時，斷除殺生，攝受持戒，這些所有的果報，一切眾生難以得知，唯有諸佛如來世尊才能知曉。阿難，對於彼諸世尊所能知曉的這些法，你不要懷疑。有二十二種頭惡之人應當用刀殺害。有九十九種眼病。譬如栴檀那貓子，應當用眼和手來治療。有二十種行佈施之鬘（或云慢），有二十種修持戒之鬘，有二十種行頭陀（苦行）之鬘，有二十種空行之鬘。三種不顛倒的見解是存在的。有大慢者會產生迷惑。產生迷惑后，會得到那十種嚴厲熾盛之處的果報。因為迷惑的緣故，會得到二十種損減。受到二十種損減后，就會混淆佛塔和僧眾的財物。他們會得到九十九種疥癩之事。

【English Translation】 English version The Dharma seal of the Tathagata's (如來，one of the titles of a Buddha) realm arising and transforming from countless Kotis (俱致，ten million). The Tathagata has perfected great compassion. What is the Dharma seal? There is one seal that appears according to the needs of beings. There are eighty-four thousand destructive seals. The Tathagata extinguishes the attachments of those foolish Bhikkhus (比丘，Buddhist monks), enabling them to uphold and practice the Dharma. They have seventy-seven kinds of actions that abandon and turn away from the Buddha's form, amounting to hundreds of thousands, and these Dharmas should be abandoned. There are also forty kinds of actions that should be abandoned concerning the Sangha (僧伽，Buddhist monastic order). Ninety-nine causes and conditions cannot lead to fruition. Hundreds of thousands of discussions generate fear. One hundred appearances are like blowing a conch shell, yet they are falling further into degradation. Sixty-six Kotis of beings experience karmic retribution in Samsara (輪迴，cycle of rebirth). In human form, even if a man's faculties are complete, there are thirty kinds of illnesses that prevent the birth of offspring. There are forty appearances that lead to the birth of hermaphrodites, displaying ten kinds of evil eye appearances. When young people have harmony in the four elements (四大，earth, water, fire, and wind), their physical appearance is generally upright and handsome. But in middle age, their physical appearance becomes a body covered in sores, which no physician can cure. Why is that, Ananda (阿難，one of the ten great disciples of the Buddha)? Because the retribution of karma is unavoidable. This karmic retribution has ninety-nine names, all categorized under one general name, which is twenty kinds of touch-related diseases. The mouth has one brightness, and twenty names arise from one name as the cause. All Dharmas have no fundamental basis. As the Tathagata knows, it is not known through discriminating wisdom. The Tathagata has the causes and conditions for the arising and transformation of eighty-four Kotis of Nayutas (那由他，a very large number) of realm wisdom. When the Tathagata practiced the Bodhisattva (菩薩，one who seeks enlightenment) path in the past, he eradicated killing and embraced upholding the precepts. All the retributions of these actions are difficult for all beings to know, except for the Buddhas, the Tathagatas, the World Honored Ones. Ananda, do not doubt these Dharmas that the World Honored Ones are able to know. There are twenty-two kinds of evil-headed people who should be killed with a knife. There are ninety-nine kinds of eye diseases. Like a sandalwood mongoose, one should use the eyes and hands to cure them. There are twenty kinds of garlands (or arrogance) of giving, twenty kinds of garlands of upholding precepts, twenty kinds of garlands of practicing Dhuta (頭陀，ascetic practices), and twenty kinds of garlands of empty practice. Three kinds of non-inverted views exist. Those with great arrogance will generate delusion. After generating delusion, they will receive the retribution of those ten severe and blazing places. Because of delusion, they will receive twenty kinds of diminutions. After receiving twenty kinds of diminutions, they will confuse the property of stupas (佛塔，Buddhist monuments) and the Sangha. They will receive ninety-nine kinds of scabies and leprosy.

當得二十五饑惱事。當得三十種嚴熾事。當得十五種朋友別離法。當得二種繫縛項頸。當得二十種棄捨語言。既棄捨已當得十種食具。于自身中住著食想。彼自食肉而取命終。彼命終已當得二十二惡處。當得四十五趣向地獄法。生地獄已當得十種出生處法。當得十四種逼切處。當得九十種煩惱門。當得十種近事。當得一由旬身。當得其身上出炎過百由旬。當得九十九種守地獄報。一一處當得五百群眾。當得十四種灰色之身。兩手相拍揚聲叫喚。當滿八大地獄。于彼生處百千俱致年歲壽命。違背二十俱致諸佛世尊。此則略說我慢行者。當得九十九種貪慾毒箭。當得二十一種下賤果報。如是智慧減少諸佛世尊所為事者。所謂世間語言也。有二十五俱致名字非有名字。佛世尊知何者無名字。尼流薩多羅聲(隋云無上聲也)。此略說為陀羅尼方便。若得入已當熟千偈亦不違背。阿難。汝今應當熟誦令利。以此陀羅尼應為多得覺悟。能如名字於法業中。阿難。如此法教。過去諸佛世尊之所宣說。我今亦說。所說眾偈若所得者。當種菩提善根種子。彼應滿足。阿難。是為多聞初因。

阿難。于中何者是四種食。如來所說。如是所說。我為何因故如是說。所言食者彼為立志。所言食者有四種食。團食或粗大或微細。觸為第二。

意思念為第三。識為第四。復有四種食。色是眼食。聲為耳食。香為鼻食。味為舌食。意不可見若言見意彼即邪見。以邪見故生我有身。言此為身是邪見身。為一切眾生乃至未證知者。何故言邪見為一切眾生食。從邪見故生取我處。以取我故即有趣處。當得地獄畜生及閻羅世天身人身等。所當得者彼即諸有。以是義故於中諸有不可得離。若不離者彼等當得滿諸苦法。滿苦法已當向苦趣。是以當殺生乃至邪見。彼成就不善因故諸有不斷。如是闇處黑闇輪轉故。于生死中而流轉也。于彼之中是為大食。所謂邪見。以邪見故而生我體。言團食者。彼住我想及團想已。住一切想已。所謂粗食或復微細。言觸食者彼猶如火。是聖聲聞所不喜念。以無我想故。言意思食者。彼如來說無有形色。亦復無善。何以故。以思所生一切諸法是意境界。所有意者彼即是識。若得想者彼即生受。若樂若苦不樂不苦。乃至為彼所牽。若意所生諸法。是則彼名為諸有食。是故邪見取流轉故是名為食。如來所說名為食者。是不正念為無明食。所言意者說意為食。所言調戲說調戲為食。所言悔者說悔為食。所言疑者說疑為食。所言懶惰者說懶惰為食。所言少精進者說少精進為食。所言小發心者說小發心為食。所言小入處者說小入處為食。阿難。殺生者殺

【現代漢語翻譯】現代漢語譯本：意識被認為是第四種食。還有四種食：顏色是眼睛的食，聲音是耳朵的食，氣味是鼻子的食，味道是舌頭的食。意識是不可見的，如果說能看見意識，那就是邪見。因為邪見，產生『我』和『身』的觀念。說『這是身』，就是邪見之身。對於一切眾生，乃至未證悟的人來說，為什麼說邪見是一切眾生的食呢？因為從邪見產生執取『我』的地方。因為執取『我』，就有了趣向之處，將得到地獄、畜生和閻羅王的世界，以及天身、人身等。所將得到的那些，就是諸有。因為這個緣故，在其中諸有是不可分離的。如果不分離，他們將得到充滿各種苦法。充滿苦法之後，將趨向苦難的境地。因此，殺生乃至邪見，他們成就了不善的因，所以諸有不斷。就像在黑暗的地方，黑暗的輪轉一樣，所以在生死中流轉。在那些之中，邪見是最大的食。因為邪見，產生『我』的身體。說到團食，他們住在『我想』和『團想』中，住在一切想中，無論是粗糙的食物還是微細的食物。說到觸食，它就像火一樣，是聖聲聞所不喜愛的。因為沒有『我想』。說到意思食，如來說它沒有形狀和顏色，也沒有善惡。為什麼呢？因為思所產生的一切法都是意的境界。所有的意，就是識。如果得到想，就會產生感受，無論是快樂、痛苦還是不樂不苦，乃至被它所牽引。如果意所產生的諸法，那麼它就被稱為諸有食。所以，邪見的執取和流轉被稱為食。如來說的食，是不正念，是無明食。所說的意，是說意為食。所說的調戲，是說調戲為食。所說的悔，是說悔為食。所說的疑，是說疑為食。所說的懶惰，是說懶惰為食。所說的少精進，是說少精進為食。所說的小發心，是說小發心為食。所說的小入處，是說小入處為食。阿難，殺生者殺......

【English Translation】 English version: Consciousness is considered the fourth kind of nutriment. Furthermore, there are four kinds of nutriment: color is nutriment for the eye, sound is nutriment for the ear, smell is nutriment for the nose, and taste is nutriment for the tongue. Consciousness is invisible; if one says they see consciousness, that is a wrong view (邪見, xiéjiàn). Because of wrong view, the notions of 'I' and 'body' arise. To say 'this is the body' is a body of wrong view. For all sentient beings, even those who have not attained realization, why is it said that wrong view is nutriment for all sentient beings? Because from wrong view arises the place of grasping 'I'. Because of grasping 'I', there is a place of destination, and one will obtain the realms of hell, animals, and Yama's world, as well as heavenly bodies, human bodies, and so on. Those that will be obtained are the existences (諸有, zhū yǒu). Because of this reason, within them, these existences cannot be separated. If they are not separated, they will obtain the fulfillment of all kinds of suffering dharmas. After fulfilling suffering dharmas, they will head towards the realm of suffering. Therefore, killing and even wrong view, they accomplish unwholesome causes, so the existences are continuous. Just like in a dark place, the rotation of darkness, so they transmigrate in birth and death. Among those, wrong view is the greatest nutriment. Because of wrong view, the body of 'I' arises. Speaking of coarse nutriment (團食, tuán shí), they dwell in the thought of 'I' and the thought of 'coarse', dwelling in all thoughts, whether coarse food or subtle food. Speaking of contact as nutriment (觸食, chù shí), it is like fire, which is not liked by the noble Shravakas. Because there is no thought of 'I'. Speaking of volitional thought as nutriment (意思食, yì sī shí), the Thus Come One (如來, Rúlái) says it has no shape or color, nor is it good or bad. Why? Because all dharmas produced by thought are the realm of mind. All mind is consciousness (識, shí). If one obtains thought, then feeling arises, whether it is pleasure, pain, or neither pleasure nor pain, and even being led by it. If the dharmas produced by mind, then it is called nutriment for existence. Therefore, the grasping and transmigration of wrong view is called nutriment. What the Thus Come One speaks of as nutriment is incorrect mindfulness, which is nutriment for ignorance (無明食, wú míng shí). What is said as mind is said as mind as nutriment. What is said as playfulness is said as playfulness as nutriment. What is said as regret is said as regret as nutriment. What is said as doubt is said as doubt as nutriment. What is said as laziness is said as laziness as nutriment. What is said as little diligence is said as little diligence as nutriment. What is said as small aspiration is said as small aspiration as nutriment. What is said as small entering place is said as small entering place as nutriment. Ananda (阿難, Ānán), the one who kills kills...

生為食。為取我者取我為食。邪見者為五趣為食。阿難。無有天等世間。若魔世若梵世若沙門世若婆羅門世。及天人阿修羅世中。若有一天若一龍若一夜叉若一乾闥婆。若復一人能於此等諸食如是略說者。唯除如來應正遍知。

彼等一切名字諸食等。於此之中皆悉攝入。是故如來知一切眾生。著名字故著諸食故墮名字句。以染著名字故。憶念未來名字。于名字中受觸生已。知一切世間染著名字已。為聲聞說如是諸法。是名字型中無復有名字。為名一法故。此等皆隨行。為彼聲聞說自體性。其凡夫輩著于名字。是故名為住于食中。其聖聲聞彼無有食。滅除不正思念故。乃至滅除貪著我故。是聖聲聞輩。於心生中無有我取。況復因我而作殺生。無有是處。況復乃至當有邪見。無有是處。何以故。其聖聲聞尚無正見。何況邪見。若聖聲聞有正見者應生諸有。所謂欲有色有無色有。若聖聲聞有邪見者應墮邪中。或墮地獄及與畜生閻摩羅世。既聖聲聞無有正見無有邪見。以是義故。彼聖聲聞為不食故而著鎧甲。若聖聲聞或有正見或復邪見是即有食。何以故。所有見處即為邪見。既有邪見。即取邊見斷見常見非見。而見無我有我。無壽命中有壽命。無戒中有戒。無明中有明。無解脫中有解脫。無滅中有滅。於畢竟中無有生處

【現代漢語翻譯】現代漢語譯本以食物為生。爲了獲取我的人獲取我作為食物。持有邪見的人以五趣為食。阿難（Ananda，佛陀的十大弟子之一）。沒有天界等世間，無論是魔界、梵天界，還是沙門（Śrāmaṇa，出家修行者）界、婆羅門（Brāhmaṇa，祭司）界，以及天人、阿修羅（Asura，一種神道生物）世間中，如果有一天神、一龍、一夜叉（Yakṣa，一種守護神）、一乾闥婆（Gandharva，一種天上的音樂家），或者一個人能夠對這些食物進行如此簡略的描述，除非是如來應正遍知（Tathāgata Arhat Samyaksaṃbuddha，佛陀的稱號）。所有這些名字所代表的各種食物，都包含在這裡面。因此，如來知曉一切眾生，因為執著于名字，所以執著于各種食物，從而陷入名字的束縛。因為染著于名字，所以憶念未來的名字。在名字中感受觸覺產生后，知曉一切世間都染著于名字。爲了聲聞（Śrāvaka，佛陀的弟子）說出這樣的法，即名字的本體中不再有名字。爲了這一個『名』的法，這些都隨之而行。爲了那些聲聞說出自體的本性。那些凡夫俗子執著于名字，所以被稱為住在食物之中。而那些聖聲聞沒有食物，因為滅除了不正的思念，乃至滅除了貪著于『我』。這些聖聲聞，在心中生起時沒有『我』的執取，更何況因為『我』而作殺生之事，這是不可能的。更何況會有邪見，這是不可能的。為什麼呢？因為那些聖聲聞尚且沒有正見，更何況邪見。如果聖聲聞有正見，就應該產生各種『有』，即欲有（kāma-bhava，欲界的存在）、色有（rūpa-bhava，色界的存在）、無色有（arūpa-bhava，無色界的存在）。如果聖聲聞有邪見，就應該墮入邪道，或者墮入地獄、畜生、閻摩羅（Yamaloka，地獄）世界。既然聖聲聞沒有正見，也沒有邪見，因此，這些聖聲聞爲了不食而穿上鎧甲。如果聖聲聞或者有正見，或者有邪見，那就是有食。為什麼呢？所有見解之處就是邪見。既然有邪見，就執取邊見、斷見、常見、非見，並且認為無我中有我，無壽命中有壽命，無戒律中有戒律，無光明中有光明，無解脫中有解脫，無滅盡中有滅盡，在畢竟空中沒有生起之處。

【English Translation】 English version Living by food. Those who take me, take me as food. Those with wrong views take the five realms as food. Ananda (Ananda, one of the ten principal disciples of the Buddha). There is no world like the heavens, whether it be the world of Mara, the world of Brahma, the world of ascetics (Śrāmaṇa), the world of Brahmins (Brāhmaṇa), or among the worlds of gods, humans, and Asuras (Asura, a type of deity), if there is a god, a dragon, a Yaksha (Yakṣa, a type of guardian spirit), a Gandharva (Gandharva, a celestial musician), or a person who can briefly describe these foods as such, except for the Tathāgata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha, an epithet of the Buddha). All those names, all those foods, are included within this. Therefore, the Tathagata knows all beings, because they are attached to names, they are attached to foods, and thus they fall into the realm of names. Because they are tainted by names, they remember future names. Having experienced contact in names, they know that all the world is tainted by names. For the sake of the Śrāvakas (Śrāvaka, a disciple of the Buddha), he speaks of such dharmas, that in the essence of names, there are no more names. For the sake of the one dharma of 'name,' all these follow. For those Śrāvakas, he speaks of the nature of the self. Those ordinary people are attached to names, therefore they are said to dwell in food. But those noble Śrāvakas have no food, because they have extinguished incorrect thoughts, even to the point of extinguishing attachment to 'self.' These noble Śrāvakas, in the arising of the mind, have no grasping of 'self,' let alone committing killing because of 'self,' that is impossible. Let alone having wrong views, that is impossible. Why? Because those noble Śrāvakas do not even have right views, let alone wrong views. If the noble Śrāvakas had right views, they should generate various 'existences,' namely existence in the realm of desire (kāma-bhava), existence in the realm of form (rūpa-bhava), existence in the formless realm (arūpa-bhava). If the noble Śrāvakas had wrong views, they should fall into wrong paths, or fall into hell, the animal realm, or the world of Yama (Yamaloka, the realm of the dead). Since the noble Śrāvakas have neither right views nor wrong views, therefore, these noble Śrāvakas wear armor for the sake of not eating. If the noble Śrāvakas have either right views or wrong views, then they have food. Why? All places of views are wrong views. Since there are wrong views, they grasp at extreme views, annihilation views, eternal views, non-views, and they see self in non-self, life in non-life, precepts in non-precepts, light in non-light, liberation in non-liberation, extinction in non-extinction, and in the ultimate emptiness, there is no place of arising.

。畢竟中無有食。以是義故彼聖聲聞無有食也。其彼無食聖聲聞等。若住一劫若減一劫。不為他人受衣服飲食臥具湯藥是等諸物。亦不經行不一處住。假使劫燒之時亦不因彼而生恐怖。亦不因彼為身為心而受苦樂。彼悉無有。何以故。其聖聲聞一切愛憎悉皆滅故。阿難。若有菩薩以團食住者。其聖聲聞則亦不能。或住一劫或減一劫。不破加趺。亦不說語言。亦不動身。亦無愁戚。亦無愛憎而得住也。阿難。如來既知段食。能與貪慾能與瞋恚能與愚癡。能令諸有不斷絕故。是故如來阿羅呵三藐三佛陀。說彼團食是其顛倒。說無真實。彼等眾生以顛倒故。不知此等四分之食。若有眾生不顛倒心能捨團食。若不斷者彼等是則名顛倒也。若有眾生知已見已。如佛世尊滅憎愛已。若住一劫若減一劫。彼亦不曾生於身想。況復能生團食想也。何以故。此凡夫輩攝取執著。所謂團食。阿難。如來欲一加趺坐中一向受樂。若住百千俱致劫。或過於彼。欲住無量阿僧祇劫不以為難。何以故。阿難。如來阿羅呵三藐三佛陀。以滅諸分別故。以滅身故。以滅見我身故。滅彼團食。滅色滅聲滅香滅味滅觸滅法。何以故。以方便相續說諸法故。而佛如來無有法想無有我想。如來一切諸想悉滅無餘。不作非不作。非過去亦不念過去。無未來亦不念未

來。無現在亦不念現在。亦不念名亦非不念名。不順念亦非不順念。不隨念非不隨念。亦不言不說。亦不可以過去見。亦不可以未來見。亦不可以現在見。何以故。如來無有色。可以色而作名字。受想行識亦不可作名字。如來無識。可以識作名字者。若有實者如來亦無有色。如一切眾生有色。阿難。莫作是見。何以故。如來畢竟不得是色。若色是我若我是色。如來說色猶如泡沫畢竟無色。何者色性唯有音聲。何者為聲謂言道分。但如來說色如世語言。

大威德陀羅尼經卷第十二大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十三

隋天竺三藏阇那崛多譯

何者世間語言。謂色色處及色生處。是故名色。為老死生故。若作色及色處。所有作處彼無有物。言無物者彼無有性。是義不可說言如來有色。受想行識亦復如是。以盡色故。諸佛如來而得解脫。不生不滅非不生滅是亦無體。何者色盡。是色畢竟無性。彼何所盡。彼即盡體彼無生處。何者無生處。以無處可生故言無生。無生生處是悉無有。故言無生。是無生者即見如來。亦無生處亦無滅處。不優不劣。何故言不優不劣。諸佛如來不共世諍。而彼世間共如來諍。諸佛如來無有優劣。以是義名無優劣。言無優

【現代漢語翻譯】現代漢語譯本：如來沒有過去，也不執念于現在。不執念于名相，也不是完全不執念于名相。不順應執念，也不是不順應執念。不隨順執念，也不是不隨順執念。也不言說，也不可說。也不可以用過去來見如來，也不可以用未來來見如來，也不可以用現在來見如來。為什麼呢？因為如來沒有色（Rupa，物質現象），不可以用色來作為名字。受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，認知）也不可以用來作為名字。如來沒有識，怎麼可以用識來作為名字呢？如果有什麼是真實存在的，如來也沒有色，如同一切眾生有色一樣。阿難（Ananda，佛陀的十大弟子之一），不要這樣認為。為什麼呢？因為如來最終是不能被色所定義的。如果色是我，或者我是色，如來說色就像泡沫一樣，最終是沒有實體的。什麼是色的本質呢？只有音聲。什麼是聲呢？就是言語道斷的分別。但如來說色就像世俗的語言一樣。

《大威德陀羅尼經》卷第十二大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十三

隋朝天竺三藏阇那崛多（Jnanagupta）譯

什麼是世間的語言呢？就是**處（此處原文有缺失）以及色生之處。所以叫做名色（Nama-rupa，名色，精神和物質的結合）。爲了老死而生。如果造作色以及色處，所有造作之處都沒有實物。說沒有實物，就是說沒有自性。這個道理不能說如來有色。受、想、行、識也是這樣。因為色已經窮盡了，諸佛如來才能得到解脫。不生不滅，也不是非不生滅，這也是沒有實體的。什麼是色盡呢？就是色最終沒有自性。它在哪裡窮盡呢？它就在窮盡的本體處窮盡，它沒有生起之處。什麼是無生之處呢？因為沒有地方可以生起，所以說是無生。無生的生起之處都是沒有的，所以說是無生。這個無生就是見到如來。也沒有生起之處，也沒有滅去之處。不優越也不低劣。為什麼說不優越也不低劣呢？諸佛如來不與世間爭論，而是世間與如來爭論。諸佛如來沒有優越和低劣之分。因為這個道理，所以叫做無優劣。說無優

【English Translation】 English version: The Tathagata (如來，Thus Come One) has no past, nor does he dwell on the present. He does not dwell on names, nor is he completely non-dwelling on names. He does not accord with dwelling, nor is he non-accordant with dwelling. He does not follow dwelling, nor is he non-following dwelling. He neither speaks nor can be spoken of. He cannot be seen through the past, nor can he be seen through the future, nor can he be seen through the present. Why is that? Because the Tathagata has no Rupa (色，form), and Rupa cannot be used as a name. Vedana (受，feeling), Samjna (想，perception), Samskara (行，mental formations), and Vijnana (識，consciousness) also cannot be used as names. The Tathagata has no Vijnana, so how can Vijnana be used as a name? If there is anything real, the Tathagata also has no Rupa, just as all sentient beings have Rupa. Ananda (阿難，one of the ten great disciples of the Buddha), do not think this way. Why is that? Because the Tathagata ultimately cannot be defined by Rupa. If Rupa is me, or I am Rupa, the Tathagata says Rupa is like a bubble, ultimately without substance. What is the essence of Rupa? Only sound. What is sound? It is the severance of the path of words. But the Tathagata says Rupa is like worldly language.

The Great Vaipulya Dharani Sutra, Volume 12 Taisho Tripitaka Volume 21, No. 1341, The Great Vaipulya Dharani Sutra

The Great Vaipulya Dharani Sutra, Volume 13

Translated by Jnanagupta (阇那崛多), Tripitaka Master from India of the Sui Dynasty

What is worldly language? It is **place (missing text in the original) and the place where Rupa arises. Therefore, it is called Nama-rupa (名色，name and form). It is born for the sake of old age and death. If one creates Rupa and the place of Rupa, there is no substance in all places of creation. Saying there is no substance means there is no self-nature. This principle cannot say that the Tathagata has Rupa. Vedana, Samjna, Samskara, and Vijnana are also the same. Because Rupa is exhausted, the Buddhas and Tathagatas can attain liberation. Neither arising nor ceasing, nor non-arising and non-ceasing, this also has no substance. What is the exhaustion of Rupa? It is that Rupa ultimately has no self-nature. Where does it exhaust? It exhausts at the very essence of exhaustion; it has no place of arising. What is the place of non-arising? Because there is no place to arise, it is called non-arising. The place of arising of non-arising is all non-existent, therefore it is called non-arising. This non-arising is seeing the Tathagata. There is neither a place of arising nor a place of ceasing. Neither superior nor inferior. Why is it said to be neither superior nor inferior? The Buddhas and Tathagatas do not contend with the world, but the world contends with the Tathagata. The Buddhas and Tathagatas have no superiority or inferiority. Because of this principle, it is called non-superiority and non-inferiority. Saying non-superior

劣者。窮盡無明滿足明故。其明無種。若無種子即佛世尊。諸佛世尊無有渴愛。諸佛世尊已度彼岸。諸佛世尊穿徹通達。諸佛世尊不起斗諍。諸佛世尊無可譏嫌。諸佛世尊無說惡處。諸佛世尊無害他處。諸佛世尊無有邊際。諸佛世尊本性寂靜。何者如來本性寂靜無真性。是名世尊本性寂靜。諸佛世尊窮盡寂靜故名寂靜。問曰。世尊。何因緣故名如來也。答言。如如如來故言如來。復問言。世尊。是義要略我不廣解。答言。阿難。汝言不解者是即此義。何以故。諸法難知難解。甚深難見難覺。何以故。諸佛世尊過心境界。諸佛世尊不可思議。諸佛世尊已度諸食。言過度者。謂過不善思念乃至取我者。諸佛世尊無意思想。是故如來不可名求。諸佛如來如如來無有來也。如來彼等諸法如如示現。何者如如。如如者無有變異猶如虛空。無有說處。無詐諂者。無言語者。無有濁者。無攀緣者。無有縛者。如來之體狀如虛空。不可以名字說。何以故。如前如來。未來亦然現在亦然。如來體性今如是說。其如來者三世平等。以是義故名為如來。亦無去處故名如來。復無處可來故名如來。為如來也。既無處來亦無處去故名如來。為如來也。如一切法如如。如是如來故名如來。過去世空。以過去世空故未來亦空。未來空故現在亦空。以現

【現代漢語翻譯】現代漢語譯本劣者：因為窮盡了無明（avidyā，對事物真相的迷惑）而圓滿了明（vidyā，智慧），所以這明沒有種子。如果沒有種子，那就是佛世尊（Buddha-lokanātha）。諸佛世尊沒有渴愛（taṇhā，對感官享受的強烈渴望）。諸佛世尊已經度過了彼岸（pāramitā，從生死輪迴的此岸到達涅槃的彼岸）。諸佛世尊穿透徹悟一切。諸佛世尊不起爭鬥。諸佛世尊沒有可以被指責的地方。諸佛世尊不說惡語。諸佛世尊不做傷害他人的事情。諸佛世尊沒有邊際。諸佛世尊的本性是寂靜的。什麼是如來（Tathāgata，佛的稱號之一）的本性寂靜而沒有真性呢？這就是世尊的本性寂靜。諸佛世尊因為窮盡了寂靜，所以被稱為寂靜。問：世尊，因為什麼因緣被稱為如來呢？答：因為如如（tathatā，事物的真實本性）如來，所以稱為如來。又問：世尊，這個意義很簡略，我不明白。答：阿難（Ānanda，佛陀的十大弟子之一），你說不明白，其實就是這個意思。為什麼呢？因為諸法（dharma，宇宙間的一切事物和規律）難以知曉，難以理解，非常深奧，難以看見，難以覺察。為什麼呢？因為諸佛世尊超越了心的境界。諸佛世尊不可思議。諸佛世尊已經超越了諸食（食物，這裡指感官的滋養）。所謂超越，是指超越了不善的思念，乃至執取於我的觀念。諸佛世尊沒有意思和思想。所以如來不可用名言來尋求。諸佛如來如如而來，沒有真正的來處。如來如實地示現了這些法。什麼是如如呢？如如是沒有變異的，猶如虛空，沒有可以言說之處，沒有虛偽和諂媚，沒有言語，沒有污濁，沒有攀緣，沒有束縛。如來的體性就像虛空一樣，不可以用名字來描述。為什麼呢？因為過去的如來是這樣，未來的如來也是這樣，現在的如來也是這樣。如來的體性現在就是這樣說的。如來是三世平等的。因為這個緣故，稱為如來。也沒有去處，所以稱為如來。也沒有可以來的地方，所以稱為如來。既沒有來處，也沒有去處，所以稱為如來。如一切法如如，這樣就是如來，所以稱為如來。過去世是空的，因為過去世是空的，所以未來也是空的。未來是空的，所以現在也是空的。因為現在是空的

【English Translation】 English version Inferior one: Because of exhausting ignorance (avidyā) and fulfilling knowledge (vidyā), this knowledge has no seed. If there is no seed, then that is the Buddha-lokanātha (Buddha-lokanātha). The Buddhas-lokanātha have no craving (taṇhā). The Buddhas-lokanātha have crossed over to the other shore (pāramitā). The Buddhas-lokanātha penetrate and understand everything. The Buddhas-lokanātha do not engage in strife. The Buddhas-lokanātha have no cause for blame. The Buddhas-lokanātha do not speak evil words. The Buddhas-lokanātha do not harm others. The Buddhas-lokanātha have no boundaries. The Buddhas-lokanātha's nature is tranquil. What is the Tathāgata's (Tathāgata) tranquil nature without true nature? This is called the World Honored One's (Lokanātha) tranquil nature. The Buddhas-lokanātha are called tranquil because they have exhausted tranquility. Question: World Honored One, for what reason are you called Tathāgata? Answer: Because of 'as it is' (tathatā) the Tathāgata, therefore called Tathāgata. Question: World Honored One, this meaning is brief, and I do not understand it fully. Answer: Ānanda (Ānanda), your saying that you do not understand is precisely this meaning. Why? Because all dharmas (dharma) are difficult to know, difficult to understand, very profound, difficult to see, and difficult to perceive. Why? Because the Buddhas-lokanātha have transcended the realm of the mind. The Buddhas-lokanātha are inconceivable. The Buddhas-lokanātha have transcended all foods (food, referring to sensory nourishment). What is meant by transcending is transcending unwholesome thoughts, even clinging to the notion of 'I'. The Buddhas-lokanātha have no intention or thought. Therefore, the Tathāgata cannot be sought through names and words. The Buddhas-Tathāgata come 'as it is', without a true place of coming. The Tathāgata reveals these dharmas 'as they are'. What is 'as it is'? 'As it is' is without change, like empty space, with no place to speak of, without deceit or flattery, without words, without turbidity, without clinging, without bondage. The nature of the Tathāgata is like empty space, which cannot be described by names. Why? Because the Tathāgata of the past was like this, the Tathāgata of the future will also be like this, and the Tathāgata of the present is also like this. The nature of the Tathāgata is now spoken of in this way. The Tathāgata is equal in the three times. For this reason, it is called Tathāgata. There is also no place to go, so it is called Tathāgata. There is also no place to come from, so it is called Tathāgata. Since there is no place to come from and no place to go, it is called Tathāgata. Like all dharmas 'as they are', this is the Tathāgata, so it is called Tathāgata. The past world is empty, and because the past world is empty, the future is also empty. Because the future is empty, the present is also empty. Because the present is empty

在空故過去亦爾。如彼過去未來亦爾現在亦然。而不捨作行。清凈常住無畏寂靜故名如來。無有異說。何者無異說。如四倒涅槃亦爾。是故阿難。如實說者何者不異說。凡所悕望無有異處遠離斗諍。如來離故是則為智即是如如。以無識故即是如如。以有明故即是如如。即是虛妄無明如如。是無如如是無異體。是故如來名阿啰呵三藐三佛陀也。亦名無有黑闇。如如來無黑闇處不可得暗。亦不可得黑。如來既除如是黑暗故。阿啰呵三藐三佛陀。欲住恒河沙等劫不說語言。何以故。如來無有分別之處。既無分別亦無如如。既無如如亦無世間。諸佛世尊無和合處故名如如。阿難。此是少分譬喻。令證知義故。若汝等欲知者。亦不可以譬喻以說。令汝得知如來所說。為于汝等。雖然阿難。言恒河沙等劫者。所有恒沙。假使有爾所恒河所有沙數。若干劫中如來能住。而彼等劫以一彈指頃即能念知。何以故。如來之力無有長遠生死故。如來有智。如來長遠無有生死。如來無有度彼岸事。得真如體故名無食也。阿難。此第一食者。謂生死不斷故。所謂無明無明緣行。略說乃至生死。有如是苦惱聚集生起。言聚集者。阿難。何故聚集。言聚集者。阿難。此是迷惑眾生等法。若不聚集者。即是生已即是頭生白髮。彼既見已作如是言。我發白

【現代漢語翻譯】現代漢語譯本在空性（śūnyatā）的緣故，過去也是如此。如同那過去，未來也是如此，現在也是這樣。但不捨棄造作行為（作行）。因為清凈、常住、無畏、寂靜的緣故，所以名為如來（Tathāgata）。沒有不同的說法。什麼沒有不同的說法呢？如同四顛倒（viparyāsa）的涅槃（nirvāṇa）也是這樣。因此，阿難（Ānanda），真實說的人，什麼沒有不同的說法呢？凡是所希望的，沒有不同的地方，遠離爭鬥。如來遠離這些，這就是智慧，就是如如（tathatā）。因為沒有識別的緣故，就是如如。因為有光明的緣故，就是如如。就是虛妄無明（avidyā）的如如。這是沒有如如，是沒有異體。所以如來名為阿羅漢（Arhat）、三藐三佛陀（Samyak-saṃbuddha），也名為沒有黑暗。如同如來沒有黑暗的地方，不可得到黑暗，也不可得到黑。如來既然除去了這樣的黑暗，所以是阿羅漢、三藐三佛陀。即使想住于恒河沙（Ganges river sand）數般的劫（kalpa）中不說語言。為什麼呢？如來沒有分別的地方。既然沒有分別，也沒有如如。既然沒有如如，也沒有世間。諸佛世尊沒有和合的地方，所以名為如如。阿難，這是少部分的譬喻，爲了讓你們證知其義。如果你們想知道，也不可以用譬喻來說，讓你們得知如來所說，是爲了你們。雖然如此，阿難，所說恒河沙數般的劫，所有恒河的沙，假使有那麼多的恒河，所有沙的數量，在若干劫中如來能夠住世。而那些劫以一彈指頃就能念知。為什麼呢？如來的力量沒有長遠的生死。如來有智慧。如來長遠沒有生死。如來沒有度過彼岸的事情，得到真如（tathatā）的本體，所以名為無食（anāhāra）。阿難，這第一種食物，是指生死不斷。所謂無明緣行（avidyāpratyayāḥ saṃskārāḥ），簡略地說乃至生死。有這樣的苦惱聚集生起。說到聚集，阿難，為什麼聚集？說到聚集，阿難，這是迷惑眾生等的法。如果不聚集，就是生下來就是頭生白髮。他們既然看見了，就說，我的頭髮白了。

【English Translation】 English version Because of emptiness (śūnyatā), the past is also like that. Just as that past, the future is also like that, and the present is also like that. But it does not abandon the performance of actions (saṃskāra). Because of purity, permanence, fearlessness, and tranquility, it is called Tathāgata (Thus Gone One). There is no different saying. What has no different saying? Just like the four inversions (viparyāsa) of nirvāṇa (liberation) are also like that. Therefore, Ānanda, the one who speaks truthfully, what has no different saying? Whatever is hoped for, there is no different place, far from strife. The Tathāgata is far from these, and this is wisdom, which is suchness (tathatā). Because there is no consciousness, it is suchness. Because there is light, it is suchness. It is the suchness of false ignorance (avidyā). This is without suchness, it is without a different entity. Therefore, the Tathāgata is called Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), and is also called without darkness. Just as the Tathāgata has no place of darkness, darkness cannot be obtained, nor can blackness be obtained. Since the Tathāgata has removed such darkness, therefore he is Arhat, Samyak-saṃbuddha. Even if one wants to dwell for as many kalpas (eons) as the sands of the Ganges River (Ganges river sand) without speaking. Why? The Tathāgata has no place of discrimination. Since there is no discrimination, there is also no suchness. Since there is no suchness, there is also no world. The Buddhas, World Honored Ones, have no place of union, therefore it is called suchness. Ānanda, this is a small part of the metaphor, in order to let you realize its meaning. If you want to know, you cannot use metaphors to explain, to let you know what the Tathāgata said, it is for you. Even so, Ānanda, what is said about kalpas as numerous as the sands of the Ganges, all the sand of the Ganges, if there were so many Ganges, the number of all the sand, the Tathāgata could dwell for several kalpas. And those kalpas can be known in an instant with a snap of the fingers. Why? The power of the Tathāgata has no long-term birth and death. The Tathāgata has wisdom. The Tathāgata has no long-term birth and death. The Tathāgata has no matter of crossing to the other shore, obtaining the essence of true suchness (tathatā), therefore it is called without food (anāhāra). Ānanda, this first food refers to the continuous cycle of birth and death. So-called ignorance conditions action (avidyāpratyayāḥ saṃskārāḥ), briefly speaking, up to birth and death. There is such suffering that arises in accumulation. Speaking of accumulation, Ānanda, why accumulation? Speaking of accumulation, Ānanda, this is the Dharma (law) of deluding sentient beings, etc. If it does not accumulate, then one is born with white hair on the head. Since they have seen it, they say, my hair is white.

耶告治須人言。以金鑷子拔此白髮著我右手。爾時彼治髭鬚人。即以金鑷拔彼白髮著摩訶提婆王(隋云大天王)右手中。爾時摩訶提婆王。說此偈言。

今我頭上分　　如是生白髮　故名為天使　　出家時到也

阿難。于汝意云何。豈可一人頭上生天使已。餘人頭上亦天使乎。阿難。汝莫作是見。阿難。所言天使者謂渴愛也。阿難。若以頭生白髮為天使者。所有諸人以被衰老故而取命終。彼等一切應生天上。阿難。其摩訶提婆王生白髮者非天使也。阿難。彼摩訶提婆王。即於八萬四千歲中行於梵行。以善行梵行因緣故。時摩訶提婆王命終已。後生梵天宮。阿難。以是義故汝應當知。言渴愛者謂天使也。阿難。以分別故。言渴愛者天使也。阿難。其渴愛者生干竭也。當生恐怖故名畏也。亦言現前為何現前。謂地獄現前。畜生閻摩羅世現前。故言渴愛為現前也。阿難。復言渴愛現前者。有二種身成就故。更無異體言無解脫。無解脫者謂流轉生死也。以是義故言染著也。故名不照也。亦名斗諍。亦名上孔。亦名知者。亦名燒然。亦名惡生。阿難。略說所有諸苦皆緣渴愛。故名渴愛為恐怖也。阿難。何者為緣。謂妄語也。阿難。其妄語眾生說我作緣。彼觀察已。所有緣者彼是渴愛。若有緣者彼言緣滿足。阿難。怨

【現代漢語翻譯】現代漢語譯本：耶（Yē）告訴治須人說：『用金鑷子拔掉這根白髮，放在我的右手中。』當時，那位治須人就用金鑷子拔掉那根白髮，放在摩訶提婆王（Mahādeva-rāja，隋朝時譯為大天王）的右手中。當時，摩訶提婆王說了這首偈：『如今我的頭上，如此生出白髮，所以名為天使（devadūta，指死亡的預兆），出家的時候到了。』阿難（Ānanda，佛陀的十大弟子之一）。你認為如何？難道只有一個人頭上生出天使，其他人的頭上也會生出天使嗎？阿難。你不要這樣認為。阿難。所說的天使是指渴愛（tṛṣṇā，對感官享受的渴求）啊。阿難。如果以頭生白髮為天使，那麼所有因為衰老而死亡的人，他們都應該生到天上。阿難。那位摩訶提婆王生出白髮，並不是因為天使。阿難。那位摩訶提婆王，在八萬四千歲中奉行梵行（brahmacarya，清凈的行為）。因為奉行善的梵行的緣故，當時摩訶提婆王命終之後，便生到梵天宮（brahmaloka，色界天的最高層）。阿難。因為這個緣故，你應該知道，所說的渴愛就是天使。阿難。從分別的角度來說，渴愛就是天使。阿難。這種渴愛會產生干竭。當產生恐怖時，就叫做畏懼。也可以說是現前，什麼是現前呢？就是地獄（naraka，受苦之處）現前，畜生（tiryak，動物）和閻摩羅世（Yamaloka，死後的世界）現前。所以說渴愛是現前。阿難。再說渴愛是現前，是因為有兩種身成就的緣故，再沒有其他不同的個體，也就是說沒有解脫。沒有解脫就是流轉生死（saṃsāra，輪迴）啊。因為這個緣故，說是染著（rāga，貪戀），所以叫做不照。也叫做斗諍，也叫做上孔，也叫做知者，也叫做燒然，也叫做惡生。阿難。簡略地說，所有的痛苦都緣于渴愛。所以說渴愛是恐怖。阿難。什麼是緣呢？就是妄語（mṛṣāvāda，虛假的言語）。阿難。那些說妄語的眾生說『我』是緣。他們觀察之後，所有的緣就是渴愛。如果有緣，他們就說緣滿足。阿難。怨

【English Translation】 English version: Yē said to the barber: 'Use golden tweezers to pluck this white hair and place it in my right hand.' At that time, the barber used golden tweezers to pluck the white hair and placed it in the right hand of Mahādeva-rāja (translated as Great Heavenly King during the Sui Dynasty). At that time, Mahādeva-rāja spoke this verse: 'Now on my head, such white hair grows, therefore it is called an angel (devadūta, a sign of impending death), the time for renunciation has arrived.' Ānanda (one of the ten principal disciples of the Buddha). What do you think? Is it possible that only one person has an angel growing on their head, and others will also have angels growing on their heads? Ānanda. You should not think like this. Ānanda. The so-called angel refers to craving (tṛṣṇā, thirst for sensual pleasures). Ānanda. If white hair growing on the head is considered an angel, then all those who die due to old age should be born in heaven. Ānanda. The white hair that grew on Mahādeva-rāja was not because of an angel. Ānanda. That Mahādeva-rāja practiced brahmacarya (pure conduct) for eighty-four thousand years. Because of the merit of practicing good brahmacarya, Mahādeva-rāja was born in the Brahmaloka (the highest realm of the Form Realm) after his death. Ānanda. For this reason, you should know that the so-called craving is the angel. Ānanda. From the perspective of differentiation, craving is the angel. Ānanda. This craving produces dryness. When terror arises, it is called fear. It can also be said to be present, what is present? It is the hell (naraka, place of suffering) that is present, the animal (tiryak) and Yamaloka (the world of Yama, the afterlife) are present. Therefore, craving is said to be present. Ānanda. Furthermore, craving is present because of the accomplishment of two kinds of bodies, and there is no other different entity, which means there is no liberation. No liberation means wandering in saṃsāra (cycle of rebirth). For this reason, it is said to be attachment (rāga, clinging), so it is called non-illumination. It is also called strife, also called upper hole, also called knower, also called burning, also called evil birth. Ānanda. Briefly speaking, all suffering arises from craving. Therefore, craving is called terror. Ānanda. What is the cause? It is false speech (mṛṣāvāda, untrue speech). Ānanda. Those beings who speak falsely say 'I' is the cause. After they observe, all causes are craving. If there is a cause, they say the cause is fulfilled. Ānanda. Resentment

者為一切眾生向種子處。言渴愛者趣向愛處。愛者以愛故有。于中以何因緣得名。以立名故行故故名名也。誰有有故具足阿羅漢。彼眾生能覆藏。以何事故彼可覆藏言信解脫。何者名信解脫。謂解脫也。何者名解脫。若自解脫已令他解脫。諸習滅故。以不見故名滅諸習。其滅諸習名無滅習。于中無法可得而可滅者。其外道等以我慢故。執著滅處而言有滅。彼如是說者。彼等所有果報之處。如來悉知。彼等有何果報。謂有地獄名為熱惱。是等生彼順邪見法。有何因緣名曰順法。隨順眠故趣向地獄。亦隨順眠故。趣向生死隨流順行。彼等眾生不能逆流行故名隨順也。若見如是隨順之法。彼等還復如是隨順而行隨順展轉。以是義故。彼癡人輩故名隨順法也。復以何故名行行也。彼無行行是離行行。墮失諸佛及諸聲聞。失戒定慧聚。是故彼等名非正人。故名集聚也。亦名墮迷。名墮迷者名曰失也。亦名人間諂也。阿難。所有眾生作諂濁者。彼等皆名妄語。從妄語起。何者妄語取得無物。何者名無物。所謂集滅。何者名法。謂無有集如來如是之法皆說邪見。其言集者謂能聚集。無有處來無處來者。亦不可來亦無來者。誰當爲滅。若言有集即執有常。若言有滅彼即有斷。是等諸法無有執處。彼等如來之所宣說。所謂空曠。空曠是何

言。空曠者所謂虛空本無所有。言虛空者謂上虛空無覆虛空。無覆虛空者更不可覆故名虛空。如來所說一切諸法猶如虛空。以第一義故更復宣說。不可得異。不得說者。不得智者。若異知者名為無智。言無智者謂言我得彼名外道。言外道者彼皆妄語無明所暗。若無明暗者。彼等以無明暗迷墮無明暗中。不可以名字說。此是阿字門初真如義。次第所言。阿字者即言生處亦言無智。如是言者是即當有生大食也。謂多無明。以何相故名為煩惱。所謂阿字名為無明。亦名為王亦名為行。亦名不墮落隨順不違諍論。于方便中。亦名婆耶斯迦(黑闇)當滿法間。為無染著法故。無上聖中不發精進故。彼等言無有朋友不得解脫。故名食也。求覓勝處起違背事。謗佛菩提遠離威儀無有正行。故名難共事。言難共事者。欺誑惡言不隨順教。所供養處不隨順取。行行雜穢失彼戒行。顏色粗澀觀不齊整墮他言中。言惡口者不捨疑惑疑惑積聚。所言疑者積聚疑心。又言至愚癡處。亦名使者以魔使故名惡語者。復當更造惡業之行。身口意中以是因緣。名為破者從何所破。于聖道中具非聖法。故名無聖行。亦名行者亦得名食。亦名造行亦名妄語。亦名渴愛亦名集聚。亦名無明亦名諸有。亦名無正住。如是一切法持受持隨眠起生住故名食也。

【現代漢語翻譯】現代漢語譯本：佛說，『空曠』指的是虛空原本什麼都沒有。說『虛空』，指的是上面的虛空沒有覆蓋。沒有覆蓋的虛空，因為無法再被覆蓋，所以叫做虛空。如來說的一切諸法，就像虛空一樣。因為第一義的緣故，再次宣說，不可得異，不可說者，不可智者。如果認為有差異，就叫做無智。說『無智』，指的是說『我得到了』，這是外道。說『外道』，他們都是妄語，被無明所矇蔽。如果被無明矇蔽，他們就會因為無明而迷惑，墮入無明之中。不可以用名字來說，這是阿字門最初的真如之義。次第所說，『阿』字的意思是生處，也指無智。這樣說，就是將要有生大食了，指的是很多無明。因為什麼相而叫做煩惱呢？所謂的『阿』字，就是無明，也叫做王，也叫做行，也叫做不墮落，隨順不違背諍論，在方便中，也叫做婆耶斯迦（黑闇），當充滿法間。爲了沒有染著法，在無上聖中不發精進，所以他們說沒有朋友，不得解脫，所以叫做食。求覓勝處，發起違背之事，誹謗佛菩提，遠離威儀，沒有正行，所以叫做難共事。說『難共事』，指的是欺誑惡言，不隨順教，所供養處不隨順取，行行雜穢，失去戒行，顏色粗澀，觀不齊整，墮入他人言中。說『惡口』，指的是不捨棄疑惑，疑惑積聚。所說『疑』，指的是積聚疑心。又說到達愚癡之處，也叫做使者，因為魔使的緣故叫做惡語者。還會再造惡業之行，身口意中因為這個因緣，叫做破者。從何處破？在聖道中具備非聖法，所以叫做無聖行。也叫做行者，也叫做食，也叫做造行，也叫做妄語，也叫做渴愛，也叫做集聚，也叫做無明，也叫做諸有，也叫做無正住。像這樣一切法，因為持受持隨眠，生起住的緣故，叫做食。

【English Translation】 English version: The Buddha said, 'Emptiness' refers to the void where nothing originally exists. 'Void' means the upper void is without cover. The void without cover is called void because it cannot be covered again. All dharmas spoken by the Tathagata are like the void. Because of the ultimate meaning, it is declared again that it cannot be obtained differently, cannot be spoken, and cannot be known by the wise. If one thinks there is a difference, it is called ignorance. 'Ignorance' refers to those who say 'I have attained it,' which is the way of the heretics. 'Heretics' are all liars, obscured by ignorance. If they are obscured by ignorance, they will be confused by ignorance and fall into ignorance. It cannot be expressed in words; this is the initial true suchness meaning of the 'A' letter gate. In sequential order, the meaning of the letter 'A' is the place of birth, also referring to ignorance. Saying this means there will be a great birth of food, referring to much ignorance. What characteristic makes it called affliction? The so-called letter 'A' is ignorance, also called king, also called action, also called non-falling, compliant, and non-contradictory to disputes. In skillful means, it is also called 'Bhaya-sika' (darkness), when it fills the realm of dharma. Because of not being attached to dharma, they do not exert diligence in the supreme holiness, so they say there are no friends and cannot attain liberation, therefore it is called food. Seeking superior positions, initiating rebellious acts, slandering Buddha's Bodhi, being far from dignified conduct, and having no right practice, therefore it is called difficult to associate with. 'Difficult to associate with' refers to deceitful and evil words, not complying with teachings, not taking what is offered in accordance with the teachings, engaging in mixed and impure practices, losing their precepts, having a rough appearance, observing unevenly, and falling into the words of others. 'Evil speech' refers to not abandoning doubts, accumulating doubts. 'Doubt' refers to accumulating doubt in the mind. It also refers to reaching a state of foolishness, also called messengers, because of being messengers of Mara, they are called evil speakers. They will also create evil deeds in body, speech, and mind. Because of this cause, they are called destroyers. From where do they destroy? In the holy path, they possess non-holy dharmas, therefore it is called non-holy conduct. It is also called practitioner, also called food, also called creating actions, also called false speech, also called thirst, also called accumulation, also called ignorance, also called all existence, also called non-right dwelling. All these dharmas, because of holding, receiving, maintaining, and the arising, dwelling of latent tendencies, are called food.

阿難。又言食者是至患處。阿難。何者至患處。不捨行行作結縛處住墮落處。我慢增慢增造節縛。諂曲顛倒難與共事。貪求利養無有信行。語言優劣言語粗澀。現前粗語習獼猴禪。於四方中無有正行。恒常欲見淫逸之人。如是之等一切諸法。自之所作不隨他教。厚煩惱故是故名食。此廣縛根本。所謂五欲娛樂親近深著迷之受苦。以不證團食故隨眠三界。何者遠離團食。謂知五欲之事。所著渴愛。一切一切處。一切皆悉遠離。不熱不惱故。名盡渴愛也。滅彼得處。于第一義亦復不得。于中此滅所謂無得。何以故。其執著者有名字處彼可舍離。若無執處彼無可舍。若可得處應當舍離。若無得處亦無舍處。如出睒電眾生當知必有天雷。如是如是。有所得處佛世尊知當滿足食其睒不出。眾生即知不起電相。況復雷也。如是如是。既無得處亦無可滅。何以故。得處既無竟何所滅。其學人輩彼體生思想。是無智執。所有澄寂無實攀緣。於是之中無有學名。況復學人學寂滅者。若有䗍聲于先可舍。䗍名既無故無實聲。若有人言我眼見聲彼實無有。彼非善丈夫。即有妄言無有實處。如是如是。若有人言有我之者。即非成我即是無義。彼求我時理不可得。況覆文字。若有我者即無我處既無有我。以是義故。一切諸法本無有我。譬如有一丈

【現代漢語翻譯】現代漢語譯本阿難，再說『食』是導致苦難的根源。阿難，什麼是導致苦難的根源呢？就是不放棄修行，持續造作結縛，停留在墮落之處。由於我慢和增慢，不斷製造節縛，變得諂媚虛偽，難以共事。貪求名利供養，沒有真正的信仰和修行。言語粗俗惡劣，行為粗魯急躁，像猴子一樣心神不定。在任何地方都沒有正確的行為，總是想見到淫蕩放縱的人。像這些種種行為，都是自作自受，不聽從教誨。因為有深重的煩惱，所以叫做『食』。這是廣泛束縛的根本，也就是沉迷於五欲的享樂，深深地執著，因此迷惑而受苦。因為沒有證悟『團食』的真諦，所以仍然沉睡在三界之中。什麼是遠離『團食』呢？就是明白五欲的本質，斷除對它們的貪愛。在任何時間，任何地點，都要完全遠離它們，不讓自己感到煩躁和惱怒，這就叫做斷盡渴愛。滅除渴愛，就能證得涅槃，但即使是涅槃，也無所得。因為在這種寂滅之中，沒有任何可以執著的東西。為什麼呢？因為對於執著的人來說，有名字的地方就可以捨棄；如果沒有執著，就沒有什麼可以捨棄的。如果有什麼可以得到，就應該捨棄；如果沒有什麼可以得到，也就沒有什麼可以捨棄。就像閃電出現之前，人們就知道一定會打雷一樣。同樣，如果佛世尊知道還有『所得』之處，就會滿足於『食』，那麼閃電就不會出現，人們也就不會知道會有雷聲。同樣，如果沒有『所得』之處，也就沒有什麼可以滅除。為什麼呢？因為既然沒有『所得』，又有什麼可以滅除呢？那些還在學習的人，心中會產生各種各樣的想法，這是因為他們沒有智慧，執著于虛幻的事物。在真正的寂靜之中，沒有攀緣，所以不能稱之為『學』，更不能稱之為『學人』或『學寂滅者』。如果先有嗡嗡的聲音，那麼這個聲音是可以捨棄的。如果連『嗡嗡』這個名字都沒有，那麼實際上就沒有聲音。如果有人說『我親眼看見聲音』，那他說的就不是真話。他不是一個正直的人，而是在說謊，因為根本沒有這樣的事情。同樣，如果有人說『有一個真實的『我』存在』，那麼這個『我』就不是真實的，而是毫無意義的。當他試圖尋找『我』的時候，在理智上是無法找到的，更不用說用文字來描述了。如果真的有一個『我』存在，那麼就不會有『無我』的說法了。既然沒有『我』，因此，一切諸法的本質都是沒有『我』的。譬如有一丈長的...

【English Translation】 English version Ananda, again, it is said that 'food' is the source of all suffering. Ananda, what is the source of all suffering? It is not abandoning practice, continuously creating bonds, and dwelling in a state of falling. Due to arrogance and increased arrogance, constantly creating knots, becoming flattering and deceitful, difficult to work with. Greedily seeking profit and offerings, without true faith and practice. Speech is vulgar and inferior, language is rough and harsh, behavior is crude and impatient, like a monkey with a restless mind. There is no correct conduct in any place, always wanting to see lewd and dissolute people. Like all these kinds of behaviors, they are self-inflicted, not listening to teachings. Because of deep afflictions, it is called 'food'. This is the root of extensive bondage, which is indulging in the pleasures of the five desires, deeply attached, thus deluded and suffering. Because of not realizing the truth of 'kabalikahara' (coarse material food), one still sleeps in the three realms. What is it to be apart from 'kabalikahara'? It is to understand the nature of the five desires, and to cut off the craving for them. At any time, in any place, one must completely stay away from them, not allowing oneself to feel agitated and annoyed, this is called the complete cessation of thirst. Extinguishing thirst can lead to the attainment of Nirvana, but even Nirvana is without attainment. Because in this state of tranquility, there is nothing to cling to. Why? Because for those who cling, a place with a name can be abandoned; if there is no clinging, there is nothing to abandon. If there is something to be attained, it should be abandoned; if there is nothing to be attained, there is nothing to abandon. Just as before lightning appears, people know that thunder will definitely strike. Similarly, if the Buddha knows that there is still a place of 'attainment', he will be satisfied with 'food', then lightning will not appear, and people will not know that there will be thunder. Similarly, if there is no place of 'attainment', there is nothing to extinguish. Why? Because since there is no 'attainment', what is there to extinguish? Those who are still learning will have all kinds of thoughts arising in their minds, this is because they lack wisdom and cling to illusory things. In true stillness, there is no clinging, so it cannot be called 'learning', let alone 'learner' or 'one who learns stillness'. If there is a buzzing sound first, then that sound can be abandoned. If even the name 'buzzing' does not exist, then there is actually no sound. If someone says 'I saw a sound with my own eyes', then what he says is not true. He is not an upright person, but is lying, because there is no such thing. Similarly, if someone says 'there is a real 'self' existing', then this 'self' is not real, but meaningless. When he tries to find the 'self', it cannot be found rationally, let alone described in words. If there really is a 'self', then there would be no talk of 'no-self'. Since there is no 'self', therefore, the essence of all dharmas is without 'self'. For example, there is a ten-foot...

夫作如是言。斫頭亦無有人而可斫頭。亦無破傷亦不見人。誰被斫者耶。念刀刃故亦無刀刃。亦復無彼被斫頭者。如是語中。彼之丈夫豈不作彼妄語之乎。無有實言。如是如是。若言有我。如是言時豈不妄語。何以故。一切諸法皆悉無我。猶如有人作如是言。有彼風聚彼無有聚。如是言者。豈復非是妄語之乎。無有是處。如是如是。若如是言色是我耶。其色如聚。彼作是言。豈復非是妄語之耶。若言有彼色聚。但有譬喻不言是色如彼聚沫。不說是識猶如彼幻。其有因緣若言如幻。言幻者無實虛妄妄語之法。其涅槃者非妄語法。以是義故。其五陰聚言如彼幻。彼輩如實不知。是五陰聚猶如彼幻。所不知者彼即可說為奸猾也。亦名無實語也。名能幻化者是名幻師。若有作語言想彼名幻想也。彼名無正體。彼名戲論。彼名無定性。彼名為癡。無有智者彼至癡處。以是義故名為癡也。彼於何處受癡報也。謂地獄畜生閻摩羅世中。阿難。是故如來不與陰聚想者出家。亦不與具。如來曾作如是之說。若智人來不曲不諂無諸過患可與出家。阿難。何因何緣言有智者。有智有慧故言智者。何者名智。以解實故名之為智。何者解實。若知有世間妄語。彼如來教中言有智者。何者世間中知妄語耶。五陰聚如是言時。世間妄語諸界諸入無有。

如是說時即是世間妄語。于聖教法中。諸界諸入皆悉不實。彼等諸法應如是知。彼於世中是則為實無有妄語。于諸聖中亦為實語。以是因緣故。如來作如是故。世間共我諍。我不共世間諍。況復別有陰聚也。別有世間也。阿難。汝莫作是見。諸行皆空。阿難。其福德者是為五陰聚義。是方便名能作有為諸行。故言作行耶。如是色受聚受想行識聚造作即言是色。何以故。誰有作者彼還受者。如是受想行識作者彼即受者。何以故。誰為作者還為受者。如來如是不得色受想行識。如來既不得者彼若當作。無有是處。以此因緣。如來說一切諸法無有諸行。諸法生時自生諸法滅時自滅。若有生者若有滅者。此是凡夫之所取著。如諸聖令所受取。于彼之中無生滅者。何以故。一切諸法畢竟悉空。一切諸法皆畢竟虛。若持諸法不實之者。彼等轉實于不實中轉。既為不實即無有食。無有倚處。不依十大故心亦不起受持財物。若識不凈意為前行故。是故一切諸法意為前行。以意持義故於后無恐畏。故言食也。阿難。雖然所言食者所欲得食。五十四種色為食想。是諸蟲戶所生之食。八十蛆戶還以色為食。是諸人輩以業為食。為煩惱故。煩惱食者為受果報。果報者為諸法食。如是業果報以為意食。其意食者為諸善法。以受持故名之為食。色想

【現代漢語翻譯】現代漢語譯本：當這樣說的時候，那就是世間的虛妄之語。在聖教的教法中，諸界（dhatu，構成存在的元素），諸入（ayatana，感官與對像）都完全不是真實的。這些法應當這樣去理解。這樣，他在世間就是真實的，沒有虛妄。在聖者之中，也是真實之語。因為這個緣故，如來這樣做，世間才與我爭論，我不與世間爭論。更何況還有其他的陰聚（khandha，構成個體的要素）呢？還有其他的世間呢？阿難（Ananda，佛陀的侍者），你不要這樣認為，諸行（sankhara，有為法）都是空性的。阿難，那福德就是五陰聚集的意義，這只是方便的名稱，能夠造作有為的諸行，所以才說是造作諸行嗎？就像這樣，色受聚（rupa-vedana-khandha），受想行識聚（vedana-sanna-sankhara-vinnana-khandha）的造作，就說是色。為什麼呢？誰是作者，誰就是受者。就像這樣，受想行識的作者，他就是受者。為什麼呢？誰是作者，還就是受者。如來是這樣，不能得到色受想行識。如來既然不能得到，那麼如果他要造作，那是沒有道理的。因為這個緣故，如來說一切諸法沒有諸行。諸法生起的時候自己生起，諸法滅去的時候自己滅去。如果有生起者，如果有滅去者，這是凡夫的執著。就像聖者所接受的那樣，在那其中沒有生滅。為什麼呢？一切諸法畢竟都是空性的，一切諸法都是畢竟虛假的。如果執持諸法是不真實的，那麼他們就會在不真實中變得更加不真實。既然是不真實的，就沒有食物，沒有依靠之處。不依賴十大（dasa-bala，如來的十力），所以心也不會生起受持財物。如果識是不清凈的，意念就在前面引導，所以一切諸法都是意念在前面引導。因為意念執持意義，所以在後面就沒有恐懼。所以說是食物。阿難，雖然所說的食物是想要得到的食物，五十四種色是想的食物，是各種蟲類所生的食物。八十種蛆蟲還是以色為食物。這些人以業為食物，因為煩惱的緣故。煩惱的食物是爲了接受果報。果報是諸法的食物。就像這樣，業果報是意念的食物。那意念的食物是爲了諸善法。因為受持的緣故，稱之為食物。色想（rupa-sanna）

【English Translation】 English version: When it is said in this way, it is a false statement in the world. Within the teachings of the Holy Dharma, the various realms (dhatu, elements constituting existence) and the various entrances (ayatana, sense organs and objects) are all completely unreal. These dharmas should be understood in this way. Thus, in the world, it is true and without falsehood. Among the saints, it is also a true statement. Because of this reason, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) acts in this way, and the world argues with me, but I do not argue with the world. Moreover, are there other aggregates (khandha, aggregates constituting an individual)? Are there other worlds? Ananda (Ananda, the Buddha's attendant), do not have this view that all conditioned things (sankhara, volitional formations) are empty. Ananda, that merit is the meaning of the five aggregates, which is merely a convenient name, capable of creating conditioned things, so is it said to be creating conditioned things? Just like this, the creation of the aggregate of form and feeling (rupa-vedana-khandha), and the aggregate of feeling, perception, volition, and consciousness (vedana-sanna-sankhara-vinnana-khandha), is said to be form. Why? Whoever is the creator is also the receiver. Just like this, the creator of feeling, perception, volition, and consciousness is also the receiver. Why? Whoever is the creator is also the receiver. The Tathagata is like this, unable to obtain form, feeling, perception, volition, and consciousness. Since the Tathagata cannot obtain them, then if he were to create them, it would be unreasonable. Because of this reason, the Tathagata says that all dharmas have no conditioned things. When dharmas arise, they arise by themselves; when dharmas cease, they cease by themselves. If there is an arising, if there is a ceasing, this is the attachment of ordinary people. Just as the saints accept, there is no arising or ceasing in that. Why? All dharmas are ultimately empty, all dharmas are ultimately false. If those who hold that dharmas are unreal, then they will become more unreal in the unreal. Since they are unreal, there is no food, no place to rely on. Not relying on the ten powers (dasa-bala, the ten powers of the Tathagata), so the mind will not arise to receive and hold onto wealth. If consciousness is impure, intention leads the way, so all dharmas are led by intention. Because intention holds meaning, there is no fear in the future. Therefore, it is said to be food. Ananda, although the food spoken of is the food that is desired, the fifty-four kinds of form are the food of perception, which is the food produced by various insects. Eighty kinds of maggots still take form as food. These people take karma as food, because of afflictions. The food of afflictions is for receiving karmic retribution. Karmic retribution is the food of dharmas. Just like this, karmic retribution is the food of intention. That food of intention is for all good dharmas. Because of upholding, it is called food. Form perception (rupa-sanna)

乃至法想故。故言為食。有為之中畜生等輩各相食啖。其閻羅世及諸地獄。以鐵丸為食。諸等人輩有二十一心。功德為食。無明心為煩惱。其外諸仙意濁為食。以濁心故成就滿足不歡喜處。分別滿足。如是色聲香味觸乃至意。以法為食。有四種食染著者。說十二緣生為食。勤求禪定者。以寂滅歡喜為食。空相者以寂滅為食。無所念者以空為食。若於是身無彼物者。所有彼食何者為食。四正念處。四正斷。四如意足。四禪定。五根。五力。七菩提分。八聖道分。善逝明解脫。乃至略說。解脫想者解脫為食。複次乃至隨有彼想。若所隨想者。殺生者。不與取者。妄語者。乃至略說。邪見者邪見為食。於色渴愛。于聲香味觸法渴愛。以法渴愛為食。所有無明。以無明為食。所有不正念。以不正念為食。以有食故。生於三界求覓有者。複次如是等食如來所說。以有所愛以愛為食。有眼著處是為煩惱。非無煩惱處為煩惱所濁者。如來失念者。非不失念者。普失念者。非不普失念者。有取者。非不取者。何者是取。有四種取。欲取見取戒取我取。有何緣故取說我取。以欲因緣故說我取。何者是欲。若於欲縛著。何者欲體。事為欲體。及諸煩惱為欲體。于中所有若非事者。謂諸煩惱欲。何以故。所有煩惱事不可得故。于中所有煩惱欲

【現代漢語翻譯】現代漢語譯本乃至對於法的概念（法想）也是如此。所以說，『為食』。在有為法中，畜生等互相吞食。在閻羅世界和各個地獄中，以鐵丸為食物。人類中有二十一種心，以功德為食物，無明之心即是煩惱。外道諸仙以污濁的意念為食物。因為有污濁的心，所以成就和滿足於不歡喜之處，分別滿足。像這樣，色、聲、香、味、觸，乃至意，都以法為食物。有四種食物被染著者所執取。宣說十二因緣生起為食物。勤奮尋求禪定的人，以寂滅的歡喜為食物。觀空相的人以寂滅為食物。無所念的人以空為食物。如果在這個身體中沒有那些事物，那麼所有那些食物又以什麼為食物呢？以四正念處、四正斷、四如意足、四禪定、五根、五力、七菩提分、八聖道分、善逝的明解脫，乃至簡略地說，解脫想的人以解脫為食物。再次，乃至隨順於任何想法。如果隨順於殺生、不予而取、妄語，乃至簡略地說，邪見的人以邪見為食物。對於色、聲、香、味、觸、法產生渴愛，以對於法的渴愛為食物。所有的無明，以無明為食物。所有不正念，以不正念為食物。因為有食物的緣故，才會在三界中求覓存在。再次，像這些食物都是如來所說的。因為有所愛，所以以愛為食物。有眼睛執著的地方就是煩惱。沒有煩惱的地方不會被煩惱所污染。如來失去正念，不是沒有失去正念。普遍失去正念，不是沒有普遍失去正念。有執取，不是沒有執取。什麼是執取？有四種執取：欲取、見取、戒取、我取。因為什麼緣故說我取？因為慾望的因緣才說我取。什麼是慾望？如果對於慾望有束縛和執著。什麼是慾望的本體？事物是慾望的本體，以及各種煩惱是慾望的本體。在其中，如果有什麼不是事物，那就是各種煩惱的慾望。為什麼呢？因為所有煩惱的事物都不可得。在其中，所有的都是煩惱的慾望。

【English Translation】 English version Even so with the thought of Dharma (法想). Therefore, it is said 'as food'. Among conditioned things, creatures such as animals devour each other. In the realm of Yama (閻羅世) and the various hells, they take iron pellets as food. Among human beings, there are twenty-one types of minds, taking merit as food, and the mind of ignorance is affliction. External celestial beings take impure thoughts as food. Because of impure minds, they achieve and are satisfied with places of displeasure, satisfied with distinctions. Thus, form, sound, smell, taste, touch, and even mind, take Dharma as food. There are four kinds of food clung to by those who are attached. The arising of the twelve links of dependent origination is proclaimed as food. Those who diligently seek meditation take the joy of quiescence as food. Those who contemplate emptiness take quiescence as food. Those who have no thoughts take emptiness as food. If there are no such things in this body, then what do all those foods take as food? The Four Foundations of Mindfulness (四正念處), the Four Right Exertions (四正斷), the Four Bases of Supernormal Powers (四如意足), the Four Dhyanas (四禪定), the Five Roots (五根), the Five Powers (五力), the Seven Factors of Enlightenment (七菩提分), the Eightfold Noble Path (八聖道分), the Well-Gone One's (善逝) clear liberation, and even briefly speaking, those who have the thought of liberation take liberation as food. Again, even following any thought. If following thoughts of killing, taking what is not given, lying, and even briefly speaking, those with wrong views take wrong views as food. Craving for form, sound, smell, taste, touch, and Dharma, taking craving for Dharma as food. All ignorance takes ignorance as food. All wrong mindfulness takes wrong mindfulness as food. Because there is food, one seeks existence in the three realms. Again, these foods are what the Tathagata (如來) has spoken of. Because there is love, love is taken as food. Where the eye is attached is affliction. A place without affliction is not defiled by affliction. The Tathagata loses mindfulness, not without losing mindfulness. Universally losing mindfulness, not without universally losing mindfulness. There is grasping, not without grasping. What is grasping? There are four kinds of grasping: grasping for sensual pleasures (欲取), grasping for views (見取), grasping for vows and precepts (戒取), and grasping for self (我取). For what reason is grasping for self spoken of? Because of the cause of desire, grasping for self is spoken of. What is desire? If there is bondage and attachment to desire. What is the essence of desire? Things are the essence of desire, and all afflictions are the essence of desire. Among them, if anything is not a thing, that is the desire of various afflictions. Why? Because all afflicted things are unattainable. Among them, all are the desires of affliction.

體。彼非事欲。是故正有一欲無有二種。有事欲者彼即顛倒。若有顛倒彼即無實。若無實者彼是意法。複次若有彼意意之所生。彼即分別。一切分別悉為非善。以不正念故生。欲無住處何有事也。譬如有一丈夫作如是言。我作屋宅覆上虛空出入無礙。阿難。于汝意云何。彼丈夫所言之處可信以不。未安基址。于上空中能著覆不。阿難言。不也世尊。如是如是。阿難。無分別住處。豈可能生不正念分別也。不也世尊。阿難。其分別者諸聖聲聞知其不實。彼則不為分別所牽。以是義故。諸聖聲聞無有分別。是故名為無有他法之所牽攝。凡夫如是為諸煩惱之所牽攝。是故言不可牽攝。謂聖聲聞無有食也。是故不作三昧分別。更不著鎧。豈得複名須陀洹也。豈得覆在須陀洹位。今已斷滅須陀洹道。于上不復更有修作。此等諸食為凡夫輩。以于生死迷惑流轉。住不正道故名凡夫。具足尸法常有所作。妄失正念業言諸法。執持刀劍詐為聖相。具煩惱濁隨順煩惱。多諸瞋恚心無定性。隨順憍慢為魔所使住無定處。面向將墜地獄畜生及閻羅世。空重未來所見之法。雖有皮覆無利壽命。譬如駛風吹兜羅毦。凡所得處即于中住。于彼生愛于彼生縛。未得解脫五種無間。所有作處常說有我。說有眾生。說有壽命。說富伽羅。彼等厭背不樂聖人

大乘梵行。凡所作處多喜斗諍。惡口罵詈猶如怨家可厭可離。如是凡夫煩惱之法成就具足。復此以上更有煩惱。故名凡夫為凡夫也。于中有何義說言凡夫也。各別有體。若駝面若牛面若驢面。世間種種因緣故。故言凡夫也。彼等各受身體各捨身故。故名凡夫也。無四種食非不離欲者。何以故。誰盡離欲彼亦欲盡。彼三界中是欲亦盡。何者三界。欲界色界無色界。食者於三界中滅。阿羅漢滅五種縛故。不樂食故。不為諸食之所牽攝。如是以食故當有諸食。如是等食。可嘆地中別名種種食也。何者可嘆地。謂無相想。何者為相。相有五種。何者為五。阿那般那念薰出息入息因緣。念我遊行我因緣。我行若干出入息。數息因緣身不濁垢。是身因緣。我應當得涅槃。涅槃因緣。此等五相以湛足故當生邪見。

大威德陀羅尼經卷第十三大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十四

隋天竺三藏阇那崛多譯

若初相行我遊行我相故若干出出入息。此等五相當有七十七患。何者七十七。瞋者相。烏居摩相(隋云不急)不曲相。不受果報相。身相。色聲香味觸法相語言相。舍相。滅相。治罰攝取來去他處非處凈處住身處我身體我所他所　及他方閻羅世天世人世缽啰

【現代漢語翻譯】現代漢語譯本大乘梵行的人，在所做之處常常喜歡爭鬥，惡語謾罵，如同怨家一般令人厭惡，應當遠離。這樣的凡夫，煩惱之法成就具足。不僅如此，還有更深的煩惱，所以稱為凡夫。其中有什麼意義可以稱為凡夫呢？因為他們各自有不同的形體，有駝面、牛面、驢面等，世間種種因緣所致，所以稱為凡夫。他們各自承受身體，又各自捨棄身體，所以稱為凡夫。沒有不依靠四種食糧（段食、觸食、思食、識食）而能真正離欲的人。為什麼呢？因為誰能完全離欲，他的慾望也已經完全止息。他在三界之中，慾望也已經止息。哪三界呢？欲界（Kāmadhātu）沒有。食用食物的人在三界中滅亡。阿羅漢（Arhat）滅除了五種束縛的緣故，不貪戀食物的緣故，不被各種食物所牽引束縛。像這樣以食物的緣故，應當有各種食物。像這樣的食物，在可嘆之地有各種不同的名稱。什麼是可嘆之地呢？就是無相想。什麼是相呢？相有五種。哪五種呢？阿那般那念（ānāpānasmṛti，入出息念）熏習出息入息的因緣，念『我』（ātman）『我的』（mamakāra）因緣，我進行若干出入息，數息的因緣，身體不污濁的因緣，這個身體的因緣，我應當得到涅槃（Nirvāṇa），涅槃的因緣。這些五種相，因為不純熟的緣故，應當產生邪見。《大威德陀羅尼經》卷第十三大正藏第21冊 No. 1341 《大威德陀羅尼經》《大威德陀羅尼經》卷第十四隋朝天竺三藏阇那崛多（Jñānagupta）譯如果最初的相行是我（ātman）『我的』（mamakāra）相的緣故，進行若干出息入息。這些五種相，應當有七十七種患。哪七十七種呢？嗔者的相，烏居摩（Ujjihana）相（隋朝譯為不急），不曲相，不受果報相，身相，色聲香味觸法相，語言相，舍相，滅相，治罰攝取，來去他處非處，凈處住身處，我身體我所他所，以及他方閻羅世（Yamaloka），天世（devaloka），人世（manushyaloka），缽啰（para）

【English Translation】 English version Those who practice Brahmacarya (pure conduct) in Mahayana (Great Vehicle) often like to quarrel wherever they are. They curse and scold with harsh words, like enemies, and are detestable and should be avoided. Such ordinary people are complete and fully endowed with the laws of affliction. Moreover, there are even deeper afflictions than these, so they are called ordinary people. What is the meaning of calling them ordinary people? It is because they each have different forms, such as camel faces, cow faces, donkey faces, and so on, due to various causes and conditions in the world, so they are called ordinary people. They each receive a body and then each abandon it, so they are called ordinary people. There is no one who can truly be free from desire without relying on the four kinds of nutriment (edible food, sense-impression food, volitional food, and consciousness food). Why? Because whoever can completely be free from desire, their desires have also completely ceased. In the three realms, desires have also ceased. Which three realms? The desire realm (Kāmadhātu) does not exist. Those who consume food perish in the three realms. Arhats (Arhat) have eliminated the five bonds, so they do not crave food and are not bound by various foods. Like this, because of food, there should be various foods. Such food has various names in the land of lamentation. What is the land of lamentation? It is the thought of no-form. What is form? There are five kinds of form. What are the five? Ānāpānasmṛti (mindfulness of breathing), the causes and conditions of exhaling and inhaling, the causes and conditions of thinking 'I' (ātman) and 'mine' (mamakāra), I perform several exhalations and inhalations, the causes and conditions of counting breaths, the causes and conditions of the body not being defiled, the causes and conditions of this body, I should attain Nirvana (Nirvāṇa), the causes and conditions of Nirvana. These five forms, because they are not fully mastered, should give rise to wrong views. The Great Awesome Virtue Dharani Sutra, Volume 13 Taisho Tripitaka Volume 21, No. 1341 The Great Awesome Virtue Dharani Sutra The Great Awesome Virtue Dharani Sutra, Volume 14 Translated by Jñānagupta, a Tripitaka Master from India of the Sui Dynasty If the initial practice of form is due to the form of 'I' (ātman) and 'mine' (mamakāra), performing several exhalations and inhalations. These five forms should have seventy-seven faults. What are the seventy-seven? The form of the angry person, the Ujjihana form (translated as 'not urgent' in the Sui Dynasty), the form of not being crooked, the form of not receiving karmic retribution, the form of the body, the forms of sight, sound, smell, taste, touch, and dharma, the form of language, the form of abandonment, the form of cessation, punishment and capture, coming and going to other places and non-places, pure places, places where the body dwells, my body, what is mine, what is others', as well as the Yamaloka (world of Yama), devaloka (world of gods), manushyaloka (world of humans), and para (other).

朋伽(隋云破壞)　婆阇尼娑婆啉(隋云聲音)　胡盧多於陵伽(隋云聲分)　尼伽利賀(隋云治罰)　阿阇你波羅缽多(隋云止知處)　伊舍多多啰提舍(隋云此處彼處方處)　波羅提舍(隋云邊處)　阿羅伽(隋云欲)　提鞞沙(隋云瞋恚)　慕何(隋云癡)　慰蹉婆(隋云多饒)　彌何啰(隋云行)　阿藍婆那(隋云攀處)　[跳-兆+尃]婆訖利沙吒(隋云濁也)　阿薩那(隋云近)　波啰那耶(隋云清)　鞞夜伽(隋云施)　三大屣伊陀利達羅阿婆比阿那婆帝　摩訶毗釋羅居盧薩阇婆何啉[跳-兆+尃]阿濕婆娑波羅　濕婆娑比器缽多伊迦伽啰阿迦舍優波達那鞞耶　佛陀達摩僧伽　修多囉囌提舍　修多羅涅提舍羅睺迦俱盧迦尼彌多　旃陀羅尼彌多蘇利尼彌多。乃至略說。如是一切想當應宣說。乃至所有想中。比丘具足當有狂顛。其錯亂心。於三昧中而生迷惑。彼八十想當得本心。因善知識不離教。還聞彼地方處。何等八十種當得本心。以食息具足除斷之業。彼安住已作彼所作靜坐無語。柔軟手足應身無乏。于彼地方勿令有彼諸鳥獸聲。念出入息應當唸作虛空之想。如是等想勿令少一。不具足者。若復乏臥起已。應當向善知識所恭敬而立。恐食不消而致病患。命看病者令得將息。或能自起與食令足。能作語言

。若能觀察作如是語已。長老阿難白佛言。世尊。何者食應當觀察。佛告阿難言。觀察食者破陀羅尼行。阿難。何者破陀羅尼行。過度精進及三昧行。阿難。其過度精進三昧之者。唯上座舍利弗成就具足。阿難。假使若天世界。若魔若梵。若沙門婆羅門。天人等世界。得如是神通力具足。譬如上座大目揵連。彼等於上座舍利弗智慧之力。或神通中。百分中不及一。千分不及一。乃至算數譬喻所不能及。其上座舍利弗。有如是神通智慧具足。若入精進最上三昧時。於一切眾生如目揵連等不能令起。亦不能動一毛道等。若舍利弗。入最上精進三昧之時。假使能動一千世界。亦不能令舍利弗動。阿難問言世尊。其上座目揵連豈可不得最上精進及三昧也。佛言不也。無有一聲聞能得最上精進及三昧者。唯除上座舍利弗。阿難復問言。世尊。何因何緣上座舍利弗。得上精進三昧之力。餘聲聞無也。佛告阿難。上座舍利弗。已於往昔五百生中。如是心想思惟學已。能入四禪。阿難。其上座舍利弗。若不值佛。即應當得成辟支佛因阿難問言。世尊。何故如來所說。上座須菩提。最上第一具足福田。佛告阿難。有三昧名無有上。尊者須菩提具是三昧。以是故。如來說為第一福田。阿難復問言。世尊。其上座舍利弗。豈不具足彼三昧耶。

佛告阿難。其上座舍利弗。亦不具足彼之三昧。阿難復問言。世尊。自餘聲聞頗有具足彼之三昧如上座須菩提不。世尊曾說上座大云得是三昧。如是三昧甚難可得。無有三昧力。上座大云不具足耶。佛告阿難。其上座大云有如是念念須菩提想。其須菩提無有上座大云之想。其上座須菩提。於此想中無有名字不說名字。其上座須菩提。入三昧時不作是念。我入三昧亦不作念。我於今者已入三昧。於三昧中無著無縛。其須菩提。於一切法中不縛不著。其上座舍利弗不能量度。上座須菩提亦不能思如是等想。得禪比丘有是果報。離一切思想如來所說出入息念。言入者是常。言出者是斷。以何義故。以取著故。故言出入息念。言出者無明。言入者是欲。其隨眠者彼三世方便。念者觸三世平等。是名出入息念。言入者是意。言出者名諸相。彼所念處是名出入息念。言入者是意。言出者是意。若於中所有思念處是名邪見。著出入念想者。于諸行中無有儘想。言入息者隨眠也。言出息者諸有渴愛令墮三界中。故言出入息也。言入息者謂怯弱。言出息者是懈怠。若於此等無有得處。是名精進三昧言精進三昧者此是證道。又言入息者名為少食。言出息者名為多食。若於是中平等平等。是名精進三昧。言入息者無去處。言出息者是名去處。

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿難：『上座舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）也不完全具備那種三昧（Samadhi，佛教中的一種高度專注的冥想狀態）。』阿難又問：『世尊，其餘的聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）之中，有沒有像上座須菩提（Subhuti，佛陀十大弟子之一，解空第一）那樣完全具備那種三昧的呢？世尊曾經說過上座大云（Mahamegha）得到了這種三昧。這樣的三昧非常難以獲得。如果沒有三昧的力量，上座大云是不具備的嗎？』佛陀告訴阿難：『上座大云有唸唸想著須菩提的想法，而須菩提沒有想著上座大云的想法。上座須菩提在這種想法中，對於名字不說是名字。上座須菩提進入三昧時，不作這樣的念頭：『我進入三昧』，也不作念頭：『我現在已經進入三昧』。在三昧中沒有執著沒有束縛。須菩提對於一切法中不束縛不執著。上座舍利弗不能衡量，上座須菩提也不能思量像這樣的想法。得到禪定的比丘有這樣的果報。』『離開一切思想，如來所說的出入息念（Anapanasati，通過觀察呼吸來達到專注和覺醒的修行方法），說『入』是常，說『出』是斷，因為什麼緣故呢？因為取著（Upadana，執取）的緣故。所以說出入息念。說『出』是無明（Avidya，對事物真相的無知），說『入』是欲（Kama，慾望）。那些隨眠（Anusaya，潛在的煩惱）是過去、現在、未來三世的方便。念是觸（Sparsha，感官接觸）三世平等。這叫做『出入息念』。說『入』是意（Manas，意識），說『出』是諸相（Nimitta，各種現象）。他們所念之處，這叫做『出入息念』。說『入』是意，說『出』是意。如果在其中所有思念之處，這叫做邪見（Mithya-drishti，錯誤的見解）。執著出入念想的人，在諸行（Samskara，所有有為法）中沒有儘想。『說入息是隨眠。說出息是諸有渴愛（Trsna，對存在的渴求），令墮三界（Trailokya，欲界、色界、無色界）中。所以說出入息。說入息是怯弱，說出息是懈怠。如果對於這些沒有得到之處，這叫做精進三昧（Virya-samadhi，通過精進努力達到的三昧）。說精進三昧，這是證道。』『又說入息叫做少食，說出息叫做多食。如果在這其中平等平等，這叫做精進三昧。說入息是沒有去處，說出息是名叫去處。』

【English Translation】 English version: The Buddha said to Ananda, 'The venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) also does not fully possess that Samadhi (Samadhi, a state of highly focused meditation in Buddhism).' Ananda further asked, 'Venerable One, among the other Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), is there anyone who fully possesses that Samadhi like the venerable Subhuti (Subhuti, one of the ten great disciples of the Buddha, foremost in understanding emptiness)? The World Honored One once said that the venerable Mahamegha (Mahamegha) attained this Samadhi. Such a Samadhi is very difficult to obtain. If there is no power of Samadhi, does the venerable Mahamegha not possess it?' The Buddha said to Ananda, 'The venerable Mahamegha has the thought of constantly thinking of Subhuti, but Subhuti does not have the thought of thinking of the venerable Mahamegha. In this thought, the venerable Subhuti does not speak of names as names. When the venerable Subhuti enters Samadhi, he does not have the thought, 'I am entering Samadhi,' nor does he have the thought, 'I have now entered Samadhi.' In Samadhi, there is no attachment and no bondage. Subhuti is not bound or attached to all dharmas. The venerable Sariputra cannot measure, and the venerable Subhuti cannot contemplate such thoughts. A Bhikshu (Bhikshu, a Buddhist monk) who attains Dhyana (Dhyana, meditation) has such a result.' 'Leaving behind all thoughts, the Anapanasati (Anapanasati, a practice of mindfulness through observing the breath) spoken of by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), saying 'in-breath' is permanent, saying 'out-breath' is cessation, for what reason? Because of Upadana (Upadana, clinging). Therefore, it is called Anapanasati. Saying 'out' is Avidya (Avidya, ignorance), saying 'in' is Kama (Kama, desire). Those Anusayas (Anusaya, latent defilements) are the means of the past, present, and future three times. Mindfulness is Sparsha (Sparsha, sensory contact) equal in the three times. This is called 'Anapanasati'. Saying 'in' is Manas (Manas, mind), saying 'out' is Nimitta (Nimitta, signs). The place where they are mindful is called 'Anapanasati'. Saying 'in' is mind, saying 'out' is mind. If in it there is any place of thought, this is called Mithya-drishti (Mithya-drishti, wrong view). One who clings to the thought of in-breath and out-breath has no thought of cessation in all Samskaras (Samskara, all conditioned phenomena).' 'Saying in-breath is Anusaya. Saying out-breath is Trsna (Trsna, thirst or craving) for existence, causing one to fall into the Trailokya (Trailokya, the three realms: the desire realm, the form realm, and the formless realm). Therefore, it is called in-breath and out-breath. Saying in-breath is timidity, saying out-breath is laziness. If there is no place to attain these, this is called Virya-samadhi (Virya-samadhi, Samadhi attained through diligent effort). Saying Virya-samadhi, this is the attainment of the path.' 'Again, saying in-breath is called eating little, saying out-breath is called eating much. If in this there is equality and equality, this is called Virya-samadhi. Saying in-breath is no place to go, saying out-breath is called a place to go.'

若於是中有所得處。思惟亂心得平等故而得解脫。盡諸漏故。言差別者隨順諸行。復言過去。若過去者是即名此所言。此者何故言此。無勝作處唯一思念生時即生。生及與滅此不可得。此是超越。超越誰耶。謂於三界。何者三界。所謂欲界色界無色界。此是世間粗分語言。若有微細分中三界可說。我今欲說。所言入息者是名欲界。言出息者是為色界。有所得者彼悉是著。若悉著處彼即難度。以是義故上地難超。是故名為無色界也。或令染著未來還去。故言邪見也。如是等諸相如是等諸色是為不善。何者是如來說出入息念。墮無明中遠離者是名清凈。以舍離故既無有根即無有果。除無生故先不有生。若於是中不求生者。是則名為如來所說。名曰我不生耶。言入息者是不覆虛空。言出息者無有住處。不覆虛空相及不住。想彼想平等。是故言出入息念。其五種相此等諸法亦名篋藏。或名為雙。于中若作親近。或作念者。彼即行想彼即爲念。彼以念故即親近愛憎。以無根故即盡渴愛。信一切諸法信已覆信。一切煩惱愛為根本。能生一切憂愁啼哭一切諸苦。是故言說渴愛為食也。言食者有四種。何等為四。遍行面門為食。普遍轉住為食。諸有順眠為食。不動為食。複次具足懈怠故滿足三種食。譬如優陀羅阿羅摩子。複次有四種食

。病患為食。所謂生死流轉住。國內為食。以技藝醉故老死滿足。謫罰為食。謂所不喜法。何等所不喜法。謂怨仇所與彼力者。以是故滿惡趣。因緣為食。父母和合故。是為四種食。複次有一種食。破和合女。何者破和合。若厭他婦為行欲故。身壞命終當生惡趣。是為一食。阿難。復有二種食。何者為二。一切諸法中不知過患。不知過去最上語言。不知未來最上語言。不知現在最上語言。不知一最上語言。不知多最上語言。不知婦女最上語言。不知丈夫最上語言。不知黃門最上語言。不知不生子者最上語言。不知出聲處。不知遮制呞食。不知求索食者。不知足食。不知苦方便。不知食相。不知護寶處。不知不和合諸法。不知示現諸法。不知不住道。此等言辭名字。若於中覺知者。言辭者。所謂不住尊重。彼等如是修多羅文句莊嚴受持已。當知住處非住處。一切住處一切非住處。一切住處解脫皆悉覺知。十八言辭處應為巧知。若於此等言辭中。不巧知者不信者。彼名無智者。若有我慢言有智者。彼等貪著世間語言失於正見。彼等自知我已誤錯。于中智者當知此是縛著。彼等不錯我等誤錯。彼等以語言錯。彼等名著末伽梨義。彼等名為邪見。彼等以邪見為食。生諸有中故。趣不善處故。地獄為食。邪見諂曲縛故。何者是諂

【現代漢語翻譯】現代漢語譯本：病人以食物為食。這指的是生死流轉的持續存在。國家以食物為食，因為人們沉迷於技藝，從而滿足於衰老和死亡。被貶謫的人以食物為食，指的是那些令人不悅的法。什麼是不悅的法呢？指的是怨恨和仇敵以及他們的支持者。因此，惡趣得以充滿。因緣以食物為食，指的是父母的和合。這就是四種食物。此外，還有一種食物，即破壞和合的女子。什麼是破壞和合呢？如果有人爲了行淫而厭棄他人的妻子，那麼他身壞命終后將墮入惡趣。這是一種食物。阿難，還有兩種食物。什麼是兩種呢？在一切諸法中，不知過患，不知過去最上的語言，不知未來最上的語言，不知現在最上的語言，不知一種最上的語言，不知多種最上的語言，不知婦女最上的語言，不知丈夫最上的語言，不知黃門最上的語言，不知不生育者的最上的語言，不知出聲之處，不知遮制反芻的食物，不知尋求食物的人，不知滿足於食物，不知痛苦的方便，不知食物的相狀，不知守護珍寶之處，不知不和合的諸法，不知示現的諸法，不知不住之道。這些言辭和名字，如果有人能覺知其中的含義，這些言辭，指的是不住于尊重。他們如此修習、受持以修多羅的文句莊嚴，應當知道住處和非住處，一切住處和一切非住處，一切住處的解脫，都應當覺知。十八種言辭之處應當巧妙地知曉。如果對於這些言辭不巧妙地知曉，不相信的人，他們被稱為無智者。如果有人傲慢地說自己有智慧，他們貪著世間的語言，失去正見。他們自己知道我已經誤入歧途。其中有智慧的人應當知道這是束縛。他們沒有錯，我們錯了。他們以語言犯錯。他們被稱為執著于末伽梨（Makali）的意義。他們被稱為邪見。他們以邪見為食，所以在諸有中輪迴，所以趣向不善之處，所以地獄以他們為食。因為邪見和諂曲的束縛。什麼是諂曲？阿難（Ānanda）：佛陀的十大弟子之一，以記憶力超群著稱。末伽梨（Makali）：印度古代思想家，宿命論者。

【English Translation】 English version: The sick feed on food. This refers to the continuous existence of the cycle of birth and death. The country feeds on food because people are addicted to skills, thus being satisfied with aging and death. Those who are exiled feed on food, referring to those unpleasant Dharmas. What are unpleasant Dharmas? It refers to resentment and enemies and their supporters. Therefore, the evil realms are filled. Conditions feed on food, referring to the union of parents. These are the four kinds of food. Furthermore, there is one kind of food, which is the woman who destroys harmony. What is destroying harmony? If someone despises another's wife for the sake of sexual activity, then after his body is destroyed and his life ends, he will fall into the evil realms. This is one kind of food. Ānanda, there are also two kinds of food. What are the two? Among all Dharmas, not knowing the faults, not knowing the most supreme language of the past, not knowing the most supreme language of the future, not knowing the most supreme language of the present, not knowing one most supreme language, not knowing many most supreme languages, not knowing the most supreme language of women, not knowing the most supreme language of men, not knowing the most supreme language of eunuchs, not knowing the most supreme language of those who do not give birth, not knowing the place where sound comes from, not knowing how to restrain chewing food, not knowing those who seek food, not knowing being satisfied with food, not knowing the means of suffering, not knowing the appearance of food, not knowing the place to protect treasures, not knowing the Dharmas that are not in harmony, not knowing the Dharmas that are shown, not knowing the path of non-dwelling. These words and names, if someone can be aware of their meaning, these words refer to not dwelling in respect. They practice and uphold the sentences adorned with Sutras in this way, and they should know the dwelling place and the non-dwelling place, all dwelling places and all non-dwelling places, and the liberation of all dwelling places should be known. The eighteen kinds of speech places should be skillfully known. If one does not skillfully know these words, those who do not believe are called ignorant. If someone arrogantly says that they have wisdom, they are attached to worldly language and lose right view. They themselves know that I have gone astray. Among them, the wise should know that this is bondage. They are not wrong, we are wrong. They make mistakes in language. They are called attached to the meaning of Makali. They are called wrong views. They feed on wrong views, so they are reborn in all existences, so they go to bad places, so hell feeds on them. Because of the bondage of wrong views and flattery. What is flattery? Ānanda: One of the Buddha's ten great disciples, known for his outstanding memory. Makali: An ancient Indian thinker, a determinist.

曲。諂曲有三種。欲為諂瞋恚為諂癡為諂。如是三諂。諸眾生等之所縛著。以欲所縛不得解脫為魔所縛。瞋恚所縛不得解脫為魔所縛。癡所縛不得解脫為魔所縛。何以故名為欲也。見欲在近而不見遠。言近者是彼現前尊重之法。不見長遠造作業行。以造行故於三惡處不得解脫。言瞋恚者。不相和合自相違反伺求他過。何者名為自相違反伺求他過。有二十種自相違反伺求他過。遠離愛處自相違反伺求他過。事不喜處自相違反伺求他過。親近欲樂自相違反伺求他過。不作知足自相違反伺求他過。言不知足者。兄弟姊妹朋友親舊宗族知識朝廷同侶父母。于彼彼處所有苦惱而生隨喜。是則名為自相違反伺求他過。如來何緣讚歎朋友。應當於一切眾生邊而作朋友。不應彼邊而作怨仇。如來曾說。世間無有眾生易可得者。若於此長遠道路流轉之中。于彼前世。不曾作母者不作父者。兄弟姊妹朋友知識共事者。不作共居者。如來種種方便。以于往昔行菩薩行時。有相破壞諸眾生等。悉令和合住和合法中。其佛如來。于佛智中無有不知。若於往昔愁憂苦惱。凡所作已無不報者。如來為一切眾生而生朋友。畢竟朋友若有不隨順者。彼名畢竟伺求他過。此是第四自相違反伺求他過。當成求過。何故成求過也。當取地獄中住。是故名為自相違

【現代漢語翻譯】現代漢語譯本諂曲有三種：以慾望為諂曲，以嗔恚為諂曲，以愚癡為諂曲。這便是三種諂曲，眾生因此被束縛。被慾望束縛就無法解脫，是被魔所束縛；被嗔恚束縛就無法解脫，是被魔所束縛；被愚癡束縛就無法解脫，是被魔所束縛。為什麼稱之為慾望呢？因為只看到眼前的慾望，而看不到長遠。所說的『近』，是指眼前所尊重的法，看不到長遠的造作業行。因為造作業行，所以在三惡道中無法解脫。所說的嗔恚，是指不和諧，互相違背，伺機尋找他人的過錯。什麼叫做互相違背，伺機尋找他人的過錯呢？有二十種互相違背，伺機尋找他人的過錯。遠離愛的地方，是互相違背，伺機尋找他人的過錯。對於不喜歡的事情，是互相違背，伺機尋找他人的過錯。親近慾望享樂，是互相違背，伺機尋找他人的過錯。不滿足，是互相違背，伺機尋找他人的過錯。所說的不滿足，是指對於兄弟姊妹、朋友、親戚、宗族、知識、朝廷同僚、父母，在他們所處的各種苦惱中，反而隨喜。這就叫做互相違背，伺機尋找他人的過錯。如來為什麼讚歎朋友呢？應該對一切眾生都做朋友，不應該與任何人結怨。如來說過，世間沒有容易得到的眾生。如果在這漫長的輪迴道路中，在過去世，沒有做過母親的，沒有做過父親的，兄弟姊妹、朋友、知識、共事者，沒有一起居住過的。如來用種種方便，因為在過去行菩薩道時，那些互相破壞的眾生，都讓他們和合，安住在和合法中。佛如來，在佛的智慧中沒有不知道的。如果在過去世有憂愁苦惱，凡是所作的，沒有不報應的。如來為一切眾生而做朋友，如果是最終的朋友，卻不隨順，那就可以說是最終的伺機尋找他人過錯。這是第四種互相違背，伺機尋找他人過錯。將會成為求過。為什麼會成為求過呢？因為將要墮入地獄中居住，所以叫做互相違背。

【English Translation】 English version There are three types of deceitfulness: deceitfulness arising from desire, deceitfulness arising from anger, and deceitfulness arising from ignorance. These are the three deceitfulnesses by which beings are bound. Bound by desire, they cannot be liberated and are bound by Mara (the demon). Bound by anger, they cannot be liberated and are bound by Mara. Bound by ignorance, they cannot be liberated and are bound by Mara. Why is it called desire? Because one sees desire in the near term but does not see the far term. 'Near' refers to the law that is respected in the present moment. One does not see the long-term consequences of actions. Because of these actions, one cannot be liberated from the three evil realms. What is called anger? It is disharmony, self-contradiction, and seeking the faults of others. What is meant by self-contradiction and seeking the faults of others? There are twenty types of self-contradiction and seeking the faults of others. Avoiding places of love is self-contradiction and seeking the faults of others. Being unhappy with things is self-contradiction and seeking the faults of others. Being close to sensual pleasures is self-contradiction and seeking the faults of others. Not being content is self-contradiction and seeking the faults of others. What is meant by not being content? It means taking joy in the suffering of brothers, sisters, friends, relatives, clan members, acquaintances, courtiers, companions, and parents. This is called self-contradiction and seeking the faults of others. Why does the Tathagata (the thus-gone one) praise friends? One should be a friend to all beings and not be an enemy to anyone. The Tathagata has said that there are no beings in the world that are easily obtained. If, in this long journey of transmigration, in a previous life, one has not been a mother, a father, a brother, a sister, a friend, an acquaintance, a colleague, or a cohabitant. The Tathagata uses various skillful means because, in the past, while practicing the Bodhisattva path, those beings who were destructive to each other were all brought together and made to dwell in harmony. The Buddha Tathagata knows everything in the Buddha's wisdom. If there was sorrow and suffering in the past, whatever was done will be repaid. The Tathagata is a friend to all beings. If one is ultimately a friend but does not comply, then that is ultimately seeking the faults of others. This is the fourth type of self-contradiction and seeking the faults of others. One will become fault-seeking. Why will one become fault-seeking? Because one will dwell in hell. Therefore, it is called self-contradiction.

反求他過。而復云何名為自相違反成伺他過住地獄中。阿難。以于見色數數睹見。多有所作聞眾音聲。或聞歌曲。多作惡法墮大地獄。多有善報尚自迷惑。況復有彼少善根者。以此義故。名為伺求他過複次阿難。復有諸大城中。以尊重人共居故。而共行欲。若共母。共姊妹。若共舅母。或伯叔母共。應不行處行。行已還復共已婦。或有于彼他所攝者強壓伏之。或比母者。或比婦母者。或比女者。然彼于彼。是具足煩惱。或被他捉即當斷命。若有如是流類等者猶慊彼惡。況復餘者。及孝養父母邊者。彼亦違背趣向地獄。複次阿難。彼諸大城違背之處。有人睡眠夢見他人。受歡欣樂踴躍之時。隨喜之時。遊戲時。作音聲時聞歌詠聲。彼人覺已愛念彼聲。因發欲心即行欲事。乃至共已婦行淫慾事。彼非為善。阿難。如此亦是城違背處伺求他過。複次阿難。復更有城違背之處。諸佛世尊出世之時。於世間中有諸比丘尼。然彼比丘尼輩在大城中。居住比丘尼寺中。然彼等尼眾于俗家事常作勤求。于善法中恒有欲少。彼諸尼等。于善法中少求欲故。當速舍離半婆羅分(謂舍半加趺也)彼等以食豐足故。而得豐美端正可喜。他人喜瞻。多有肉血身體肥滿。所有勤作者。勤作者多有煩惱。彼諸尼等向丈夫處。而作喜樂歡笑光明。何況丈

【現代漢語翻譯】現代漢語譯本反過來尋找別人的過失。又怎麼稱作自相矛盾，成為窺伺他人過失而墮入地獄的原因呢？阿難，因為（有人）經常觀看各種色彩，做了很多事情，聽聞各種聲音，或者聽到歌曲，做了很多惡法，墮入大地獄。即使有很多善報，尚且還會迷惑，更何況那些少有善根的人呢？因為這個緣故，叫做窺伺他人過失。再次，阿難，還有一些大城市中，因為尊重的人共同居住的緣故，就共同行淫慾。或者與母親、姐妹，或者與舅母、伯母叔母共同行淫。在不應該行淫的地方行淫。行淫之後還與自己的妻子行淫。或者對於那些被他人所攝的女子，強行壓迫。或者比作母親，或者比作岳母，或者比作女兒。然而他們對於這些行為，是具足煩惱的。或者被他人抓住就會被斷命。如果有像這樣的人，仍然不滿足於這些惡行，更何況其他人呢？以及那些孝養父母的人，他們也違背正道，趣向地獄。再次，阿難，在那些違背正道的大城市中，有人睡眠時夢見他人，正在歡欣快樂、踴躍、隨喜、遊戲、發出聲音、歌唱的時候，那個人醒來后愛戀那些聲音，因為生起欲心就去行淫事，乃至與自己的妻子行淫慾之事，這不是好的行為。阿難，像這樣也是城市違背正道，窺伺他人過失。再次，阿難，還有一些城市違背正道。諸佛世尊出世的時候，在世間中有一些比丘尼（bhikshuni，佛教女性出家眾）。那些比丘尼居住在大城市中的比丘尼寺院中。然而她們對於世俗的事情常常勤求，對於善法常常很少有希求。那些比丘尼因為對於善法很少希求的緣故，當快速舍離半婆羅分（ardha-paryanka，半跏趺坐）。她們因為食物豐足的緣故，而變得豐美端正，令人喜愛，他人喜歡觀看。多有肉血，身體肥滿。所有勤作者，勤作者多有煩惱。那些比丘尼向丈夫之處，而作喜樂歡笑光明，何況丈夫呢？

【English Translation】 English version Seeking out the faults of others. And how is it called self-contradictory, becoming a cause of spying on the faults of others and falling into hell? Ananda, because (someone) frequently sees various colors, does many things, hears various sounds, or hears songs, does many evil deeds, and falls into the great hell. Even with many good rewards, they are still confused, let alone those with few good roots? For this reason, it is called spying on the faults of others. Again, Ananda, there are also some large cities where, because respected people live together, they engage in sexual misconduct together. Or with mothers, sisters, or with maternal aunts, paternal aunts. Engaging in sexual misconduct in places where it should not be done. After engaging in sexual misconduct, they also engage in sexual misconduct with their own wives. Or forcibly oppressing those women who are possessed by others. Or comparing them to mothers, or comparing them to mothers-in-law, or comparing them to daughters. However, they are full of afflictions regarding these behaviors. Or if they are caught by others, they will be killed. If there are people like this who are still not satisfied with these evil deeds, let alone others? And those who are filial to their parents, they also go against the right path and head towards hell. Again, Ananda, in those large cities that go against the right path, someone dreams of others while sleeping, being joyful, happy, leaping, rejoicing, playing, making sounds, and singing. When that person wakes up, they love those sounds, and because they develop desire, they engage in sexual acts, even engaging in sexual acts with their own wives. This is not a good behavior. Ananda, this is also a city going against the right path, spying on the faults of others. Again, Ananda, there are also some cities that go against the right path. When the Buddhas appear in the world, there are some bhikshunis (bhikshuni, Buddhist female monastic) in the world. Those bhikshunis live in bhikshuni monasteries in large cities. However, they often diligently seek after worldly affairs, and they rarely have desire for good dharmas. Because those bhikshunis rarely seek desire for good dharmas, they should quickly abandon the ardha-paryanka (ardha-paryanka, half-lotus position). Because they have abundant food, they become beautiful and pleasing, and others like to look at them. They have a lot of flesh and blood, and their bodies are plump. All those who work diligently, those who work diligently have many afflictions. Those bhikshunis make joyful, happy, laughing, and bright appearances towards men, let alone husbands?

夫向彼語者。時彼俗人相染著已。共諸比丘尼行非梵行而作欲法。彼等污染比丘尼輩。令比丘尼輩破壞諸戒。彼等人輩當向地獄。雖欲出家。應當莫與令彼出家。何以故。如來說彼不生法中。若有持戒諸比丘尼令破戒者。彼違背七佛世尊。于地獄中盡受諸苦。寧使自身投火聚中。不以欲心共比丘尼語。阿難。此亦是彼大城之中違背之處。阿難。彼等諸城為諸丈夫諸惡人輩成大火業。是故諸城言諸城也。彼等於聖教中失已復失。彼等諸人不得勝處如所造業。乃至欲生天上而不得生。阿難。彼等失已復失。是故彼等言城也。諍斗違處。當取種種生趣之處違背諸佛。是故言食也。阿難。言食者。心有二十一煩惱。于當來世有諸比丘。不勤修身不勤修心。不勤修戒不勤修般若。彼等作如是念。我等當住阿蘭若空閑之處。亦如過去諸佛世尊。住彼空閑阿蘭若處作于勝業。彼等即住空閑阿蘭若處。然彼等不用多力。自然多得利養名聞。四部之眾皆悉恭敬。比丘比丘尼優婆塞優婆夷。諸比丘尼當來向彼彼等數見匿故非法見故。而生欲想。即欲彼等行非梵行。行於欲法。諸比丘尼欲見彼等。諸比丘等而不得見。諸比丘尼等即作是念。使諸弟子數數參承。常來見故因相染著。諸弟子等。知己師主于戒慢故。即于戒中而生慢緩。以是因緣。

【現代漢語翻譯】現代漢語譯本：如果有人對那些人說，當時那些世俗之人已經相互沾染執著，與那些比丘尼一起行不正梵行，做著淫慾之事。他們玷污那些比丘尼，使比丘尼們破壞各種戒律。這些人應當墮入地獄。即使他們想要出家，也不應該允許他們出家。為什麼呢？如來說他們不在能生善法之處。如果有人使持戒的比丘尼破戒，他們就違背了過去七佛世尊的教誨，在地獄中承受各種痛苦。寧願讓自己投入火堆之中，也不要以淫慾之心與比丘尼說話。阿難（Ananda，佛陀的十大弟子之一）。這也是那些大城之中違背之處。阿難（Ananda，佛陀的十大弟子之一）。那些城市對於那些丈夫和惡人來說，是造作巨大火業的地方。所以說那些城市是『諸城』。他們在聖教中失去又失去。那些人無法獲得殊勝之處，正如他們所造的業一樣，甚至想要生到天上都不能如願。阿難（Ananda，佛陀的十大弟子之一）。他們失去又失去。所以說他們是『城』。爭鬥違背之處，將會在各種生趣之處違背諸佛。所以說是『食』。阿難（Ananda，佛陀的十大弟子之一）。所謂『食』，是指心中有二十一種煩惱。在未來世，會有一些比丘（bhiksu，佛教出家男眾），不勤奮地修身，不勤奮地修心，不勤奮地修戒，不勤奮地修般若（prajna，智慧）。他們會這樣想：『我們應當住在阿蘭若（aranya，寂靜處）空閑之處，就像過去諸佛世尊一樣，住在那些空閑的阿蘭若（aranya，寂靜處）處，成就殊勝的功業。』他們就住在空閑的阿蘭若（aranya，寂靜處）處。然而他們不用費太多力氣，自然就能獲得許多利養和名聞，四部大眾都恭敬他們，比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）。那些比丘尼（bhiksuni，佛教出家女眾）將來會去拜訪他們，因為他們經常偷偷地、非法地觀看，而生起淫慾之想，想要與他們行不正梵行，行淫慾之事。那些比丘尼（bhiksuni，佛教出家女眾）想要見那些比丘（bhiksu，佛教出家男眾），卻不能得見。那些比丘尼（bhiksuni，佛教出家女眾）就想：『讓弟子們經常來參拜侍奉，因為經常來見，就會相互沾染執著。』那些弟子們，知道自己的師父在戒律上懈怠，就在戒律中也變得慢緩。因為這個緣故。

【English Translation】 English version: If someone were to say to those people, at that time those worldly people were already mutually tainted and attached, engaging in unchaste conduct with those bhiksunis (bhiksuni, Buddhist nun), performing acts of lust. They defile those bhiksunis (bhiksuni, Buddhist nun), causing the bhiksunis (bhiksuni, Buddhist nun) to break various precepts. These people should fall into hell. Even if they want to renounce the world, they should not be allowed to do so. Why? The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) says that they are not in a place where good dharmas can arise. If someone causes a bhiksuni (bhiksuni, Buddhist nun) who upholds the precepts to break them, they violate the teachings of the past seven Buddhas, enduring all kinds of suffering in hell. It is better to throw oneself into a pile of fire than to speak to a bhiksuni (bhiksuni, Buddhist nun) with lustful thoughts. Ananda (Ananda, one of the ten principal disciples of the Buddha). This is also a violation within those great cities. Ananda (Ananda, one of the ten principal disciples of the Buddha). Those cities are places where those husbands and evil people create great karmic fires. Therefore, those cities are called 'cities'. They lose and lose again in the Holy Teaching. Those people cannot obtain superior states, just as their actions dictate, and even if they want to be born in heaven, they cannot achieve it. Ananda (Ananda, one of the ten principal disciples of the Buddha). They lose and lose again. Therefore, they are called 'cities'. Places of strife and violation will violate the Buddhas in various realms of existence. Therefore, it is called 'food'. Ananda (Ananda, one of the ten principal disciples of the Buddha). 'Food' refers to the twenty-one afflictions in the mind. In the future, there will be some bhiksus (bhiksu, Buddhist monk) who do not diligently cultivate their bodies, do not diligently cultivate their minds, do not diligently cultivate the precepts, and do not diligently cultivate prajna (prajna, wisdom). They will think like this: 'We should live in aranyas (aranya, secluded place), quiet places, just like the Buddhas of the past, living in those quiet aranyas (aranya, secluded place) and accomplishing superior deeds.' They will live in quiet aranyas (aranya, secluded place). However, they do not need to exert much effort, and they will naturally obtain many benefits and fame, and the four assemblies will respect them, bhiksus (bhiksu, Buddhist monk), bhiksunis (bhiksuni, Buddhist nun), upasakas (upasaka, lay male devotee), and upasikas (upasika, lay female devotee). Those bhiksunis (bhiksuni, Buddhist nun) will come to visit them in the future, because they often secretly and unlawfully look, and lustful thoughts arise, wanting to engage in unchaste conduct with them, performing acts of lust. Those bhiksunis (bhiksuni, Buddhist nun) want to see those bhiksus (bhiksu, Buddhist monk), but they cannot see them. Those bhiksunis (bhiksuni, Buddhist nun) then think: 'Let the disciples often come to pay homage and serve, because they come to see often, they will become mutually tainted and attached.' Those disciples, knowing that their teachers are lax in the precepts, also become lax in the precepts. Because of this reason.

多諸慢緩朋友。彼等多取勸化信施。以利養多故。即便舍戒住卑賤中。彼等為欲所縛為恚所縛為癡所縛。彼等癡人名為兇者。阿難。何因何緣彼名兇者。隨於誰邊平等一心受彼信施。即在彼前舍離戒法住卑賤中。彼等當復多有損減各各離背。阿難。汝看如來功德之聚。如有一種輩人。彼雖下賤所住惡者。而與種種少物施彼。愛念令住。以唸佛故而作是言。汝既見如是諸眾生輩。云何違背諸佛教法。阿難。彼等如是非善丈夫墮于咄處。彼等非丈夫故名為咄也。于卑賤中被欲所劫。我如是說。彼等如是違揹人輩非是丈夫。以五種欲取為功德。以是義故名為卑賤。彼等人輩非善丈夫。縱意放逸。于彼五欲功德中醉。是故言彼名卑賤也。阿難。譬如三十三天宮殿之中有諸天子。從彼墮已生豬豚中。生已食糞當被刀殺。如是如是。彼非丈夫。於法王教中從彼墮已。住在豬法染著臭穢。阿難。如大龍象常在山林中。被堅牢皮繩所縛。將出向城。在廚舍處而受飲食。常念大山林藪之中。意樂處所而生苦惱。如是如是。阿難。彼等人輩是不善丈夫。以五欲故為彼所縛。當住惡處卑下賤中。彼等於先串受樂故。念于如來功德之處。還當欲住于彼樂中。彼等已住卑賤之中。不能為王作使驅役。彼等還憶先比丘身。亦復憶念往昔所住空閑林野

【現代漢語翻譯】現代漢語譯本有很多傲慢懈怠的朋友。他們大量獲取勸募來的供養和信施。因為利養豐厚，他們就捨棄戒律，安於卑賤的生活。這些人被慾望束縛，被嗔恨束縛，被愚癡束縛。這些愚癡的人被稱為兇惡者。阿難（Ananda，佛陀的十大弟子之一）。因為什麼原因，什麼緣故，他們被稱為兇惡者呢？因為他們對所有平等一心接受他們信施的人，在他們面前捨棄戒律，安於卑賤的生活。這些人將來會遭受更多的損失，各自背離。阿難。你看如來（Tathagata，佛陀的稱號之一）功德的聚集。就像有一種人，他們雖然住在惡劣的地方，卻用各種少量的物品佈施給那些人，愛憐他們，讓他們住下來。因為憶念佛陀的緣故，他們會這樣說：『你們既然見到這樣的眾生，為什麼還要違背諸佛的教法呢？』阿難。這些人是不善良的丈夫，墮落到可恥的地方。因為他們不是丈夫，所以被稱為可恥的。在卑賤的生活中被慾望所劫持。我是這樣說的。這些人違背了人道，不是丈夫。他們把五種慾望當作功德。因為這個緣故，他們被稱為卑賤。這些人不是善良的丈夫，放縱自己的慾望，沉醉於五欲的功德之中。所以說他們被稱為卑賤。阿難。譬如三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）的宮殿里有諸天子，從那裡墮落後，轉生到豬群中。轉生后吃糞便，將被刀殺死。像這樣，像這樣。那些不是丈夫的人，在法王的教導中墮落後，住在豬的生活中，染著臭穢。阿難。就像大龍象（Naga elephant，一種強大的大象），常常在山林中，被堅固的皮繩所束縛，被帶到城市裡，在廚房裡接受飲食。它常常思念大山林藪，思念自己喜歡的地方，因而感到苦惱。像這樣，像這樣。阿難。這些人是不善良的丈夫，因為五欲的緣故被它們束縛，將住在惡劣的卑賤之處。他們因為先前串習享受快樂的緣故，思念如來功德之處，還想住在那種快樂之中。他們已經住在卑賤之中，不能為國王做事，不能被驅使。他們還會回憶起先前的比丘（bhiksu，佛教僧侶）身份，也會回憶起往昔所住的空閑林野。

【English Translation】 English version Many are the friends who are arrogant and slothful. They acquire much through exhortation, offerings of faith, and donations. Because of abundant gains, they abandon the precepts and dwell in a base state. They are bound by desire, bound by hatred, bound by delusion. These deluded people are called wicked. Ananda (Ananda, one of the ten principal disciples of the Buddha). For what reason, for what cause, are they called wicked? Because they abandon the precepts and dwell in a base state before those from whom they equally and wholeheartedly receive offerings of faith. These people will suffer further losses and turn away from each other. Ananda. Behold the accumulation of merits of the Tathagata (Tathagata, one of the titles of the Buddha). It is like a certain kind of person who, though dwelling in an evil place, gives various small things to those people, cherishing them and letting them stay. Because of remembering the Buddha, they say, 'Since you have seen such beings, why do you violate the teachings of all the Buddhas?' Ananda. These are not good men, falling into a shameful place. Because they are not men, they are called shameful. They are seized by desire in a base state. Thus I say. These people who violate humanity are not men. They take the five desires as merit. For this reason, they are called base. These people are not good men, indulging in their desires, intoxicated by the merits of the five desires. Therefore, it is said that they are called base. Ananda. It is like the sons of gods in the palaces of the Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhist cosmology), who, having fallen from there, are born among pigs. Having been born, they eat dung and will be killed by knives. Thus, thus. Those who are not men, having fallen from the teachings of the Dharma King, dwell in the ways of pigs, clinging to filth and stench. Ananda. It is like a great Naga elephant (Naga elephant, a powerful elephant) that dwells in the mountains and forests, bound by strong leather ropes, led out to the city, and receiving food in the kitchen. It constantly remembers the great mountains and forests, the places it enjoys, and suffers distress. Thus, thus. Ananda. These people are not good men, bound by the five desires, and will dwell in evil, base places. Because they have previously practiced enjoying pleasure, they remember the place of the Tathagata's merits and still desire to dwell in that pleasure. Having dwelt in a base state, they cannot serve the king or be driven. They will also recall their former state as bhikshus (bhiksu, Buddhist monks) and remember the secluded forests and fields where they once dwelt.

省事之處。即復還念具足諸欲。如彼病兒為治病故。住在室中心作是念。不用功力求湯藥具。如是彼住于屋室中。共彼大小諸眷屬等。憶念欲求受諸苦惱不隨心故。彼等人輩舍是身已。后當生於彼諸地獄中。阿難。此則名為住阿蘭若空閑違背伺求過也。阿難。于未來世著阿蘭若滿此世間。阿難。此是沙門違背求過。阿難。復有名為論師違背過患之者。汝應當知。阿難。何者名為論師違背過患之者。言論師者。樂欲恐怖愛喜恐怖。信凈恐怖。阿難。言論師者。于如是如來之所。宣說諸修多羅。唯有口言受持。然此等人不知真義。阿難。何者是真義。何者非真義。真義非真義者。何者無明。若無有明無有明見是名邪見阿難於當來世有諸比丘。彼等言我自以見明為他說法。如來所說法于真如中不知。彼等妄語。以妄語中為他說法。何者妄語。名妄語者。以犯彼捨墮故名為妄語。彼等癡丈夫輩破壞禁戒。以求果報故。唯以口言我是法師。然彼法師輩似像法師。何以故。名為似像法師。言似像者不似像故。彼等癡丈夫輩當墮惡趣。彼等是此果報。若見色像已當爲他說法。彼不善丈夫犯捨墮者當墮惡趣。故名流轉諸地獄中。彼等如是似像者。何所似像。無似像者。言不似像者。阿遲瞿流伽摩(隋云樹梳堅結)故言阿遲瞿流伽摩。亦

【現代漢語翻譯】現代漢語譯本省事之處，即恢復到念頭中充滿各種慾望的狀態，就像那個生病的孩童爲了治病，住在房間中心裡想：『不用費力去尋求湯藥器具。』就像這樣，那些住在屋子裡，與大小眷屬一起，憶念著慾望，因為不能隨心所欲而遭受各種苦惱的人們，他們捨棄這個身體后，將來會墮入那些地獄之中。阿難（Ananda，佛陀的十大弟子之一）。這被稱為住在阿蘭若（Aranya，意為寂靜處，指遠離塵囂的修行場所）空閑處，卻違背了伺求（指追求解脫）的過失。阿難，在未來世，充滿這種違背伺求過失的阿蘭若修行者。阿難，這是沙門（Sramana，指修行者）違背求道的過失。阿難，還有名為論師（Logician，指善於辯論者）的違背過患之人，你應該知道。阿難，什麼叫做論師違背過患之人呢？所謂的論師，就是樂於慾望的恐怖、愛戀的恐怖、信仰清凈的恐怖。阿難，所謂的論師，對於如來（Tathagata，佛陀的稱號之一）所宣說的修多羅（Sutra，佛經）只是口頭上受持，然而這些人並不瞭解真正的含義。阿難，什麼是真正的含義？什麼不是真正的含義？真正的含義與非真正的含義是什麼？什麼是無明（Avidya，指對事物真相的迷惑）？如果沒有明，沒有明見，這就叫做邪見。阿難，在未來的世代，會有一些比丘（Bhiksu，指佛教的出家男子），他們說：『我以自己的見解光明為他人說法。』對於如來所說的法，在真如（Tathata，指事物的真實本性）中卻不瞭解。他們說妄語，以妄語為他人說法。什麼是妄語？被稱為妄語的是什麼？因為犯了彼捨墮（Nissaggiya Pacittiya，指佛教戒律中的一種罪名）的緣故，被稱為妄語。那些愚癡的男子破壞禁戒，爲了追求果報的緣故，只是口頭上說自己是法師。然而那些法師們是相似的法師。為什麼叫做相似的法師呢？所謂的相似，就是不相似的緣故。那些愚癡的男子將會墮入惡趣。他們是這樣的果報。如果見到色像（Rupa，指物質現象）后，就為他人說法，那些不善良的男子，犯了捨墮罪的，將會墮入惡趣，所以說他們流轉于各種地獄之中。他們這樣相似的形象，像什麼呢？沒有什麼可以像的。所謂的不像，就像阿遲瞿流伽摩（Achiravatagama，隋朝翻譯為樹梳堅結）一樣，所以說阿遲瞿流伽摩也是。 English version The convenience is reverting to a state where thoughts are filled with various desires, like that sick child who, to be cured, stays in the center of the room thinking: 'I don't need to exert effort to seek medicine and tools.' Just like that, those who live in houses, with their families big and small, remembering desires, suffering various afflictions because they cannot get what they want, after they abandon this body, will be born in those hells. Ananda (Ananda, one of the ten great disciples of the Buddha). This is called dwelling in the Aranya (Aranya, meaning a quiet place, referring to a place of practice away from the hustle and bustle) in idleness, yet violating the fault of seeking (referring to the pursuit of liberation). Ananda, in the future world, there will be Aranya practitioners filled with this fault of violating seeking. Ananda, this is the fault of a Sramana (Sramana, referring to a practitioner) violating the path. Ananda, there are also those called Logicians (Logician, referring to those skilled in debate) who violate faults, you should know. Ananda, what is called a Logician violating faults? The so-called Logician is one who delights in the terror of desire, the terror of love, the terror of pure faith. Ananda, the so-called Logician only verbally upholds the Sutras (Sutra, Buddhist scriptures) spoken by the Tathagata (Tathagata, one of the titles of the Buddha), but these people do not understand the true meaning. Ananda, what is the true meaning? What is not the true meaning? What is the true meaning and what is the non-true meaning? What is Avidya (Avidya, referring to the delusion about the true nature of things)? If there is no clarity, no clear seeing, this is called wrong view. Ananda, in future generations, there will be some Bhiksus (Bhiksu, referring to Buddhist monks), who say: 'I use my own enlightened view to preach the Dharma to others.' They do not understand the Dharma spoken by the Tathagata in the Tathata (Tathata, referring to the true nature of things). They speak false words, using false words to preach the Dharma to others. What is a false word? What is called a false word? Because of committing the Nissaggiya Pacittiya (Nissaggiya Pacittiya, referring to a type of offense in Buddhist precepts), it is called a false word. Those foolish men break the precepts, seeking rewards, only verbally saying that they are Dharma masters. However, those Dharma masters are similar Dharma masters. Why are they called similar Dharma masters? The so-called similar is because they are not similar. Those foolish men will fall into evil realms. They are such retribution. If they see a Rupa (Rupa, referring to material phenomena) and then preach the Dharma to others, those unkind men, who commit the offense of Nissaggiya, will fall into evil realms, so it is said that they transmigrate in various hells. What do they resemble in this similar image? There is nothing to resemble. The so-called dissimilarity is like Achiravatagama (Achiravatagama, translated by the Sui Dynasty as 'tree comb firm knot'), so it is said that Achiravatagama is also.

【English Translation】 The convenience is reverting to a state where thoughts are filled with various desires, like that sick child who, to be cured, stays in the center of the room thinking: 'I don't need to exert effort to seek medicine and tools.' Just like that, those who live in houses, with their families big and small, remembering desires, suffering various afflictions because they cannot get what they want, after they abandon this body, will be born in those hells. Ananda (Ananda, one of the ten great disciples of the Buddha). This is called dwelling in the Aranya (Aranya, meaning a quiet place, referring to a place of practice away from the hustle and bustle) in idleness, yet violating the fault of seeking (referring to the pursuit of liberation). Ananda, in the future world, there will be Aranya practitioners filled with this fault of violating seeking. Ananda, this is the fault of a Sramana (Sramana, referring to a practitioner) violating the path. Ananda, there are also those called Logicians (Logician, referring to those skilled in debate) who violate faults, you should know. Ananda, what is called a Logician violating faults? The so-called Logician is one who delights in the terror of desire, the terror of love, the terror of pure faith. Ananda, the so-called Logician only verbally upholds the Sutras (Sutra, Buddhist scriptures) spoken by the Tathagata (Tathagata, one of the titles of the Buddha), but these people do not understand the true meaning. Ananda, what is the true meaning? What is not the true meaning? What is the true meaning and what is the non-true meaning? What is Avidya (Avidya, referring to the delusion about the true nature of things)? If there is no clarity, no clear seeing, this is called wrong view. Ananda, in future generations, there will be some Bhiksus (Bhiksu, referring to Buddhist monks), who say: 'I use my own enlightened view to preach the Dharma to others.' They do not understand the Dharma spoken by the Tathagata in the Tathata (Tathata, referring to the true nature of things). They speak false words, using false words to preach the Dharma to others. What is a false word? What is called a false word? Because of committing the Nissaggiya Pacittiya (Nissaggiya Pacittiya, referring to a type of offense in Buddhist precepts), it is called a false word. Those foolish men break the precepts, seeking rewards, only verbally saying that they are Dharma masters. However, those Dharma masters are similar Dharma masters. Why are they called similar Dharma masters? The so-called similar is because they are not similar. Those foolish men will fall into evil realms. They are such retribution. If they see a Rupa (Rupa, referring to material phenomena) and then preach the Dharma to others, those unkind men, who commit the offense of Nissaggiya, will fall into evil realms, so it is said that they transmigrate in various hells. What do they resemble in this similar image? There is nothing to resemble. The so-called dissimilarity is like Achiravatagama (Achiravatagama, translated by the Sui Dynasty as 'tree comb firm knot'), so it is said that Achiravatagama is also.

名調伏也。亦名白羊也。亦名泥沙鋪沙也(隋云白帝喯)。複名頭羅浮羅也(隋云不正聲)。複名呵梨翅(居祁反)摩也(隋云厄牛)。複名恒河牟[口*伽]也(隋云恒河口)。複名浮耶娑他也(隋云癡斷事者)。複名那盧奢耶也(隋云不實讚歎也)。複名阿俱不多叉也(隋云䁵眼者)。複名何荼輸伽也(隋云愁不知者)。複名婆羅跋那也(隋云色力)。複名伽伽遮婆也(隋云呞牛)。複名伽羅摸頭多也(隋云被村趁)。複名婆梨師陀耶也(隋云趁他者)。複名毗娑婆羅也(隋雲浮云)。複名毗梨虱吒牟伽也(隋云欣面)。複名畢梨耶伽婆也(隋云愛牛)。複名修羅丘婆也(隋云酒醉)。複名呵耶毗荼也(隋云諂罵)。複名瞿盧吒求波也(隋云似駝)。複名阿那他也(隋云非正伎人)。複名毗求致也(隋云踧眉)。複名申陵祁也(隋云戴角)。複名似像法師也。如來猶如牛王真實所說。而彼等非善丈夫。住不如法中作如是說。彼等可言娑伽吒也(隋云濁者)復言娑伽吒取(隋云羅酒袋)阿難。此等名為四洲世間中諸法師名字。若一切諸法說不正者。一切皆墮于惡趣中。是故阿難。我語汝我敕汝。不得說法如彼酒袋。當莫受持增法而說。阿難。我般涅槃后此閻浮提中。當有受持增法具滿。阿難。我涅槃后。當有如是等

【現代漢語翻譯】現代漢語譯本名為調伏（Tiao Fu）也。也名為白羊（Bai Yang）也。也名為泥沙鋪沙（Ni Sha Pu Sha）也（隋朝譯為白帝喯）。又名為頭羅浮羅（Tou Luo Fu Luo）也（隋朝譯為不正聲）。又名為呵梨翅摩（He Li Chi Mo）也（隋朝譯為厄牛）。又名為恒河牟伽（Heng He Mou Qie）也（隋朝譯為恒河口）。又名為浮耶娑他（Fu Ye Suo Ta）也（隋朝譯為癡斷事者）。又名為那盧奢耶（Na Lu She Ye）也（隋朝譯為不實讚歎也）。又名為阿俱不多叉（A Ju Bu Duo Cha）也（隋朝譯為䁵眼者）。又名為何荼輸伽（He Tu Shu Jia）也（隋朝譯為愁不知者）。又名為婆羅跋那（Po Luo Ba Na）也（隋朝譯為色力）。又名為伽伽遮婆（Qie Qie Zhe Po）也（隋朝譯為呞牛）。又名為伽羅摸頭多（Qie Luo Mo Tou Duo）也（隋朝譯為被村趁）。又名為婆梨師陀耶（Po Li Shi Tuo Ye）也（隋朝譯為趁他者）。又名為毗娑婆羅（Pi Suo Po Luo）也（隋朝譯為浮雲）。又名為毗梨虱吒牟伽（Pi Li Shi Zha Mou Qie）也（隋朝譯為欣面）。又名為畢梨耶伽婆（Bi Li Ye Qie Po）也（隋朝譯為愛牛）。又名為修羅丘婆（Xiu Luo Qiu Po）也（隋朝譯為酒醉）。又名為呵耶毗荼（He Ye Pi Tu）也（隋朝譯為諂罵）。又名為瞿盧吒求波（Qu Lu Zha Qiu Bo）也（隋朝譯為似駝）。又名為阿那他也（A Na Ta Ye）也（隋朝譯為非正伎人）。又名為毗求致（Pi Qiu Zhi）也（隋朝譯為踧眉）。又名為申陵祁（Shen Ling Qi）也（隋朝譯為戴角）。又名為似像法師也。如來猶如牛王真實所說，而他們不是善良的人，住在不如法中，作如此說。他們可以被稱為娑伽吒（Suo Qie Zha）（隋朝譯為濁者），又被稱為娑伽吒取（Suo Qie Zha Qu）（隋朝譯為羅酒袋），阿難（A Nan）。這些被稱為四洲世間中諸法師的名字。如果一切諸法說得不正，一切都將墮入惡趣之中。因此，阿難（A Nan），我告訴你，我命令你，不得像酒袋那樣說法，不要受持增法而說。阿難（A Nan），我般涅槃后，這閻浮提（Yan Fu Ti）中，將有受持增法具滿。阿難（A Nan），我涅槃后，將有如此等等。

【English Translation】 English version It is named Tiao Fu (taming). It is also named Bai Yang (white sheep). It is also named Ni Sha Pu Sha (mud and sand spreading). (The Sui Dynasty translates it as 'White Emperor's Spitting'). It is also named Tou Luo Fu Luo (incorrect sound). It is also named He Li Chi Mo (troubled ox). It is also named Heng He Mou Qie (Ganges River mouth). It is also named Fu Ye Suo Ta (foolish decision-maker). It is also named Na Lu She Ye (untrue praise). It is also named A Ju Bu Duo Cha (squinting eyes). It is also named He Tu Shu Jia (sad and unknowing). It is also named Po Luo Ba Na (color and strength). It is also named Qie Qie Zhe Po (chewing ox). It is also named Qie Luo Mo Tou Duo (chased by the village). It is also named Po Li Shi Tuo Ye (chasing others). It is also named Pi Suo Po Luo (floating cloud). It is also named Pi Li Shi Zha Mou Qie (happy face). It is also named Bi Li Ye Qie Po (loving ox). It is also named Xiu Luo Qiu Po (drunk with wine). It is also named He Ye Pi Tu (flattering and scolding). It is also named Qu Lu Zha Qiu Bo (like a camel). It is also named A Na Ta Ye (improper performer). It is also named Pi Qiu Zhi (frowning). It is also named Shen Ling Qi (wearing horns). It is also named a Dharma master resembling the true image. The Tathagata (Ru Lai) speaks truthfully like the king of oxen, but they are not good men, dwelling in non-Dharma and speaking thus. They can be called Suo Qie Zha (turbid ones), and also called Suo Qie Zha Qu (wine bag), Ananda (A Nan). These are the names of Dharma masters in the four continents of the world. If all Dharmas are spoken incorrectly, all will fall into evil realms. Therefore, Ananda (A Nan), I tell you, I command you, do not speak like a wine bag, do not uphold and increase Dharma while speaking. Ananda (A Nan), after my Parinirvana (Ban Nie Pan), in this Jambudvipa (Yan Fu Ti), there will be those who uphold and fully possess the increased Dharma. Ananda (A Nan), after my Nirvana, there will be such as these.

法師違背求過。亦言違背難降。自違背已。復說違背語言不斷。是故言違背也。阿難。彼違背其三十三天名達舍俱吒(隋云十種椽打)阿難。此等違背臭穢沙門。應如是說。當趣向彼不閑之處。當向諸有。當向生處。當向老處。乃至略說憂惱之處。阿難。諸有聚集是食聚集。是故此食為眾生輩住有聚集。復有別四種食。力威為食。著涅槃為食。婦女相為食。忘念為食。是為四種食。忘失念食。若有忘念者。彼無有沙門處。若無有沙門處亦無涅槃。無有涅槃故即造漏業。彼即造作身漏業口漏業意漏業。若有漏業。彼等即有造諸行食。此等名為四種食也。復別有四種食。如法得為食。若能念者。過去住念者。未來有住念者。于彼之中所有染著。此名為食。此等為四種食。更復有四種食。無明為食。無生為食。不生調戲為食。不生誨為食。何處名言食者。當地獄生故。名向阿鼻脂。故名向下也。此為四種食阿毗娑羅也(隋云不留行)娑娑薄迦羅(隋云喎戾)阿娑羅耶(隋云令留行)娑摩娑羅耶娑牟后何啰邏耶婆頭婆那故言為食也(此他方語不可翻)。

大威德陀羅尼經卷第十四大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十五

隋天竺三藏阇那崛多譯

復有

別四種食。行住處為食。穢相為食。行步為食。行凈為食。于中何者行凈而為食。若初覓食求善根果。愿我得是處所。愿我得如是行。愿我得如是發處。愿我得有如是時。愿我得如是語。愿我得如是辯才。愿我得如是取處。愿我得如是殘。愿我得如是劫壽余殘。彼歡喜心而不和合。以不和合故不得造作。與誰和合。謂與惡道和合。何者是惡道。欲是惡道瞋是惡道愚癡是惡道。此極惡道者謂染著處。以染著故當有諸有。若得諸有處是為食也。

復有別四種食。何等為四。少愛離著取鎖一切想。是為四種食。于中所有一切想食者從無明生。凡有見處即念于彼。若有念處即有渴愛。若有愛處彼即墜下。何者是下。言下者所謂為垢。何者是垢。貪慾是垢瞋恚是垢。愚癡是垢又言垢者所謂幻也。又復垢者所謂是魔。何者為魔。取我是魔。何者取我謂取他法。何者取他謂執法也。于中更無餘法。能令速入滿阿鼻脂。如執我者言執者。是作怨仇言。作怨仇者是共鬥諍。若斗諍者彼非我聲聞。彼等乃至共如來斗諍。彼無別解脫。唯除值遇如來而共和合。若值遇如來共和合者。彼等於無餘涅槃入般涅槃。譬如有人有屋宅而有七門。然彼丈夫於七門中。有種種食及諸果報諸排程等。時彼丈夫有承事者。若奴若客若使者。然彼惡口所欲

使處而不隨順。彼人逼切呵責已。彼承事者作如是念言。我走去即入宅內。然彼丈夫見其入已。默無所言亦不憶念。唯見在內。是時內中若食若飲將向外置。將外接已。彼等眾門皆悉閉塞善作藏隱。然彼癡人作如是念。我已走也我已走也。彼住或時五夜或時六夜。飢渴逼切至彼門下。觀視喚呼大叫揚聲。復作是言。我在於此我在於此也。然彼丈夫即告彼言。汝道何也。彼復答言。我今飢渴我在於此。時彼丈夫從彼出已。與其飲食令得充飽。復語彼言。我更當走。時彼丈夫語彼人言。汝當莫走。復作是念。我要當走。然彼人於後即更逃走。爾時丈夫亦不趁逐。阿難。如是如是。如來為諸眾生利益故安樂故而為說法。于彼之中。有癡人輩作惡口者。揹走恐怖。不受如來佛菩提法。彼等思念。我已走也當至藏處。阿難。如來所說藏處者。是阿鼻脂大地獄。彼等被火所逼受大苦惱。為火所然椎胸叫喚。復作是言。彼沙門瞿曇善說惡行還得惡果。唯愿我等還當得值如來教法。于彼之中當如教住。阿難。如是發心得具足故。地獄之中諸眾生輩。速得出離除滅渴愛。以利智故無有爭競。阿致迦羅業比丘具足者。還速墮于阿鼻地獄。何故名阿致迦羅也。言阿致者是摩致。言摩致者是諂言。諂者是幻言。幻者是惡念。言惡念者是枳致耶多

【現代漢語翻譯】現代漢語譯本不順從教誨而離開的人，被（善知識）嚴厲呵斥后，這個侍者這樣想：『我逃走就能進入家中。』然而，那丈夫看見他進來后，沉默不語，也不理會，只當他人在屋內。這時，屋內的人把食物和飲料都拿到外面，然後把所有的門都關上，藏得嚴嚴實實。然而，那個愚蠢的人卻這樣想：『我已經逃走了，我已經逃走了。』他住了五夜或六夜，飢渴難耐，來到門下，觀看、呼喚、大叫，還說：『我在這裡，我在這裡啊！』然而，那丈夫就告訴他說：『你在說什麼？』他回答說：『我現在又飢又渴，我在這裡。』這時，那丈夫從裡面出來，給他食物和飲料，讓他吃飽。又對他說：『我還要逃走。』那丈夫對他說：『你不要逃走。』他又這樣想：『我一定要逃走。』然而，這個人之後又逃走了。這時，丈夫也不追趕他。阿難（Ananda，佛陀的十大弟子之一）。就是這樣，就是這樣。如來（Tathagata，佛的稱號之一）爲了眾生的利益和安樂而說法。在這些眾生中，有愚癡的人惡語相向，背離逃走，恐懼而不接受如來佛的菩提法（Bodhi Dharma，覺悟的法）。他們心想：『我已經逃走了，應該能找到藏身之處。』阿難，如來說的藏身之處，就是阿鼻脂大地獄（Avici Hell，八大地獄中最苦之處）。他們被火逼迫，遭受巨大的苦惱，被火燃燒，捶胸頓足，大聲叫喊，還說：『那位沙門瞿曇（釋迦牟尼佛的尊稱）說得對，惡行終得惡果。只希望我們還能遇到如來的教法，在那裡如教奉行。』阿難，像這樣發心並具足（善根）的緣故，地獄中的眾生，就能迅速脫離地獄，消除渴愛。因為有了智慧，所以沒有爭鬥。阿致迦羅業（Achikara，不誠實）比丘具足（惡業）的人，還會迅速墮入阿鼻地獄。為什麼叫阿致迦羅呢？阿致的意思是摩致，摩致的意思是諂言，諂言就是幻言，幻言就是惡念，惡念就是枳致耶多（Kichiyata，邪惡的想法）。

【English Translation】 English version He does not comply with the place where he is. That person was severely scolded. That attendant thought to himself: 'If I run away, I will enter the house.' However, that husband saw him enter and remained silent, not saying anything or remembering him. He only saw him inside. At that time, whatever food or drink was inside was taken outside. After taking it outside, all the doors were closed and well hidden. However, that foolish person thought to himself: 'I have already run away, I have already run away.' He stayed for five or six nights, and driven by hunger and thirst, he came to the door, watching, calling, shouting loudly, and saying: 'I am here, I am here!' However, that husband told him: 'What are you saying?' He replied: 'I am hungry and thirsty now, I am here.' At that time, the husband came out from inside, gave him food and drink to satisfy him, and said to him again: 'I will run away again.' That husband said to him: 'You should not run away.' He thought to himself again: 'I must run away.' However, that person ran away again later. At that time, the husband did not chase after him. Ananda (one of the ten principal disciples of the Buddha). Thus it is, thus it is. The Tathagata (an epithet of the Buddha) speaks the Dharma for the benefit and happiness of all beings. Among them, there are foolish people who speak evil words, turn away and run, and are afraid to accept the Bodhi Dharma (the Dharma of Enlightenment) of the Tathagata Buddha. They think to themselves: 'I have already run away, I should be able to find a hiding place.' Ananda, the hiding place that the Tathagata speaks of is the Avici Hell (the most painful of the eight great hells). They are forced by fire, suffering great distress, burned by fire, beating their chests and shouting loudly, and saying: 'That Shramana Gautama (a respectful title for Shakyamuni Buddha) spoke correctly, evil deeds will surely bring evil consequences. I only hope that we can still encounter the Tathagata's teachings and abide by them as taught.' Ananda, because of generating such a mind and being complete (with good roots), the beings in hell can quickly escape from hell and eliminate craving. Because of having wisdom, there is no contention. A Bhikkhu (Buddhist monk) of Achikara (dishonest) karma who is complete (with evil deeds) will quickly fall into Avici Hell. Why is it called Achikara? Achikara means Machi, Machi means flattery, flattery is illusionary words, illusionary words are evil thoughts, and evil thoughts are Kichiyata (evil thoughts).

。彼等以幻諂曲具足故。是故言作迦致迦。何故言幻。無有身體故言幻也。至於幻處故言幻有。慢處來慢處去故言幻也。以誰來誰去故名幻者。彼何所來彼何所去。謂非去處作去。非來處作來。是說第二食處。以是故言食也。

復別有四種食。濁是食。不濁是食。海是食。有頂是食。何以故。言有頂為食。無有眾生從有頂處舍是身已生天人中。多有叫喚已墮于阿鼻中。盡一切善根故。彼處捨身已具不善根故。常墮阿鼻中。作如是語已。長老阿難白佛言。世尊。有何因緣。彼阿鼻大地獄中舍是身已。彼無有善根復無功德。何故從彼生天人中。佛告阿難言。若有諸佛世尊出現世間。爾時彼大地獄以光明照。彼光明所觸味。彼觀察已生愛念心。欣愛已從彼捨身出大地獄。即生人中。以七十七相中當應教示。雖無諸佛如來世尊出於世間。然諸菩薩有得順忍者。時諸菩薩等當得順忍。于彼時中一千世界光明遍滿。彼等受是光明觸味。彼觀察者即生愛喜。彼等發心生喜愛已。即時從彼大地獄處捨身當生人中。雖復諸佛如來世尊不出世間。亦非菩薩得順法忍。但劫初盡。乃至有地獄諸眾生輩。若復畜生若閻羅世或天或人。彼等皆生光音天中。所有地獄諸眾生等業未盡者。彼等擲置於別世界地獄之中令盡彼業。雖諸佛世尊不出世

【現代漢語翻譯】現代漢語譯本：他們因為充滿虛幻和諂媚，所以被稱為『迦致迦』（狡猾者）。為什麼稱為『幻』（虛幻）呢？因為沒有真實的身體，所以說是虛幻。至於虛幻之處，所以說有虛幻的存在。在傲慢的地方來，又在傲慢的地方去，所以說是虛幻。以誰來誰去而名為虛幻呢？他們從哪裡來，又到哪裡去呢？意思是說，把不是去的地方當作去處，把不是來的地方當作來處。這是說的第二種食物之處。因此稱為『食』（食物）。

另外還有四種食物：濁（不清凈）是食物，不濁（清凈）是食物，海（大海）是食物，有頂（最高處）是食物。為什麼說有頂是食物呢？因為沒有眾生從有頂處捨棄這個身體后，還能生到天人之中，多數都是叫喊著墮入阿鼻地獄中。因為他們耗盡了一切善根，在那裡捨棄身體后，只剩下不善的根，所以常常墮入阿鼻地獄中。說完這些話后，長老阿難對佛說：『世尊，有什麼因緣，那些從阿鼻大地獄中捨棄身體的人，他們既沒有善根也沒有功德，為什麼還能從那裡生到天人之中呢？』佛告訴阿難說：『如果有諸佛世尊出現於世間，那時阿鼻大地獄會被光明照亮。他們感受到那光明，觀察後生起愛念之心，欣喜愛樂后，從那裡捨棄身體，離開大地獄，就生到人間。以七十七相（佛的三十二大丈夫相和八十隨形好）應當教示他們。即使沒有諸佛如來世尊出現於世間，但如果有菩薩證得順忍（菩薩安住于忍位，能隨順一切法而安忍），那時諸菩薩等證得順忍，在那時，一千個世界充滿光明。他們感受到那光明，觀察后就生起愛喜之心。他們發心生起喜愛后，立刻從那大地獄處捨棄身體，將要生到人間。即使諸佛如來世尊不出世間，也沒有菩薩證得順法忍，但當劫初結束時，乃至地獄中的眾生，無論是畜生、閻羅世界、天或人，他們都會生到光音天中。所有地獄中的眾生，如果業力還沒有盡，他們會被拋到其他世界的地獄之中，讓他們在那裡了結業力。即使諸佛世尊不出世……』

【English Translation】 English version: They are called 'Kathika' (deceivers) because they are full of illusion and flattery. Why is it called 'illusion'? It is called illusion because there is no real body. As for the place of illusion, it is said that there is illusion. Coming from the place of arrogance and going to the place of arrogance, it is called illusion. By whom coming and going is it called illusion? Where do they come from, and where do they go? It means that they treat a place that is not a place to go as a place to go, and a place that is not a place to come as a place to come. This is talking about the second place of food. Therefore, it is called 'food'.

Furthermore, there are four kinds of food: turbid (unclean) is food, not turbid (clean) is food, the sea (the great ocean) is food, and the summit (the highest place) is food. Why is it said that the summit is food? Because no sentient being, after abandoning this body from the summit, can be born among the gods and humans; most of them are screaming and falling into the Avici Hell (Avīci, the hell of incessant suffering). Because they have exhausted all their good roots, and after abandoning their bodies there, only evil roots remain, they constantly fall into the Avici Hell. After saying these words, Elder Ananda (Ānanda, Buddha's attendant) said to the Buddha: 'World Honored One, what is the cause and condition that those who abandon this body from the Avici Great Hell, who have neither good roots nor merit, can still be born among the gods and humans from there?' The Buddha told Ananda: 'If there are Buddhas, World Honored Ones, appearing in the world, then the Avici Great Hell will be illuminated by light. They sense that light, observe it, and generate a mind of love and longing. Rejoicing and loving it, they abandon their bodies from there, leave the Great Hell, and are born in the human realm. They should be taught with the seventy-seven characteristics (the thirty-two major marks and eighty minor marks of a Buddha). Even if there are no Buddhas, Tathagatas (Tathāgata, 'one who has thus gone' - a title of the Buddha), World Honored Ones, appearing in the world, but if there are Bodhisattvas (Bodhisattva, an enlightened being) who attain Kshanti (Kṣānti, patience, forbearance), then those Bodhisattvas will attain Kshanti. At that time, a thousand worlds will be filled with light. They sense that light, observe it, and generate a mind of love and joy. After generating a mind of love, they immediately abandon their bodies from that Great Hell and will be born in the human realm. Even if the Buddhas, Tathagatas, World Honored Ones, do not appear in the world, and no Bodhisattvas attain Dharma-Kshanti (Dharma-Kṣānti, patience with the Dharma), but when the beginning of the kalpa (kalpa, an aeon) ends, even the sentient beings in hell, whether they are animals, in the realm of Yama (Yama, the lord of death), or in the heavens or among humans, they will all be born in the Abhasvara Heaven (Ābhāsvara, the heaven of radiant light). All the sentient beings in hell, if their karma has not been exhausted, they will be thrown into the hells of other worlds, so that they may exhaust their karma there. Even if the Buddhas, World Honored Ones, do not appear in the world...'

間。亦諸菩薩于諸法中不得順忍。亦復無有劫燒之時。但有諸天子往昔曾見諸佛世尊者。彼等觀看大地獄中見諸眾生作諸惡事。彼等當作如是之言。南無彼世尊如來阿羅訶三藐三佛陀也。然彼地獄眾生念彼如來曾聞是聲。聞已心凈得如是心。即便命終當生人中。阿難。亦有此因此緣。所有彼處舍是身已當生人中。言有頂食者是取著名字。亦如織經迭相縛著。故名為食。又何故名織經縛著。從此至彼從彼至此。于流轉中不出不回。是名織經義。故言食也。

復有四種別食。作限梵行為食。得道為食。得財是為食。迷惑為食。以何義故以迷惑為食。以迷惑故名迷惑為食。言迷惑者謂分別。以分別故心散亂不得解脫。以不解脫故。從此世流轉來向彼世流轉。從彼世流轉向此世流轉已復轉。猶如莎草。猶如蘆根相縛相著。不知自理不知他理。亦復不知忘失本念。不得自心牽取不實。取不實已即滿惡趣生彼惡趣故言遠行也。復以何義故言遠行也。于先不信遠離沙門婆羅門。是故生惡處言遠行也。彼言汝遠來者欲何所須。彼即答言。仁者輩我飢渴也。即撲仰臥于鐵地上令大張口。即取鐵丸內其口中。彼等於時即便當受極大苦惱。是故彼等言遠來食也。亦言遠來也逕暫時過言暫時。暫時者隨幾時作不善業。還爾所時爾所時受極

【現代漢語翻譯】現代漢語譯本間。菩薩們對於諸法也不能獲得順忍（對法理隨順安忍）。也不會有劫火焚燒的時候。只有那些過去曾經見過諸佛世尊的天子們，他們觀看大地獄中的眾生做各種惡事。他們會這樣說：『南無（皈敬）彼世尊如來阿羅訶三藐三佛陀（應供、正遍知）！』那些地獄眾生唸誦如來的名號，曾經聽聞這個聲音，聽聞后內心清凈，得到這樣的心念，便會命終，轉生到人間。阿難，也有這樣的因緣，所有那些在地獄之處捨棄身體后，會轉生到人間。所謂『有頂食』，是指對名字的執著。就像織布的經線互相纏繞束縛一樣，所以稱為『食』。又為什麼稱為織經縛著呢？因為從這裡到那裡，從那裡到這裡，在生死流轉中無法超出，無法回頭，這就是織經的含義，所以說是『食』。

又有四種不同的食。以限制梵行（清凈的行為）為食，以得道為食，以獲得財富為食，以迷惑為食。為什麼說以迷惑為食呢？因為迷惑的緣故，所以稱為以迷惑為食。所謂迷惑，是指分別。因為分別的緣故，心散亂，不能得到解脫。因為不能解脫的緣故，從這個世界流轉到那個世界，從那個世界流轉到這個世界，流轉不停，就像莎草，就像蘆葦的根互相纏繞束縛一樣，不知道自身的道理，也不知道他人的道理，也不知道忘失了本來的念頭，不能控制自己的心，牽引到不真實的地方。牽引到不真實的地方后，就充滿了惡趣，生到惡趣，所以說是『遠行』。又因為什麼緣故說『遠行』呢？因為先前不相信，遠離沙門（出家修行者）和婆羅門（祭司），所以生到惡處，說是『遠行』。他們會說：『你從遠方來，想要什麼？』那個人就回答說：『仁者，我飢渴啊！』就撲倒仰臥在鐵地上，張大嘴巴。獄卒就取出鐵丸，放入他的口中。他們當時就會遭受極大的苦惱。所以他們說這是『遠來食』。也說是『遠來』，經過短暫的時間，說是『暫時』。所謂暫時，是隨著做了多少不善業，就還要用同樣的時間，同樣的時間來承受極大的痛苦。

【English Translation】 English version interval. Also, the Bodhisattvas cannot obtain forbearance (acceptance and patience with the Dharma) in all dharmas. Nor is there a time of cosmic fire. Only those devas (heavenly beings) who have seen the Buddhas, the World Honored Ones, in the past, they observe the beings in the great hells doing all kinds of evil deeds. They will say this: 'Namo (homage to) that World Honored One, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One)!' Then those hell beings, reciting the name of the Tathagata, having heard this sound, their minds become pure, and they attain such a thought. Then they will die and be reborn in the human realm. Ananda, there is also this cause and condition, that all those who abandon their bodies in that place will be reborn in the human realm. The so-called 'food of the peak of existence' refers to the attachment to names. It is like the warp threads of weaving, mutually binding and attaching, hence it is called 'food'. And why is it called weaving and binding? Because from here to there, from there to here, in the cycle of samsara (birth and death), one cannot escape, cannot turn back. This is the meaning of weaving, hence it is called 'food'.

Furthermore, there are four kinds of different food. Taking limited brahmacharya (pure conduct) as food, taking attainment of the Path as food, taking acquisition of wealth as food, and taking delusion as food. Why is it said that delusion is taken as food? Because of delusion, it is called taking delusion as food. The so-called delusion refers to discrimination. Because of discrimination, the mind is scattered and cannot attain liberation. Because of not being liberated, from this world one transmigrates to that world, from that world one transmigrates to this world, transmigrating endlessly, like kusha grass, like the roots of reeds, mutually binding and attaching, not knowing one's own principles, nor knowing the principles of others, nor knowing the forgetting of original thoughts, unable to control one's own mind, drawn to what is not real. After being drawn to what is not real, one is filled with evil destinies, born into evil destinies, hence it is said to be 'traveling far'. And for what reason is it said to be 'traveling far'? Because previously one did not believe, and stayed away from shramanas (ascetics) and brahmins (priests), therefore one is born into evil places, it is said to be 'traveling far'. They will say: 'You have come from afar, what do you need?' That person will answer: 'Kind one, I am hungry and thirsty!' Then they will fall prostrate on the iron ground, opening their mouths wide. The prison guards will then take iron balls and put them into their mouths. At that time, they will suffer extreme torment. Therefore, they say this is 'food from afar'. It is also said to be 'from afar', passing through a short time, it is said to be 'temporary'. The so-called temporary is that according to how much unwholesome karma one has created, one must still use the same amount of time, the same amount of time to endure extreme suffering.

苦惱。故言暫時食。言見者何。言見者苦。言苦者不善。何者不善而無有善。何者復無有善。若諸佛世尊不值遇故。彼等不善丈夫言卒作事。是故不善者也。亦復不成閑預生處。亦不能成滅無明處。雖常共住各相違背。所言住者是塵。言塵者是業是煩惱是渴愛。然渴愛者牽取。是故言食也。

復有別四種食。破瓨作各別想濁病無有處染著。何者是無有處染著。言無有處染著者是色。于彼之中所染著處。是名為食。言無有者是受想行識。于彼之處有所愛著。是名為食也。復有別四種食。牢䩕縛為食。別離為食。世間思為食。發起為食。于彼中何者是牢䩕縛食。言牢䩕者謂極牢。業牢已復牢業。彼造作已當有和合。何者和合。謂自身體和合諸骨和合筋依肉血生。凡有生者彼名為色。然彼色者不從東方來。不從南西北方來。唯因業煩惱果報故彼無有相。不可以我所見。于彼之中無所取執言我體也。從他來者還至他身。當知此是凡夫所見。是為邪見。言我身體。以是故言我體也。何者是更造作者作不喜處。于中所有執著未來所得。以生分別故即成他物。以是故言如是我體。有如是他體攝取住持。是故言取色也。若無取者彼是邪見。以無明行成就是色。以其色故有所造作受想行識。識亦造作。于造作處而生我想。彼以為色

【現代漢語翻譯】現代漢語譯本苦惱。因此說暫時食用。所說的『見』是什麼？所說的『見』是苦。所說的『苦』是不善。什麼是不善而沒有善？什麼又是沒有善？如果諸佛世尊沒有出現於世，那麼這些不善之人就會魯莽行事。因此說是不善的。也不能成就閑暇安樂的生處，也不能成就滅除無明之處。雖然常常共同居住，卻互相違背。所說的『住』是塵垢。所說的『塵垢』是業、是煩惱、是渴愛。而渴愛是牽引和獲取。因此說是食用。

又有另外四種食用。打破瓦罐，各自產生不同的想法，在污濁的疾病中沒有可以染著的地方。什麼是沒有可以染著的地方？所說的『沒有可以染著的地方』是色（rupa，物質、形色）。在色之中所染著的地方，這被稱為食用。所說的『沒有』是受（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）、識（vinnana，意識）。在這些地方有所愛著，這被稱為食用。又有另外四種食用。牢固的束縛是食用，分離是食用，世間的思慮是食用，發起是食用。在這些食用中，什麼是牢固的束縛的食用？所說的『牢固』是指非常牢固。業的牢固已經再次牢固了業。這些造作之後應當會有和合。什麼是和合？是指自身體和合，諸骨和合，筋依靠肉血而生。凡是有生者，那被稱為色。然而這個色不是從東方來，不是從南西北方來，僅僅因為業和煩惱的果報，所以它沒有相狀，不可以被我所見。在其中沒有可以取執的地方，說這是我的身體。從他處來的人，最終還是回到他身。應當知道這是凡夫的見解，是為邪見。說『我的身體』，因此說『我的身體』。什麼是再次造作者，造作不喜悅之處？在其中所有執著未來所得，因為生起分別的緣故，就變成了他物。因此說『如是我的身體』，有『如是他體』攝取住持。因此說是取色。如果沒有取，那就是邪見。因為無明行成就了色，因為這個色的緣故，有所造作受想行識。識也造作。在造作之處而生起我想，他們以為是色。

【English Translation】 English version Suffering. Therefore, it is said to be temporary food. What is meant by 'seeing'? 'Seeing' means suffering. 'Suffering' means unwholesome. What is unwholesome and without good? What again is without good? If the Buddhas, the World Honored Ones, do not appear in the world, then these unwholesome people will act rashly. Therefore, it is said to be unwholesome. It also cannot achieve a place of leisure and peace, nor can it achieve the extinction of ignorance. Although they often live together, they contradict each other. What is meant by 'dwelling' is dust. What is meant by 'dust' is karma, afflictions, and craving. And craving is attraction and grasping. Therefore, it is said to be food.

Again, there are four other kinds of food. Breaking the earthen jar, each produces different thoughts, and in the turbid sickness, there is no place to be attached. What is the place where there is no attachment? What is meant by 'the place where there is no attachment' is rupa (form, matter). The place of attachment within rupa is called food. What is meant by 'no' are vedana (feeling), sanna (perception), sankhara (volition), and vinnana (consciousness). The place where there is attachment to these is called food. Again, there are four other kinds of food. Firm bondage is food, separation is food, worldly thought is food, and initiation is food. Among these foods, what is the food of firm bondage? What is meant by 'firm' is very firm. The firmness of karma has again made karma firm. After these creations, there should be a union. What is the union? It refers to the union of one's own body, the union of all bones, the tendons relying on flesh and blood for life. Whatever has life is called rupa. However, this rupa does not come from the east, nor does it come from the south, west, or north, but only because of the karmic retribution of karma and afflictions, so it has no form and cannot be seen by me. There is no place to grasp and hold onto, saying that this is my body. Those who come from elsewhere eventually return to their own bodies. It should be known that this is the view of ordinary people, which is a wrong view. Saying 'my body,' therefore saying 'my body.' What is the re-creator, creating a place of displeasure? In it, all attachments to future gains, because of the arising of discrimination, become other things. Therefore, it is said, 'Such is my body,' and there is 'such another's body' that grasps and maintains. Therefore, it is said to be grasping rupa. If there is no grasping, then that is a wrong view. Because ignorance and action accomplish rupa, and because of this rupa, there is the creation of vedana, sanna, sankhara, and vinnana. Consciousness also creates. In the place of creation, the thought of 'I' arises, and they think it is rupa.

所縛。受想行識以識色所縛。故言為縛。受想行識所縛。故名為縛。當作有物。當得成就。當作我所分別。我所分別已復起分別。分別分別所牽。牽已復牽。以有牽故言牢䩕所縛。其牢䩕者謂三種縛。欲縛恚縛癡縛。后牢䩕纏者。何者為后。言後者背面造業。彼等諸業不現面前。應先應作者而於後作。作彼彼已。於後命終當有悔恨。以有悔故無善命終不得好時。至彼惡時即便滅沒隨順司命。以魔波旬隨意所作。復言縛者謂相續不斷。故言被縛也。以是故言牢䩕所縛。此等四食所順眠處取愛味處。彼是流轉流行不能越度。攝取種種受生之處。是故言食也。

復別有四種食。無畏處恐怖相。恐怖處無畏相。懶墯者。我者。于彼之中所有此食。無畏處有恐怖相。言無畏者所謂涅槃。言恐怖者謂得諸有。得諸有者無有涅槃。無般涅槃者。彼即可言有諂曲也。言諂曲者。東方諸人輩言摩奴沙羅。閻浮提人輩語言。即彼瞿耶尼人輩言阿伽奢也。其郁單越人輩彼無賊盜。若當有者彼皆知醜。此等四種是大賊也。猶可治罰。若此教中偷法賊者彼不可治。何者法賊。言法賊者如來法言不異不別。若分別不分別法。此合此不合。如是之人名為自辯。以自辯說言佛所說。當知彼人于妄語中而作誹謗。假使一切眾產生辟支佛。有人謗毀種

【現代漢語翻譯】現代漢語譯本被束縛。受、想、行、識被識和色所束縛。所以說這是束縛。受、想、行、識被束縛，所以稱為束縛。認為有實物，認為可以獲得成就，認為是我所分別的。我所分別之後又生起分別，分別被分別所牽引，牽引之後又被牽引。因為有牽引的緣故，所以說是被牢固的繩索所束縛。這牢固的繩索指的是三種束縛：欲縛（kāma-bandhana，對慾望的束縛）、恚縛（vyāpāda-bandhana，對嗔恨的束縛）、癡縛（moha-bandhana，對愚癡的束縛）。後面的牢固纏繞是什麼呢？所謂『后』指的是背離正道而造業。那些業並不立刻顯現，應該先做的事情卻在後面才做。做了那些事之後，在臨終時會有後悔。因為有後悔的緣故，不能善終，得不到好的時機。到了那個惡劣的時刻，就會滅沒，順從司命（Yama，閻摩）。被魔波旬（Māra Pāpīyas，惡魔）隨意擺佈。又說束縛是指相續不斷，所以說被束縛。因此說被牢固的繩索所束縛。這些是四種食（catvāro āhārā，四種滋養）：順應睡眠之處，攝取愛味之處。那些是流轉，流行，不能超越的。攝取種種受生之處，所以說是食。

另外還有四種食：在無畏之處看到恐怖的景象，在恐怖之處看到無畏的景象，懶惰者，自我者。在這些之中，所有這些都是食。在無畏之處有恐怖的景象。所謂無畏之處指的是涅槃（Nirvāṇa，寂滅）。所謂恐怖之處指的是獲得諸有（bhava，存在）。獲得諸有就意味著沒有涅槃。沒有般涅槃（parinirvāṇa，完全的寂滅），那就可以說是存在諂曲。所謂諂曲，東方的人們稱之為摩奴沙羅（Manuṣyālaya，人類的住所），閻浮提（Jambudvīpa，人世間）的人們這樣說。瞿耶尼（Godānīya，西牛貨洲）的人們稱之為阿伽奢也（ākāśa，虛空）。郁單越（Uttarakuru，北俱盧洲）的人們那裡沒有偷盜。如果發生偷盜，他們都知道那是醜陋的。這四種是大盜賊，還可以進行懲罰。如果在這個教法中，偷盜佛法的人是無法懲治的。什麼是法賊呢？所謂法賊，就是如來的教法沒有差異和區別，卻分別法和不分別法，認為這個符合，這個不符合。這樣的人被稱為自辯，用自辯的言論說是佛所說的。應當知道，這樣的人在妄語中進行誹謗。假使一切眾生都成為辟支佛（Pratyekabuddha，緣覺佛），有人誹謗毀壞他們的種子。

【English Translation】 English version Bound. Suffering, perception, volition, and consciousness are bound by consciousness and form. Therefore, it is said to be bound. Suffering, perception, volition, and consciousness are bound, hence it is called bound. Thinking there is something, thinking it can be achieved, thinking it is what I discriminate. After I discriminate, I generate further discriminations, discriminations are drawn by discriminations, and after being drawn, they are drawn again. Because there is drawing, it is said to be bound by strong ropes. These strong ropes refer to the three bonds: the bond of desire (kāma-bandhana, bond of desire), the bond of hatred (vyāpāda-bandhana, bond of hatred), and the bond of delusion (moha-bandhana, bond of delusion). What is the later strong entanglement? The 『later』 refers to creating karma by turning away from the right path. Those karmas do not appear immediately; what should be done first is done later. After doing those things, there will be regret at the time of death. Because of regret, one cannot die well and does not get a good opportunity. When that evil time arrives, one will perish, following the Lord of Death (Yama). Being manipulated at will by Māra Pāpīyas (evil demon). Furthermore, being bound refers to continuous succession, hence it is said to be bound. Therefore, it is said to be bound by strong ropes. These are the four kinds of food (catvāro āhārā, four kinds of nutriment): the place that accords with sleep, the place that grasps the taste of love. Those are the transmigrations, the currents, that cannot be crossed. Grasping various places of rebirth, therefore it is called food.

Furthermore, there are four kinds of food: seeing terrifying appearances in places of fearlessness, seeing fearless appearances in places of terror, the lazy, the self. Among these, all of these are food. In places of fearlessness, there are terrifying appearances. The so-called place of fearlessness refers to Nirvāṇa (Nirvāṇa, extinction). The so-called place of terror refers to obtaining existences (bhava, existence). Obtaining existences means there is no Nirvāṇa. Without parinirvāṇa (parinirvāṇa, complete extinction), then it can be said there is deceit. The so-called deceit, people in the East call it Manuṣyālaya (Manuṣyālaya, human dwelling), people in Jambudvīpa (Jambudvīpa, human world) say it like this. People in Godānīya (Godānīya, Western Aparagodānīya) call it ākāśa (ākāśa, space). People in Uttarakuru (Uttarakuru, Northern Kuru) do not have theft. If there is theft, they all know it is ugly. These four are great thieves, and they can still be punished. If in this teaching, those who steal the Dharma cannot be punished. What is a Dharma thief? The so-called Dharma thief is that the Tathāgata's Dharma has no difference or distinction, but they distinguish between Dharma and non-Dharma, thinking this conforms and this does not conform. Such people are called self-defenders, using their self-defending words to say it is what the Buddha said. It should be known that such people are slandering in false speech. Even if all beings become Pratyekabuddhas (Pratyekabuddha, solitary Buddha), someone slanders and destroys their seeds.

種訶責。不實語中而作誹謗。或有信者或不信者。作分別行以自辯才演說諸法。此名誹謗如來也。假使誹謗爾所辟支者。如來所謗法之罪此重過彼。若人作如是言。我毀戒也。我毀佛也。我毀法也。我毀僧也。若以自辯置立言辭舍教師語者。當知一切皆已譭謗。阿難。此名法賊。何以故。安慰諸佛子已舍佛語言。以自辯才為他解說。此是佛語此是佛語阿難。若復有人。於一切眾生所。奪取一切財寶及穀米等。若復有人。如來所說修多羅中。乃至一句等舍已。或諸師所作。或自辯中自語言中意欲具滿。如是人輩最為大賊。名偷法也。亦名壞法也。阿難。若有具足偷法賊者。彼于佛邊有清凈心。及法僧中有清凈心。無有是處。復應當知。彼暫所聞諸修多羅即生誹謗。此合此不合。此著此不著。如是彼人有不善根。具足成就有智我慢。彼捨身已命終之後。當生諸地獄中。雖生人間得鈍啞報語言謇吃。或復無舌。或有兩舌。或有少舌。或有塊舌。當得䩕舌。當得缺舌。無有滑利語言之業。當復墮落無節度中。當得啞吃。當得失語。喉中咽塞。口中臭膿氣。口生重舌。或得齒痛。或復喉痛。口如滿爐得白羊口。當得舌濁。當得惡色如被索縛。當得減色。無有醫師為說藥法。得涕唾病。或得干病。彼以如是無善根故。誹謗修多羅具

【現代漢語翻譯】現代漢語譯本：這種行為是訶責（譴責）。在不真實的話語中進行誹謗。對於聽者，無論他們是相信還是不相信，都進行分別，用自己的辯才來演說諸法。這叫做誹謗如來（Tathagata，佛陀）。即使誹謗像你這麼多的辟支佛（Pratyekabuddha，緣覺），誹謗如來所說法的罪過也比那更重。如果有人說這樣的話：『我毀壞了戒律，我毀壞了佛，我毀壞了法，我毀壞了僧。』如果用自己的辯才來立論，捨棄老師的教導，應當知道這個人已經完全是在誹謗了。阿難（Ananda，佛陀的侍者），這叫做『法賊』。為什麼呢？因為他安慰了佛的弟子們，卻捨棄了佛的語言，用自己的辯才為他人解說，聲稱『這是佛語，這是佛語』。阿難，如果有人從一切眾生那裡奪取一切財寶和穀米等，又如果有人對於如來所說的修多羅（Sutra，經）中，乃至一句等捨棄，或者依據諸位老師所作的解釋，或者在自己的辯才中，用自己的語言想要完全滿足自己的意思，這樣的人是最為嚴重的盜賊，叫做『偷法』，也叫做『壞法』。阿難，如果有人具足了偷法賊的行為，他對於佛、法、僧三寶有清凈心，這是不可能的。還應當知道，他暫時聽聞到的諸修多羅，立刻就生起誹謗，說『這個符合，這個不符合，這個恰當，這個不恰當』。這樣的人有不善的根源，具足成就了有智慧的傲慢。這個人捨棄身體，命終之後，應當墮入諸地獄中。即使轉生到人間，也會得到遲鈍、瘖啞的果報，說話結巴。或者沒有舌頭，或者有兩條舌頭，或者有很少的舌頭，或者有塊狀的舌頭，會得到僵硬的舌頭，會得到殘缺的舌頭，沒有流暢的語言能力。還會墮落到沒有節制的狀態中，會變得瘖啞結巴，會失去語言能力，喉嚨中阻塞，口中有臭膿的氣味，口中生出重舌，或者得到牙痛，或者得到喉嚨痛，口像充滿爐子的火一樣，得到白羊口（一種口瘡），會得到舌頭污濁，會得到難看的顏色，像被繩索捆綁一樣，會得到減損的顏色，沒有醫生為他說藥方，會得到涕唾病，或者得到干病。他因為這樣沒有善根的緣故，誹謗修多羅的具足。

【English Translation】 English version: This is called reproach (criticism). Engaging in slander with untrue words. Making distinctions among listeners, whether they believe or not, and expounding the Dharma with one's own eloquence. This is called slandering the Tathagata (Buddha). Even if one were to slander as many Pratyekabuddhas (Solitary Buddhas) as you, the sin of slandering the Dharma spoken by the Tathagata is heavier than that. If someone were to say, 'I have destroyed the precepts, I have destroyed the Buddha, I have destroyed the Dharma, I have destroyed the Sangha (community).' If one establishes arguments with one's own eloquence, abandoning the teacher's teachings, know that this person is completely engaged in slander. Ananda (Buddha's attendant), this is called a 'Dharma thief.' Why? Because he comforts the Buddha's disciples but abandons the Buddha's words, explaining to others with his own eloquence, claiming, 'This is the Buddha's word, this is the Buddha's word.' Ananda, if someone were to take away all treasures and grains from all beings, and if someone were to abandon even a single phrase from the Sutras (scriptures) spoken by the Tathagata, or based on the explanations made by the teachers, or in one's own eloquence, wanting to completely satisfy one's own meaning with one's own words, such people are the most serious thieves, called 'stealing the Dharma,' also called 'destroying the Dharma.' Ananda, if someone is fully engaged in the actions of a Dharma thief, it is impossible for him to have a pure mind towards the Buddha, Dharma, and Sangha. It should also be known that the moment he temporarily hears the Sutras, he immediately gives rise to slander, saying, 'This conforms, this does not conform, this is appropriate, this is not appropriate.' Such a person has unwholesome roots, fully accomplishing intellectual arrogance. After abandoning this body and at the end of his life, he should fall into the various hells. Even if he is reborn in the human realm, he will receive the retribution of being dull and mute, stuttering in speech. Or he will have no tongue, or he will have two tongues, or he will have very little tongue, or he will have a block-like tongue, he will have a stiff tongue, he will have a defective tongue, without the ability of fluent speech. He will also fall into a state of lacking restraint, he will become mute and stuttering, he will lose the ability to speak, there will be obstruction in his throat, there will be a foul pus-like odor in his mouth, he will develop a double tongue in his mouth, or he will get toothache, or he will get a sore throat, his mouth will be like a furnace full of fire, he will get white mouth (a type of mouth ulcer), he will get a turbid tongue, he will get an ugly color, like being bound by a rope, he will get a diminished color, there will be no doctor to prescribe medicine for him, he will get the disease of mucus and saliva, or he will get a dry disease. Because of such a lack of wholesome roots, he slanders the completeness of the Sutras.

足故。有四種蟲生舌根中。口利如針。于舌根中復生二蟲。一名不知足。二名毗荼途呼。是舌根中復生二蟲。一名阿輸吒蒲。二名優波斯那迦。此等四蟲常為彼作不凈面門。以膿血故。復于上下齒行之中。復有四種蛆蟲出生。上齒行中生一蛆蟲。名曰娑都遮耶。于下齒行中有一蛆蟲。名曰阿㝹那摩。下齒行中復生二蛆蟲。一名婆婆荼。二名浮耶吒。復于嚥下邊生二蛆蟲。一名波盧沙吒。二名毗婆羅迦。此等蛆蟲被彼食已住于面門。譬如豬口上唇反出而覆鼻孔。有如是等不善事住。若以自意測量佛語。以自語義安置建立。是故阿難。所有諸師具足受持諸修多羅。于彼之中欲求佛菩提者。莫缺莫少莫覆莫藏。文句莊嚴教化眾人令他建立。阿難。汝等應如是學。阿難問言。世尊。有何等法當凈道。佛言阿難。即此陀羅尼法本。若如來所說受持已。當應正念當應正行。當應生智當善言辭。複次阿難。諸修羅教證四諦義。此處言苦有第一實諦。彼處言阿羅遲耶尼。阿難。諸阿修羅攝持有第二實諦。彼云毗尼荼婆荼。阿難。阿修羅復第三攝持當有實諦。阿難。彼云波梨尼師絺多毗伽阇呼者。即為第四攝持當有實諦。如來為諸阿修羅說。而復言道也。此四種實諦。於九十世間中。于東方有一攝持一安置立。南西北方一相置立。是故阿

【現代漢語翻譯】現代漢語譯本因為這個緣故。有四種蟲子生在舌根中，它們的口像針一樣鋒利。在舌根中又生出兩種蟲子，一個名叫『不知足』，一個名叫『毗荼途呼』(Pitatu Hu)。在舌根中又生出兩種蟲子，一個名叫『阿輸吒蒲』(Ashu Tuo Pu)，一個名叫『優波斯那迦』(You Bo Si Na Jia)。這四種蟲子經常為他製造不乾淨的面門，因為膿血的緣故。又在上下牙齒的行間，又生出四種蛆蟲。上牙齒行中生出一個蛆蟲，名叫『娑都遮耶』(Suo Du Zhe Ye)。在下牙齒行中有一個蛆蟲，名叫『阿㝹那摩』(A Nu Nuo Mo)。下牙齒行中又生出兩個蛆蟲，一個名叫『婆婆荼』(Po Po Tu)，一個名叫『浮耶吒』(Fu Ye Zha)。又在咽喉下邊生出兩個蛆蟲，一個名叫『波盧沙吒』(Bo Lu Sha Zha)，一個名叫『毗婆羅迦』(Pi Po Luo Jia)。這些蛆蟲被他吃掉后，就住在面門。譬如豬的口上唇反出來覆蓋住鼻孔。有像這樣等等不好的事情存在。如果用自己的意思來衡量佛語，用自己的語義來安置建立，所以阿難(Ananda)。所有諸位法師具足受持各種修多羅(Sutras)，在其中想要尋求佛菩提(Bodhi)的人，不要缺少，不要減少，不要覆蓋，不要隱藏，用文句來莊嚴，教化眾人，令他們建立。阿難(Ananda)，你們應當這樣學習。阿難(Ananda)問道：『世尊(World-Honored One)，有什麼樣的法可以清凈道路？』佛說：『阿難(Ananda)，就是這個陀羅尼(Dharani)法本。如果如來(Tathagata)所說的受持了，應當正念，應當正行，應當生智慧，應當善於言辭。』再次，阿難(Ananda)，諸位阿修羅(Asura)教導證明四諦(Four Noble Truths)的意義。這裡說苦有第一實諦，那裡說『阿羅遲耶尼』(A Luo Chi Ye Ni)。阿難(Ananda)，諸位阿修羅(Asura)攝持有第二實諦，他們說『毗尼荼婆荼』(Pi Ni Tu Po Tu)。阿難(Ananda)，阿修羅(Asura)又第三攝持當有實諦。阿難(Ananda)，他們說『波梨尼師絺多毗伽阇呼者』(Bo Li Ni Shi Chi Duo Pi Qie She Hu Zhe)，就是第四攝持當有實諦。如來(Tathagata)為諸位阿修羅(Asura)說，並且說道。這四種實諦，在九十世間中，在東方有一個攝持一個安置立，南西北方一個相置立。所以阿難(Ananda)。

【English Translation】 English version Therefore. There are four kinds of insects that grow in the root of the tongue, their mouths as sharp as needles. Two more insects grow in the root of the tongue, one named 'Insatiable' and the other named 'Pitatu Hu' (毗荼途呼). In the root of the tongue, two more insects grow, one named 'Ashu Tuo Pu' (阿輸吒蒲) and the other named 'You Bo Si Na Jia' (優波斯那迦). These four insects constantly create unclean faces for him because of pus and blood. Also, in the rows of the upper and lower teeth, four kinds of maggots are born. In the row of the upper teeth, one maggot is born, named 'Suo Du Zhe Ye' (娑都遮耶). In the row of the lower teeth, there is one maggot, named 'A Nu Nuo Mo' (阿㝹那摩). In the row of the lower teeth, two more maggots are born, one named 'Po Po Tu' (婆婆荼) and the other named 'Fu Ye Zha' (浮耶吒). Also, below the throat, two maggots are born, one named 'Bo Lu Sha Zha' (波盧沙吒) and the other named 'Pi Po Luo Jia' (毗婆羅迦). After these maggots are eaten by him, they live in the face. It is like the upper lip of a pig turning out and covering the nostrils. There are such bad things existing. If one measures the Buddha's words with one's own mind, and establishes them with one's own semantics, therefore, Ananda (阿難). All the teachers who fully uphold the various Sutras, those who want to seek Buddha's Bodhi (菩提) in them, should not lack, should not reduce, should not cover, should not hide, use sentences to adorn, teach the people, and let them establish. Ananda (阿難), you should learn like this. Ananda (阿難) asked: 'World-Honored One (世尊), what kind of Dharma can purify the path?' The Buddha said: 'Ananda (阿難), it is this Dharani (陀羅尼) Dharma text. If what the Tathagata (如來) said is upheld, one should have right mindfulness, one should practice rightly, one should generate wisdom, and one should be good at words.' Furthermore, Ananda (阿難), the Asuras (阿修羅) teach and prove the meaning of the Four Noble Truths (四諦). Here it is said that suffering has the first real truth, and there it is said 'A Luo Chi Ye Ni' (阿羅遲耶尼). Ananda (阿難), the Asuras (阿修羅) hold the second real truth, they say 'Pi Ni Tu Po Tu' (毗尼荼婆荼). Ananda (阿難), the Asuras (阿修羅) also hold the third real truth. Ananda (阿難), they say 'Bo Li Ni Shi Chi Duo Pi Qie She Hu Zhe' (波梨尼師絺多毗伽阇呼者), which is the fourth holding of the real truth. The Tathagata (如來) spoke to the Asuras (阿修羅) and said. These four real truths, in the ninety worlds, in the east there is one holding and one establishment, and in the south, west, and north there is one placement. Therefore, Ananda (阿難).

難。于實諦中我說第二。汝應善受善思已。應為他說。阿難。如此中定共聖諦者。彼覆缽足夜叉中言毗荼婆。阿難。若此中言第二聖諦。彼覆缽足夜叉中言阿盧荼尸。阿難。若此中言第三聖諦。彼覆缽足夜叉中言毗毗梨毗迦。阿難。若此中言第四聖諦。彼覆缽足夜叉中言波荼盧呵。阿難。若有諸眾生輩。能知此等名字語言。彼等當得疾智利智。若知此等語言者。是等當知彼未受胎。當知種種印行。阿難。此四種實諦。如來為彼娑伽羅龍王所說。為孫陀龍王。為阿那婆達多龍王。為伊羅缽多羅龍王。為難陀跋難陀龍王。如來已說。阿難。若有如是言辭所作印中墮落之者。彼等當如野干作鳴叫響。復作鳴聲如毗啰梨(此野狐類殺人食啖狩)。彼等當受種種陰聚。阿難。彼等法賊。以彼缺少故。住于卑賤。缺少之中無有牢固。無明之中無有牢固。我慢之中無有牢固。流轉之中以是之故名為食也。復別四種食。阿婁哆侯婁多食。阿羅呵謨呵都食。宿忌利波食。怨仇繫縛食。有何因何緣。而言怨仇縛食也。言怨仇者有二十種。何等為二十。婦女怨仇。丈夫怨仇。生處所怨仇。起發怨仇。無羞愧發起怨仇。相欺誑怨仇。兩破壞怨仇。在國土怨仇。墮落怨仇。所聞怨仇。為阿阇梨怨仇。為和上怨仇。破戒怨仇。舍為怨仇。遠離朋友怨

仇。選擇利養歡喜朋黨怨仇。相欺為怨仇。望方怨仇。王被驅怨仇。遠離聚落為怨仇。此等為二十種怨仇。名為怨仇也。阿難。上虛空有諸風。名曰毗嵐婆。阿難。彼毗嵐婆諸風等。高九十九百千俱致由旬。彼等諸風是何由旬。是人間由旬復有幾許大由旬。若人輩百千俱致由旬。是彼風家一由旬。阿難。如是由旬有六十八萬千俱致由旬。其毗嵐婆風高如所也。阿難。于毗嵐婆上虛空之中。復有諸風名曰尼僧阿羅(隋云可收)。阿難。彼等諸風如是牢䩕。若須彌山王在彼處者。彼等諸風能破壞之。如散土一掬。阿難。彼尼僧阿羅諸風。高二十百千俱致由旬。阿難。大鐵圍山在彼處者。雖不破散而擲置諸方所。有第二四洲天下。上虛空中不可收風。等彼將大鐵圍山如是擲之。從此向彼從彼向此。如干樹葉亦不墮落。爾時彼等諸風次第來已少分觸地。而於大鐵圍山上如少沙墮彼大須彌山王峰聚破壞。或百由旬大。或二百由旬大。或三百由旬大。聚皆吹破。譬如巧調象師取象縛勒。一日令行四十由旬。彼象腳中擲置銅盤。而彼象龍如是速行。如是四十由旬。彼一銅盤不令墮地。如是如是。大鐵圍山彼諸風吹擲置彼處。從於彼處擲置此處。阿難。彼諸風上于虛空中。復有諸風名曰阿鳩羅迦羅(隋言作亂)。其作亂風上虛空中。復

【現代漢語翻譯】現代漢語譯本仇恨。選擇利益供養、歡喜、朋黨、怨仇。互相欺騙是怨仇。盼望（落空）是怨仇。國王被驅逐是怨仇。遠離村落是怨仇。這些是二十種怨仇，被稱為怨仇。阿難（Ananda，佛陀的十大弟子之一）。在上面的虛空中，有各種風，名為毗嵐婆（Vilandhara）。阿難。那些毗嵐婆風的高度達到九十九百千俱致由旬（俱致由旬，一種長度單位）。那些風的一由旬是多少？是人間的一由旬，還是更大的由旬？如果人們達到百千俱致由旬，那就是那些風的一由旬。阿難。像這樣的一由旬有六十八萬千俱致由旬。那毗嵐婆風的高度就是這樣。阿難。在毗嵐婆之上的虛空中，還有各種風，名為尼僧阿羅（Nisannara，隋朝時譯為可收）。阿難。那些風是如此牢固堅硬，如果須彌山王（Sumeru，佛教宇宙觀中的聖山）在那裡，那些風也能將其破壞，就像散落的一把土。阿難。那些尼僧阿羅風的高度達到二十百千俱致由旬。阿難。如果大鐵圍山（Mahacakravada，環繞世界的鐵山）在那裡，雖然不會被完全破壞，但會被拋擲到各個地方。在第二、第四洲天下（Jambudvipa，我們所居住的世界）的上虛空中，不可收的風，像這樣將大鐵圍山拋擲。從這裡到那裡，從那裡到這裡，就像乾燥的樹葉也不會掉落。那時，那些風依次到來，稍微觸及地面，在大鐵圍山上，就像少許沙子掉落，破壞須彌山王的峰頂，或者一百由旬大，或者二百由旬大，或者三百由旬大，聚落都被吹破。譬如，一位技藝精湛的調象師，馴服大象，一天讓它行走四十由旬。在那大象的腳上放置銅盤，而那象龍（象中之龍）如此快速行走，像這樣四十由旬，也不讓一個銅盤掉落到地上。像這樣，像這樣，大鐵圍山被那些風吹擲到那個地方，從那個地方拋擲到這個地方。阿難。那些風之上，在虛空中，還有各種風，名為阿鳩羅迦羅（Akularakara，隋朝時譯為作亂）。那作亂風之上，在虛空中，還有...

【English Translation】 English version Hatred. Choosing benefits, offerings, joy, partisanship, and resentment. Deceiving each other is resentment. Expecting (in vain) is resentment. A king being driven out is resentment. Being far from settlements is resentment. These are twenty kinds of resentment, called resentment. Ananda (one of the ten principal disciples of the Buddha). In the upper sky, there are various winds, named Vilandhara. Ananda. Those Vilandhara winds reach a height of ninety-nine hundred thousand kotis of yojanas (koti-yojana, a unit of length). How much is one yojana of those winds? Is it a human yojana, or a larger yojana? If people reach a hundred thousand kotis of yojanas, that is one yojana of those winds. Ananda. Like this, one yojana has six hundred and eighty thousand kotis of yojanas. The height of that Vilandhara wind is like this. Ananda. Above Vilandhara in the sky, there are also various winds, named Nisannara (translated as 'can be collected' during the Sui Dynasty). Ananda. Those winds are so firm and strong that if Mount Sumeru (the sacred mountain in Buddhist cosmology) were there, those winds could destroy it, like a handful of scattered soil. Ananda. Those Nisannara winds reach a height of twenty hundred thousand kotis of yojanas. Ananda. If Mount Mahacakravada (the iron mountain surrounding the world) were there, although it would not be completely destroyed, it would be thrown to various places. In the upper sky of the second and fourth continents (Jambudvipa, the world we live in), the winds that cannot be collected throw Mount Mahacakravada like this. From here to there, from there to here, like dry leaves that do not fall. At that time, those winds come in succession, slightly touching the ground, and on Mount Mahacakravada, like a little sand falling, destroying the peaks of Mount Sumeru, either a hundred yojanas large, or two hundred yojanas large, or three hundred yojanas large, settlements are all blown away. For example, a skilled elephant trainer tames an elephant and makes it walk forty yojanas a day. Placing copper plates on the feet of that elephant, and that elephant-dragon (the dragon among elephants) walks so fast, like this for forty yojanas, without letting a single copper plate fall to the ground. Like this, like this, Mount Mahacakravada is blown by those winds to that place, thrown from that place to this place. Ananda. Above those winds, in the sky, there are also various winds, named Akularakara (translated as 'causing chaos' during the Sui Dynasty). Above that chaotic wind, in the sky, there are...

有諸風名曰上行。阿難。彼上行諸風。高七十一百千俱致由旬。其上行諸風上虛空中。復有諸風。名曰婆吒三毗多那。其婆吒三毗多那風上虛空中。復有諸風。名曰地奢目佉(隋言方面)。無量百千俱致由旬。阿難。彼諸風上虛空中。復有諸風。名曰須斯洟羅(隋言善住)。無量百千俱致由旬。乃生略說。其善住風上虛空中。復有諸風。名曰避荼那。避荼那諸風上虛空中。復有諸風。名曰阇婆那輸陀那(隋言疾走凈)。其疾走凈諸風上虛空中。復有諸風。名曰毗多毗盧遮那。其毗多毗盧遮那風上虛空中。復有諸風。名曰富吒避陀那(隋言片破)。略說如上應知。復有諸風。名伽帝尼避奢伽伽那揭波。復有諸風。名遏顛多悉洟帝迦。復有諸風。名阿迦奢毗奢毗迦多復有諸風。名阿住[示*只]啰。復有諸風。名避多博叉。復有諸風。名施利伽摩。復有諸風。名迦多婁惡。復有諸風。名娑那帝啰那。復有諸風。名阿㝹呵伽。復有諸風。名阿輸伽阿多羅。復有諸風。名波利延多施沙婆多。阿難。我于波利延多施沙婆多風。晝夜說時亦不可盡。阿難。其波梨延多奢沙風等上虛空中。復有諸風。名刪尼覆娑那。復有風。名曰阿嵐婆娑蘇都(隋言發事)阿難。此風名字如來悉知。如彼名字。已上所有風輪名者。阿難。復有二十千種

【現代漢語翻譯】現代漢語譯本：有各種風，名為上行風。阿難（Ananda）。這些上行風，高度達到七十一百千俱致由旬（俱致由旬，Koti-yojana，古代印度長度單位）。在上行風之上的虛空中，還有各種風，名為婆吒三毗多那風。在婆吒三毗多那風之上的虛空中，還有各種風，名為地奢目佉風（Dishamukha，隋朝翻譯為方面），數量有無量百千俱致由旬。阿難，在這些風之上的虛空中，還有各種風，名為須斯洟羅風（Susithila，隋朝翻譯為善住），數量有無量百千俱致由旬。簡略地說，在善住風之上的虛空中，還有各種風，名為避荼那風。在避荼那風之上的虛空中，還有各種風，名為阇婆那輸陀那風（Javanasodhana，隋朝翻譯為疾走凈）。在疾走凈風之上的虛空中，還有各種風，名為毗多毗盧遮那風。在毗多毗盧遮那風之上的虛空中，還有各種風，名為富吒避陀那風（Phutabhedana，隋朝翻譯為片破）。簡略地說，如上所述應該知道。還有各種風，名為伽帝尼避奢伽伽那揭波風。還有各種風，名為遏顛多悉洟帝迦風。還有各種風，名為阿迦奢毗奢毗迦多風。還有各種風，名為阿住[示*只]啰風。還有各種風，名為避多博叉風。還有各種風，名為施利伽摩風。還有各種風，名為迦多婁惡風。還有各種風，名為娑那帝啰那風。還有各種風，名為阿㝹呵伽風。還有各種風，名為阿輸伽阿多羅風。還有各種風，名為波利延多施沙婆多風。阿難，我即使晝夜不停地說波利延多施沙婆多風，也無法說完。阿難，在波梨延多奢沙風等之上的虛空中，還有各種風，名為刪尼覆娑那風。還有風，名為阿嵐婆娑蘇都風（Arambhasasutu，隋朝翻譯為發事）。阿難，這些風的名字如來（Tathagata）完全知曉。如這些名字一樣，以上所有的風輪的名字。阿難，還有兩萬種。

【English Translation】 English version: There are winds named 'Upward Moving'. Ananda (Ananda). These upward moving winds are seventy-one hundred thousand Koti-yojanas (Koti-yojana, an ancient Indian unit of distance) high. Above these upward moving winds in the empty space, there are other winds named 'Vata-sampitana'. Above the Vata-sampitana winds in the empty space, there are other winds named 'Disamukha' (Dishamukha, translated as 'Directional' in the Sui dynasty), numbering immeasurable hundreds of thousands of Koti-yojanas. Ananda, above these winds in the empty space, there are other winds named 'Susithila' (Susithila, translated as 'Well-Dwelling' in the Sui dynasty), numbering immeasurable hundreds of thousands of Koti-yojanas. Briefly speaking, above the Well-Dwelling winds in the empty space, there are other winds named 'Vitana'. Above the Vitana winds in the empty space, there are other winds named 'Javanasodhana' (Javanasodhana, translated as 'Swift and Pure' in the Sui dynasty). Above the Swift and Pure winds in the empty space, there are other winds named 'Vitavirocana'. Above the Vitavirocana winds in the empty space, there are other winds named 'Phutabhedana' (Phutabhedana, translated as 'Fragment Breaking' in the Sui dynasty). Briefly speaking, it should be understood as described above. There are also winds named 'Ghatini-visakha-gagana-garbha'. There are also winds named 'Atendanta-sithitika'. There are also winds named 'Akasa-visavikatata'. There are also winds named 'Ajusira'. There are also winds named 'Vitapaksa'. There are also winds named 'Srigama'. There are also winds named 'Katavaka'. There are also winds named 'Sanatirana'. There are also winds named 'Anuhaga'. There are also winds named 'Asokadara'. There are also winds named 'Pariyanta-sisavata'. Ananda, even if I were to speak of the Pariyanta-sisavata winds day and night, I could not exhaust them. Ananda, above the Pariyanta-sisavata winds and others in the empty space, there are other winds named 'Samniprasana'. There is also a wind named 'Arambhasasutu' (Arambhasasutu, translated as 'Initiating Event' in the Sui dynasty). Ananda, the Tathagata (Tathagata) fully knows the names of these winds. Like these names, all the wind wheels named above. Ananda, there are also twenty thousand kinds.

風輪。如來所知普如數知。此最後風輪上。有上非想非非想諸天。于其中間中間所有風名字。乃至如來所知。于彼非想非非想天上虛空之中。有六萬八百千俱致由旬以上。復有風輪。名曰毗毗梨洟。(隋言開示)于彼最上。復有風輪。名曰首楞伽摩(隋言健行)。高六十萬八百千俱致由旬。彼上虛空中有水聚。高六十八百千俱致由旬。如是數。如是大小。如是作事中。大千世界中。如是水聚悉皆遍滿。復於此上。復有地界。厚六十八百千俱致由旬。彼處復有閻浮提無畏之處。豐樂廣大甚可愛樂。于彼閻浮提中。有七十百千諸城。皆悉無畏安隱豐樂意喜可樂。多有人民充滿於彼。是諸人輩。見在壽命九十九百千俱致歲。彼處現有如來說法。名曰大燈明如來。彼世尊初會有四十百千俱致比丘眾。然彼世尊。為于聲聞如是說法。我於今者。以劫濁時出現於世。汝等發勤精進。以未得者應令得之。以未至者當令得至。以未證者當令證故。

大威德陀羅尼經卷第十五大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十六

隋天竺三藏阇那崛多譯

阿難。彼佛世尊有一大智比丘。于聲聞眾中最為第一。名曰降勝。猶如我今上座舍利弗。彼佛世尊有一神通比丘。名曰寂行

【現代漢語翻譯】現代漢語譯本風輪（Vayu-mandala）：如來完全知曉並普遍知曉。在這最後的風輪之上，有上界的非想非非想處天（Naiva-saṃjñā-nāsaṃjñāyatana）諸天。在這些天界中間的所有風的名字，乃至如來都知道。在那非想非非想處天的虛空之中，有六萬八百千俱致由旬（koṭi-yojana）以上的風輪，名為毗毗梨洟（Vibilīti）（隋朝時譯為『開示』）。在那最上方，又有風輪，名為首楞伽摩（Śūraṃgama）（隋朝時譯為『健行』），高六十萬八百千俱致由旬。在那上面的虛空中，有水聚，高六十八百千俱致由旬。像這樣數量，像這樣大小，像這樣運作，大千世界中，像這樣的水聚全部遍滿。在這之上，又有地界，厚六十八百千俱致由旬。那個地方又有閻浮提（Jambudvīpa）無畏之處，豐樂廣大，非常可愛。在那閻浮提中，有七十百千座城市，都無畏安穩，豐樂意喜，非常可樂，有很多人民充滿在那裡。這些人現在的壽命是九十九百千俱致歲。那個地方現在有如來說法，名曰大燈明如來（Mahā-pradīpa-prabha Tathāgata）。那位世尊初次集會有四十百千俱致比丘眾。然而那位世尊，為聲聞（Śrāvaka）眾這樣說法：『我于現在，以劫濁（kalpa-kaṣāya）之時出現於世。你們應當發勤精進，使未得者應當得到，使未至者應當到達，使未證者應當證得。』《大威德陀羅尼經》卷第十五大正藏第21冊No.1341《大威德陀羅尼經》《大威德陀羅尼經》卷第十六隋朝天竺三藏阇那崛多譯阿難（Ānanda）：那位佛世尊有一位大智比丘，在聲聞眾中最為第一，名叫降勝（Nirjita），猶如我現在座上的舍利弗（Śāriputra）。那位佛世尊有一位神通比丘，名叫寂行（Śānta-gati）。

【English Translation】 English version Vayu-mandala (Wind Wheel): The Tathāgata knows completely and universally. Above this last wind wheel are the heavens of the highest Naiva-saṃjñā-nāsaṃjñāyatana (Neither perception nor non-perception). The names of all the winds in between these heavens, even the Tathāgata knows. In the void above that Naiva-saṃjñā-nāsaṃjñāyatana heaven, there are wind wheels of more than sixty-eight hundred thousand koṭi-yojana. It is called Vibilīti (translated as 'Revelation' during the Sui dynasty). Above that highest point, there is another wind wheel called Śūraṃgama (translated as 'Vigorous Progress' during the Sui dynasty), which is six hundred and eight hundred thousand koṭi-yojana high. In the void above that, there is a mass of water, sixty-eight hundred thousand koṭi-yojana high. In such quantity, such size, and such operation, such masses of water completely fill the great chiliocosm (mahā-sāhasra). Above this, there is another earth realm, sixty-eight hundred thousand koṭi-yojana thick. In that place, there is also a fearless place of Jambudvīpa (Rose-apple Continent), abundant, vast, and very lovely. In that Jambudvīpa, there are seventy hundred thousand cities, all fearless, peaceful, abundant, joyful, and delightful, with many people filling them. The current lifespan of these people is ninety-nine hundred thousand koṭi years. In that place, the Tathāgata is currently teaching the Dharma, named Mahā-pradīpa-prabha Tathāgata (Great Light-radiance Thus-gone-one). That World-Honored One's first assembly has forty hundred thousand koṭi Bhikṣu (monk) followers. However, that World-Honored One, for the Śrāvaka (Hearer) disciples, teaches in this way: 'I appear in the world at this time of kalpa-kaṣāya (turbid age). You should diligently strive to attain what has not yet been attained, to reach what has not yet been reached, and to realize what has not yet been realized.' The Great Awesome Power Dhāraṇī Sūtra, Volume 15 Taishō Tripiṭaka Volume 21, No. 1341, The Great Awesome Power Dhāraṇī Sūtra The Great Awesome Power Dhāraṇī Sūtra, Volume 16 Translated by Jñānagupta, Tripiṭaka Master from India during the Sui Dynasty Ānanda: That Buddha World-Honored One has a Bhikṣu of great wisdom, the foremost among the Śrāvaka disciples, named Nirjita, just like Śāriputra, who is currently in my seat. That Buddha World-Honored One has a Bhikṣu with supernatural powers, named Śānta-gati.

。譬如我今上座目揵連。彼佛世尊有一侍者比丘。名曰善生。譬如汝今為我侍者。阿難。我今于彼一切比丘眾能稱名字。一切比丘尼眾。一切優婆塞。一切婆優夷。亦能說其名字。及彼世尊如來阿羅訶三藐三佛陀所有法住。乃至彼佛世尊。隨所住世未般涅槃。九十五百千俱致歲。正法住世一日一夜。彼佛世尊如來阿羅訶三藐三佛陀般涅槃后。六十一劫中空過無佛。即彼佛剎所說實諦。如此處言苦聖諦者。彼處即言烏奢羅迦聖實諦。若此處言苦集聖諦者。彼處即言婆蘇妒毗耶若(女迦反)聖實諦。若此處言苦滅聖實諦者。彼處即言叉耶何利他那聖實諦。如此處言苦滅道行聖實諦者。彼處即言阿訶啰佛地垢聖實諦。阿難。此等四種聖實諦。我說彼聖諦。彼說我聖諦。譬如我與汝對面共坐各各相知。汝今知我我亦知汝。彼亦如是。彼亦知我我亦知彼。如我念彼如彼念我。阿難。我若一劫若百劫。若千劫若百千劫。若百千俱致劫。若復過彼無量諸世界。一切世界之數。及以無量無邊若干諸佛。佛悉能知。佛眼無礙佛智無礙。于彼之處。如來入涅槃者。尚不可盡。阿難。如來有如是智。不可思議無有邊際。阿難。我今當說是義。為證知此故。阿難。所言風風者。有諸比丘欲有風者。為彼等故方便而說此義。以是義故。當成就如是

大智。此方便為名字。若如是者。大智當不成就。阿難。若以世間語言故說般涅槃。我如是說時過百千俱致劫說復過於彼。阿難。汝等當取實義。于實義中當勤方便。莫為文字莊嚴。莫共諍鬥。莫共相競言。相諍競者皆是風也。凡有怨仇皆從競起。為諍競者無有盡邊。凡所諍競。皆令墮戒令墮三昧令墮智慧。阿難。如來涅槃之後當來之世。多有諸法師等。彼自欲風謗教師法。彼等癡人。縛在於彼色渴愛中。于聲香味觸法渴愛之中。為欲風所縛。阿難。住渴愛中。以欲縛故當向地獄。為食因緣多作種種妄語。阿難。此食名破論師。名從風起。名為維陀義。名怨仇本根也。

復有別四種食。和合為食闇為食災怪為食業果報為食。是故眾生得住壽命。言和合食者處處和合。言闇食者所謂聲鳴。言災怪食者。若不捨無明何者不捨。無明謂住處不和合。何者是業報食。若未來處中欲求果報。求果報者當無有施。以此諍鬥。當名執著富伽羅者。是等癡人當名增上作。

復有別四種食。如法所得為食。施物為食。施法是為食(梵本脫一種食)此等四種是名為食。彼四種食中。法施為最為勝為精為妙為無上為上上。何故言法施為食。為不生貪性故法施為食。為不罵辱故法施為食。何者為不貪性。言不貪性者。是不罵辱。言

【現代漢語翻譯】現代漢語譯本：大智（Mahamati，菩薩名）。這種方便只是個名稱。如果真是這樣，大智（Mahamati）你就不會成就了。阿難（Ananda，佛陀的十大弟子之一）。如果因為世間的語言而說般涅槃（Parinirvana，完全的涅槃），我這樣說，即使經過百千俱致劫（kotis，古印度計數單位，意為千萬）來說，也還是不夠的。阿難（Ananda）。你們應當領會真實的意義，在真實的意義中應當勤加方便，不要為文字的華麗所迷惑，不要互相爭鬥，不要互相競爭。互相爭鬥競爭的人，都是被『風』所驅使。凡是有怨恨仇敵，都是從爭競而起。爲了爭競，是沒有盡頭的。凡是爭競，都會導致破戒，導致失去三昧（Samadhi，禪定），導致失去智慧。阿難（Ananda）。如來（Tathagata，佛陀的稱號之一）涅槃（Nirvana，寂滅）之後，未來的世代，會有很多法師等等。他們自己被慾望之『風』所驅使，誹謗教師的教法。他們這些愚癡的人，被束縛在對色（rupa，物質）、渴愛（trsna，慾望）之中，對聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）的渴愛之中，被慾望之『風』所束縛。阿難（Ananda）。住在渴愛之中，因為慾望的束縛，將會墮向地獄。爲了食物的因緣，會多作種種虛妄的言語。阿難（Ananda）。這種食物名為破論師，名為從『風』而起，名為維陀義，名為怨仇的根本。還有另外四種食物：和合為食，黑暗為食，災怪為食，業果報為食。因此眾生才能維持壽命。所謂和合食，是指處處和合。所謂黑暗食，是指各種聲響鳴叫。所謂災怪食，是指如果不捨棄無明（avidya，對事物真相的迷惑），什麼才不會捨棄呢？無明（avidya）是指居住的地方不和諧。什麼是業報食？如果未來之處想要追求果報，想要追求果報的人，就不會有佈施。因此而爭鬥，就叫做執著補特伽羅（pudgala，人我）。這些人應當被稱為增上作（zengshangzuo，增加造作）。還有另外四種食物：如法所得為食，施物為食，施法為食（梵文字缺少一種食物）。這四種都叫做食物。這四種食物中，法施最為殊勝，最為精妙，最為無上，最為上上。為什麼說法施是食物？因為不生貪性，所以法施是食物。因為不謾罵侮辱，所以法施是食物。什麼是不貪性？所謂不貪性，就是不謾罵侮辱。

【English Translation】 English version: Mahamati (a Bodhisattva's name). This expedient is just a name. If it were so, Mahamati (a Bodhisattva's name) you would not achieve it. Ananda (one of the Buddha's ten great disciples). If because of worldly language one speaks of Parinirvana (complete Nirvana), even if I were to speak for hundreds of thousands of kotis (an ancient Indian unit of counting, meaning ten million) of kalpas (aeons), it would still not be enough. Ananda (one of the Buddha's ten great disciples). You should grasp the true meaning, and in the true meaning you should diligently apply expedients. Do not be deluded by the embellishment of words, do not quarrel with each other, do not compete with each other. Those who quarrel and compete are all driven by 'wind'. All hatred and enmity arise from competition. There is no end to competition. All competition leads to breaking precepts, losing Samadhi (meditative absorption), and losing wisdom. Ananda (one of the Buddha's ten great disciples). After the Tathagata (one of the Buddha's titles) enters Nirvana (extinction), in future generations, there will be many Dharma masters and so on. They themselves, driven by the 'wind' of desire, slander the teachings of the teacher. These foolish people are bound by craving (trsna, thirst) for form (rupa, material), sound (shabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparsha, tactile sensation), and dharma (dharma, phenomena), bound by the 'wind' of desire. Ananda (one of the Buddha's ten great disciples). Dwelling in craving, because of the bondage of desire, they will fall into hell. For the sake of food, they will utter all kinds of false speech. Ananda (one of the Buddha's ten great disciples). This food is called a destroyer of treatises, called arising from 'wind', called Veda-artha, called the root of hatred. There are also four other kinds of food: union as food, darkness as food, calamity as food, and karmic retribution as food. Therefore, sentient beings are able to maintain their lives. So-called union as food refers to union everywhere. So-called darkness as food refers to various sounds and cries. So-called calamity as food refers to if one does not abandon ignorance (avidya, delusion about the true nature of things), what will not be abandoned? Ignorance (avidya) refers to the disharmony of the place of dwelling. What is karmic retribution as food? If in the future one desires to seek karmic retribution, those who desire to seek karmic retribution will not give alms. Because of this contention, it is called attachment to a person (pudgala, individual). These people should be called those who increase actions (zengshangzuo, increasing actions). There are also four other kinds of food: food obtained according to the Dharma, alms as food, Dharma-giving as food (the Sanskrit text is missing one kind of food). These four are all called food. Among these four kinds of food, Dharma-giving is the most excellent, the most refined, the most supreme, the most unsurpassed. Why is Dharma-giving called food? Because it does not give rise to greed, therefore Dharma-giving is food. Because it does not curse or insult, therefore Dharma-giving is food. What is non-greed? So-called non-greed is not cursing or insulting.

不貪性者。是無所求。言不貪性者。于甚深諸修多羅如實所說舍離非法。不欲非法逼切於他。言不罵辱者。不罵辱佛菩提。亦不誹謗云何不罵辱不誹謗。如所聞法隨順受持。精細非不精細。為自降伏故為自寂靜故。自般涅槃故比丘有十種事故。如是修多羅罵毀誹謗。何等為十自言我是多聞。我未曾聞如是等修多羅。彼作是言。此從誰來此非佛說。我是持法人。我本于先不聞是等。彼以多聞慢故。當誹謗此修多羅。複次阿難。雖複比丘不住如是多聞慢中。但彼和上阿阇梨等作如是言。我等今者久行梵行。我等未曾聞此。彼從聞已還作是說。複次阿難。比丘不以多聞故住於我慢。亦不隨和上阿阇梨意故住於我慢。但彼朋友所共事者。彼有多聞。或彼朋友和上阿阇梨。亦復當有多聞。久行梵行多人所贊亦有多人讚彼名聞。然彼等作如是言。此非教師所說。于彼之中我等不信。彼不信樂故不生希有。作如是言。我等當作如是如尊者教。于彼時間當所尊重者。彼命終已生驢胎中。于彼之中。魔王波旬作勤方便愿作助護。愿諸婆羅門長者居士。為彼沙門造立寺舍。彼造立已。彼等當得供養飲食。阿難。彼中所有和上阿阇梨尊重之者命終生驢胎者。令彼負重鞭杖捶打。揹負世間種種財具造立寺舍。阿難。有是因緣。于彼時間受驢報者

【現代漢語翻譯】現代漢語譯本：『不貪性者』是指沒有貪求之心的人。所謂『不貪性者』，是指對於甚深微妙的諸部修多羅（sutra，經），如實地理解並捨棄不合法的行為，不希望用不合法的事物來逼迫他人。所謂『不罵辱者』，是指不謾罵侮辱佛菩提（Buddha-bodhi，佛的覺悟），也不誹謗。如何才能做到不謾罵侮辱、不誹謗呢？就是對於所聽聞的佛法，能夠隨順接受並奉持，精細地理解，而不是粗略地對待。爲了降伏自己的煩惱，爲了使自己內心寂靜，爲了自己能夠證入般涅槃（Parinirvana，完全的涅槃），比丘（bhikkhu，佛教出家人）有十種情況會謾罵、譭謗這些修多羅。是哪十種情況呢？第一種，自認為自己博學多聞，（心想）我從未聽聞過這樣的修多羅。他們會說：『這（經）是從哪裡來的？這並非佛所說。』我是持法之人，我以前從未聽聞過這些（經）。他們因為多聞而生起傲慢心，因此誹謗這些修多羅。再者，阿難（Ananda，佛陀的十大弟子之一），即使有比丘沒有像這樣因多聞而生起傲慢心，但是他們的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師）等人會這樣說：『我們現在已經長期修行梵行（Brahmacarya，清凈的行為），我們從未聽聞過這些（經）。』他們聽聞之後反而這樣說。再者，阿難，比丘不因為多聞而生起傲慢心，也不因為隨順和尚、阿阇梨的意願而生起傲慢心，但是他們的朋友、所共事的人，他們博學多聞，或者他們的朋友、和尚、阿阇梨，也同樣博學多聞，長期修行梵行，很多人讚嘆他們，也有很多人讚揚他們的名聲。然而他們卻這樣說：『這些不是老師所說的，對於這些我們不相信。』他們因為不相信、不喜好，所以不覺得稀有，（反而）這樣說：『我們應當像尊者（長老）所教導的那樣做。』在那個時候，那些應當受到尊重的人，他們命終之後會轉生到驢的肚子里。在這些情況中，魔王波旬（Mara Papman，佛教中的魔王）會努力設法，希望（他們）成為（他的）助手和護衛，希望那些婆羅門（Brahmana，印度教祭司）、長者、居士，為那些沙門（Sramana，出家修行者）建造寺廟房舍。他們建造之後，那些沙門就能得到供養飲食。阿難，那些和尚、阿阇梨，那些受到尊重的人，命終之後轉生到驢的肚子里，讓那些驢子揹負重物，遭受鞭打捶擊，揹負世間種種財物器具來建造寺廟房舍。阿難，就是因為這樣的因緣，在那個時候，（他們）會受到轉生為驢的果報。

【English Translation】 English version: 'Not greedy in nature' refers to those who have no desires. 'Not greedy in nature' means that with regard to the profound and subtle Sutras (sutra, scriptures), one truly understands and abandons unlawful conduct, and does not wish to coerce others with unlawful things. 'Not abusive' means not to revile or insult Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha), nor to slander. How can one avoid reviling, insulting, and slandering? It is by accepting and upholding the Dharma (teachings) that one has heard, understanding it meticulously rather than treating it superficially. For the sake of subduing one's afflictions, for the sake of pacifying one's mind, and for the sake of attaining Parinirvana (Parinirvana, complete Nirvana), bhikkhus (bhikkhu, Buddhist monks) may, in ten instances, abuse and slander these Sutras. What are these ten instances? First, they consider themselves to be learned and well-versed, (thinking) 'I have never heard of such Sutras.' They will say, 'Where did this (scripture) come from? This was not spoken by the Buddha.' 'I am a Dharma holder, I have never heard of these (scriptures) before.' Because of their arrogance due to their learning, they slander these Sutras. Furthermore, Ananda (Ananda, one of the Buddha's ten great disciples), even if a bhikkhu does not become arrogant due to his learning, his Upadhyayas (Upadhyaya, preceptor), Acaryas (Acarya, teacher), and others will say, 'We have been practicing Brahmacarya (Brahmacarya, pure conduct) for a long time now, and we have never heard of these (scriptures).' After hearing them, they say this instead. Furthermore, Ananda, a bhikkhu does not become arrogant because of his learning, nor does he become arrogant because of following the wishes of his Upadhyayas and Acaryas, but their friends and associates, they are learned and well-versed, or their friends, Upadhyayas, and Acaryas are also learned and well-versed, have practiced Brahmacarya for a long time, many people praise them, and many people praise their reputation. However, they say, 'These were not spoken by the teacher, we do not believe in these.' Because they do not believe and do not like them, they do not find them rare, (but instead) say, 'We should do as the venerable ones (elders) have taught.' At that time, those who should be respected, after they die, will be reborn in the womb of a donkey. In these situations, Mara Papman (Mara Papman, the demon king in Buddhism) will strive to find ways, hoping (they) will become (his) assistants and protectors, hoping that the Brahmanas (Brahmana, Hindu priests), elders, and householders will build temples and dwellings for those Sramanas (Sramana, wandering ascetics). After they build them, those Sramanas will receive offerings of food and drink. Ananda, those Upadhyayas, Acaryas, those who are respected, after they die, are reborn in the womb of a donkey, causing those donkeys to carry heavy loads, suffer whippings and beatings, and carry all kinds of worldly goods and implements to build temples and dwellings. Ananda, it is because of such causes and conditions that at that time, (they) will receive the karmic retribution of being reborn as a donkey.

。遍滿寺舍。阿難。于彼時間諸俗人輩作如是念。我已造寺。我今已與世間果報。我今已與世間負乘財物果報。今復應與守護之者。即于彼寺境界之中不遠之處。於一界中。於一寺內。施與女人及諸丈夫。供養僧故。阿難。于彼之時有諸癡人。穢濁污染沙門法者。當作是念今日檀主已與我等寺舍。供給供養眾僧已與奴婢。今者彼等皆悉由我。我於今者應取此已。隨我所用行非梵行。遂向彼邊作如是語。我已得汝。汝是我物。我所語者隨我意不。時彼婦人而作是言。如尊者意當作如是。如汝所言我不敢違隨爾心想。阿難。如是次第。彼等癡人于彼時中。當有隨順滑利而行違背禁戒。于下賤中隨順而行。是等即于彼處而作僧奴。或有即住彼中作比丘身供養眾僧。如彼昔日奴婢供彼。亦不悔彼下賤等事。彼等命終已生驢胎中為他作乘。如彼過去他與作乘。阿難。汝可觀察。于彼時中當尊重者。和上阿阇梨。還復為彼而作驢身。極負重檐以杖拷打。彼等舍驢身已。當生阿鼻大地獄中。阿難。此等誹謗。從和上阿阇梨相傅教來。各各相承。或從寺主知事。各各相承。當作增長滿地獄事。複次阿難。是魔波旬。于諸比丘作是住持。愿此等修多羅不作光顯。若有于中勤求方便。雖初勤求后還退失不復勤進。初安置已彼不安置。初勤方

便於后當行。欲向他國。或有病患。或多事業。彼以念諸業故損失正念。初正行已后不正行。初發趣已后不發趣。既安置已還不安置。我當欲信還復不信。于如此等修多羅處。當欲勤求作究竟業行。即於是處心生厭離。生厭離已求餘業行。彼等被魔作是住持。以住持故而生瞋恚。生瞋恚已。復當誹謗如是修多羅。阿難。誹謗法者最為大惡。阿難。是故我告汝我敕汝等。若有智慧正梵行者。為求此等諸修多羅故。或應當行若一由旬。若百由旬。若千由旬。若百千俱致由旬。何以故。阿難。假使於一切處有極苦惱。亦應當行。為欲求此陀羅尼法本故。阿難。如來手者。所謂此陀羅尼法本是。阿難。正法手者所謂此陀羅尼法本是。阿難。正法意者。所謂此陀羅尼法本是。阿難。言世父世父者。此陀羅尼法本是。言世間世間者。其智慧人。凡所求者皆悉得之。故不誹謗。所言智者。若能求此陀羅尼法本。是名智者。此陀羅尼法本為于智者。阿難若人發心求此修多羅法本故。于彼時中有障礙者。阿難。于彼時中決作是念。今此障礙是魔事也。此是魔業所起。阿難。以魔業故。于未來世諸比丘等。當有誹謗如是修多羅。阿難。於後當來五百歲中正法滅時。此陀羅尼法本于彼北方出現於世。還復速滅。有一比丘意欲修習。自余諸比丘

【現代漢語翻譯】現代漢語譯本：如果爲了方便後來的人閱讀，或者有人要去其他國家，或者有疾病纏身，或者事務繁忙，他們因為思念各種事務而喪失正念。開始時行為端正，後來就不端正了；開始時有發奮之心，後來就退卻了；已經安頓好了，又變得不安穩。我想要相信，卻又反覆不信。對於這樣的修多羅（Sutra，經），想要努力尋求，完成究竟的修行，卻又心生厭倦，產生厭離之心后，又去尋求其他的修行方法。這些人被魔所控制，因為被控制而產生嗔恨，產生嗔恨后，又會誹謗這樣的修多羅。阿難（Ananda，佛陀的十大弟子之一），誹謗佛法是最嚴重的罪惡。阿難，因此我告訴你，我命令你們，如果有智慧、行為端正的修行人，爲了尋求這些修多羅，即使要走一由旬（Yojana，古印度長度單位），一百由旬，一千由旬，甚至一百千俱致由旬（Koti-yojana，極大的長度單位），也應當前往。為什麼呢？阿難，即使在任何地方都有極大的痛苦，也應當前往，爲了尋求這個陀羅尼（Dharani，總持）法本的緣故。阿難，如來的手，指的就是這個陀羅尼法本。阿難，正法的力量，指的就是這個陀羅尼法本。阿難，正法的意念，指的就是這個陀羅尼法本。阿難，所謂『世父』、『世父』，指的就是這個陀羅尼法本。所謂『世間』、『世間』，那些有智慧的人，凡是他們所尋求的，都能夠得到，所以不會誹謗。所說的智者，如果能夠尋求到這個陀羅尼法本，就稱為智者。這個陀羅尼法本是為智者準備的。阿難，如果有人發心尋求這個修多羅法本，在那時遇到障礙，阿難，在那時一定要這樣想：現在這個障礙是魔的事，這是魔業所引起的。阿難，因為魔業的緣故，在未來世，一些比丘（Bhiksu，出家修行的男子）會誹謗這樣的修多羅。阿難，在後來的五百歲，正法衰滅的時候，這個陀羅尼法本會在北方出現於世，但很快又會消失。有一個比丘想要修習，其他的比丘卻……

【English Translation】 English version: For the convenience of those who come later, or if someone wishes to go to another country, or is afflicted with illness, or is burdened with many affairs, they lose their right mindfulness because of thinking about various matters. At first, their conduct is proper, but later it becomes improper; at first, they have the aspiration, but later they retreat; having settled down, they become unsettled again. I want to believe, but I repeatedly disbelieve. Regarding such Sutras, wanting to diligently seek and complete the ultimate practice, they become weary and develop aversion. After generating aversion, they seek other practices. These people are controlled by Mara (demon), and because of being controlled, they generate anger. Having generated anger, they will slander such Sutras. Ananda (one of the ten principal disciples of the Buddha), slandering the Dharma is the greatest evil. Ananda, therefore I tell you, I command you, if there are wise and virtuous practitioners, for the sake of seeking these Sutras, even if they have to travel one Yojana (an ancient Indian unit of distance), one hundred Yojanas, one thousand Yojanas, or even one hundred thousand Koti-yojanas (an extremely large unit of distance), they should go. Why? Ananda, even if there is extreme suffering in any place, they should go, for the sake of seeking this Dharani (a type of mantra or incantation) Dharma text. Ananda, the hand of the Tathagata (another name for the Buddha), refers to this Dharani Dharma text. Ananda, the power of the Right Dharma, refers to this Dharani Dharma text. Ananda, the intention of the Right Dharma, refers to this Dharani Dharma text. Ananda, the so-called 'World Father', 'World Father', refers to this Dharani Dharma text. The so-called 'World', 'World', those who are wise, whatever they seek, they will obtain, so they will not slander. Those who are called wise, if they can seek this Dharani Dharma text, are called wise. This Dharani Dharma text is for the wise. Ananda, if someone aspires to seek this Sutra Dharma text, and encounters obstacles at that time, Ananda, at that time, they must think: this obstacle now is the work of Mara, this is caused by the deeds of Mara. Ananda, because of the deeds of Mara, in the future, some Bhiksus (Buddhist monks) will slander such Sutras. Ananda, in the later five hundred years, when the Right Dharma is declining, this Dharani Dharma text will appear in the north, but will quickly disappear again. One Bhiksu wants to practice, but the other Bhiksus...

。初欲修習此修多羅。彼於後時復不修習。阿難。為此陀羅尼法本最後之時當有誹謗。阿難。若有諸比丘等。此修多羅至彼手者。或復耳聞。彼等來世當得作佛。如來已知。彼等已成就具足種諸善根。阿難。彼智者。于彼時中應作是念愿種善根。發是心已當得涅槃。阿難。于彼智者正梵行者。我付囑此陀羅尼法本。阿難。于彼時間有諸比丘。多求利養及與名聞。以念利養及名聞故。彼等勤求利養及與名聞。聞此修多羅已。而生疑悔復生疑惑。彼等以墮疑惑中具足不信。不信滿故即不受持。何以故。阿難。于彼時中諸比丘輩。多有愚癡少有意欲。如於今時諸比丘輩。若晝若夜意樂經行。即于彼時飽飲食已。于床睡眠乃至日沒。彼等比丘。以被大小便逼切急故。從重睡眠于床起已方大小便。大小便已還詣床臥。設當睡覺。彼等當作滑利言話談說國事。論其利養。說其男子婦人之事。唯當愛樂種種言談。亦當不念如法談話。猶如劫賊群隊之話。當話戰鬥村落城邑。市肆飲食。衣服香鬘婦人淫女。而作雜話。防邏鎮戍話。世間處及話自身。如是等種種所不應話而作話也。從初夜話意專樂已方取睡眠。以身重故。或復展轉懶墮纏身。以長夜中。于深夜中還復睡眠以展腳足。乃至第三更至於后夜。彼于爾時從睡覺已依倚俗家。為諸

【現代漢語翻譯】現代漢語譯本最初想要修習這部修多羅（Sutra，經）的人，後來又不繼續修習。阿難（Ananda，佛陀的十大弟子之一）。因為這個陀羅尼（Dharani，總持、咒語）法本，在最後的時候將會有人誹謗。阿難。如果有比丘（Bhikkhu，出家男子）等，這部修多羅到了他們手中，或者被他們聽聞，這些人來世將會成佛。如來（Tathagata，佛的稱號之一）已經知道，他們已經成就具足種種善根。阿難。那些有智慧的人，在那個時候應當這樣念愿，種下善根。發起這個心之後，將會得到涅槃（Nirvana，寂滅）。阿難。對於那些有智慧、行為端正的比丘，我將這部陀羅尼法本託付給他們。阿難。在那個時候，會有一些比丘，貪求利養和名聞。因為貪念利養和名聞的緣故，他們勤于追求利養和名聞。聽到這部修多羅之後，就產生懷疑和後悔，又生出疑惑。他們因為陷入疑惑之中，具足不信。因為不信的緣故，就不接受奉持。為什麼呢？阿難。在那個時候，那些比丘們，大多愚癡，少有善意。就像現在這些比丘們一樣，如果白天或夜晚喜歡經行（Cankrama，行走禪修），那麼在那個時候，他們吃飽喝足之後，就在床上睡覺，直到太陽落山。那些比丘，因為被大小便逼迫，從沉睡中醒來，才去大小便。大小便之後，又回到床上睡覺。如果醒來，他們就會說些油嘴滑舌的話，談論國家大事，議論利養，說些男女之事，只喜歡各種閑談，也不想如法談話，就像強盜團伙的話一樣。他們會說些戰鬥、村落城邑、市肆飲食、衣服香鬘、婦人**（此處原文可能不完整，無法準確翻譯），而作雜亂的話。防邏鎮戍的話，世間處境以及自身的話。像這樣等等不應該說的話，他們卻說了。從初夜就開始說話，專心致志地享樂，然後才去睡覺。因為身體沉重，或者翻來覆去，懶惰纏身。在漫長的夜晚中，于深夜中又睡覺，伸展腳足。直到第三更，到了後半夜。他們在那個時候醒來之後，就依靠俗家，爲了各種

【English Translation】 English version Initially wanting to study this Sutra (Sutra, scripture), they later do not continue to study it. Ananda (Ananda, one of the Buddha's ten great disciples). Because of this Dharani (Dharani, mantra) Dharma text, there will be slander at the end. Ananda. If there are Bhikkhus (Bhikkhu, ordained men) and others, this Sutra reaches their hands, or is heard by them, these people will become Buddhas in the future. The Tathagata (Tathagata, one of the Buddha's titles) already knows that they have achieved and possess all kinds of good roots. Ananda. Those who are wise should think and wish in that time, planting good roots. After initiating this mind, they will attain Nirvana (Nirvana, extinction). Ananda. To those wise and virtuous Bhikkhus, I entrust this Dharani Dharma text. Ananda. At that time, there will be some Bhikkhus who seek profit and fame. Because of their greed for profit and fame, they diligently seek profit and fame. After hearing this Sutra, they will have doubts and regrets, and give rise to doubts. Because they are caught in doubt, they are full of disbelief. Because of disbelief, they do not accept and uphold it. Why? Ananda. At that time, those Bhikkhus are mostly foolish and have little good intention. Just like these Bhikkhus now, if they like to practice Cankrama (Cankrama, walking meditation) during the day or night, then at that time, after they are full of food and drink, they will sleep in bed until the sun sets. Those Bhikkhus, because they are forced by urination and defecation, wake up from deep sleep and then go to urinate and defecate. After urinating and defecating, they return to bed to sleep. If they wake up, they will say slippery words, talk about national affairs, discuss profit, talk about men and women, only like all kinds of idle talk, and do not want to talk about the Dharma, just like the words of a gang of robbers. They will talk about battles, villages and cities, market food and drink, clothes and garlands, women ** (here the original text may be incomplete, unable to accurately translate), and make miscellaneous words. Words of defense and garrison, words of worldly situations and themselves. Like this and so on, they say things that should not be said. From the beginning of the night, they start talking, focusing on enjoyment, and then go to sleep. Because their bodies are heavy, or they toss and turn, and are entangled in laziness. In the long night, they sleep again in the middle of the night, stretching their feet. Until the third watch, until the second half of the night. After they wake up at that time, they rely on secular families, for all kinds of

分別之所咬啖。應從此處當至某處。應從某處還至此處。從彼處所應將某物。彼等以求果報故。于日初分中。當入村落城邑王家市肆等處。彼等入已。于彼多種不精之處。作犯戒已更復于彼。不生止心而出去也。阿難。于彼時中俗人白衣尚不如是。于諸欲中而重貪求。彼癡人輩作如是言。我是沙門釋種之子。作如是知彼等癡人至寺內已。晝夜常作是非善事。彼等癡人當復何用。如是等修多羅及正思處。若如來今者。說三種業所有讚歎。彼等癡人于彼時中。舍此三業皆已遠離。於三業中作勤方便求美飲食。床上臥眠大小便業等。此三業者。所有眷屬彼共親近已。皆悉當墮地獄。阿難。汝諦觀。彼諸癡丈夫懈怠懶惰故。如是等諸修多羅文句如來所說當不受持。亦不勤求亦不意樂。誰是陀羅尼法本所為。不知此義。阿難。譬如有人無力少力無護助者。亦無朋友無子無婦無倚著處無有飲食。苦惱壽命。彼至空閑阿蘭若處。為求食故負極重物。彼求物時。忽然遇值三種大藏諸寶悉滿。彼既見已生大恐怖。舍彼重擔即背馳走。時復回顧向後觀察。觀已復觀作如是念。莫復有人慾來害我。阿難。于汝意云何。彼癡丈夫得彼大藏。而更揹走得為善不。阿難白言。不也世尊。佛復告言。如是如是。阿難。于彼時中諸比丘等。聞如是諸修多

【現代漢語翻譯】現代漢語譯本『分別之所咬啖』（指貪圖享樂，互相爭奪）。『應從此處當至某處』（指爲了私利到處奔波）。『應從某處還至此處』（指爲了私利來回奔波）。『從彼處所應將某物』（指從一處拿取財物到另一處）。『彼等以求果報故』（指他們爲了追求好的果報）。『于日初分中，當入村落城邑王家市肆等處』（指在清晨時分，應當進入村莊、城鎮、王宮、市場等地方）。『彼等入已，于彼多種不精之處，作犯戒已更復于彼，不生止心而出去也』（指他們進入這些地方后，在許多不清凈的地方，做了違犯戒律的事情，卻不生悔改之心，又離開了）。阿難（Ananda，佛陀的十大弟子之一）。『于彼時中俗人白衣尚不如是，于諸欲中而重貪求』（指在那個時候，世俗的在家信徒尚且不如這些比丘，在各種慾望中貪求無厭）。『彼癡人輩作如是言，我是沙門釋種之子』（指那些愚癡的人說，我是釋迦牟尼佛的弟子）。『作如是知彼等癡人至寺內已，晝夜常作是非善事』（指他們明知故犯，到了寺廟裡，日夜都在做不正當的事情）。『彼等癡人當復何用』（指這些愚癡的人還有什麼用呢）。『如是等修多羅及正思處』（指像這樣的經典和正確的思考方式）。『若如來今者，說三種業所有讚歎』（指如果如來現在讚歎三種業）。『彼等癡人于彼時中，舍此三業皆已遠離，於三業中作勤方便求美飲食，床上臥眠大小便業等』（指那些愚癡的人在那個時候，捨棄了這三種業，遠離了它們，卻在三種業中勤勞方便地追求美食、在床上睡覺、大小便等）。『此三業者，所有眷屬彼共親近已，皆悉當墮地獄』（指這三種業，以及所有與它們相關的眷屬，他們共同親近后，都將墮入地獄）。阿難（Ananda，佛陀的十大弟子之一）。『汝諦觀，彼諸癡丈夫懈怠懶惰故，如是等諸修多羅文句如來所說當不受持，亦不勤求亦不意樂』（指你仔細觀察，那些愚癡的丈夫因為懈怠懶惰，所以對於如來說的這些經典文句，不接受、不勤求、也不喜歡）。『誰是陀羅尼法本所為，不知此義』（指誰是總持法門的根本，他們不知道這個道理）。『阿難（Ananda，佛陀的十大弟子之一）。譬如有人無力少力無護助者，亦無朋友無子無婦無倚著處無有飲食，苦惱壽命』（指譬如有一個人，沒有力氣，很少力氣，沒有保護和幫助，也沒有朋友，沒有兒子，沒有妻子，沒有依靠的地方，沒有飲食，生活困苦）。『彼至空閑阿蘭若處，為求食故負極重物』（指他到了空曠的阿蘭若（Aranya，寂靜處）地方，爲了求食，揹負著非常沉重的物品）。『彼求物時，忽然遇值三種大藏諸寶悉滿』（指他在尋找食物的時候，忽然遇到了三種裝滿各種珍寶的大寶藏）。『彼既見已生大恐怖，舍彼重擔即背馳走』（指他看到這些寶藏后，產生了極大的恐懼，捨棄了沉重的負擔，立即背對著寶藏逃跑）。『時復回顧向後觀察，觀已復觀作如是念，莫復有人慾來害我』（指他時不時地回頭向後觀察，看了又看，心想，不要再有人來傷害我）。阿難（Ananda，佛陀的十大弟子之一）。『于汝意云何，彼癡丈夫得彼大藏，而更揹走得為善不』（指你認為怎麼樣，那個愚癡的丈夫得到了大寶藏，卻反而背對著逃跑，這算是好事嗎）。阿難（Ananda，佛陀的十大弟子之一）白言：『不也世尊』（阿難（Ananda，佛陀的十大弟子之一）回答說：『不是的，世尊』）。佛復告言：『如是如是。阿難（Ananda，佛陀的十大弟子之一）。于彼時中諸比丘等，聞如是諸修多』（佛陀又說：『是的，是的。阿難（Ananda，佛陀的十大弟子之一），在那個時候，那些比丘們，聽聞了這些經典』）

【English Translation】 English version 'Separation and biting' (referring to greed for enjoyment and mutual contention). 'Should go from here to somewhere' (referring to running around for personal gain). 'Should return from somewhere to here' (referring to running back and forth for personal gain). 'From that place, something should be taken' (referring to taking property from one place to another). 'They seek reward for this reason' (referring to their pursuit of good karma). 'In the early part of the day, they should enter villages, towns, royal palaces, markets, and other places' (referring to entering villages, towns, royal palaces, markets, and other places in the early morning). 'Having entered, in many impure places, having committed transgressions, they do not generate a mind of cessation and leave' (referring to entering these places, committing violations of precepts in many impure places, without generating a mind of repentance, and then leaving). Ananda (one of the ten major disciples of the Buddha). 'At that time, even laypeople are not like this, heavily greedy in all desires' (referring to how, at that time, even ordinary lay followers were not as greedy as these monks, insatiably craving various desires). 'Those foolish people say, 'I am a son of the Shakya lineage, a Shramana (Shramana, ascetic)' (referring to those foolish people saying, 'I am a disciple of Shakyamuni Buddha, an ascetic'). 'Knowing this, those foolish people, having arrived at the temple, constantly do unwholesome deeds day and night' (referring to their knowing and deliberately committing improper deeds day and night after arriving at the temple). 'What use are those foolish people?' (referring to what use are these foolish people). 'Such Sutras and places of right thought' (referring to such scriptures and correct ways of thinking). 'If the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) now praises the three karmas' (referring to if the Tathagata now praises the three types of actions). 'Those foolish people at that time abandon these three karmas, staying away from them, diligently seeking delicious food, sleeping in beds, and engaging in the activities of urination and defecation in these three karmas' (referring to those foolish people at that time abandoning these three karmas, staying away from them, but diligently seeking delicious food, sleeping in beds, and engaging in the activities of urination and defecation within these three karmas). 'These three karmas, all their relatives, having been intimately associated with them, will all fall into hell' (referring to these three karmas, and all the relatives associated with them, after they have been intimately associated with them, they will all fall into hell). Ananda (one of the ten major disciples of the Buddha). 'You carefully observe, because those foolish men are lazy and indolent, they do not accept, diligently seek, or delight in such Sutra sentences spoken by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)' (referring to you carefully observe, because those foolish men are lazy and indolent, they do not accept, diligently seek, or delight in such Sutra sentences spoken by the Tathagata). 'Who is the source of the Dharani (Dharani, a type of Buddhist incantation) Dharma, they do not know this meaning' (referring to who is the root of the Dharani Dharma, they do not know this principle). 'Ananda (one of the ten major disciples of the Buddha). For example, a person who is weak, has little strength, has no protection or assistance, has no friends, no children, no wife, no place to rely on, has no food, and suffers a miserable life' (referring to for example, a person who is weak, has little strength, has no protection or assistance, has no friends, no children, no wife, no place to rely on, has no food, and suffers a miserable life). 'He goes to a secluded Aranya (Aranya, a secluded place), carrying extremely heavy objects to seek food' (referring to he goes to a secluded Aranya, carrying extremely heavy objects to seek food). 'While seeking objects, he suddenly encounters three great treasures filled with all kinds of jewels' (referring to while he is seeking food, he suddenly encounters three great treasures filled with all kinds of jewels). 'Having seen them, he becomes greatly frightened, abandons the heavy burden, and runs away with his back turned' (referring to having seen these treasures, he becomes greatly frightened, abandons the heavy burden, and immediately runs away with his back turned). 'He repeatedly looks back to observe, thinking, 'Lest someone come to harm me'' (referring to he repeatedly looks back to observe, thinking, 'Lest someone come to harm me'). Ananda (one of the ten major disciples of the Buddha). 'What do you think, does that foolish man, having obtained the great treasure, but running away with his back turned, do something good?' (referring to what do you think, does that foolish man, having obtained the great treasure, but running away with his back turned, do something good?). Ananda (one of the ten major disciples of the Buddha) replied: 'No, World Honored One' (Ananda replied: 'No, World Honored One'). The Buddha said again: 'So it is, so it is. Ananda (one of the ten major disciples of the Buddha). At that time, those monks, having heard such Sutras' (The Buddha said again: 'So it is, so it is. Ananda, at that time, those monks, having heard such Sutras')

羅已。舍已揹走生大恐怖。當得墮落於大墮中。若諸比丘作是方便。勤求如是修多羅者。于彼之處不生凈信。當不用心。彼等見已。當作惡意欲作害想。亦復不作勤劬。不設最勝所須鋪具。亦不與彼勝好衣服飲食湯藥等。及隨時怛缽那(麨漿)。或復別與羹飲漿水。彼逼切已。當速舍背遠離而去。見彼去已當生歡喜。默然而住復作是言。汝一去已愿更莫來。阿難。如來見此義故。為彼智者諸善丈夫。當付囑如此陀羅尼法本。乃至令不滅沒故。阿難。此法品名勝大將。若有比丘。於此法本中觀察者。勤劬者。彼當印護守護此修多羅法本故。當得千偈陀羅尼之所利益。阿難。於此品中無穢濁偈。應如是知。阿難。應莫生恐怖。如被杖捶當應忍受。勿生惱悔。

阿難。我念往昔。于彼時中有一如來阿羅呵三藐三佛陀。名曰寂行。然彼寂行如來應正遍知涅槃之後。有一比丘名勝身份。彼人受持此陀羅尼法本。具足無缺。時有一王名曰勝然。彼勝王從他人聞。有一比丘名勝身份。有陀羅尼法本具足受持。聞如來所說。當能增長般若。我於今者應當往求。爾時勝王遂即向彼勝身份比丘之所。到已頂禮其足。而白彼言。尊者。我聞大德有陀羅尼法本具足受持。若尊者不惓我欲咨問。阿難。時彼比丘為彼勝王說此陀羅尼法本。于

【現代漢語翻譯】現代漢語譯本：羅已（指比丘），捨棄此法本，背離而去，會產生巨大的恐懼，將會墮落到巨大的苦難之中。如果那些比丘用這種方式，不勤奮地尋求這樣的修多羅（佛經），對於這些修多羅不生起清凈的信心，不用心學習，他們看到這種情況后，會產生惡意，想要加害於人，也不再勤勉，不提供最好的生活必需品，也不給他們好的衣服、飲食、湯藥等，以及隨時供應的怛缽那（麨漿）。或者另外給他們羹飲漿水。他們受到逼迫后，會迅速捨棄此地，背離而去。看到他們離去後，會感到歡喜，默默地住著，並且說：『你一旦離去，希望永遠不要再來。』阿難（佛陀的弟子），如來（佛陀的自稱）因為看到這個緣故，為那些有智慧的善男子，應當付囑這樣的陀羅尼（咒語）法本，乃至讓它不滅亡。阿難，此法品名為勝大將。如果有比丘，於此法本中觀察學習，勤奮修行，他們應當印證、保護此修多羅法本，因此能夠得到千偈陀羅尼的利益。阿難，在此品中沒有污穢的偈頌，應當這樣理解。阿難，應當不要產生恐懼，如同被棍棒捶打一樣應當忍受，不要產生懊惱後悔。阿難，我回憶往昔，在那個時候有一位如來阿羅呵三藐三佛陀（佛的稱號），名叫寂行。當那位寂行如來應正遍知（佛的稱號）涅槃（死亡）之後，有一位比丘名叫勝身份。這個人受持此陀羅尼法本，具足無缺。當時有一位國王名叫勝然。那位勝然王從其他人那裡聽說，有一位比丘名叫勝身份，有陀羅尼法本，具足受持，聽說是如來說的，能夠增長般若（智慧）。我今天應當前去求取。當時勝然王就前往那位勝身份比丘的住所，到達后頂禮他的腳，並且對他說：『尊者，我聽說大德您有陀羅尼法本，具足受持。如果尊者不厭倦，我想要請教。』阿難，當時那位比丘為那位勝王說了此陀羅尼法本。

【English Translation】 English version: 'Ro ya. Having abandoned this Dharma text and turned away, great fear arises, and one will fall into great suffering. If those Bhikshus (monks) use this method, not diligently seeking such Sutras (Buddhist scriptures), they will not generate pure faith in these Sutras, and will not study them attentively. Upon seeing this situation, they will generate malice, wanting to harm others, and will no longer be diligent, not providing the best necessities of life, nor giving them good clothes, food, medicine, etc., and Tarpana (gruel) at any time. Or they will give them soup drinks and watery gruel separately. After being pressured, they will quickly abandon this place and turn away. Seeing them leave, they will feel happy, silently stay, and say: 'Once you leave, I hope you never come back.' Ananda (Buddha's disciple), the Tathagata (Buddha's self-designation) sees this reason, and for those wise and virtuous men, he should entrust such Dharani (mantra) Dharma texts, so that they will not perish. Ananda, this Dharma chapter is named 'Victorious Great General.' If there are Bhikshus who observe and study this Dharma text, and diligently practice, they should verify and protect this Sutra Dharma text, so they can obtain the benefits of a thousand-verse Dharani. Ananda, there are no impure verses in this chapter, and it should be understood in this way. Ananda, you should not be afraid, and you should endure as if being beaten with a stick, and do not generate remorse and regret.' 'Ananda, I recall in the past, at that time there was a Tathagata Arhat Samyak-sambuddha (title of Buddha) named Silent Conduct. After that Silent Conduct Tathagata, the Perfectly Enlightened One (title of Buddha), entered Nirvana (death), there was a Bhikshu named Victorious Body. This person upheld this Dharani Dharma text, complete and without deficiency. At that time, there was a king named Victorious Flame. That King Victorious Flame heard from others that there was a Bhikshu named Victorious Body, who had a Dharani Dharma text, which he upheld completely, and it was said to be spoken by the Tathagata, which could increase Prajna (wisdom). I should go and seek it today. At that time, King Victorious Flame went to the residence of that Bhikshu Victorious Body, and upon arriving, prostrated at his feet and said to him: 'Venerable One, I have heard that you, the Great Virtue, have a Dharani Dharma text, which you uphold completely. If you are not tired, I would like to ask for instruction.' Ananda, at that time, that Bhikshu spoke this Dharani Dharma text to that King Victorious Flame.'

彼會中。五百眾生遠塵離垢。于諸法中得法眼凈。爾時勝王即發無上菩提之心。從彼聞已即施比丘六萬具衣及四種兵力。于彼比丘兩手接足布身頂禮而作是言。善哉尊者。于彼時中有八萬四千諸眾生等。見彼勝王布身頂禮。彼等亦皆布身頂禮。咸作是言。善哉尊者。為王說陀羅尼法本。愿莫停住。于上虛空復有八十百千諸天。復作是言。尊者大德。愿為勝王說是陀羅尼法本。莫暫停住。時有一魔名曰怖畏。即作是念。此陀羅尼法本。若當至彼多人之所。此即不善。我於今者應當住持此比丘身。尋即住持彼比丘身。爾時勝王及四兵力。並彼八萬四千諸眾。及彼無量百千諸天。即于晝夜伏地不起。慇勤請之。然彼比丘不許為說。爾時勝王過晝夜已即作是念。如我今者。應當如是如是承事。今此比丘儻能與我此陀羅尼法本。爾時恐怖魔王知彼勝王心所思念。知已還作如是之愿。我今亦當不捨此比丘身。恐畏與此陀羅尼法本。爾時勝王從伏而起捫面及膝。歸命頂禮彼比丘足。圍繞三匝合十指掌在比丘前。及八萬四千眾生之類亦復如是。從伏而起捫面及膝。合十指掌頂禮彼比丘足。圍繞三匝合十指掌卻住一面。

爾時勝王合掌已。白彼比丘而作是言。尊者。我於今日更白尊者。為攝受我故。受此夏中四月日請。彼以魔王住

【現代漢語翻譯】現代漢語譯本：在那集會中，有五百眾生遠離塵垢，在各種法中獲得了法眼凈（dharma-cakṣus-viśuddha，證得初果須陀洹的清凈智慧）。當時，勝王（Śreṇi，國王名號）便發起了無上菩提之心。從那位比丘處聽聞佛法后，勝王立即佈施了六萬套衣服給比丘，以及四種兵力（catur-balakāya，指象兵、馬兵、車兵、步兵）。他用雙手捧著比丘的腳，以身體和頭頂禮拜，並說道：『太好了，尊者！』當時，有八萬四千眾生等，見到勝王以身體頂禮，他們也都以身體頂禮，一同說道：『太好了，尊者！請為國王宣說陀羅尼法本（dhāraṇī-dharma-paryāya，總持法門的根本），愿您不要停住。』在上方的虛空中，又有八十百千諸天，也說道：『尊者大德，愿您為勝王宣說這陀羅尼法本，不要暫停住。』當時，有一個魔，名叫怖畏（Bhaya，魔的名字），他心想：『這陀羅尼法本，如果傳到很多人那裡，這就不好了。我現在應當住持（adhiṣṭhāna，控制）這個比丘的身體。』隨即就住持了那位比丘的身體。當時，勝王和他的四種兵力，以及那八萬四千大眾，還有那無量百千諸天，就在晝夜裡伏在地上不起身，慇勤地請求比丘說法。然而那位比丘不答應為他們宣說。當時，勝王過了一晝夜后，心想：『我現在應當這樣這樣地承事（upacāra，侍奉），或許這位比丘能給我這陀羅尼法本。』當時，恐怖魔王（Bhaya-māra，怖畏魔）知道勝王心中所思所念，知道后就又生起這樣的想法：『我現在也不離開這個比丘的身體，恐怕他會把這陀羅尼法本給勝王。』當時，勝王從地上起身，用手撫摸臉和膝蓋，歸命頂禮那位比丘的腳，圍繞三圈，合起十指手掌，站在比丘面前。那八萬四千眾生之類也同樣，從地上起身，用手撫摸臉和膝蓋，合起十指手掌，頂禮那位比丘的腳，圍繞三圈，合起十指手掌，退到一邊站立。當時，勝王合起手掌，對那位比丘說道：『尊者，我今天再次懇請尊者，爲了攝受我，接受我這夏季四個月的供養。』那位比丘因為被魔王住持身體……

【English Translation】 English version: In that assembly, five hundred beings were far from dust and defilement, and attained the purity of the Dharma Eye (dharma-cakṣus-viśuddha, the pure wisdom of attaining the first fruit of Stream-entry) in all dharmas. At that time, King Śreṇi (Śreṇi, the name of the king) immediately generated the mind of unsurpassed Bodhi. Having heard the Dharma from that Bhikṣu, King Śreṇi immediately donated sixty thousand sets of clothing to the Bhikṣu, as well as the fourfold army (catur-balakāya, referring to elephant soldiers, horse soldiers, chariot soldiers, and infantry). He held the Bhikṣu's feet with both hands, prostrated with his body and head, and said: 'Excellent, Venerable One!' At that time, eighty-four thousand beings and others, seeing King Śreṇi prostrating with his body, they also prostrated with their bodies, and together said: 'Excellent, Venerable One! Please expound the Dhāraṇī Dharma-paryāya (dhāraṇī-dharma-paryāya, the fundamental of the Dharani Dharma) for the king, may you not stop.' In the upper sky, there were also eighty hundred thousand devas, who also said: 'Venerable Great Virtue, may you expound this Dhāraṇī Dharma-paryāya for King Śreṇi, do not pause.' At that time, there was a demon named Bhaya (Bhaya, the name of the demon), who thought: 'If this Dhāraṇī Dharma-paryāya reaches many people, this will not be good. I should now inhabit (adhiṣṭhāna, control) the body of this Bhikṣu.' Immediately, he inhabited the body of that Bhikṣu. At that time, King Śreṇi and his fourfold army, as well as the eighty-four thousand assembly, and the immeasurable hundred thousand devas, prostrated on the ground day and night without rising, earnestly requesting the Bhikṣu to speak the Dharma. However, that Bhikṣu did not agree to expound it for them. At that time, after King Śreṇi had passed a day and night, he thought: 'I should now serve (upacāra, attend) in this way and that way, perhaps this Bhikṣu will give me this Dhāraṇī Dharma-paryāya.' At that time, the Terror Demon King (Bhaya-māra, Bhaya the demon) knew what King Śreṇi was thinking in his mind, and after knowing, he again generated such a thought: 'I will also not leave the body of this Bhikṣu now, lest he give this Dhāraṇī Dharma-paryāya to King Śreṇi.' At that time, King Śreṇi rose from the ground, touched his face and knees with his hands, took refuge and prostrated at the feet of that Bhikṣu, circumambulated three times, joined his ten fingers in his palms, and stood in front of the Bhikṣu. The eighty-four thousand beings and others were also the same, rising from the ground, touching their faces and knees with their hands, joining their ten fingers in their palms, prostrating at the feet of that Bhikṣu, circumambulating three times, joining their ten fingers in their palms, and retreating to stand on one side. At that time, King Śreṇi joined his palms and said to that Bhikṣu: 'Venerable One, I again earnestly request the Venerable One today, for the sake of receiving me, accept my offering for these four months of summer.' That Bhikṣu, because he was inhabited by the demon king...

持力故不許受請。時彼比丘王三請已亦復不許。時王向彼而問之曰。尊者。今欲詣何方所。我等隨尊至於彼處。即報彼言。隨我所之當有樂處。阿難。爾時勝王即作是念。我若於彼比丘之所逼問至三。今者欲往何所坐夏。若逼切已或有是處。儻不與我共相見也。我應今者私令訪察。隨在何處我應詣彼。爾時勝王共彼八萬四千眾生。頂禮彼足圍繞彼比丘三匝已。而白彼言。尊者。隨意所須。我等皆為給侍供奉。作是語已。合十指掌背面而去。離於比丘眼所不見。彼既去已。敕令安置二十丈夫。隨所去處必奏我知。乃至彼比丘。住于彼處若干時節。彼王四部兵馬勢力往至彼處。見彼比丘乃與羹食。時彼比丘即從彼處。不咨彼王移徙而去。至二十由旬外。非勝王境而夏安居。爾時彼王守護比丘。彼諸人輩見彼比丘去已。速報王知。彼王聞已。共四部眾兵馬勢力還至彼處。供養比丘經夏四月。然彼比丘雖得王供。猶不為王說佛所說。乃至四句偈等。雖復如此王心不異。唯于內心常作是念。今日應說明日應說。今者應當作如是耶。今者應當與如是耶。彼王既見過四月已。白比丘言。尊者。豈不憐納我等。彼即答言。我於今者不能與汝應汝所作隨汝意作。爾時彼王白比丘言。隨尊者心安隱我住。爾時勝王復作是念。我于俗法已作供

【現代漢語翻譯】現代漢語譯本持戒精嚴，所以不接受國王的邀請。當時，國王三次請求，這位比丘仍然不答應。於是國王問他：『尊者，您現在打算去哪裡？我們願意跟隨您到那裡。』比丘回答說：『無論我去哪裡，都會有快樂的地方。』阿難（佛陀弟子名）。當時，勝王（國王名）心想：『如果我再三逼問這位比丘，問他打算在哪裡安居，或許會適得其反，以後就見不到他了。我應該暗中派人去打聽，無論他在哪裡，我都應該去拜訪他。』當時，勝王和八萬四千民眾一起，頂禮比丘的腳，繞著比丘走了三圈，然後對比丘說：『尊者，您需要什麼，我們都會為您提供。』說完，合起雙手，背對著比丘離開了，直到比丘看不見他們。離開后，國王命令安排二十個壯士，無論比丘去哪裡，都要立刻向他彙報。後來，這位比丘在那裡住了一段時間。國王率領四部兵馬前往那裡，看到比丘正在吃羹飯。比丘隨即離開那裡，沒有告訴國王，遷移到二十由旬（古印度長度單位）以外，不在勝王的領地內安居。當時，國王派人守護著比丘。那些人看到比丘離開后，立刻報告了國王。國王聽到后，率領四部兵馬再次前往那裡，供養比丘四個月。然而，這位比丘即使接受了國王的供養，也沒有為國王宣說佛陀的教法，哪怕是四句偈（佛教詩歌）等。即使這樣，國王的心意也沒有改變，只是在心裡常常想著：『今天應該說，明天應該說，現在應該這樣做，現在應該給與這些。』國王過了四個月后，對比丘說：『尊者，您難道不憐憫我們嗎？』比丘回答說：『我現在不能答應你，隨你自己的意願去做吧。』當時，國王對比丘說：『隨尊者心意安穩，我就安心了。』當時，勝王又想：『我在世俗的事情上已經做了供養……』

【English Translation】 English version He was holding firm to his precepts, therefore he did not accept the invitation. At that time, after King had requested three times, that Bhiksu (Buddhist monk) still did not accept. Then the King asked him, 'Venerable one, where do you intend to go now? We will follow you to that place.' He replied, 'Wherever I go, there will be a place of joy.' Ananda (name of Buddha's disciple). At that time, King Sheng (name of the king) thought, 'If I press this Bhiksu three times, asking where he intends to reside for the summer retreat, it might backfire, and I might not see him again. I should secretly send people to inquire, and wherever he is, I should visit him.' At that time, King Sheng, together with eighty-four thousand people, prostrated at the feet of the Bhiksu, circumambulated him three times, and then said to the Bhiksu, 'Venerable one, whatever you need, we will provide for you.' After saying this, he put his palms together and turned his back to leave, until the Bhiksu could no longer see them. After leaving, the King ordered twenty strong men to be arranged, and wherever the Bhiksu went, they should immediately report to him. Later, this Bhiksu stayed there for some time. The King led his four divisions of troops and horses to that place, and saw the Bhiksu eating soup. The Bhiksu then left that place without informing the King, and moved twenty Yojana (ancient Indian unit of length) away, outside the territory of King Sheng, to reside for the summer retreat. At that time, the King sent people to guard the Bhiksu. When those people saw the Bhiksu leaving, they immediately reported to the King. After hearing this, the King led his four divisions of troops and horses to that place again, and offered to the Bhiksu for four months. However, even though this Bhiksu received the King's offerings, he did not preach the Buddha's teachings to the King, not even a four-line Gatha (Buddhist verse). Even so, the King's intention did not change, but he often thought in his heart, 'Today I should speak, tomorrow I should speak, now I should do this, now I should give these.' After the King had passed four months, he said to the Bhiksu, 'Venerable one, do you not have compassion for us?' The Bhiksu replied, 'I cannot agree to you now, do as you please.' At that time, the King said to the Bhiksu, 'If it is peaceful according to the Venerable one's heart, I will be at ease.' At that time, King Sheng thought again, 'I have already made offerings in worldly matters...'

養。我今應當于比丘所舍家出家。為此陀羅尼法本故。即白比丘。尊者。我今意欲為此陀羅尼法本棄捐王位舍家出家。此陀羅尼世間希有。我念意樂受持讀誦。爾時彼比丘默然而住。王復白言。尊者。有何意故而默然也。彼復白言。我於今日不逼尊者。令決與我如是法施世間富伽羅希有事也。尊者。我意如是。愿仁家內為受我食。彼答之曰。若爾之者隨汝意作。爾時勝王復作是念。我於今者。應自將此比丘而去。于白法中多障礙故。爾時彼王與四兵眾勢力。圍繞比丘置令在前。漸漸次第至己宮殿。至宮殿已恭敬尊重。以諸飲食供養彼已。集諸宮內諸婇女等。作如是言。慎莫放逸。當習善法。我於今者。此比丘邊舍家出家。時彼勝王作是語已。爾時彼處上虛空中。無量諸天千數眾等即稱。善哉善哉。汝善丈夫。如是應當修習善法。說是語已。彼婇女眾即大悲哭。咸作是言。仁既出家。我等今日亦隨出家。所隨眷屬諸童子等。亦復皆作如是言曰。我等亦復隨父出家。諸臣百官亦作是言。我等今者隨王出家。時彼勝王身有一息童子。名曰勝持。彼作是言。我不出家。當用出家竟作何事。我今當知。王之庫藏建立王事。爾時勝王及以八萬四千眾舍家出家。出家已如是承事彼之比丘。行坐之中如是供養。方始為說陀羅尼法本。時

【現代漢語翻譯】養。我現在應當在比丘（bhiksu，佛教出家男子）處捨棄家庭出家，爲了這部陀羅尼（dharani，總持，以簡短的語句包含深奧的佛法）法本的緣故。於是稟告比丘：『尊者，我現在想要爲了這部陀羅尼法本，放棄王位，捨棄家庭出家。這部陀羅尼在世間非常稀有，我願意用心受持讀誦。』當時那位比丘沉默不語。國王又稟告說：『尊者，您為何沉默不語呢？』比丘回答說：『我今天不勉強尊者，立即將如此殊勝的法施（dharma-dana，以佛法佈施）給予我，世間像您這樣的補特伽羅（pudgala，人）實在稀有。尊者，我的意思是這樣，希望您能在您家中接受我的供養。』比丘回答說：『如果這樣，就隨你的意願去做吧。』當時勝王（name of a king）又這樣想：『我現在應該親自帶著這位比丘離開，因為在修習白凈之法（sukladharma，善良清凈的法）中會有很多障礙。』當時那位國王帶著四種軍隊的強大勢力，圍繞著比丘，讓比丘走在前面，漸漸地來到自己的宮殿。到達宮殿後，恭敬尊重地用各種飲食供養比丘。召集宮內的所有婇女（courtesans）等，對她們說：『務必謹慎，不要放逸，應當修習善法。我現在要在這位比丘處捨棄家庭出家。』當時，在那處上方的虛空中，無數諸天（deva，天神）成千上萬地稱讚說：『善哉！善哉！你真是個善良的丈夫，應當這樣修習善法。』說完這些話后，那些婇女們都非常悲傷地哭泣，都說：『您既然出家，我們今天也跟隨您出家。』所跟隨的眷屬和童子們，也都這樣說：『我們也跟隨父親出家。』各位臣子百官也說：『我們現在跟隨國王出家。』當時勝王有一個年幼的兒子，名叫勝持（name of a prince）。他說：『我不出家。出家究竟有什麼用呢？我現在應當掌管國王的庫藏，建立王室事務。』當時勝王以及八萬四千人捨棄家庭出家。出家后，像這樣承事那位比丘，在行住坐臥之中這樣供養他，比丘才開始為他們宣說陀羅尼法本。當時

【English Translation】 He thought: 'Now I should renounce my home and become a monk at the place of a bhiksu (bhiksu, a Buddhist monk), for the sake of this Dharani (dharani, a mnemonic device, a concise statement containing profound Buddhist teachings) scripture.' Thereupon, he said to the bhiksu: 'Venerable One, I now intend to abandon my kingship and renounce my home for the sake of this Dharani scripture. This Dharani is rare in the world, and I intend to mindfully and joyfully uphold, recite, and chant it.' At that time, the bhiksu remained silent. The king further said: 'Venerable One, why are you silent?' The bhiksu replied: 'I do not compel you today, Venerable One, to immediately grant me such a wonderful Dharma-dana (dharma-dana, giving of the Dharma), for such a pudgala (pudgala, a person) is rare in the world. Venerable One, this is my intention, may you accept my food in your home.' The bhiksu replied: 'If that is the case, then do as you wish.' At that time, King Sheng (name of a king) thought: 'I should now personally take this bhiksu away, for there will be many obstacles in the practice of sukla-dharma (sukladharma, pure and virtuous practices).' At that time, the king, with the powerful force of his four divisions of troops, surrounded the bhiksu, placing him in front, and gradually proceeded to his palace. Upon arriving at the palace, he respectfully honored the bhiksu, offering him various foods. He gathered all the courtesans (courtesans) and said to them: 'Be cautious and do not be lax, you should practice good Dharma. I am now renouncing my home and becoming a monk at the side of this bhiksu.' At that time, in the sky above that place, countless devas (deva, gods) in the thousands praised: 'Excellent! Excellent! You are a virtuous man, you should practice good Dharma in this way.' After saying these words, the courtesans wept with great sorrow, all saying: 'Since you are renouncing your home, we will also follow you and renounce our homes today.' The retinue and young boys who followed also said: 'We will also follow our father and renounce our homes.' The ministers and officials also said: 'We will now follow the king and renounce our homes.' At that time, King Sheng had a young son named Sheng Chi (name of a prince). He said: 'I will not renounce my home. What is the use of renouncing one's home? I should now manage the king's treasury and establish the affairs of the royal court.' At that time, King Sheng and eighty-four thousand people renounced their homes and became monks. After renouncing their homes, they served that bhiksu in this way, offering him support in their walking, standing, sitting, and lying down. Only then did the bhiksu begin to expound the Dharani scripture to them. At that time,

彼勝王既出家已。爾時怖魔哭泣悶絕背之而去。阿難。汝莫疑惑。爾時彼王名曰勝者。為此陀羅尼法本因緣故。舍愛妻子及其王位。供給承事彼之比丘種種供具。調伏彼魔。未證菩提。為菩提故出生精進。求佛勝法及菩提分。豈異人乎。阿難。汝莫作異見。何以故。爾時彼王名曰勝者。我身是也。時彼比丘者。於今現在。名曰薩波達多(隋言蛇德)是也。于彼之時所有魔王名恐怖者。彼即魔王波旬是也。而於彼時彼勝王息名勝持者。而不出家受王位者。彼難陀比丘是也。難陀比丘于彼時間恒請我等。施諸飲食衣服臥具種種等物。皆悉與之。請已皆悉供奉所須。我于爾時為彼八萬四千諸眾生輩。為讀誦陀羅尼法本故。讀誦陀羅尼法本時。彼所聞者。彼等皆悉發心作愿。愿同菩薩所生之處。我等亦愿于彼中生。若仁當證阿耨多羅三藐三菩提時。愿我等輩。亦為仁者作其眷屬。阿難。我之所有此一千二百五十諸比丘等。于彼之時此等是也。在彼八萬四千眾生之數。所有現在瞿多彌等五百比丘尼者。當知彼時勝王宮內諸婇女輩是也。彼時所有自余諸眾生輩。四部兵馬勢力者。今如來於摩伽陀國中所有人輩調伏者是也。及伊羅缽龍王並諸眷屬詣我所時調伏者是。及上天時所有眾生彼等是也。自余所有眾生。如來現在說法令得解脫

。彼皆證法及得果者得信利者是也。如來世尊一切皆知。往昔已曾供養諸佛。若有于未來世后五百年中。諸比丘輩心意喜樂如是甚深修多羅者。彼等爾時一切為勝王子孫次第是也。何以故。阿難。彼時勝王于金葉上抄寫此陀羅尼法本。置於眾寶篋藏。是法本王秘藏中。若當有次第相承王位。得聞此已當種善根。如是次第有八萬四千諸王。從秘藏中出此陀羅尼法本已。受持讀誦。如來滅后藉彼善根。於後五百歲中。以無餘涅槃中當般涅槃。一切所有發菩提心者。彼等往昔因陀羅尼法本。修諸善根因緣力故。彼於後時還復發心。于彼之時如來世尊亦曾念我。彼慈行者。從久遠來已攝我等。阿難。應當精勤莫舍重擔。阿難。應當學我往昔之行。為欲受持佛正法故。阿難。如是學者當有是食。欲求白法不得虛誑。阿難。無有彼法可虛誑者。若黑若白。我已往昔行極苦行證佛菩提。唯為汝等。應廣受持莫令後悔。如是名為真實食者。莫墮懈怠放逸之中。阿難。如來所說食之事者。是為欲也。欲為一切諸法根本。是故如來所說法者。名為食也。阿難。誰有如是法者。彼則無有具足違背之事。彼當欲斷違背事故。

復有四種食。于真實中違行為食。離師宿住無所依止為食。譭謗和上為食。破戒者作布薩業為食。于彼中何者為破

【現代漢語翻譯】現代漢語譯本：他們都是證悟佛法並獲得果位的人，是獲得信仰利益的人。如來世尊（Tathāgata, the World-Honored One）一切皆知。過去已經供養過諸佛。如果在未來世的后五百年中，有比丘們（bhikkhus）心意喜悅如此甚深的修多羅（sūtra，經）者，他們那時都是勝王的子孫後代。為什麼呢？阿難（Ānanda）。那時勝王在金葉上抄寫此陀羅尼（dhāraṇī，總持）法本，放置於眾寶篋藏中。此法本是國王的秘藏。如果當有次第相承的王位繼承者，聽聞此法后應當種下善根。如此次第有八萬四千諸王，從秘藏中取出此陀羅尼法本后，受持讀誦。如來滅度后，憑藉他們的善根，在後五百年中，以無餘涅槃（nirvāṇa，寂滅）而般涅槃（parinirvāṇa，完全寂滅）。一切所有發菩提心（bodhicitta，覺悟之心）的人，他們往昔因為陀羅尼法本，修諸善根的因緣力，他們在以後還會再次發心。在那時如來世尊也曾憶念我，那位慈悲的修行者，從久遠以來已經攝受我們。阿難，應當精勤，不要捨棄重擔。阿難，應當學習我往昔的行為，爲了受持佛的正法。阿難，如此學習的人當有這樣的食物，想要追求清凈的佛法，就不能有虛誑。阿難，沒有哪種佛法是可以虛誑的，無論是黑法還是白法。我過去行極苦行，證得佛菩提（bodhi，覺悟），只是爲了你們，應當廣泛受持，不要後悔。這被稱為真實的食物，不要墮入懈怠放逸之中。阿難，如來說的食物之事，是爲了慾望。慾望是一切諸法的根本。所以如來說的法，名為食物。阿難，誰有這樣的法，他就沒有具足違背之事。他應當想要斷除違背之事。又有四種食物，在真實中以違背行為食物，離開師父獨自居住，無所依止為食物，譭謗和尚為食物，破戒者作布薩（uposatha，齋戒）業為食物。在這些食物中，哪種是破戒者？

【English Translation】 English version: They are all those who have realized the Dharma and attained the fruits, those who have gained the benefits of faith. The Tathāgata, the World-Honored One, knows all. In the past, they have already made offerings to all the Buddhas. If, in the future, in the last five hundred years, there are bhikkhus whose minds are joyful in such a profound sūtra, then they are all descendants of the victorious king. Why is that? Ānanda. At that time, the victorious king transcribed this dhāraṇī Dharma text on golden leaves and placed it in a jeweled casket. This Dharma text is the king's secret treasure. If there are successive heirs to the throne who, upon hearing this Dharma, should plant good roots. In this way, there will be eighty-four thousand kings who, having taken this dhāraṇī Dharma text from the secret treasure, will uphold, recite, and chant it. After the Tathāgata's extinction, by virtue of their good roots, in the last five hundred years, they will enter parinirvāṇa in the nirvāṇa without remainder. All those who have aroused the bodhicitta, because of the causal power of the dhāraṇī Dharma text and the cultivation of various good roots in the past, will arouse their minds again in the future. At that time, the Tathāgata also remembered me, that compassionate practitioner, who has embraced us since a long time ago. Ānanda, you should be diligent and not abandon the heavy burden. Ānanda, you should learn from my past actions, for the sake of upholding the Buddha's true Dharma. Ānanda, those who study in this way should have such food; if you want to seek the pure Dharma, you must not be deceitful. Ānanda, there is no Dharma that can be deceitful, whether it is black or white. I have practiced extreme asceticism in the past and attained bodhi, only for your sake. You should widely uphold it and not regret it. This is called true food; do not fall into laziness and negligence. Ānanda, the matter of food that the Tathāgata speaks of is for desire. Desire is the root of all dharmas. Therefore, the Dharma spoken by the Tathāgata is called food. Ānanda, whoever has such Dharma has no complete opposition. He should want to cut off the matter of opposition. Furthermore, there are four kinds of food: in reality, taking contrary behavior as food; living alone, away from the teacher, without support, as food; slandering the preceptor as food; and a precept-breaker performing the uposatha ceremony as food. Among these foods, which one is a precept-breaker?

戒。有十種破戒。何等為十。殺生是為破戒。凡所作業念護諸有。是為破戒。其心一向決定缺少。是為犯戒。一向起誹謗諍鬥。是為破戒。一向于戒磨觸初不了知。后則分別憶追來果。是為破戒。一向決定污比丘尼。是為破戒。一向決定有其諂曲。是為破戒。一向決定偷奪物利及與根本。一向舞戲及造賊行。是為破戒。一向決定烏羅羅耶。是為破戒(烏羅羅耶者謂一向念種種戲樂)一向決定謨陀茶磨。是為破戒(謂一向作樂遊戲也)一向決定波𠻬彌啰伽。是為破戒(謂處處求衣)一向決定烏迦邏哆毗奢啰。是為破戒(謂一向執著外道心廣邊作之)一向求覓種種雜物。是為破戒。此等十種為破戒。佛告阿難。何者是無諍義。言無諍義者。是名一業。是為一生。又無諍義者名為非義。又無諍義者。名破諸有胎。于上行趣復有一向五種破戒。何等為五。殺母殺父剎阿羅漢破和合僧于如來所噁心出血。此等為五。一向破戒。爾時世尊作是語已。長老阿難白佛言。世尊。若爾此五破戒十種破戒。世尊。有何等異有何勝劣有何差別。何緣是等名為無間。彼不得名也。佛言。阿難。如來若說十五種皆無間者。如來則不付囑教招令尊重父母。亦不付囑令使恭敬諸阿羅漢及諸眾僧。亦不付囑供養如來。此五種付囑中。如來付囑何者。所謂

【現代漢語翻譯】現代漢語譯本戒律有十種毀犯的情況。是哪十種呢？殺生就是毀犯戒律。凡是所作所為都應心懷慈悲，守護一切眾生，否則就是毀犯戒律。如果內心總是充滿負面想法，心存惡意，那就是犯戒。總是挑起誹謗和爭鬥，也是毀犯戒律。對於戒律，一開始不瞭解，後來才分別回憶和追究其後果，這也是毀犯戒律。總是想著去玷污比丘尼，這是毀犯戒律。總是心懷諂媚和虛偽，這是毀犯戒律。總是想著偷盜財物利益，甚至盜取根本之物，總是跳舞嬉戲以及做盜賊的行為，這是毀犯戒律。總是想著烏羅羅耶（Uro-roraya）（烏羅羅耶（Uro-roraya）指的是總是想著各種嬉戲娛樂），這是毀犯戒律。總是想著謨陀茶磨（Mudrā-dharma）（謨陀茶磨（Mudrā-dharma）指的是總是作樂遊戲），這是毀犯戒律。總是想著波𠻬彌啰伽（Paṃśu-milāga）（波𠻬彌啰伽（Paṃśu-milāga）指的是到處尋求衣服），這是毀犯戒律。總是想著烏迦邏哆毗奢啰（Ukkalā-tāpiśara）（烏迦邏哆毗奢啰（Ukkalā-tāpiśara）指的是總是執著于外道思想，並廣泛地實踐），總是尋求各種雜物，這是毀犯戒律。以上這十種就是毀犯戒律的情況。佛陀告訴阿難（Ānanda）：什麼是無諍的意義呢？所謂的無諍的意義，是指一心一意地修行，這是爲了獲得來生。另外，無諍的意義也意味著不爭論是非。還有，無諍的意義是指破除各種存在的根源。在更高級的修行中，還有五種絕對不能觸犯的戒律。是哪五種呢？殺害母親，殺害父親，殺害阿羅漢（Arhat），破壞僧團的和合，以及對如來（Tathāgata）懷有惡意並使其流血。這五種是絕對不能觸犯的戒律。當時，世尊（Bhagavān）說完這些話后，長老阿難（Ānanda）問佛陀說：世尊，既然如此，這五種絕對不能觸犯的戒律和十種毀犯的戒律，世尊，它們之間有什麼不同？有什麼優劣之分？有什麼差別？為什麼這些戒律被稱為『無間』，而其他的戒律不能被稱為『無間』呢？佛陀說：阿難（Ānanda），如果我說這十五種戒律都是『無間』的話，那麼我就不會教導人們去尊重父母，也不會教導人們去恭敬阿羅漢（Arhat）和僧團，也不會教導人們去供養如來（Tathāgata）。在這五種教導中，我到底教導了哪一種呢？所謂的...

【English Translation】 English version There are ten kinds of transgressions of precepts. What are the ten? Killing living beings is a transgression of precepts. In all actions, one should be mindful and protect all beings; otherwise, it is a transgression of precepts. If the mind is always filled with negative thoughts and ill will, that is a violation of precepts. Always instigating slander and strife is also a transgression of precepts. Regarding the precepts, if one does not understand them at first and only recalls and pursues their consequences later, that is also a transgression of precepts. Always thinking of defiling a Bhikshuni (female monastic) is a transgression of precepts. Always harboring flattery and hypocrisy is a transgression of precepts. Always thinking of stealing property and benefits, even stealing fundamental things, always dancing and playing, and engaging in thieving behavior, is a transgression of precepts. Always thinking of Uro-roraya (Uro-roraya refers to always thinking of various playful entertainments) is a transgression of precepts. Always thinking of Mudrā-dharma (Mudrā-dharma refers to always making merry and playing games) is a transgression of precepts. Always thinking of Paṃśu-milāga (Paṃśu-milāga refers to seeking clothes everywhere) is a transgression of precepts. Always thinking of Ukkalā-tāpiśara (Ukkalā-tāpiśara refers to always clinging to heretical thoughts and practicing them extensively), always seeking various miscellaneous things, is a transgression of precepts. These ten are the transgressions of precepts. The Buddha told Ānanda: What is the meaning of non-contention? The so-called meaning of non-contention refers to practicing wholeheartedly, which is for the sake of obtaining the next life. In addition, the meaning of non-contention also means not arguing about right and wrong. Furthermore, the meaning of non-contention refers to breaking through the roots of all existence. In higher practice, there are also five precepts that must never be violated. What are the five? Killing one's mother, killing one's father, killing an Arhat, disrupting the harmony of the Sangha (monastic community), and harboring ill will towards the Tathāgata and causing him to bleed. These five are the precepts that must never be violated. At that time, after the Bhagavan (World-Honored One) finished speaking these words, the elder Ānanda asked the Buddha: World-Honored One, in that case, these five precepts that must never be violated and the ten transgressions of precepts, World-Honored One, what are the differences between them? What are their superiorities and inferiorities? What are the distinctions? Why are these precepts called 'uninterrupted,' while the others cannot be called 'uninterrupted'? The Buddha said: Ānanda, if I were to say that all fifteen of these precepts are 'uninterrupted,' then I would not teach people to respect their parents, nor would I teach people to respect Arhats and the Sangha, nor would I teach people to make offerings to the Tathāgata. Among these five teachings, which one did I actually teach? The so-called...

父母非諸羅漢。亦非眾僧。亦非如來。所以者何。夫僧者不可破壞。眾僧牢固不動而住。其阿羅漢自身已作歸依之處。其如來者。為一切世間之所親友。複次阿難。但如此等名為重法。于彼之所應作尊重。複次言破僧者。謂破戒已譭謗佛所教戒。彼名為破僧也。以評論故名為僧也。彼等人輩。于評論處不攝是數。故非僧也。彼等破戒何者不攝僧。謂若有犯處若不犯處。而不能知故。彼自念言。我住沙門法也。如是思已亦不知念我如斬首。忽復值遇多聞之人巧知律者。方知自身狀如斬首。彼等在空閑處毀訾自身。嗚呼我身嗚呼我身失於善行。非正師非正和上非正朋友。是惡知識。嗚呼法王之教既值遇已。當復斷絕。夫違背破壞。此是我破此是我壞。我於此處當無救護。我於今者當趣何方。有能散壞憂愁箭處。在空閑時作如是言。嗚呼佛陀善教說者。嗚呼達摩厭離欲者。嗚呼僧伽善住諸行中者。我今已缺諸佛戒行。我今已少諸三昧行。我今已缺佛之智慧。我今已缺佛身解脫。我已缺少解脫知見。我已現前惡處遊行。善行中今已閉塞。我當必死。我當無有。我當不渡諸有流轉。我今當聞不甜美聲。墮地獄已我身當然。被獄卒逼我時叫喚當馳何方。誰當與我無恐無畏。誰信者邊受取飲食。彼等在我前手執杖棒。我當求及誰。當

【現代漢語翻譯】現代漢語譯本父母不是諸阿羅漢（已斷絕輪迴的聖人），也不是僧眾，也不是如來（佛）。為什麼呢？因為僧眾是不可破壞的，僧眾牢固不動地安住。阿羅漢自身已經成就了歸依之處。如來是所有世間的親友。此外，阿難（佛陀的弟子），但凡像這樣的人，他們的言論是重要的，應當對他們表示尊重。再說，所謂破僧，是指那些破戒並誹謗佛陀教誡的人。這些人被稱為破僧。因為他們進行評論，所以被稱為僧。但這些人並不被算作僧眾的一員，因此不是真正的僧。他們破戒，是因為他們不能分辨哪些是犯戒的行為，哪些不是。他們自認為還遵守著沙門（出家人）的修行方式。這樣想著，卻不知道自己就像被斬首一樣。突然有一天，他們遇到了博學多聞、精通戒律的人，才意識到自己的處境如同被斬首。他們在空閑的地方詆譭自己，哀嘆：『唉，我的身體啊，我失去了善行。沒有遇到正確的老師、正確的和尚、正確的朋友，而是遇到了惡知識。唉，法王的教導我既然遇到了，卻要斷絕了。違背和破壞，這是我破壞的，這是我毀壞的。我在這裡將得不到救護。我現在該去哪裡呢？哪裡能散去我憂愁的箭呢？』他們在空閑的時候這樣說：『唉，佛陀是善於教導的人。唉，達摩（佛法）是使人厭離慾望的。唉，僧伽（僧團）是善於安住在各種修行中的。我現在已經缺少了諸佛的戒行。我現在已經缺少了諸三昧（禪定）的修行。我現在已經缺少了佛的智慧。我現在已經缺少了佛身的解脫。我已經缺少了解脫的知見。我已經現前處於惡劣的境地，善行之路現在已經被堵塞。我必將死去。我將一無所有。我將無法渡過諸有的流轉。我將聽到不悅耳的聲音。墮入地獄后，我的身體必然會被獄卒逼迫，我那時叫喚又能奔向何方？誰能給我無恐無畏？誰會相信我，接受我的飲食供養？他們會在我面前手執杖棒。我應當向誰求助呢？』

【English Translation】 English version Parents are not Arhats (enlightened beings who have extinguished the cycle of rebirth), nor are they the Sangha (community of monks), nor are they the Tathagata (Buddha). Why is that? Because the Sangha is indestructible, the Sangha abides firmly and immovably. The Arhat has already made himself a place of refuge. The Tathagata is a friend to all beings in the world. Furthermore, Ananda (Buddha's disciple), but such people's words are important, and respect should be given to them. Moreover, 'breaking the Sangha' refers to those who have broken the precepts and slandered the Buddha's teachings. They are called 'breakers of the Sangha'. Because they comment, they are called Sangha. But such people are not counted as members of the Sangha, so they are not true Sangha. They break the precepts because they cannot distinguish between what is an offense and what is not. They think they are still following the practices of a Shramana (ascetic). Thinking this way, they do not know that they are like being beheaded. Suddenly one day, they meet a learned person who is well-versed in the Vinaya (monastic rules), and they realize that their situation is like being beheaded. They denigrate themselves in empty places, lamenting: 'Alas, my body, I have lost good deeds. I have not met the right teacher, the right monk, the right friend, but have met bad knowledge. Alas, the teachings of the Dharma King (Buddha) that I have encountered are about to be cut off. Disobeying and destroying, this is what I have destroyed, this is what I have ruined. I will not be saved here. Where should I go now? Where can I scatter the arrows of my sorrow?' They say in empty places: 'Alas, the Buddha is a good teacher. Alas, the Dharma (Buddha's teachings) makes people disgusted with desire. Alas, the Sangha is good at abiding in all kinds of practices. I have now lacked the precepts of all Buddhas. I have now lacked the practice of all Samadhis (meditative states). I have now lacked the wisdom of the Buddha. I have now lacked the liberation of the Buddha's body. I have lacked the knowledge and vision of liberation. I am now in a bad place, and the path of good deeds is now blocked. I will surely die. I will have nothing. I will not be able to cross the cycle of existence. I will hear unpleasant sounds. After falling into hell, my body will surely be forced by the prison guards, and where can I run when I cry out? Who can give me fearlessness? Who will believe me and accept my food offerings? They will hold sticks in front of me. Who should I ask for help?'

瞻仰誰。若復獄卒若狗若烏若鐵嘴口若執鉗者。我所走處隨其方面唯見恐怖。見蘭若者當作如是言。嗚呼此為快樂。而在空閑阿蘭若處。無所悕望而住。其無心患。亦無身病。我等今者無一吉祥。我今少福。如我今者。共諸俗人受用產業隨宜活命。為佛出家應當欲樂沙門信法。今值破戒丈夫富伽羅輩。我若親近入持戒眾。于彼之處當被憎厭當被分別。若我彼處住宿之者。濡善比丘當見我已。當觀察我。當瞻視我。此從何也。此是誰許。此是誰也。或時持戒或時破戒。我當彼時被他瞻視。我時慚愧卑下羞恥。我時儜弱在彼輩前。我不娛樂背面而回。譬如鵂猴于日出時從窠張口觀察四方。此無烏也。彼時夜出從夜出已。所應見者彼不能見。唯見大山往詣彼處。如是去來遂便夜盡。時鵂猴還未至窠中。然彼復有若烏若鷹若鷂趁逐飛走。彼恐怖已還求闇處。復觀諸處。大恐怖已瞻烏群隊。如是如是。破戒比丘如彼鵂猴。若在沙門眾僧之中共布薩業。若沙門業各各議論。無俗人故。彼破戒者生大怖畏。恐被驅逐畏人言道。是人在彼比丘眾中。彼問夏臘不道多少。亦不問他不觀他面。低頭視地而在彼坐。若彼應說我報何言。當何所作也。比丘散已彼隨後行。恐我出時有所言語。如是破戒比丘于彼時中。從說欲中出已觀察四方。譬如

殊迦薄迦多啰在稠鬧處宿。其若見濡弱比丘。彼如是說。今此比丘如是。彼中諸長老輩不得信彼。是人知已觀比丘眾。於此之中是誰我例。誰與我等有如是者。我當依住。彼當住於此。若復不得如是之者。彼恐諸比丘逼切於己。向非道去。而彼之處。無有言道者無有說者。汝當如是彼當如是。阿難。此是破戒比丘名如虱也。如飲防毒飲。何以故。譬如將殺者。最後與食。最後與飲。最後戴鬘。最後鼓聲。如是如是。破戒比丘而信處受食而食。如是如是。如最後受食。亦於後聞佛之音聲。后聞法聲。后聞僧聲。后得人間住處。此處捨身當墮阿鼻地獄。阿難。是故我語汝我告汝。此所作業具足成就一向行處。阿難。如彼之食攝出家者。必應至彼阿鼻地獄。

大威德陀羅尼經卷第十六大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十七

隋天竺三藏阇那崛多譯

阿難。復有四種食。承事尊重者是為食。摩訶羅所作業者是為食。調戲是為食。覆藏者是為食。于中所有作摩訶羅業者。是名為毒。何者名毒。所謂不自在自在。何者名不自在。墮不教示上氣不安隱不吉祥。被抑怖畏被舍被棄故名不自在。是為摩訶羅毒也。又言摩訶羅者。若有如是等果報滿足已。及俗家

【現代漢語翻譯】現代漢語譯本：殊迦薄迦多啰（Śūkarabhaktatāra，食豬肉者）在喧鬧的地方居住。如果他看到軟弱的比丘，他會這樣說：『現在的比丘就是這樣。』那些長老們不會相信他。這個人知道后，觀察比丘僧團，『這裡面誰和我一樣？誰和我們有相同之處？我應當依靠他居住。』他應當住在這裡。如果找不到這樣的人，他恐怕比丘們逼迫自己，走向非正道。而那個地方，沒有人教導，沒有人訴說，『你應當這樣做，他應當那樣做。』阿難（Ānanda），這就是破戒比丘，名字像虱子一樣。如同飲用致命的毒藥。為什麼呢？譬如將要被處決的人，最後給他食物，最後給他飲料，最後戴上花鬘，最後聽鼓聲。像這樣，像這樣，破戒的比丘相信並接受食物而食用。像這樣，像這樣，如同最後接受食物，也在之後聽到佛的聲音，之後聽到法的聲音，之後聽到僧的聲音，之後得到人間的住處。在這裡捨棄身體，將墮入阿鼻地獄（Avīci hell）。阿難，所以我對你說，我告訴你，這種所作的業，具足成就，一直通向那個地方。阿難，如同那些食物攝受出家者，必定應當到達那個阿鼻地獄。

《大威德陀羅尼經》卷第十六大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十七

隋朝天竺三藏阇那崛多（Jñānagupta）譯

阿難，又有四種食物。承事尊重的人是食物。摩訶羅（Mahāhāra，大食）所作業的是食物。調戲是食物。覆藏是食物。其中所有作摩訶羅業的人，這被稱為毒。什麼叫做毒？就是不自在而裝作自在。什麼叫做不自在？墮落到不教示，上氣不接下氣，不安穩，不吉祥。被壓制，被恐嚇，被捨棄，被遺棄，所以叫做不自在。這就是摩訶羅毒。又說摩訶羅，如果有人像這樣等果報滿足后，以及在家俗人。

【English Translation】 English version: Śūkarabhaktatāra dwells in a noisy place. If he sees a weak Bhikṣu (monk), he says, 'This is what the Bhikṣu is like now.' The elders do not believe him. Knowing this, he observes the Saṅgha (community of monks), 'Who among them is like me? Who among us has the same qualities? I should rely on him and dwell with him.' He should stay here. If he cannot find such a person, he fears that the Bhikṣus will oppress him, and he will go astray from the right path. And in that place, there is no one to teach, no one to speak, 'You should do this, he should do that.' Ānanda, this is a Bhikṣu who breaks the precepts, his name is like a louse. It is like drinking deadly poison. Why? For example, a person about to be executed is given food for the last time, drink for the last time, wears a garland for the last time, and hears the sound of drums for the last time. Like this, like this, a Bhikṣu who breaks the precepts believes and accepts food and eats it. Like this, like this, like receiving food for the last time, he also hears the voice of the Buddha (awakened one) afterward, hears the voice of the Dharma (teachings) afterward, hears the voice of the Saṅgha afterward, and obtains a dwelling place in the human realm. Abandoning the body here, he will fall into Avīci hell.

Ānanda, therefore I tell you, I inform you, this karma (action) that is done, fully accomplished, leads directly to that place. Ānanda, like those foods that are taken by those who have left home, they must go to that Avīci hell.

The Great Power Dhāraṇī Sūtra, Volume 16 Taishō Tripiṭaka, Volume 21, No. 1341, The Great Power Dhāraṇī Sūtra

The Great Power Dhāraṇī Sūtra, Volume 17

Translated by Jñānagupta, Tripiṭaka Master from India of the Sui Dynasty

Ānanda, there are also four kinds of food. Serving and respecting others is food. What is done by Mahāhāra is food. Mockery is food. Concealment is food. Among them, all those who do the work of Mahāhāra, this is called poison. What is called poison? It is being not free but pretending to be free. What is called not free? Falling into not being taught, having shortness of breath, being unstable, being inauspicious. Being suppressed, being frightened, being abandoned, being discarded, therefore it is called not free. This is the Mahāhāra poison. Furthermore, Mahāhāra means that if someone has such retribution fulfilled, as well as lay people.

諸業等。復欲滿足沙門之業。彼等舍家出家已。見有慚愧悔作惡者。年少比丘訶責彼等。而為示現不隨順法。以幻惑法中令他歡喜。種種語言中入在家色。何者名為幻惑之法。言幻惑者。謂在俗家時住放逸地。所犯諸法彼等當皆悉示現。然和上阿阇梨告彼等言。汝今已得出家。莫作如是。作是語已彼猶不悔。是故和上及阿阇梨欲棄捨彼。彼等即作是念。今者善哉今者快哉。今者快賢。我今前後久已厭棄。所謂多有語言相似故。舍妻子已來入佛教。云何和上及阿阇梨。更復調伏訶責。我等應作如是。應不作如是。作如是語故名不自在。又不自在者。是謂破戒也。既不自在即便破戒者。彼名無所悕望。亦名羸弱。言羸弱者。謂摩訶羅雖持袈裟。于沙門法中虛無所得。空食他食。亦當不取他隨順事。乃至獼猴威儀之中依倚佛已。說俗語法不隨王業。此第一摩訶羅力。以如是摩訶羅力具足故向摩訶羅地。何者為摩訶羅地。謂地獄閻羅世是也。若有和上及阿阇梨。于彼邊作如法教示語者。爾時彼即不受。復語和上阿阇梨。作如是言。我家所有足自活命。何用汝邊衣食。汝衣食而更縛我。我於今者不用汝教。若自作終無休悔。若其不爾我更至他處。豈當無有如是不隨順教。佛剎寬曠。我已受持袈裟衣服。隨我意欲當至彼處阿難。其

【現代漢語翻譯】現代漢語譯本：關於諸業等等。又想滿足沙門（Śrāmaṇa，指佛教出家修行者）的行業。他們捨棄家庭出家之後，看到有慚愧並後悔作惡的人。年輕的比丘（bhikṣu，指佛教出家男眾）呵責他們，併爲他們展示不隨順佛法的行為，用迷惑之法使他們歡喜，在各種言語中摻雜世俗之色。什麼叫做迷惑之法呢？所謂的迷惑，是指他們在俗家時放縱自己，所犯下的各種罪過，他們都全部展示出來。然而，和尚（Upadhyaya，指親教師）和阿釒梨（ācārya，指導師）告誡他們說：『你們現在已經出家了，不要再做這樣的事情。』說了這樣的話之後，他們仍然不悔改。因此，和尚和阿釒梨想要拋棄他們。他們就想：『現在真好啊，現在真快樂啊，現在真是快樂賢善啊！我前後很久以來就已經厭倦了。』因為有很多相似的世俗語言，所以捨棄妻子來到佛教。怎麼能讓和尚和阿釒梨再來調伏和呵責我呢？我們應該這樣做，不應該那樣做。因為說了這樣的話，所以叫做不自在。又，不自在，就是指破戒。既然不自在，就破戒的人，他們叫做沒有希望，也叫做羸弱。所謂的羸弱，是指摩訶羅（Mahala，意義不明）雖然穿著袈裟，但在沙門佛法中卻一無所得，白白地吃別人的食物，也不接受別人隨順的事情。甚至在像獼猴一樣的威儀中，依靠著佛，卻說著世俗的語言，不隨順王業。這是第一種摩訶羅的力量。因為具備了這樣的摩訶羅的力量，所以走向摩訶羅地。什麼是摩訶羅地呢？就是指地獄、閻羅王的世界。如果有和尚和阿釒梨，在那邊用如法的教示語來教導他們，那時他們就不接受。反而對和尚和阿釒梨說這樣的話：『我家裡的財產足夠自己生活，要你們的衣食做什麼？你們的衣食反而束縛了我。我現在不需要你們的教導。』如果自己做了錯事，始終沒有悔改。如果不是這樣，我就到其他地方去。難道會沒有像這樣不隨順教導的地方嗎？佛的國土寬廣。我已經受持了袈裟衣服，想去哪裡就去哪裡。阿難（Ānanda，佛陀的十大弟子之一），那些… English version: Regarding various karmas, etc. Furthermore, they desire to fulfill the practices of a Śrāmaṇa (Buddhist renunciate). After abandoning their homes and becoming renunciates, they see those who are ashamed and regretful of their evil deeds. Young bhikṣus (Buddhist monks) rebuke them and demonstrate actions that do not accord with the Dharma, delighting them with illusory practices, mixing worldly matters into their speech. What are these illusory practices? 'Illusion' refers to the various transgressions they committed while living a life of indulgence as laypersons, which they now fully display. However, the Upadhyaya (preceptor) and ācārya (teacher) admonish them, saying, 'Now that you have renounced the world, do not act in this way.' Despite these words, they remain unrepentant. Therefore, the Upadhyaya and ācārya wish to abandon them. They then think, 'Now it is good! Now it is joyful! Now it is happily virtuous! For a long time, I have been weary of worldly affairs.' Because of the many similar worldly conversations, they abandoned their wives and children to enter the Buddha's teachings. How can the Upadhyaya and ācārya further discipline and rebuke me? 'We should do this, we should not do that.' Because they speak in this way, they are called 'not free.' Furthermore, 'not free' refers to breaking the precepts. Since they are not free, they break the precepts, and they are called 'without hope' and 'weak.' 'Weak' refers to the Mahala (meaning unclear) who, although wearing the robes, gains nothing from the Śrāmaṇa Dharma, eats others' food in vain, and does not accept others' compliant actions. Even in the demeanor of a monkey, relying on the Buddha, they speak worldly language and do not accord with the king's affairs. This is the first Mahala power. Because they possess such Mahala power, they go to the Mahala realm. What is the Mahala realm? It refers to the hells and the world of Yama. If the Upadhyaya and ācārya teach them with righteous words, they will not accept them. Instead, they say to the Upadhyaya and ācārya, 'My family's wealth is sufficient for my livelihood. What need do I have for your food and clothing? Your food and clothing only bind me. I do not need your teachings now.' If they commit wrongdoings, they never repent. If not, I will go elsewhere. Surely there is a place that does not follow these teachings? The Buddha's land is vast. I have already received the robes and clothing, and I will go wherever I please.' Ānanda (one of the ten great disciples of the Buddha), those...

【English Translation】 English version: Regarding various karmas, etc. Furthermore, they desire to fulfill the practices of a Śrāmaṇa (Buddhist renunciate). After abandoning their homes and becoming renunciates, they see those who are ashamed and regretful of their evil deeds. Young bhikṣus (Buddhist monks) rebuke them and demonstrate actions that do not accord with the Dharma, delighting them with illusory practices, mixing worldly matters into their speech. What are these illusory practices? 'Illusion' refers to the various transgressions they committed while living a life of indulgence as laypersons, which they now fully display. However, the Upadhyaya (preceptor) and ācārya (teacher) admonish them, saying, 'Now that you have renounced the world, do not act in this way.' Despite these words, they remain unrepentant. Therefore, the Upadhyaya and ācārya wish to abandon them. They then think, 'Now it is good! Now it is joyful! Now it is happily virtuous! For a long time, I have been weary of worldly affairs.' Because of the many similar worldly conversations, they abandoned their wives and children to enter the Buddha's teachings. How can the Upadhyaya and ācārya further discipline and rebuke me? 'We should do this, we should not do that.' Because they speak in this way, they are called 'not free.' Furthermore, 'not free' refers to breaking the precepts. Since they are not free, they break the precepts, and they are called 'without hope' and 'weak.' 'Weak' refers to the Mahala (meaning unclear) who, although wearing the robes, gains nothing from the Śrāmaṇa Dharma, eats others' food in vain, and does not accept others' compliant actions. Even in the demeanor of a monkey, relying on the Buddha, they speak worldly language and do not accord with the king's affairs. This is the first Mahala power. Because they possess such Mahala power, they go to the Mahala realm. What is the Mahala realm? It refers to the hells and the world of Yama. If the Upadhyaya and ācārya teach them with righteous words, they will not accept them. Instead, they say to the Upadhyaya and ācārya, 'My family's wealth is sufficient for my livelihood. What need do I have for your food and clothing? Your food and clothing only bind me. I do not need your teachings now.' If they commit wrongdoings, they never repent. If not, I will go elsewhere. Surely there is a place that does not follow these teachings? The Buddha's land is vast. I have already received the robes and clothing, and I will go wherever I please.' Ānanda (one of the ten great disciples of the Buddha), those...

摩訶羅有是難受隨順教。如是于諸梵行持戒行中。舍遠戒已行卑下中。還復承事妻子眷屬。此是第二摩訶羅力。其摩訶羅如是力具足。至摩訶羅行。我之所說。為何緣故作如是說。為彼等故。因彼等故。緣彼等故。何者彼因。何者彼緣。謂地獄畜生閻羅世。故名因緣。何者為緣所謂為惱。何者為惱。所言惱者所謂無色。何者無色所謂無財。何者無財。所謂黃色眾生色非正色金色。不缺少不可拔濟。于地獄聚中住大地獄。故言生於彼處。譬如余諸地獄輩有立住者不得橫臥。身壞命終已生於彼處。生彼處已故名攀緣。為攀緣也。以其先世不能隨順食他信施。是故言因。和上及阿阇梨所不重教誨。是故言因。此是攀緣。以攀緣故多失諸法。故名攀緣也。以是因緣受地獄身意持彼處。故名攀緣也。我者有何義。以自作惡業故當生惡處。在地獄中口自唱言。我我也苦也極苦也。彼等以自作業生是智相。我等先世不受正教棄捨正教。故得最後法意順彼。是故如來說彼處年少之時不修學故。故名年少摩訶羅也。得他教已。若彼若此若輕若重當有當作。如此等五種法具足。故名不受順法摩訶羅也。彼無此法故。故當生大熱惱地獄之中。阿難。又何因緣言摩訶羅也。以彼具足作摩訶羅法故名摩訶羅也。何者作摩訶羅法。摩訶羅法有五種何

等為五。于苦行處懶惰懈怠被他訶責。摩訶羅惡戾眼視瞬。摩訶羅橫有語言不作正說。摩訶羅蹲坐低頭。摩訶羅樂不正道行。摩訶羅。此等為五種摩訶羅。復有五種摩訶羅。何等為五。住處不正。行處斷絕。不問自語。非正方行。于波羅提木叉中不能正行。此等五種摩訶羅垢也。復有五種摩訶羅垢。何等為五。非時入村落。好毀訾他。恒憘欲往他方之處。好啖多食。勤向天寺及祭神處。是為五種摩訶羅垢。復有五種摩訶羅垢。何等為五。所食殘餘不立凈施。所造食處不知護凈。先已凈處而觸彼凈處。愛本生地。隨自心行不可遮止。是為五種摩訶羅垢。此等具足五摩訶羅垢法。當得羸弱形體瘦燋悴被他棄捨。言羸弱者。作諸惡法故名羸弱。彼以穢濁而取塔物及眾僧物。若得若取三寶之物。復至村落慈心與他是食。彼當至食行中。言食行者。當趣地獄畜生閻羅世等。故言食也。當生種種陰聚決定成就。彼等以如是染著故。名染欲垢瞋恚垢愚癡垢。至如是處。而為彼等幻偽所牽。言牽者謂無明也。為於三界業煩惱所牽。是故言牽取也。

復有四種食。烏啰哆吒伊陀阿伽帝伽彌比(隋云此岸欲去者不去)。薩浮彌薩奴薩多啰拏(隋云言彼岸難度)。婆這伽呵拏薩烏折底(攝取名字而說)娑制婆耶制婆弗利莫句也烏折帝(

【現代漢語翻譯】現代漢語譯本以下是五種摩訶羅（Mahala，大懶人）：在苦行的地方懶惰懈怠，因此被他人呵責；用兇惡的眼神瞪視；說話不中肯，不正經；總是蹲著或低著頭；喜歡走不正當的道路。以上是五種摩訶羅。又有五種摩訶羅：居住的地方不正當；經常斷絕與外界的聯繫；不問就自說自話；行為不合規矩；不能正確地遵守波羅提木叉（Pratimoksha，戒律）。這五種是摩訶羅的污垢。又有五種摩訶羅的污垢：不合時宜地進入村落；喜歡詆譭他人；總是想去其他地方；喜歡吃很多東西；勤於前往天寺以及祭祀神靈的地方。這五種是摩訶羅的污垢。又有五種摩訶羅的污垢：吃剩下的食物不進行凈化佈施；建造食物的地方不知道保持清潔；已經清潔的地方又去觸碰不潔之物；貪愛自己的出生地；隨心所欲，無法阻止。這五種是摩訶羅的污垢。具備以上五種摩訶羅污垢的人，將會變得身體虛弱，形容憔悴，被他人拋棄。所謂虛弱，是因為做了各種惡事。他們用污穢的心去拿取佛塔的物品以及僧眾的物品，無論是得到還是拿取三寶（Triratna，佛、法、僧）之物，又到村落中用慈悲心給他人食物。他們將會走向食物的道路，所謂食物的道路，就是將要趣向地獄、畜生、閻羅王的世界等等，所以說是食物。他們將會在種種陰聚中決定成就。他們因為這樣的染著，所以被稱為染欲垢、瞋恚垢、愚癡垢，到達這樣的境地，被那些幻偽所牽引。所謂牽引，就是指無明（Avidya，無知）。被三界的業和煩惱所牽引，所以說是牽取。又有四種食：烏啰哆吒伊陀阿伽帝伽彌比（Ulara tata idha agatika mipi，隋朝翻譯為『此岸欲去者不去』）；薩浮彌薩奴薩多啰拏（Sarva misanu sattarana，隋朝翻譯為『言彼岸難度』）；婆這伽呵拏薩烏折底（Bhajaka harana sa ujjati，攝取名字而說）；娑制婆耶制婆弗利莫句也烏折帝（Sace vaya ceva frimo kujya ujjati，…）

【English Translation】 English version These are the five types of Mahala (great lazy person): Being lazy and indolent in a place of ascetic practice, and therefore being scolded by others; glaring with fierce eyes; speaking improperly and not seriously; always squatting or hanging the head; liking to walk on improper paths. These are the five types of Mahala. There are also five types of Mahala: Living in an improper place; frequently cutting off contact with the outside world; speaking without being asked; behaving improperly; and not being able to correctly observe the Pratimoksha (precepts). These five are the defilements of Mahala. There are also five types of Mahala defilements: Entering villages at inappropriate times; liking to slander others; always wanting to go to other places; liking to eat a lot of food; diligently going to temples and places of worship for deities. These five are the defilements of Mahala. There are also five types of Mahala defilements: Not making pure offerings of leftover food; not knowing how to keep the place where food is prepared clean; touching unclean things in places that have already been cleaned; being greedy for one's birthplace; acting as one pleases and being unstoppable. These five are the defilements of Mahala. A person who possesses these five types of Mahala defilements will become weak in body, emaciated in appearance, and abandoned by others. So-called weakness is because of doing all kinds of evil deeds. They take the belongings of stupas and the Sangha (community) with a defiled mind, whether obtaining or taking the belongings of the Triratna (Buddha, Dharma, Sangha), and then go to villages to give food to others with a compassionate heart. They will go to the path of food, the so-called path of food, which is to go to hell, the animal realm, the world of Yama, and so on, so it is called food. They will be determined to achieve in all kinds of aggregates. Because of such attachments, they are called defilements of lust, defilements of anger, and defilements of ignorance, reaching such a state, being drawn by those illusions. So-called drawing refers to Avidya (ignorance). Being drawn by the karma and afflictions of the three realms, so it is called taking. There are also four kinds of food: Ulara tata idha agatika mipi (translated in the Sui Dynasty as 'those who want to leave this shore do not leave'); Sarva misanu sattarana (translated in the Sui Dynasty as 'it is said that the other shore is difficult to cross'); Bhajaka harana sa ujjati (taking names and speaking); Sace vaya ceva frimo kujya ujjati (...)

隋云如彼還爾如前所說后復爾)。所言俗人。無有修作相續威儀。若有具足成就威儀。可得令彼坐布薩業。所言初者未曾依倚。彼應當說。是故名為初。未曾有故。譬如丈夫當發如是心。我于某處當作屋宅。為捍風雨故。彼發心已然不造作。時遇天雨。走向于彼造屋宅處。至彼處已還被苦厄。阿難。于汝意云何。彼人為有利益為無利也。阿難白言。世尊。無利益也。佛言。如是如是。阿難。若有人被俗家逼切已。彼等作如是念。我當出家。彼等出家已。還在俗家造作俗法。阿難。彼舍家出家已。當作利益也。非利益也。阿難白言。世尊。彼作利益非無益也。佛問言。作何益也。阿難答言。於他人處得食而食。而於其身無所乏少。世尊。今有如是作利益處。佛言。阿難。莫作是語。阿難。莫作是語。當知是彼名無利益。若食他食已。當至阿鼻大地獄中。當知如前後亦復爾。阿難。以是義故。先行無明作諸惡業。彼於後時無明還滿。今復入此佛教之中。舍家出家當養育身。彼等如大函滿複寫谷聚。如先在俗后亦復還作前業。先發信心舍家出家已於后還悔。我何所作也。若我舍家出家。應所作者而不作耶。阿難。此食大重行處滿足。當滿驢趣。滿自違背處。滿惡趣處。滿野乾地處。阿難。此等比丘名不住戒。如雕鷲在籠。不

【現代漢語翻譯】現代漢語譯本佛說：就像之前所說的那樣，之後也是如此。所謂『俗人』（Sanskrit: gṛhastha，指在家之人），是沒有修持和威儀的。如果有人具足威儀，可以讓他參加布薩（Sanskrit: poṣadha，一種佛教儀式）。所謂『初』，是指未曾依靠佛法之人。這樣的人應當先學習佛法，所以稱為『初』，因為他們之前沒有接觸過。比如，一個男人打算在某個地方建造房屋，爲了遮擋風雨。他發了這個願心，但卻沒有實際建造。後來遇到下雨，他跑到那個計劃建造房屋的地方，結果還是遭受痛苦。阿難（Ānanda，佛陀的十大弟子之一），你認為這個人是有利益還是沒有利益呢？阿難回答說：『世尊（Bhagavan，對佛陀的尊稱），沒有利益。』佛說：『是的，是的。阿難，如果有人被俗世所迫，他們就想：我應當出家。但他們出家后，仍然像在家時一樣造作俗事。阿難，他們捨棄家庭出家，是能獲得利益還是不能獲得利益呢？』阿難回答說：『世尊，他們這樣做是有利益的，並非沒有利益。』佛問：『有什麼利益呢？』阿難回答說：『他們在其他地方得到食物，自己不缺乏什麼。世尊，現在有這樣的利益。』佛說：『阿難，不要這樣說。阿難，不要這樣說。應當知道這是沒有利益的。如果吃了別人的食物，將來會墮入阿鼻大地獄（Avīci，佛教中最底層的地獄）。應當知道，就像之前和之後一樣。阿難，因為這個原因，先前的無明（avidyā，佛教中的根本煩惱，指對事物真相的迷惑）造作了各種惡業，之後無明再次充滿。現在又進入佛教，捨棄家庭出家，卻只是爲了養活自己。他們就像大箱子裝滿了穀物又倒出來，就像先前在家時一樣，之後又重複之前的行為。先前發了信心捨棄家庭出家，之後又後悔，想：我做了什麼啊？如果我捨棄家庭出家，應該做的事情卻沒有做。』『阿難，這種食物非常沉重，行為處事充滿缺陷，將來會墮入畜生道（tiryak-yoni，六道輪迴之一，指動物的生存狀態），充滿自我矛盾，充滿惡趣（durgati，指不好的輪迴，如地獄、餓鬼、畜生）之處，充滿野獸出沒之地。阿難，這些比丘（bhikkhu，出家男眾）名為不住戒（śīla，佛教的戒律），就像被關在籠子里的雕鷲一樣。』

【English Translation】 English version The Buddha said: 'Just as it was said before, so it will be afterward. The so-called 'layperson' (Sanskrit: gṛhastha) lacks the practice and proper conduct. If someone possesses complete conduct, they can be allowed to participate in the Uposatha (Sanskrit: poṣadha, a Buddhist ceremony). The so-called 'beginner' is someone who has never relied on the Dharma. Such a person should first learn the Dharma, hence the name 'beginner,' because they have had no prior exposure.' For example, a man intends to build a house in a certain place to shield himself from wind and rain. He makes this resolution but does not actually build it. Later, when it rains, he runs to the place where he planned to build the house, only to suffer hardship. Ānanda (one of the ten principal disciples of the Buddha), what do you think? Is this person benefiting or not?' Ānanda replied: 'Bhagavan (a respectful term for the Buddha), there is no benefit.' The Buddha said: 'Yes, yes. Ānanda, if someone is pressured by worldly affairs, they think: I should renounce the world. But after renouncing, they continue to engage in worldly activities as before. Ānanda, does their renunciation bring benefit or not?' Ānanda replied: 'Bhagavan, their actions are beneficial, not without benefit.' The Buddha asked: 'What benefit is there?' Ānanda replied: 'They obtain food from others and lack nothing for themselves. Bhagavan, there is such a benefit now.' The Buddha said: 'Ānanda, do not speak like that. Ānanda, do not speak like that. Know that this is without benefit. If they eat the food of others, they will fall into the Avīci Great Hell (Avīci, the lowest level of hell in Buddhism). Know that it is just like before and after. Ānanda, for this reason, prior ignorance (avidyā, the fundamental affliction in Buddhism, referring to delusion about the true nature of things) creates various evil deeds, and later ignorance fills them again. Now they enter Buddhism, renounce the world, but only to support themselves. They are like a large box filled with grain that is then emptied, just like they were at home before, and then they repeat their previous actions. They initially generate faith and renounce the world, but later they regret it, thinking: What have I done? If I renounced the world, I should have done what I was supposed to do.' 'Ānanda, this food is very heavy, and their conduct is full of flaws, leading to rebirth in the animal realm (tiryak-yoni, one of the six realms of rebirth, referring to the state of existence of animals), full of self-contradiction, full of places of bad rebirth (durgati, referring to unfavorable rebirths such as hell, hungry ghosts, and animals), full of places frequented by wild beasts. Ānanda, these monks (bhikkhu, ordained male monastics) are called those who do not abide by the precepts (śīla, Buddhist precepts), like an eagle or vulture in a cage.'

細精行至於亂行。有穢濁行名向惡處。向惡處者名為破壞。為破壞者名向三種破。及有穢濁故名向惡破壞當作叫喚彼作稱天。于和上及阿阇梨所。當生貴重恭敬之心。后得脫已。心念勤求讀誦修習。正心當欲入于涅槃等五法具足。是摩訶羅在少年時應置教故。譬如有丈夫走時。復有一人作如是言。汝於今者欲何處走。彼時即住。如是如是。摩訶羅被他教示言。如是作應如是行。彼即還作如是順事。彼摩訶羅當言取隨順也。言破者佉那地也(隋云崛)毗娑牟吒阿提迦邏拏(去聲隋云破壞僧作)波度陀鞞馱那(去隋云破住處)毗復夜伽阇師哆(隋云高作事如象頭)阿難。如來已知如是諸法。于未來世中當有年少摩訶羅輩法。阿難。彼等非善丈夫。不正活命。若於此教中信心舍家出家已。而起貢高。當入娑他浮陀中。言娑他浮陀者。當墮于阿陀浮陀地獄中。是故言娑他浮陀也。言貢高者。馳向不善處。謂村落中向非沙門。所作諸法中何者非沙門所作法。阿難。于未來世有諸比丘。彼等以取塔廟莊嚴之具。取已莊嚴城邑村落。若於今者如來所說正攝威儀應入俗家。彼於後時種種調戲。非正威儀或跳或擲。至村落中觀看諸鳥及蚊虻等。或觀流星。于彼之處而生愛喜。樂於彼中當作勤劬。彼等比丘身壞命終。定當墮落諸地獄中。阿

【現代漢語翻譯】現代漢語譯本：從細微的精進行為到混亂的行為。有污穢不清凈的行為，名為趨向惡處。趨向惡處，名為破壞。名為破壞者，是趨向三種破壞。因為有污穢不清凈，所以名為趨向惡處破壞，會發出叫喚，他們自稱為天。對於和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）那裡，應當生起尊重恭敬之心。之後得到解脫，心中勤奮尋求讀誦修習。以正直的心想要進入涅槃等五種法都具備。這是摩訶羅（Mahala，大護法）在少年時應該接受教導的原因。譬如有一個丈夫在奔跑時，另有一個人這樣說：『你現在想要跑到哪裡去？』他那時就停住了。像這樣，摩訶羅被他人教導說：『應該這樣做，應該那樣做。』他就回頭去做那些順從的事情。那個摩訶羅應該被稱為接受隨順。所說的『破』，是指佉那地也（Khanadiya，破壞者），（隋朝翻譯為『崛』）。毗娑牟吒阿提迦邏拏（Visamutha Adhikarana，諍事），（隋朝翻譯為『破壞僧作』）。波度陀鞞馱那（Patoda-bhedana，破僧），（隋朝翻譯為『破住處』）。毗復夜伽阇師哆（Viparyaya-gajasita，不如法），（隋朝翻譯為『高作事如象頭』）。阿難（Ananda，阿難尊者）。如來（Tathagata，佛陀）已經知道這些法，在未來世中將會有年少的摩訶羅輩的法。阿難。他們不是善良的丈夫，不正當的活命。如果在此教法中，因為有信心而舍家出家，卻生起貢高我慢，將進入娑他浮陀（Satha-bhuta，虛偽），（隋朝翻譯為『虛偽』）中。所說的娑他浮陀，是當墮入阿陀浮陀（Adho-bhuta，下劣）地獄中。所以說娑他浮陀。所說的貢高我慢，是奔向不善之處。指在村落中做那些非沙門（Sramana，出家人）所應作的諸法。什麼是非沙門所作的法呢？阿難。在未來世，會有諸比丘，他們拿取塔廟莊嚴之具，拿取後用來莊嚴城邑村落。如果在現在，如來所說的正攝威儀應該進入俗家。他們在以後，種種調戲，非正威儀，或者跳躍或者投擲。到村落中觀看諸鳥以及蚊虻等。或者觀看流星。在那些地方生起愛戀和喜悅，樂於在其中勤勞。那些比丘身壞命終，必定會墮落到諸地獄中。阿難。

【English Translation】 English version: From subtle refined conduct to chaotic conduct. Having impure conduct is called heading towards evil places. Heading towards evil places is called destruction. Being called a destroyer means heading towards three kinds of destruction. Because of impurity, it is called heading towards evil destruction, which will cause cries, and they call themselves gods. Towards the Upadhyaya (preceptor) and Acharya (teacher), one should generate a heart of respect and reverence. After gaining liberation, diligently seek, recite, and practice in the mind. With a righteous mind, desiring to enter Nirvana, possessing these five qualities. This is why Mahala (great protector) should be placed in instruction when young. For example, if a man is running, and another person says, 'Where do you want to run to now?' He will stop at that moment. Just like that, Mahala is taught, 'You should do this, you should act like that.' He then turns back and does those compliant things. That Mahala should be called one who accepts compliance. The 'destruction' refers to Khanadiya (destroyer). Visamutha Adhikarana (dispute), (translated in the Sui Dynasty as 'destroying the Sangha'). Patoda-bhedana (splitting the Sangha), (translated in the Sui Dynasty as 'destroying the dwelling place'). Viparyaya-gajasita (improper conduct), (translated in the Sui Dynasty as 'high deeds like an elephant's head'). Ananda (venerable Ananda). The Tathagata (Buddha) already knows these dharmas, and in the future, there will be young Mahalas with such dharmas. Ananda. They are not good men, and they do not live righteously. If, in this teaching, they renounce their homes and become monks out of faith, but then become arrogant, they will enter Satha-bhuta (hypocrisy). Satha-bhuta means falling into Adho-bhuta (inferior) hell. That is why it is called Satha-bhuta. Arrogance means rushing towards evil places. It refers to doing those things in villages that are not proper for Sramanas (ascetics). What are the dharmas that are not proper for Sramanas? Ananda. In the future, there will be monks who take the adornments of stupas and temples, and use them to adorn cities and villages. If, in the present, the Tathagata's teachings on proper conduct and demeanor should be followed when entering lay homes, they will later engage in various kinds of frivolous behavior, lacking proper conduct and demeanor, either jumping or throwing things. They go to villages to watch birds and mosquitoes, etc. Or they watch shooting stars. They generate love and joy in those places, and delight in working hard there. Those monks, when their bodies break and their lives end, will certainly fall into various hells. Ananda.

難。我今與汝骨肉兄弟。所有如來凡所用者及袈裟衣。我不捨與亦不許與。汝能用不。阿難言。不也世尊。佛復告言。阿難。我之所有衣缽應舍施者。應當無有別異之人可舍施與。唯除于汝。何以故。汝為如來侍者亦是兄弟。共佛世尊居住一處故。阿難。若為如來凡有所施。乃至一綖縷等。彼天等世應好藏舉尊重供養。阿難。若為如來諸塔廟等施諸衣物而盜取者。彼當滿足非沙門法。除作是心欲為藏舉。若洗若染若熏若香。自余諸事。何以故。彼等尊重物所佈施者。云何戲笑而受用也。阿難。彼等所有諸戲笑事。必定當墮于苦逼中。阿難。何者苦逼。言苦逼者。于鐵地獄中當被填壓。爾時世尊作如是神通令大地劈裂。彼阿鼻脂極大地獄。忽來顯現眼前。此地獄處建立諸幢。一切所有地獄眾生並皆集聚。幢頭熾然身體懸住。彼等懸時有大鐵釧燒彼身。爾時世尊告長老阿難言。汝見此等五百幢頭極大猛火熾然一向如焰盛以不。阿難白言。如是世尊。佛言。阿難。此等眾生。于迦葉如來阿羅訶三藐三佛陀世尊塔處。取諸莊嚴種種具已。莊嚴村落城邑舍宅。彼時所有破戒之者。若取如來塔上諸物。今生此中。阿難。于未來世。我涅槃后。有如是時如是三摩耶。有諸俗人信敬佛者。為供養如來故。若施諸蓋或幢或幡。於我塔中用

【現代漢語翻譯】現代漢語譯本難（Nanda）。我如今是你的骨肉兄弟。所有如來（Tathagata，佛的稱號）所用的東西，以及袈裟（kasaya，僧侶的法衣），我不會捨棄給你，也不允許給你。你能用嗎？阿難（Ananda）回答說：『不能，世尊（Bhagavan，佛的稱號）。』佛陀（Buddha）又告訴阿難說：『我的所有衣缽，如果應該施捨，應當沒有其他人可以施捨，唯獨可以給你。為什麼呢？因為你是如來的侍者，也是兄弟，與佛世尊居住在一起。』『阿難，如果爲了如來而有所施捨，乃至一根線，天人等世界都應該好好地收藏起來，尊重供養。』『阿難，如果爲了如來的塔廟等而施捨衣物，卻盜取這些衣物，那人應當滿足非沙門（sramana，出家修行者）的行徑。除非他有這樣的想法，想要收藏起來，或者清洗、染色、薰香，以及其他的事情。為什麼呢？因為那些是尊重之物所佈施的，怎麼能戲笑而受用呢？』『阿難，那些所有戲笑此事的人，必定會墮入苦難之中。』『阿難，什麼是苦難呢？所說的苦難，就是在鐵地獄中被填壓。』當時世尊顯現這樣的神通，讓大地裂開。阿鼻地獄（Avici，八大地獄中最下層）突然顯現在眼前。這個地獄處建立了許多幢（dhvaja，一種旗幟），所有地獄眾生都聚集在那裡。幢頭燃燒著，身體懸掛著。他們懸掛的時候，有巨大的鐵環燒灼他們的身體。當時世尊告訴長老阿難說：『你看見這些五百個幢頭，極大的猛火熾燃，一直像火焰一樣旺盛嗎？』阿難回答說：『是的，世尊。』佛陀說：『阿難，這些眾生，在迦葉如來（Kasyapa Buddha，過去七佛之一）阿羅訶三藐三佛陀（Arhat Samyak-sambuddha，佛的稱號）世尊的塔處，拿取各種莊嚴具，用來莊嚴村落、城邑、舍宅。當時那些破戒之人，如果拿取如來塔上的東西，今生就生在這裡。』『阿難，在未來世，我涅槃（nirvana，佛教術語，指解脫）之後，有這樣的時節，有這樣的三摩耶（samaya，約定，時節），有許多俗人信敬佛陀，爲了供養如來，而施捨傘蓋、幢、幡（pataka，旗幟），在我的塔中使用。』

【English Translation】 English version Nanda. I am now your blood brother. All things used by the Tathagata (Tathagata, title of the Buddha), as well as the kasaya (kasaya, a monk's robe), I will not abandon to you, nor will I allow it to you. Can you use them? Ananda (Ananda) replied, 'No, Bhagavan (Bhagavan, title of the Buddha).' The Buddha (Buddha) further told Ananda, 'All my robes and bowls, if they should be given away, there should be no other person to give them to, except to you. Why? Because you are the attendant of the Tathagata, and also a brother, living in the same place with the Buddha Bhagavan.' 'Ananda, if anything is given for the sake of the Tathagata, even a single thread, the worlds of gods and humans should carefully store it away and respectfully make offerings.' 'Ananda, if clothes are donated for the sake of the Tathagata's stupas (stupa, a dome-shaped structure) and temples, but these clothes are stolen, that person should fulfill the actions of a non-sramana (sramana, a wandering ascetic). Unless he has the intention of storing them away, or washing, dyeing, perfuming, or other such things. Why? Because those are donated as respected objects, how can they be used for jesting and enjoyment?' 'Ananda, all those who jest about this matter will surely fall into suffering.' 'Ananda, what is suffering? The suffering that is spoken of is being crushed in the iron hell.' At that time, the World Honored One manifested such supernatural power that the earth split open. The Avici Hell (Avici, the lowest of the eight great hells) suddenly appeared before their eyes. In this hell, many dhvajas (dhvaja, a type of flag) were erected, and all the hell beings were gathered there. The tops of the dhvajas were burning, and their bodies were hanging. While they were hanging, huge iron rings were burning their bodies. At that time, the World Honored One told the elder Ananda, 'Do you see these five hundred dhvaja tops, with great fierce fires burning, constantly blazing like flames?' Ananda replied, 'Yes, World Honored One.' The Buddha said, 'Ananda, these beings, at the stupa of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas) Arhat Samyak-sambuddha (Arhat Samyak-sambuddha, title of the Buddha) World Honored One, took various ornaments and used them to adorn villages, cities, and houses. Those who broke the precepts at that time, if they took things from the Tathagata's stupa, are now born here.' 'Ananda, in the future, after my nirvana (nirvana, Buddhist term for liberation), there will be such a time, such a samaya (samaya, agreement, time), that many lay people will have faith and respect for the Buddha, and for the sake of making offerings to the Tathagata, they will donate canopies, dhvajas, and patakas (pataka, banners) to be used in my stupa.'

作莊嚴。彼等沙門凡出家者。從彼塔中取物造作蓋裝飾幢頭。或於村落城邑而作端嚴。當爲糞穢之所污染。彼中所有或余殘者。或時自著。或與他著。彼等眾生身壞命終。當生惡趣諸地獄及阿鼻大地獄中。阿難。有百千俱致幢頭從此教中。舍是身已當生地獄。彼等以取如來塔廟之物嚴飾幢故。如是如是。身在鐵幢而住。阿難。以此因緣如來故說。阿難。如來所有若衣若缽。彼為無等世界為作支提。世間無有堪受用者。阿難。如來所有欲供養者。應著勝處合掌禮拜。所得利益所有果報。彼一切果生。于千劫中受不可盡。阿難。如來幢幡十指爪等合掌供養。所說善根尚有爾許勝妙果報。況復有為如來支提懸幡幢蓋。阿難。其如來禁戒三昧智慧解脫解脫知見無有邊際。阿難。是故如來支提之中所施物者。汝等莫取。如來不許如是之事。如來所有支提物者。彼應頂戴荷負供養。阿難。我非是彼摩醯首羅天主之天。如來殘花一切眾生不得取著。應當莊嚴如來支提。不得以彼如來支提裝飾之具而用莊嚴城邑村落。阿難。出家之者。于當來世有如是業。有如是等非法之事。非是俗人所作事業。所以者何。阿難。彼三摩耶所有俗人。當施衣服及諸供具。而出家者。反盜支提供養之具而自受用。阿難。有如是食。當作怨仇非為慈處。阿難

【現代漢語翻譯】現代漢語譯本用以作莊嚴。那些出家的沙門，凡是已經出家的人，從佛塔中拿取物品來製造傘蓋、裝飾幢頭，或者在村落、城邑中用來裝飾美化，這些物品將會被糞穢所污染。他們拿取的佛塔中的所有物品，或者剩餘的殘物，有時自己穿戴，有時送給他人穿戴。這些眾生身死命終之後，將會墮入惡趣，諸地獄以及阿鼻大地獄之中。阿難（Ananda，阿難，佛陀的十大弟子之一）。有成百上千俱致（Koti，俱致，印度計數單位，相當於千萬）的幢頭，因為從這個教法中拿取佛塔之物，捨棄此身之後將會墮入地獄。他們因為拿取如來（Tathagata，如來，佛陀的稱號之一）的塔廟之物來裝飾幢頭，所以會這樣，這樣地，身體住在鐵幢之中。阿難。因為這個因緣，如來才這樣說。阿難。如來的所有物品，無論是衣服還是缽，都應該為無等世界建造佛塔（Stupa，支提，也譯作塔），世間沒有人堪能受用這些物品。阿難。如果有人想要供養如來的物品，應該在殊勝之處合掌禮拜。所得到的利益和所有果報，這些果報在千劫之中都無法窮盡。阿難。如果有人僅僅是向如來的幢幡、十指爪等合掌供養，所產生的善根尚且有如此殊勝的果報，更何況是為如來佛塔懸掛幡幢傘蓋呢？阿難。如來的禁戒、三昧（Samadhi，三昧，佛教的禪定）、智慧、解脫（Nirvana，解脫，佛教的最高境界）、解脫知見都是沒有邊際的。阿難。因此，對於如來佛塔中的供養之物，你們不要拿取。如來不允許這樣的事情發生。如來佛塔中的物品，應該頂戴、荷負並供養。阿難。我不是像摩醯首羅天主（Mahesvara，摩醯首羅天，即大自在天）那樣的天神。如來用過的殘花，一切眾生都不能拿來穿戴，應當用來莊嚴如來佛塔，不能用那些裝飾如來佛塔的器具來裝飾城邑村落。阿難。出家之人，在未來的世代會有這樣的惡業，會有這樣等等非法的事情，這些不是在家俗人所做的事情。為什麼這樣說呢？阿難。那些遵守三摩耶（Samaya，三摩耶，誓言）的在家俗人，應當佈施衣服以及各種供具，而出家之人，反而盜取佛塔的供養之具而自己受用。阿難。有這樣的食物，應當看作是怨仇，而不是慈悲之處。阿難。

【English Translation】 English version To create adornment. Those monks who have renounced the world, take objects from the stupas (Stupa, a mound-like or hemispherical structure containing relics) to make canopies and decorate the tops of banners, or use them to beautify villages and cities. These objects will be defiled by filth. All the objects from the stupas, or the remaining remnants, are sometimes worn by themselves or given to others to wear. After these beings die, they will be reborn in evil realms, in various hells and in the Avici (Avici, the hell of incessant suffering) Great Hell. Ananda (Ananda, one of the ten principal disciples of the Buddha). There are hundreds of thousands of kotis (Koti, a unit of measurement in India, equivalent to ten million) of banner tops, who, because they take objects from the stupas in this teaching, will be reborn in hell after abandoning this body. Because they take the objects of the Tathagata's (Tathagata, 'one who has thus come', an epithet of the Buddha) stupas and temples to decorate the banner tops, they will, in this way, reside in iron banners. Ananda. Because of this cause, the Tathagata speaks in this way. Ananda. All the possessions of the Tathagata, whether clothing or bowls, should be used to build stupas for the unequaled world. There is no one in the world who is worthy to use these objects. Ananda. If someone wants to make offerings to the Tathagata's objects, they should join their palms and bow in a supreme place. The benefits and all the fruits obtained, all these fruits cannot be exhausted in thousands of kalpas (Kalpa, an aeon, a long period of time). Ananda. If someone merely joins their palms to make offerings to the Tathagata's banners, ten fingernails, etc., the roots of goodness produced will still have such supreme fruits. How much more so if one hangs banners and canopies for the Tathagata's stupa? Ananda. The Tathagata's precepts, samadhi (Samadhi, a state of meditative consciousness), wisdom, liberation (Nirvana, the ultimate goal of Buddhism), and the knowledge and vision of liberation are boundless. Ananda. Therefore, you should not take the objects offered in the Tathagata's stupas. The Tathagata does not allow such things to happen. The objects in the Tathagata's stupas should be honored, carried, and offered. Ananda. I am not like Mahesvara (Mahesvara, a name of Shiva) the lord of the gods. All beings must not take and wear the leftover flowers used by the Tathagata. They should be used to adorn the Tathagata's stupas, and the implements used to adorn the Tathagata's stupas must not be used to adorn cities and villages. Ananda. Those who have renounced the world will have such karma in the future, and there will be such unlawful things. These are not the actions of laypeople. Why is this so? Ananda. Those laypeople who observe the samaya (Samaya, vows) should give clothes and various offerings, but those who have renounced the world, on the contrary, steal the offerings of the stupas and use them for themselves. Ananda. Such food should be regarded as an enemy, not as a place of compassion. Ananda.

。如來宣說所作福事莊嚴之具。修供養者將來獲福。有如是等裝飾之具自供養者。如來說彼當墮地獄。何以故。阿難。誰有莊嚴供養訖已。阿難。彼等於彼還自取用。阿難。彼等比丘於後世時依佛出家已。欲供佛故。或衣服等而自著用。阿難。其釋子沙門等當有是食。當復結集地獄陰聚。阿難。誰所愛者豈不尊重而供養耶。我于彼時而為彼等不作愛重。若於彼時愛重我者。如來支提幢等諸物莊嚴之具。應當守護不得侵犯。阿難。當彼時白衣有是勝異。非同出家剃除鬚髮著袈裟者。阿難。于彼之時出家之人多饒煩惱。非諸俗人在家之者。阿難。彼三摩耶時。出家之人所作生活。種種具度如在家人。譬如侍者若奴若仆。或有水器或復酥器或有脂器。彼等觸已復還洗凈。無所簡擇自取受用。阿難。如是如是。彼於後時有出家者。一切非善法中具足當行。于俗人所而作諂曲作出家垢。彼等以意垢具足故。身壞命終次第當生於諸地獄中。阿難。此食當破皮。破皮已破肉。破肉已破筋。破筋已破骨。破骨已破髓。阿難。所言食者。若於彼時令墮非法行者彼名食也。復有四種食。舍勤精進。此由法寶不攝取故棄捨遠離。不正威儀故名為食也。所有語言彼還酬答。如來語中不正言說于中有疑。此名為食事。尊重者是名為食。言尊重者謂

【現代漢語翻譯】現代漢語譯本：如來宣說用所作的福事來莊嚴佛像的器具，修供養的人將來會獲得福報。如果有用這些裝飾器具來供養自己的人，如來說他們應當墮入地獄。為什麼呢？阿難（Ananda，佛陀的十大弟子之一）。誰用莊嚴的器具供養完畢后，又自己取用呢？阿難，那些比丘（bhikkhu，佛教僧侶）在後世出家后，爲了供養佛陀，卻自己穿用衣服等物。阿難，那些釋迦（Sakya，佛陀的種族）的沙門（sramana，出家修行者）等將會有這樣的行為，他們將會結集地獄的陰暗。阿難，誰所愛的人，難道不應該尊重並供養嗎？我在那個時候對他們來說難道不重要嗎？如果在那個時候愛重我的人，就應該守護如來的支提（caitya，佛塔）、幢等各種莊嚴之物，不得侵犯。阿難，那個時候的在家白衣（指在家信徒）有這樣的殊勝之處，不同於出家剃除鬚髮、穿著袈裟的人。阿難，在那個時候，出家之人多有煩惱，不像在家的俗人。阿難，在那個三摩耶（samaya，誓言，約定）時期，出家之人所作的生活，種種行為都像在家人一樣。譬如侍者、奴僕，或者有水器、酥油器、油脂器，他們觸控之後又洗乾淨，不加選擇地自己取用。阿難，就是這樣，在後世會有出家之人，一切非善法都具足，他們會向俗人諂媚，做出家人的污垢。他們因為意念的污垢具足，身壞命終后，會次第墮入地獄之中。阿難，這種食物會先破皮，破皮之後破肉，破肉之後破筋，破筋之後破骨，破骨之後破髓。阿難，所說的『食』，如果在那時使人墮入非法行為，就叫做『食』。還有四種『食』，捨棄勤奮精進，這是因為法寶沒有攝取，所以棄捨遠離，不正的威儀也叫做『食』。所有語言，他們還加以酬答，對於如來說的話語，不正當的言說，心中有疑惑，這叫做『食』。尊重的人，這叫做『食』。所說的尊重，是指……

【English Translation】 English version: The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) proclaims the adornments used to embellish the meritorious deeds performed. Those who make offerings will receive blessings in the future. If there are those who use these decorative items to offer to themselves, the Tathagata says that they should fall into hell. Why is that? Ananda (Ananda, one of the ten principal disciples of the Buddha). Who, after offering with magnificent items, then takes them for their own use? Ananda, those bhikkhus (bhikkhu, Buddhist monks) who, after renouncing the world in later times, in order to make offerings to the Buddha, instead wear clothes and other items themselves. Ananda, those Sramanas (sramana, wandering ascetics) of the Sakya (Sakya, the clan of the Buddha) and others will have such behavior, and they will accumulate the darkness of hell. Ananda, shouldn't those whom one loves be respected and offered to? Am I not important to them at that time? If those who love and respect me at that time should protect the Tathagata's caityas (caitya, a Buddhist shrine), banners, and other decorative items, and should not violate them. Ananda, at that time, the lay white-robed people (referring to lay devotees) have such superiority, unlike those who have renounced the world, shaved their heads and beards, and wear robes. Ananda, at that time, those who have renounced the world have many afflictions, unlike the lay people who are at home. Ananda, during that samaya (samaya, vow, agreement) period, the lives of those who have renounced the world, all their actions are like those of lay people. For example, attendants, servants, or those who have water vessels, ghee vessels, or oil vessels, they touch them and then wash them clean, taking them for their own use without discrimination. Ananda, just so, in later times there will be those who have renounced the world, who will be fully equipped with all non-virtuous dharmas, they will flatter lay people, creating the defilement of renunciants. Because they are fully equipped with the defilement of intention, after their bodies are destroyed and their lives end, they will successively fall into the hells. Ananda, this food will first break the skin, after breaking the skin it will break the flesh, after breaking the flesh it will break the tendons, after breaking the tendons it will break the bones, after breaking the bones it will break the marrow. Ananda, what is called 'food', if at that time it causes people to fall into illegal behavior, that is called 'food'. There are also four kinds of 'food', abandoning diligent effort, this is because the Dharma Jewel has not been embraced, so it is abandoned and kept away, improper deportment is also called 'food'. All languages, they also respond to them, regarding the words of the Tathagata, improper speech, with doubts in their hearts, this is called 'food'. Those who are respected, this is called 'food'. What is called respect refers to...

欲是也。所言欲者謂不正行。復言欲者。謂苦聖諦是也。所有聖諦彼少染著。若少染著彼處無貪。若無貪者。此是諸食斷處。若有此等四種聖諦。以聖諦順眠者。彼等貪慾順眠增長。以順眠增長。於三界中隨順流轉。故名為流。隨眠住處為食。此等為四種食也。

復有四種食。觀察般若是名為食。呼喚法是名為食。修正梵行是名為食。住于障礙患中是名為食。阿難。如來所說患者。謂不滿法想。此四種患具足滿者當生三界。此四種患有可除滅而有眷屬。而諸眾生不能覺知。唯除如來也。五法具足能生食愛。阿耶吒陀耶波梨拏摩多夜(隋云雖行佈施不如法迴向)佛婆若多夜(隋云於是知故)摩啰波羅余伽多夜(隋云承事魔故)彼有八十戶蛆蟲唼食故。所以生饑。此等四種食。如此諸法以為眷屬。言眷屬者。若令勇猛或復發起。故言眷屬。又言眷屬者。由被他食。由他活命。為他利益。由他缺少。是故此食名為食也。

復有四種食。依欲界為食。依色界為食。依無色界為食(章中有四列名梵本中少一)是為四種食。

復有四種食。尼祗多舍羅為食(隋云啖毒箭為食)勝住處為食。及棄捨鉤釣為食。染著為食。是為四種食。

復有四種食。般遮多婆蹉為食(隋云五種苦行為食)阿那舍茶為食(隋云

【現代漢語翻譯】現代漢語譯本：慾望就是這樣。所說的慾望，指的是不正當的行為。又說慾望，指的是苦聖諦（Dukkha Satya）就是這樣。所有聖諦，他們稍微染著。如果稍微染著，那個地方就沒有貪婪。如果沒有貪婪，這就是諸食斷絕的地方。如果有這四種聖諦，以聖諦順應睡眠者，他們的貪慾順應睡眠增長。因為順應睡眠增長，所以在三界中隨順流轉。所以叫做流。隨眠住的地方就是食。這些就是四種食。

又有四種食。觀察般若（Prajna，智慧）是名為食。呼喚法是名為食。修正梵行（Brahmacharya，清凈的行為）是名為食。住在障礙患中是名為食。阿難（Ananda，佛陀的十大弟子之一）。如來所說的患者，指的是不滿法想。這四種患具足滿者，應當生於三界。這四種患有可以除滅而有眷屬。而各種眾生不能覺知。唯有如來才能覺知。五法具足能生食愛。阿耶吒陀耶波梨拏摩多夜（隋朝譯為：雖然施行佈施，不如法迴向），佛婆若多夜（隋朝譯為：因此知道的緣故），摩啰波羅余伽多夜（隋朝譯為：承事魔的緣故），那裡有八十戶蛆蟲唼食的緣故，所以產生飢餓。這些四種食，像這些法一樣作為眷屬。所說眷屬，如果使人勇猛或者發起，所以說眷屬。又說眷屬，由於被他食，由於靠他活命，爲了他的利益，由於他的缺少，因此這種食叫做食。

又有四種食。依靠欲界（Kama-dhatu，慾望的領域）為食。依靠為食。依靠無為食（章節中有四列名，梵文中少一個），這是四種食。

又有四種食。尼祗多舍羅為食（隋朝譯為：啖毒箭為食），勝住處為食，以及棄捨鉤釣為食，染著為食，這是四種食。

又有四種食。般遮多婆蹉為食（隋朝譯為：五種苦行為食），阿那舍茶為食（隋朝譯為：

【English Translation】 English version: Such is desire. What is meant by desire refers to improper conduct. Again, desire refers to the truth of suffering (Dukkha Satya). All those who possess the noble truths are slightly attached to them. If they are slightly attached, there is no greed in that place. If there is no greed, this is where all food is cut off. If there are these four noble truths, those who accord with sleep through the noble truths, their greed accords with the increase of sleep. Because it accords with the increase of sleep, they flow and transmigrate in accordance with the three realms. Therefore, it is called flow. The place where sleep dwells is food. These are the four kinds of food.

Again, there are four kinds of food. Observing wisdom (Prajna) is called food. Calling upon the Dharma is called food. Correcting pure conduct (Brahmacharya) is called food. Dwelling in the midst of obstacles and afflictions is called food. Ananda (one of the Buddha's ten great disciples), what the Tathagata (another name for the Buddha) speaks of as affliction refers to the thought of not being satisfied with the Dharma. Those who are fully endowed with these four afflictions should be born in the three realms. These four afflictions can be eliminated and have dependents. But various beings cannot perceive them. Only the Tathagata can perceive them. The five dharmas being complete can generate love of food. Ayata Thadaya Parinamata Night (translated in the Sui Dynasty as: Although performing almsgiving, it is not as good as dedicating merit properly), Buddha Bhagyata Night (translated in the Sui Dynasty as: Therefore, knowing the reason), Mara Parayagata Night (translated in the Sui Dynasty as: Serving the demon), there are eighty households of maggots devouring it, so hunger arises. These four kinds of food, like these dharmas, serve as dependents. What is meant by dependents is that if they make people brave or initiate them, therefore they are called dependents. Again, dependents are spoken of because they are eaten by others, because they live by others, for the benefit of others, because of their lack, therefore this food is called food.

Again, there are four kinds of food. Relying on the desire realm (Kama-dhatu) as food. Relying on ** as food. Relying on non-** as food (there are four columns of names in the chapter, but one is missing in the Sanskrit version), these are the four kinds of food.

Again, there are four kinds of food. Nigita Shala is food (translated in the Sui Dynasty as: Eating poisonous arrows as food), superior dwelling place is food, and abandoning hooks and bait is food, attachment is food, these are the four kinds of food.

Again, there are four kinds of food. Panchatavacha is food (translated in the Sui Dynasty as: Five kinds of ascetic practices as food), Anashacha is food (

不諂曲為食)慰提沙吒都利也為食(隋云相似故說為食)凈信瞋恨為食。于中所有凈信瞋恨食者。此食具足沙門釋種子。於今時中及未來世。乃至正法滅時。云何凈信瞋恨為食。謂沙門釋種子輩。諸沙門釋子輩而自念言。我是沙門。彼等開示商道。彼等於商道中。私竊覓勝而作商事。勿令有人知我。複次何者是彼沙門釋種子販賣物也。謂販賣佛語以為賣物。及諸威儀以為賣物。云何販賣佛語以為賣物。阿難。諸沙門釋種子作是念。我當求法。以此法故令他歡喜。愿使有人請我與食。彼人依倚糞穢法。住糞穢已。勤覓如是佛菩提法。彼人至彼俗人之間。作如是言。如是應當思惟憶念。以菩提法如是出入息念。應當憶念如是念處。如是正斷處。如是諸神足處。如是諸根。如是諸力。如是菩提分。如是八聖道分。我能知此。我於此中身已得證。若能思惟如是等法。汝于彼時當生光明或見害輪。汝于彼時極須閉目。若閉眼已或有眼痛。汝于彼時當應如是憶念思惟。此是魔業。我應不久當得果證。吾若來已。隨其所有還如是說。如是沙門釋種子商道方便。彼去已后至空閑處。作如是思惟。我於今者已生朋友。當應隨時觀看親近。彼過夜已行狗道中。非自威儀不正威儀。行道路中如是思惟。我今應當作如是語。我應此語我應語彼。

【現代漢語翻譯】現代漢語譯本不以諂媚奉承為生，以慰提沙吒都利也（Sattvadhātu，眾生界）為生（隋朝的翻譯說相似，所以說是以之為生），以清凈的信心和嗔恨為生。在這其中，所有以清凈的信心和嗔恨為食的人，這些具備了沙門釋迦種姓的人，在當今時代以及未來世，乃至正法滅亡之時，是如何以清凈的信心和嗔恨為食的呢？是指那些沙門釋迦種姓的人，那些沙門釋迦子弟們自己心中想：『我是沙門。』他們開示經商之道，他們在經商之道中，私下裡尋找利益，從事商業活動，不要讓人知道我。再者，什麼是那些沙門釋迦種姓所販賣的貨物呢？是販賣佛語作為商品，以及販賣威儀作為商品。什麼是販賣佛語作為商品呢？阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）。那些沙門釋迦種姓的人這樣想：『我應當尋求佛法，因為這佛法的緣故，讓其他人歡喜，希望有人請我吃飯。』他們依靠污穢的法，住在污穢之中后，努力尋找這樣的佛菩提法。他們到那些俗人之間，這樣說：『應當這樣思惟憶念，以菩提法這樣出入息念，應當憶念這樣的念處（smṛtyupasthāna，四念住），這樣的正斷處（samyakprahāṇa，四正勤），這樣的神足處（ṛddhipāda，四神足），這樣的諸根（indriya，五根），這樣的諸力（bala，五力），這樣的菩提分（bodhipākṣika-dharma，菩提分法），這樣的八聖道分（āryāṣṭāṅgamārga，八正道）。我能知道這些，我於此中身體已經得到證悟。』如果能思惟像這樣的法，你在那個時候應當產生光明或者見到害輪。你在那個時候非常需要閉上眼睛。如果閉上眼睛后或者有眼睛疼痛，你在那個時候應當這樣憶念思惟，這是魔的作為，我應該不久就能得到果證。我如果來之後，隨著他們所有的情況還像這樣說。像這樣是沙門釋迦種姓經商的方便。他們離開之後到空閑的地方，這樣思惟：『我現在已經有了朋友，應當隨時觀看親近。』他們過夜之後行走在狗道中，不是自己的威儀，是不正的威儀，行走在道路中這樣思惟：『我現在應當說這樣的話，我應該說這些話，我應該對他們說。』

【English Translation】 English version Not living by flattery, living by Sattvadhātu (the realm of sentient beings) (the Sui dynasty translation says it's similar, so it's said to live by it), living by pure faith and hatred. Among these, how do all those who live by pure faith and hatred, those who possess the Shakya lineage of the Shramanas (śrāmaṇa, wandering ascetics), in this present age and in future ages, even until the time when the Dharma perishes, live by pure faith and hatred? It refers to those of the Shakya lineage of Shramanas, those Shramana Shakya disciples who think in their hearts: 'I am a Shramana.' They expound the way of commerce, and in the way of commerce, they secretly seek profit and engage in commercial activities, not letting anyone know about me. Furthermore, what are the goods that those of the Shakya lineage of Shramanas sell? They sell the Buddha's words as merchandise, and they sell demeanor as merchandise. What is selling the Buddha's words as merchandise? Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory). Those of the Shakya lineage of Shramanas think like this: 'I should seek the Dharma, and because of this Dharma, make others happy, hoping that someone will invite me to eat.' They rely on defiled Dharma, dwelling in defilement, and diligently seek such Buddha's Bodhi Dharma. They go among those laypeople and say this: 'You should contemplate and remember in this way, using the Bodhi Dharma to contemplate the in-and-out breaths in this way, you should remember such smṛtyupasthāna (four foundations of mindfulness), such samyakprahāṇa (four right exertions), such ṛddhipāda (four bases of spiritual power), such indriya (five faculties), such bala (five powers), such bodhipākṣika-dharma (factors of enlightenment), such āryāṣṭāṅgamārga (eightfold noble path). I can know these, and in this, my body has already attained realization.' If you can contemplate such Dharmas, at that time you should generate light or see a wheel of harm. At that time, you greatly need to close your eyes. If you close your eyes and have eye pain, at that time you should remember and contemplate in this way, this is the work of Mara (māra, demon), I should soon attain the fruit of realization.' If I come, according to their situation, I will still say it like this. Like this is the convenience of the Shakya lineage of Shramanas doing business. After they leave, they go to a secluded place and think like this: 'Now I have friends, I should watch and be close to them at any time.' After they spend the night, they walk on the path of dogs, not with their own demeanor, but with improper demeanor, walking on the road and thinking like this: 'Now I should say these words, I should say these words, I should say them to them.'

不住正念不住諸根行狗行中。彼人行時所有正信諸天龍夜叉。彼等見已戲笑毀辱。彼貪迷惑異觀而行。彼人去時但感自身。以慢看故生瘡出血。彼至村落。若見信家諸沙門釋種子所。即往彼家入彼舍時。除其狗行。作悉利伽羅野干之行。譬如悉利伽羅。以飢渴逼求覓飲食。遙見群羊心生恐怖。即便反擲遍行圍繞。見是相已。直以舒舌斷舐而已。或來或去。其悉利伽羅。忽得羊便即捉羊項。彼羊即便舉頭怖走。至一千步猶懸彼項。譬如斛領垂胡。以牙利故羊不能行。即便倒地。時悉利伽羅隨欲所作。時驅護羊人或覺知者。即便逼切悉利伽羅。羊因得活。如是如是。彼等比丘所至家處攝前語言。后以方便令作已事。于彼舍中共語言已。即便停住示現身瘡。于俗人所種種誑惑種種教示。彼應與我如來付囑汝病者所須。彼即報言。汝明日來如己家無異。得是言已便即出去。彼非善丈夫。乃至所見皆悉咨覓。彼后次第還到彼舍。到彼邊已。隨身所須即從彼索。俗人見已便起恭敬。請令彼坐示現忍相。比丘坐已。彼俗人言。尊者。今日為何所食。我今作何也。阿難。時彼俗人以信敬心請彼。以意重故即告彼言。我長夜中以果報故。恒被人誑惑為人所呵。而問我言。汝作何也。汝得何也。汝今何證也。雖然。汝等俗人多有事業。隨汝

【現代漢語翻譯】現代漢語譯本不住于正念，不住于諸根的行持，如同狗一般行事。那個人行走時，所有具有正信的天（Devaloka，天界的神）、龍（Nāga，蛇神）、夜叉（Yaksa，一種鬼神）。他們看見后，戲弄、嘲笑、譭謗他。他被貪慾迷惑，以錯誤的見解而行事。那個人離去時，只感受到自身。因為傲慢的觀看，身上生瘡出血。他到達村落。如果看見有信心的在家居士，以及釋迦牟尼佛的弟子沙門（Śrāmaṇa，出家修行者），就前往他們家，進入他們的住所時，除去他狗一般的行為，做出悉利伽羅野干（Śṛgāla，豺狼）的行為。譬如悉利伽羅，因為飢渴逼迫，尋求食物。遠遠看見一群羊，心中生起恐怖。就反身逃跑，遍行圍繞。看見這種情形后，直接伸出舌頭舔舐而已。或者來或者去。那悉利伽羅，忽然得到一隻羊，就抓住羊的脖子。那羊立刻舉起頭驚恐地逃跑。即使跑了一千步，仍然懸掛在他的脖子上。譬如斛領（斛領，一種容器）垂掛在鬍子上，因為牙齒鋒利，羊不能行走。立刻倒在地上。這時悉利伽羅隨心所欲地宰割。這時驅趕保護羊的人或者覺察到的人。立刻逼迫悉利伽羅，羊因此得以活命。像這樣像這樣。那些比丘（Bhiksu，出家男眾）所到達的家處，先收斂之前的語言。之後用方便的手段，讓他們做已經做過的事情。在那住所中共同說話后。就停留在那裡，展示身上的瘡。在俗人那裡，用種種謊言迷惑，用種種方法教導指示。』他應該給我如來（Tathāgata，佛陀的稱號）所咐囑你給病人的所需之物。』那人就回答說：』你明天來，就像自己家一樣。』得到這句話后，就立刻出去。他不是善良的丈夫。乃至所見到的，都全部打聽詢問。他之後依次回到那家。到達那家旁邊后。隨身所需的物品，就從那人那裡索取。俗人看見后，就起身恭敬。請他坐下，示現忍耐的表情。比丘坐下後，那俗人說：』尊者。今天您想吃什麼？我現在做什麼呢？』阿難（Ānanda，佛陀的十大弟子之一）。這時那俗人以信敬的心情請他，因為重視他的緣故，就告訴他說：』我長夜之中因為果報的緣故。總是被人欺騙，被人呵斥。而問我說：你做什麼呢？你得到什麼呢？你現在證得什麼呢？雖然如此。你們這些俗人有很多事情要做。隨你便吧。』

【English Translation】 English version Not abiding in right mindfulness, not abiding in the conduct of the senses, behaving like a dog. When that person walks, all the devas (Devaloka, gods of the heavenly realm), nāgas (Nāga, serpent deities), and yakshas (Yaksa, a type of spirit) who have right faith. Having seen him, they mock, ridicule, and revile him. He is deluded by greed, acting with wrong views. When that person leaves, he only feels himself. Because of arrogant looking, sores appear on his body and bleed. He arrives at a village. If he sees a faithful householder, and a Śrāmaṇa (Śrāmaṇa, wandering ascetics) who is a disciple of Śakyamuni Buddha, he goes to their house, and when entering their dwelling, he removes his dog-like behavior and acts like a śṛgāla (Śṛgāla, jackal). For example, a śṛgāla, being compelled by hunger and thirst, seeks food. Seeing a flock of sheep from afar, he becomes terrified in his heart. He then turns back and runs around everywhere. Having seen this situation, he simply extends his tongue and licks. Either coming or going. That śṛgāla, suddenly obtaining a sheep, grabs the sheep's neck. The sheep immediately raises its head and runs away in fear. Even after running a thousand steps, it is still hanging from his neck. It is like a measure (斛領, a type of container) hanging from a beard, because the teeth are sharp, the sheep cannot walk. It immediately falls to the ground. At this time, the śṛgāla does whatever it wants. At this time, the person who drives and protects the sheep, or someone who notices. Immediately pressures the śṛgāla, and the sheep is thus able to live. Just like this, just like this. Those bhikshus (Bhiksu, ordained monks) who arrive at a house, first restrain their previous speech. Afterwards, they use expedient means to make them do what has already been done. After speaking together in that dwelling. They then stay there, showing the sores on their body. In the presence of laypeople, they deceive with all kinds of lies, and instruct and teach with all kinds of methods. 'He should give me what the Tathāgata (Tathāgata, title of the Buddha) has entrusted you to give to those who are sick.' That person then replies: 'You come tomorrow, just like your own home.' Having received these words, he immediately leaves. He is not a good man. Even everything he sees, he inquires and asks about everything. He then returns to that house in order. After arriving next to that house. Whatever items he needs, he asks for them from that person. The layperson, having seen him, then rises and shows respect. Inviting him to sit down, showing an expression of patience. After the bhikshu sits down, that layperson says: 'Venerable one. What would you like to eat today? What should I do now?' Ānanda (Ānanda, one of the Buddha's ten great disciples). At this time, that layperson invites him with a heart of faith and respect, and because he values him, he tells him: 'For a long night, because of the results of karma. I am always deceived by people, and scolded by people. And they ask me: What are you doing? What have you obtained? What have you realized now? Even so. You laypeople have many things to do. As you wish.'

所有。若多若少而行佈施得福無量。彼即報言。如尊者說實如是耶。時比丘報言。我阿阇梨和上。亦復如是示我道路。今汝具足。我住於此十年勤求。猶尚不能得是諸法。如汝今者。於一夜中已得是法。善哉丈夫。汝今應當生歡喜心。汝今已得須陀洹果。汝真是佛子。汝當亦應堪受一切眾生之所頂禮。而汝今者能為我作最勝福田。況復餘者。若更有餘善男子等。非是沙門而似沙門。彼等來已而語汝言。此不應也。非佛所說。汝勿信彼。汝莫放逸。汝於今者真是須陀洹。真是斯陀含。阿難。是于彼時。為世間果報故。為糞除涂瘡。讚歎自身及說師法。復為他人作如是說。汝等亦應當作如是。彼為諸俗人令歡喜故。時彼俗人即作是念。我實是須陀洹。我於今者應供養師。時俗人等於彼沙門即生歡喜。便請比丘多與衣服飲食臥具湯藥種種諸物。時彼比丘既被請已作如是言。如來曾說言。從信邊應受非不信也。若如是者我今應受。彼如次第漸漸親近數數來往。以數見故作漏語言。如前後亦爾。作如是業。常來俗家攝受白衣。道相染愛舍離戒行。在彼俗家作卑下業。阿難。此是沙門釋子諸弟子等。當有如是不凈行業。減損上天及解脫果。當滿地獄苦惡果報。是惡比丘之所作者。若更見余沙門釋種子等。不生信心亦不親近。亦不供

【現代漢語翻譯】現代漢語譯本所有。如果佈施的人佈施的物品有多有少，都能獲得無量的福報。那個人就回答說：『尊者所說確實是這樣嗎？』這時，那位比丘回答說：『我的阿阇梨（老師）和和上（親教師），也是這樣教導我的。現在你已經具足了。我住在這裡十年勤奮修行，尚且不能得到這些法，而你現在，在一個晚上就得到了這些法。太好了，大丈夫！你現在應當生起歡喜心。你現在已經證得須陀洹果（預流果）。你真是佛的弟子。你應當堪受一切眾生的頂禮。而你現在能為我作最殊勝的福田，更何況其他人呢？』如果還有其他善男子等，不是沙門（出家人）卻裝作沙門，他們來后對你說：『這不應該這樣做，這不是佛所說的。』你不要相信他們。你不要放逸。你現在真是須陀洹，真是斯陀含（一來果）。阿難（佛陀的弟子）。那時，爲了世間的果報，爲了用糞土塗抹瘡口（比喻掩蓋過失），讚歎自身以及宣揚老師的教法，又為他人作這樣的說法：『你們也應當這樣做。』他爲了讓那些俗人（在家信徒）歡喜的緣故，那時那些俗人就想：『我真是須陀洹了，我現在應當供養這位師父。』那時，那些俗人對那位沙門就生起歡喜心，便請比丘多多給予衣服、飲食、臥具、湯藥種種物品。那時，那位比丘既然被邀請了，就作這樣的說辭：『如來（佛陀）曾經說過，應該接受從信心而來（的供養），而不是從不信而來（的供養）。如果這樣的話，我現在應該接受。』他像這樣依次漸漸親近，數數來往。因為多次見面，就說些漏失的語言，像前後顛倒一樣。做這樣的行為，常常來俗人家，攝受白衣（在家信徒），互相愛染，舍離戒行，在那些俗人家做卑賤低下的事情。阿難，這些沙門釋子（佛陀的弟子）等，當有這樣不乾淨的行為，減損上天以及解脫的果報，當充滿地獄苦惡的果報，這是惡比丘所作的。如果再看見其他沙門釋種子等，不生信心，也不親近，也不供養。

【English Translation】 English version All. If one gives alms, whether much or little, one obtains immeasurable merit. Then that person would reply, 'Is it truly as the Venerable One says?' At that time, the Bhikshu (monk) would reply, 'My Acharya (teacher) and Upadhyaya (preceptor) have also shown me the path in this way. Now you are complete. I have dwelt here for ten years diligently seeking, yet I have not been able to attain these Dharmas (teachings). But you, now, have attained these Dharmas in one night. Excellent, O man! You should now generate a joyful mind. You have now attained the Srotapanna fruit (stream-enterer). You are truly a son of the Buddha. You should also be worthy of receiving the prostrations of all beings. And you are now able to be the most supreme field of merit for me, let alone others.' If there are other good men, etc., who are not Shramanas (ascetics) but appear as Shramanas, and they come and say to you, 'This should not be done. This is not what the Buddha said,' do not believe them. Do not be negligent. You are now truly a Srotapanna, truly a Sakradagamin (once-returner). Ananda (Buddha's disciple), at that time, for the sake of worldly rewards, for the sake of using dung to cover sores (a metaphor for concealing faults), praises himself and speaks of his teacher's teachings, and also says to others, 'You should also do likewise.' He does this to make those laypeople happy. At that time, those laypeople would think, 'I am truly a Srotapanna, I should now make offerings to this teacher.' At that time, those laypeople would generate joy towards that Shramana, and would invite the Bhikshu and give him many clothes, food, bedding, medicine, and various things. At that time, that Bhikshu, having been invited, would say, 'The Tathagata (Buddha) once said that one should receive (offerings) from faith, not from lack of faith. If that is the case, I should now receive.' He gradually approaches in this way, coming and going frequently. Because of frequent meetings, he speaks leaky words, like things being reversed. Doing such actions, he often comes to laypeople's homes, embracing white-robed ones (lay followers), mutually indulging in love and attachment, abandoning precepts and conduct, doing lowly and base things in those laypeople's homes. Ananda, these Shramana Shakya-putras (disciples of the Buddha), etc., will have such impure conduct, diminishing the rewards of heaven and liberation, filling up the painful and evil consequences of hell. This is what evil Bhikshus do. If one sees other Shramana Shakya-putras, etc., one does not generate faith, nor does one approach, nor does one offer.

養亦不承事。此亦如彼惡比丘者。何假親近莫共語言。因是事故損減信心。戒行多聞施及般若皆悉損減。損減已當墮于惡趣。所謂于地獄畜生閻羅世。是故阿難。莫為食故作如是諸惡行。阿難。如是次第如是因緣滅此法教。阿難。其誰聖者當住六月。於後知已移行他處。彼惡比丘唯有如是所作方便。諸惡沙門釋種子等。所在住處具惡方便。污染如來如此法教。閉甘露門舍佛菩提。毀辱佛教不喜法教。當棄捨僧教。阿難。彼于如來法教作不善事。況余凡夫練行之者。具足精進信行之者。阿難。于彼時中以食故。罵辱如來呵責譭謗。阿難。云何以食故。罵辱如來呵責謗毀。是惡比丘知此俗人于如來所有信心者故。在彼前毀辱如來卻住一邊。行詣彼所作如是言。此為非善非為正受。此當知僧勝佛不如也。當供養僧。當供養僧已即供養佛。佛于聖僧中非為外也。彼時無智眾生受不正語故。如來曾說。為瞿曇彌施衣具時。瞿曇彌汝施僧。施僧已有大果報。而施僧者我亦在中。汝可佈施于聖僧中。其瞿曇彌即施眾僧。以供養故即成波羅蜜。如來曾說。若有如是聞者信者如是知者。彼等即住天勝之處。所謂施僧成波羅蜜故。若作異者此是顛倒。汝莫作二此義是一。若供養僧即供養佛。何處有一何處有多。若如來於僧外者。不應坐布薩

【現代漢語翻譯】現代漢語譯本：供養了（僧人）也不承事（如來）。這就像那些惡比丘一樣。為什麼要親近他們，不要和他們說話。因為這些緣故，會損減（人們的）信心，戒行、多聞、佈施以及般若都會損減。損減之後，應當墮入惡趣，也就是地獄、畜生、閻羅王的世界。所以，阿難（Ananda），不要爲了食物而做這些惡行。阿難，就是這樣一步步地，因為這些因緣，會滅亡佛法。阿難，哪位聖者會住六個月，之後知道情況后就離開到其他地方？那些惡比丘只會做這些事情。那些惡沙門（Sramana，出家修行者）、釋迦（Sakya，釋迦族）的後代等，住在哪裡就用惡劣的手段，污染如來的佛法，關閉甘露之門，捨棄佛陀的菩提（Bodhi，覺悟），毀辱佛教，不喜歡佛法，應當拋棄僧團。阿難，他們對如來的佛法做了不好的事情，更何況是那些凡夫俗子和修行之人，那些具足精進和信行之人。阿難，在那個時候，因為食物的緣故，（他們）會謾罵如來，呵責譭謗（如來）。阿難，如何因為食物的緣故，謾罵如來，呵責譭謗（如來）呢？那些惡比丘知道這些俗人對如來有信心，所以在他們面前毀辱如來，然後站在一邊。走到他們那裡，這樣說：『這並非善事，並非正確的接受。應當知道僧人勝過佛，不如供養僧人。供養僧人之後，就等於供養了佛。佛在聖僧之中，並非在外。』那時，沒有智慧的眾生接受了不正之語。如來曾經說過，為瞿曇彌（Gotami，佛陀的姨母）施捨衣物時，『瞿曇彌，你施捨給僧人，施捨給僧人有很大的果報。而施捨給僧人，我也在其中。你可以佈施給聖僧。』瞿曇彌因為供養的緣故，就成就了波羅蜜（Paramita，到達彼岸）。如來曾經說過，如果有人這樣聽聞、相信、知道，他們就住在殊勝的天界，因為施捨給僧人就成就了波羅蜜。如果做了不同的事情，那就是顛倒。你不要做兩件事，這個意義是一樣的。如果供養僧人，就等於供養佛。哪裡有一個，哪裡有很多？如果如來在僧團之外，就不應該參加布薩（Posadha，每半月舉行的集會）。 English version: They also do not serve (the Tathagata) after receiving offerings. This is just like those evil Bhikkhus (monks). Why be close to them and not speak with them? Because of these reasons, faith will be diminished, as will morality, learning, generosity, and Prajna (wisdom). After diminishing these, one should fall into evil realms, namely the realms of hell, animals, and Yama (the lord of death). Therefore, Ananda, do not commit such evil deeds for the sake of food. Ananda, it is in this order and through these causes that the Dharma (teachings) will be destroyed. Ananda, which holy one would stay for six months and then, knowing the situation, move elsewhere? Those evil Bhikkhus only do such things. Those evil Sramanas (ascetics), descendants of the Sakya (Shakya clan), wherever they reside, use evil means to pollute the Tathagata's Dharma, close the gate of nectar, abandon the Buddha's Bodhi (enlightenment), insult Buddhism, dislike the Dharma, and should abandon the Sangha (monastic community). Ananda, they do evil to the Tathagata's Dharma, let alone those ordinary people and practitioners, those who are full of diligence and faith. Ananda, at that time, because of food, they will curse the Tathagata, scold and slander (the Tathagata). Ananda, how can they curse the Tathagata, scold and slander (the Tathagata) because of food? Those evil Bhikkhus know that these laypeople have faith in the Tathagata, so they insult the Tathagata in front of them and then stand aside. They go to them and say: 'This is not good, not a correct reception. It should be known that the Sangha is superior to the Buddha, and it is better to make offerings to the Sangha. After making offerings to the Sangha, it is the same as making offerings to the Buddha. The Buddha is not outside the holy Sangha.' At that time, ignorant beings accept incorrect words. The Tathagata once said, when giving robes to Gotami (Buddha's aunt), 'Gotami, you give to the Sangha, giving to the Sangha has great rewards. And when giving to the Sangha, I am also in it. You can give to the holy Sangha.' Gotami, because of making offerings, achieved Paramita (perfection). The Tathagata once said, if someone hears, believes, and knows this, they will reside in a superior heavenly realm, because giving to the Sangha achieves Paramita. If one does differently, that is inverted. You should not do two things, this meaning is the same. If you make offerings to the Sangha, it is the same as making offerings to the Buddha. Where is one, where are many? If the Tathagata is outside the Sangha, he should not attend the Posadha (bi-monthly assembly).

【English Translation】 They also do not serve (the Tathagata) after receiving offerings. This is just like those evil Bhikkhus (monks). Why be close to them and not speak with them? Because of these reasons, faith will be diminished, as will morality, learning, generosity, and Prajna (wisdom). After diminishing these, one should fall into evil realms, namely the realms of hell, animals, and Yama (the lord of death). Therefore, Ananda (Ananda), do not commit such evil deeds for the sake of food. Ananda, it is in this order and through these causes that the Dharma (teachings) will be destroyed. Ananda, which holy one would stay for six months and then, knowing the situation, move elsewhere? Those evil Bhikkhus only do such things. Those evil Sramanas (ascetics), descendants of the Sakya (Shakya clan), wherever they reside, use evil means to pollute the Tathagata's Dharma, close the gate of nectar, abandon the Buddha's Bodhi (enlightenment), insult Buddhism, dislike the Dharma, and should abandon the Sangha (monastic community). Ananda, they do evil to the Tathagata's Dharma, let alone those ordinary people and practitioners, those who are full of diligence and faith. Ananda, at that time, because of food, they will curse the Tathagata, scold and slander (the Tathagata). Ananda, how can they curse the Tathagata, scold and slander (the Tathagata) because of food? Those evil Bhikkhus know that these laypeople have faith in the Tathagata, so they insult the Tathagata in front of them and then stand aside. They go to them and say: 'This is not good, not a correct reception. It should be known that the Sangha is superior to the Buddha, and it is better to make offerings to the Sangha. After making offerings to the Sangha, it is the same as making offerings to the Buddha. The Buddha is not outside the holy Sangha.' At that time, ignorant beings accept incorrect words. The Tathagata once said, when giving robes to Gotami (Buddha's aunt), 'Gotami, you give to the Sangha, giving to the Sangha has great rewards. And when giving to the Sangha, I am also in it. You can give to the holy Sangha.' Gotami, because of making offerings, achieved Paramita (perfection). The Tathagata once said, if someone hears, believes, and knows this, they will reside in a superior heavenly realm, because giving to the Sangha achieves Paramita. If one does differently, that is inverted. You should not do two things, this meaning is the same. If you make offerings to the Sangha, it is the same as making offerings to the Buddha. Where is one, where are many? If the Tathagata is outside the Sangha, he should not attend the Posadha (bi-monthly assembly).

中。如來曾為眾僧。說波羅提木叉。如來不為一人說波羅提木叉。如來既坐彼眾。當知如來即入僧數。阿難如是。彼時於世間中唯有二寶。佛及法寶。一切所有佛法語言。當於彼時皆悉棄捨所有僧寶。于彼時中彼當無也。唯有極大叫喚之聲。阿難。其彼最大叫喚滅已當惡運起。于惡運時。和合僧者唯在三年。過三年已彼皆破壞。既破壞已。時有一比丘多聞持力。年已老邁生來百歲。當令是人入一朋黨。作如是言。我前聞說。于惡運中無有大像名和合之者。唯有空名。如此空名應善受持。阿難。此大僧者最後得名。阿難。汝當觀察彼三摩耶。唯有空名無和合行。時有如是諸惡比丘。彼等多有俗人及惡比丘。共結朋黨互相佐助。于惡運時入諸寺舍。執持器杖捶打比丘。阿難。如是惡運世中。所有僧眾諸沙門等。自無力故。唯當空有大僧之名。阿難。彼三摩耶無一比丘行梵行者。彼布薩中各立制約。汝等不得言有梵行。若復言我行梵行者。彼即斬首或時撾罰。阿難。如是次第於八聖道當被誹謗。彼等於彼布薩之中。當共行籌誰有梵行。若言我有梵行者。彼可取籌。若有自言我有梵行取籌之者。彼惡比丘即不共彼同布薩業。阿難。彼三摩耶有五百許比丘作如是言。我是梵行。阿難。彼等五百比丘。一夜之中皆悉斷命。至夜曉已

【現代漢語翻譯】現代漢語譯本：阿難，如來曾經為眾僧宣說波羅提木叉（戒律），但如來不會只為一個人宣說波羅提木叉。當如來坐在僧眾之中時，應當知道如來也算入了僧眾的數目。阿難，那時世間只有佛寶和法寶。一切佛法語言，在那時都應當捨棄所有僧寶。在那個時候，僧寶將不復存在，只有極大的叫喊之聲。阿難，當那最大的叫喊聲平息之後，惡運就會開始。在惡運時期，能夠和合的僧團只有三年。過了三年之後，他們都會瓦解。瓦解之後，那時會有一位比丘，他博聞強記，年事已高，已經一百歲了。應當讓這個人加入一個朋黨，並讓他這樣說：『我以前聽說，在惡運之中，沒有真正名為和合的大僧團，只有空名。這個空名應當好好地受持。』阿難，這個大僧團只是最後得了個空名。阿難，你應當觀察那個時代，只有空名而沒有和合的行為。那時會有這樣一些惡比丘，他們大多是俗人和惡比丘，共同結成朋黨，互相幫助。在惡運時期，他們進入寺廟，拿著器械捶打比丘。阿難，在這樣的惡運世道中，所有的僧眾和沙門，因為自身沒有力量，所以只能空有大僧團的名號。阿難，在那個時代，沒有一個比丘是真正奉行梵行的。他們在布薩（說戒）中各自設立制約，你們不得說自己奉行梵行。如果有人說自己奉行梵行，就會被斬首或者鞭打。阿難，就這樣，八聖道將會被誹謗。他們在布薩中，會一起用籌來決定誰奉行梵行。如果有人說自己奉行梵行，就可以取籌。如果有自稱奉行梵行而取籌的人，那些惡比丘就不會和他一起進行布薩的羯磨（僧事）。阿難，在那個時代，大約有五百個比丘這樣說：『我是奉行梵行的。』阿難，這五百個比丘，會在一夜之間全部喪命，直到天亮。 English version: Ananda, the Tathagata used to recite the Pratimoksha (code of discipline) for the assembly of monks, but the Tathagata would not recite the Pratimoksha for one person alone. When the Tathagata sits among the assembly, know that the Tathagata is counted among the assembly. Ananda, at that time in the world, there would only be the Buddha Jewel and the Dharma Jewel. All the teachings of the Buddha should, at that time, abandon all Sangha Jewel. At that time, the Sangha Jewel would not exist; there would only be great cries. Ananda, after that great cry ceases, the evil period will begin. During the evil period, the Sangha that can be in harmony will only last for three years. After three years, they will all be destroyed. After the destruction, there will be a Bhikshu (monk), learned and strong in memory, old in age, already one hundred years old. This person should be made to join a faction, and he should say this: 'I have heard before that in the evil period, there is no great Sangha (community) truly named 'harmonious'; there is only an empty name. This empty name should be well upheld.' Ananda, this great Sangha only gets an empty name in the end. Ananda, you should observe that time; there is only an empty name and no harmonious conduct. At that time, there will be such evil Bhikshus, mostly laypeople and evil Bhikshus, forming factions together, helping each other. During the evil period, they will enter monasteries, holding weapons and beating Bhikshus. Ananda, in such an evil world, all the Sangha and Shramanas (ascetics), because they have no power themselves, can only have the name of a great Sangha in vain. Ananda, in that time, there will not be a single Bhikshu who truly practices Brahmacharya (pure conduct). They will each establish restrictions in the Uposatha (observance day), saying, 'You must not say that you practice Brahmacharya.' If someone says that they practice Brahmacharya, they will be beheaded or whipped. Ananda, in this way, the Eightfold Noble Path will be slandered. In the Uposatha, they will together use tallies to decide who practices Brahmacharya. If someone says that they practice Brahmacharya, they can take a tally. If there is someone who claims to practice Brahmacharya and takes a tally, those evil Bhikshus will not perform the Karma (monastic affairs) of the Uposatha with them. Ananda, in that time, there will be about five hundred Bhikshus who say, 'I practice Brahmacharya.' Ananda, these five hundred Bhikshus will all lose their lives in one night, until dawn.

【English Translation】 English version: Ananda, the Tathagata used to recite the Pratimoksha (code of discipline) for the assembly of monks, but the Tathagata would not recite the Pratimoksha for one person alone. When the Tathagata sits among the assembly, know that the Tathagata is counted among the assembly. Ananda, at that time in the world, there would only be the Buddha Jewel and the Dharma Jewel. All the teachings of the Buddha should, at that time, abandon all Sangha Jewel. At that time, the Sangha Jewel would not exist; there would only be great cries. Ananda, after that great cry ceases, the evil period will begin. During the evil period, the Sangha that can be in harmony will only last for three years. After three years, they will all be destroyed. After the destruction, there will be a Bhikshu (monk), learned and strong in memory, old in age, already one hundred years old. This person should be made to join a faction, and he should say this: 'I have heard before that in the evil period, there is no great Sangha (community) truly named 'harmonious'; there is only an empty name. This empty name should be well upheld.' Ananda, this great Sangha only gets an empty name in the end. Ananda, you should observe that time; there is only an empty name and no harmonious conduct. At that time, there will be such evil Bhikshus, mostly laypeople and evil Bhikshus, forming factions together, helping each other. During the evil period, they will enter monasteries, holding weapons and beating Bhikshus. Ananda, in such an evil world, all the Sangha and Shramanas (ascetics), because they have no power themselves, can only have the name of a great Sangha in vain. Ananda, in that time, there will not be a single Bhikshu who truly practices Brahmacharya (pure conduct). They will each establish restrictions in the Uposatha (observance day), saying, 'You must not say that you practice Brahmacharya.' If someone says that they practice Brahmacharya, they will be beheaded or whipped. Ananda, in this way, the Eightfold Noble Path will be slandered. In the Uposatha, they will together use tallies to decide who practices Brahmacharya. If someone says that they practice Brahmacharya, they can take a tally. If there is someone who claims to practice Brahmacharya and takes a tally, those evil Bhikshus will not perform the Karma (monastic affairs) of the Uposatha with them. Ananda, in that time, there will be about five hundred Bhikshus who say, 'I practice Brahmacharya.' Ananda, these five hundred Bhikshus will all lose their lives in one night, until dawn.

。時城中王既聞此事即大瞋忿。捉彼所有三千比丘一時斷命。復作是聲號。誰為城王捉得沙門。將來之者賜與金鬘。彼於是時有貪眾生處處走趁。沙門釋子隨其所在。諸有沙門釋種子處。或阿蘭若。或復山林曠野之處。皆悉詣彼處處求覓。當時諸寺山林靜處。諸阿蘭若皆悉空曠。其諸弟子不知和上去住之處。亦不守護。依止侍者亦復不知阿阇梨處。亦不守護。阿難。其沙門釋種子。于彼時間。此閻浮提內甚大迮狹無走避處。阿難當知。彼時所有比丘摩訶羅者。彼王捉得皆悉奪命。阿難。誰有金錢彼得度河。阿難如是。于彼三摩耶時有五百比丘。無金錢故。為大水聚之所漂沒。無得度河。阿難。彼三摩耶時諸比丘等至北道多剎尸羅城。作和合住面向北觀看和上及阿阇梨。彼等各各議論作如是念。我等今者可共彼王作大戰鬥。彼三摩耶處處普方各各來者。諸比丘眾。爾時當有九十百千諸比丘等。悉著鎧甲還向北方相隨而去。共彼城王極相戰鬥。如是阿難。彼三摩耶。布沙波祗(隋云花主)王所居城中極為戰鬥。阿難。彼戰鬥處有三千許諸沙門眾。皆悉為彼刀杖所害。當時彼王。被諸沙門之所逼切。即便逃走。為諸沙門之所奪命。阿難如是。彼王所有采女及諸軍眾。彼三摩耶為彼沙門釋種子輩。於半月中之所受用。阿難。彼

【現代漢語翻譯】現代漢語譯本：當時城中的國王聽說了這件事，非常憤怒，立即逮捕了所有的三千名比丘，並將他們全部處死。他還發出這樣的命令：『誰能為國王我抓到沙門（出家修行的人），帶來的人將賞賜金項鍊。』當時，一些貪婪的人到處奔走追捕沙門釋子（佛教出家人），無論他們在哪裡。凡是有沙門釋子的地方，無論是阿蘭若（遠離人煙的修行處）、山林還是曠野，他們都去那裡搜尋。當時，所有的寺廟、山林靜處、阿蘭若都空無一人。弟子們不知道他們的和上（戒師）去了哪裡，也不知道如何守護他們；依止侍者也不知道阿阇梨（導師）在哪裡，也不知道如何守護他們。阿難（佛陀的弟子），當時的沙門釋子，在這閻浮提（我們所居住的世界）內，感到非常狹窄，無處可逃。阿難，你要知道，當時所有被國王抓住的比丘摩訶羅（大比丘），都被處死了。阿難，誰有金錢，誰就能渡過河流。阿難，就像這樣，在那個時候，有五百名比丘因為沒有金錢，被洪水淹沒，無法渡河。阿難，在那個時候，比丘們到達北方的多剎尸羅城（地名），聚集在一起，面向北方，觀看他們的和上和阿阇梨。他們各自議論，心想：『我們現在可以和國王進行一場大戰。』在那個時候，從四面八方趕來的比丘們，總共有九十百千（九萬）之多，他們都穿上鎧甲，返回北方，互相跟隨，與國王展開激烈的戰鬥。阿難，就像這樣，在那個時候，戰鬥發生在布沙波祗（隋朝時稱為花主）王所居住的城市中，戰鬥非常激烈。阿難，在那個戰場上，大約有三千名沙門眾被刀劍殺害。當時，國王被沙門們逼迫，便逃走了，但最終還是被沙門們殺死了。阿難，就像這樣，國王所有的采女（宮女）和軍隊，在那半個月的時間裡，都被沙門釋子們享用了。阿難，

【English Translation】 English version: At that time, the king in the city, having heard of this matter, became greatly enraged. He seized all three thousand Bhikshus (Buddhist monks) and put them to death at once. He further made this proclamation: 'Whoever captures a Shramana (ascetic) for the king and brings him here will be rewarded with a golden necklace.' At that time, greedy beings ran about everywhere, chasing after Shramana Shakya-sons (Buddhist monks), wherever they might be. Wherever there were Shramana Shakya-sons, whether in Aranyas (secluded places for meditation), forests, or wildernesses, they went there to seek them out. At that time, all the temples, quiet places in the mountains and forests, and Aranyas were deserted. The disciples did not know where their Upadhyayas (preceptors) had gone to stay, nor did they protect them; the attendant followers also did not know where their Acharyas (teachers) were, nor did they protect them. Ananda (Buddha's disciple), at that time, the Shramana Shakya-sons felt greatly constricted within this Jambudvipa (the continent where we live), with nowhere to escape. Ananda, know that at that time, all the Bhikshu Maharajas (great monks) who were captured by the king were put to death. Ananda, whoever had money could cross the river. Ananda, in this way, at that Samaya (time), there were five hundred Bhikshus who, because they had no money, were drowned by the great flood and could not cross the river. Ananda, at that Samaya, the Bhikshus reached the city of Takshashila (ancient city) in the northern region, gathered together, and faced north, looking at their Upadhyayas and Acharyas. They discussed among themselves, thinking: 'We can now engage in a great battle with the king.' At that Samaya, Bhikshus came from all directions, numbering ninety hundred thousand (ninety thousand). They all put on armor and returned north, following each other, and engaged in a fierce battle with the king. Thus, Ananda, at that Samaya, the battle took place in the city where King Pushpavati (translated as 'Flower Lord' in the Sui dynasty) resided, and the battle was extremely fierce. Ananda, at that battlefield, approximately three thousand Shramanas were killed by swords and staves. At that time, the king, being pressed by the Shramanas, fled, but was eventually killed by the Shramanas. Ananda, in this way, all the king's concubines and soldiers were enjoyed by the Shramana Shakya-sons for half a month. Ananda,

三摩耶于荼蘇地(隋云邊地)當有一王。名曰婆睺羅舒婆(隋云多馬)。時彼王聞沙門釋子輩斫殺燈王。斯有是處。若彼等來必奪我位。令我墮落及失四部兵。時邊地王即來向彼布沙波低城。其釋種子輩因離彼城。阿難如是。彼三摩耶于北道中。當最後見諸沙門等。諸比丘等當還向彼持叉尸羅大城(隋言削石城)。

大威德陀羅尼經卷第十七大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十八

隋天竺三藏阇那崛多譯

時彼城中所有人民。皆悉聚集而作誓言。今者不聽沙門釋種弟子入城。爾時彼中。復有于佛教中信行之者。有凈心者。作如是言。佛出世難。但令沙門釋種弟子入城。還共此沙門釋子等。打邊城王。令我等勝。以其逼切沙門釋種弟子輩。于彼城中諸人眾等。或作如是或作如是。言論不定。爾時魔波旬。勤求方便。愿彼沙門釋種弟子。莫令得入彼特叉尸羅大城。阿難。若沙門釋種弟子。得入特叉尸羅大城者。於三年中。諸沙門等應作城主。阿難。于彼時中。魔王波旬化作大軍。莊嚴畢已。出特叉尸羅大城北門次第巡行。復作是聲。汝等好打沙門釋種弟子。汝等急捉。汝等當令墮落。汝等令破諸沙門釋種弟子輩。其諸沙門釋種弟子。聞如是聲及

【現代漢語翻譯】現代漢語譯本：在三摩耶于荼蘇地（Sūrasena，隋朝時稱為邊地）會有一位國王，名叫婆睺羅舒婆（Bahulaśva，隋朝時稱為多馬）。那時，那位國王聽說沙門釋子（指佛教僧侶）們砍殺燈王（Dīpankara Buddha）。這事很有可能發生。如果他們來了，一定會奪走我的王位，使我墮落並失去四部兵。那時，邊地的國王就會來攻打布沙波低城（Puṣpavatī）。那些釋迦牟尼的弟子們因此離開那座城市。阿難（Ānanda），就像這樣，在三摩耶的北部道路上，將會最後一次見到那些沙門等等。那些比丘（bhikkhu，佛教僧侶）們將會返回持叉尸羅大城（Takṣaśilā，隋朝時稱為削石城）。

《大威德陀羅尼經》卷第十七大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第十八

隋朝天竺三藏阇那崛多（Jñānagupta）翻譯

那時，那座城市中的所有人民都聚集起來發誓說：『現在不允許沙門釋迦牟尼的弟子進入城市。』那時，那裡又有一些在佛教中信仰修行的人，有清凈心的人，這樣說：『佛陀出世很難得。只要讓沙門釋迦牟尼的弟子進入城市，就和這些沙門釋迦牟尼的弟子一起攻打邊城的國王，讓我們獲勝。』因為他們逼迫沙門釋迦牟尼的弟子們，在那座城市中的人們，有的這樣說，有的那樣說，言論不定。那時，魔波旬（Māra Pāpīyas）努力尋找機會，希望那些沙門釋迦牟尼的弟子，不要讓他們進入那座特叉尸羅大城。阿難，如果沙門釋迦牟尼的弟子，得以進入特叉尸羅大城，在三年中，那些沙門們應該成為城主。阿難，在那個時候，魔王波旬化作大軍，裝備完畢后，從特叉尸羅大城的北門出來，依次巡行，又發出這樣的聲音：『你們好好地攻打沙門釋迦牟尼的弟子！你們快點抓住他們！你們應當讓他們墮落！你們要摧毀那些沙門釋迦牟尼的弟子們！』那些沙門釋迦牟尼的弟子，聽到這樣的聲音以及

【English Translation】 English version: In Samaya at Tūṣita (Sūrasena, called 'border region' during the Sui dynasty), there will be a king named Bahulaśva (called 'Duo Ma' during the Sui dynasty). At that time, that king will hear that the Śramaṇa Śākyaputrīyas (Buddhist monks) have slaughtered Dīpankara Buddha (the 'Lamp King'). This is very likely to happen. If they come, they will surely seize my throne, causing me to fall and lose my four divisions of troops. At that time, the king of the border region will come to attack the city of Puṣpavatī. Those disciples of Śākyamuni will therefore leave that city. Ānanda, just like this, on the northern road of Samaya, the last time to see those Śramaṇas, etc., will occur. Those Bhikkhus (Buddhist monks) will return to the great city of Takṣaśilā (called 'Hewn Stone City' during the Sui dynasty).

Mahā-prabhāva-ananta-dhāraṇī-sūtra, Volume 17 Taishō Tripiṭaka, Volume 21, No. 1341, Mahā-prabhāva-ananta-dhāraṇī-sūtra

Mahā-prabhāva-ananta-dhāraṇī-sūtra, Volume 18

Translated by the Tripiṭaka Master Jñānagupta from India during the Sui Dynasty

At that time, all the people in that city gathered together and swore: 'Now we will not allow the Śramaṇa Śākyaputrīya disciples to enter the city.' At that time, there were also some people there who had faith and practiced in Buddhism, people with pure minds, who said: 'It is rare for a Buddha to appear in the world. Just let the Śramaṇa Śākyaputrīya disciples enter the city, and together with these Śramaṇa Śākyaputrīya disciples, we will attack the king of the border city and let us win.' Because they oppressed the Śramaṇa Śākyaputrīya disciples, the people in that city, some said this, some said that, and their opinions were uncertain. At that time, Māra Pāpīyas diligently sought opportunities, hoping that those Śramaṇa Śākyaputrīya disciples would not be allowed to enter that great city of Takṣaśilā. Ānanda, if the Śramaṇa Śākyaputrīya disciples were able to enter the great city of Takṣaśilā, then for three years, those Śramaṇas should become the lords of the city. Ānanda, at that time, King Māra transformed into a great army, and after being fully equipped, came out of the north gate of the great city of Takṣaśilā, patrolling in order, and also made this sound: 'You should attack the Śramaṇa Śākyaputrīya disciples well! You should quickly seize them! You should cause them to fall! You should destroy those Śramaṇa Śākyaputrīya disciples!' Those Śramaṇa Śākyaputrīya disciples, hearing such sounds and

見是相。怖怕逃走不能在彼於前而住。亦不能入特叉尸羅大城。阿難。如是彼三摩耶。帝釋天王及四大天王。並八萬諸天子。速下閻浮提。如來所有支提之中。有舍利者。皆悉收取擎持而去。阿難。即于彼中凈居天等。見阿蘭若空閑之處。並諸塔廟及僧伽藍。作如是言。嗚呼嗚呼。此釋迦牟尼法教(如是三說)阿難。於法教中當有凈信諸龍王等。於一夜中遍閻浮提所有一切諸塔精舍。皆悉收入龍宮殿中。所有禪窟經行之處。及阿蘭那一切所有。彼三摩耶皆悉空曠無復人居。其多馬王將其部伍。來至逋沙波婆帝王所居城。時沙門釋種諸弟子皆悉逃走。時多馬王既知走已。所有伽藍放火燒然。何以故。畏其沙門釋種諸弟子輩。還復來歸住此處故。于彼時中放火燒然。即于彼是。地居諸天當作是聲。嗚呼此如來教。此如來教於此破壞。其地居諸天作是聲已。四天王天覆作是聲。復作大聲令遠處聞。此如來教於茲失耶。此如來教於斯破散。如是彼時。一切諸天展轉相叫。乃至梵世彼悉聞知。沙門釋種諸弟子被苦逼切一切諸方各各馳走向拘睒彌王。所居之城于彼而去。時彼拘睒彌王。即與沙門。施彼無畏及諸飲食。彼三摩耶名最後食。亦名最後沙門聚集。亦名最後般遮之會(隋云五年大會)彼三摩耶。當有二十百千比丘聚集。彼

【現代漢語翻譯】現代漢語譯本見此景象，他們驚恐萬狀，四處逃竄，不敢停留，也無法進入特叉尸羅（Taxila）大城。阿難（Ananda），那時，帝釋天王（Śakra, king of gods）和四大天王（Four Heavenly Kings），以及八萬天子，迅速降臨閻浮提（Jambudvīpa, the human world），將如來（Tathāgata, the Buddha）所有佛塔中的舍利（śarīra, relics）全部收取，擎持而去。阿難，那時，凈居天（Śuddhāvāsa）等諸天看到阿蘭若（araṇya, secluded places）、空閑之處，以及所有塔廟和僧伽藍（saṃghārāma, monasteries），發出哀嘆：『嗚呼！嗚呼！釋迦牟尼（Śākyamuni）的法教（dharma）！』（如此說了三遍）。阿難，在法教中，當有具凈信的諸龍王（Nāga kings）等，在一夜之間將閻浮提所有一切塔和精舍（vihāra, monasteries）全部收入龍宮殿中。所有禪窟、經行之處，以及阿蘭若的一切，在那時都變得空曠，無人居住。多馬王（King Doma）率領他的部下，來到逋沙波婆帝王（King Puṣpavatī）所居住的城池。當時，沙門（śrāmaṇa, renunciates）釋迦（Śākya）種姓的弟子們都四處逃散。多馬王得知他們逃走後，便放火焚燒所有伽藍。為什麼呢？因為害怕沙門釋迦種姓的弟子們再次回來居住於此。所以在那個時候放火焚燒。那時，地居諸天（earth-dwelling deities）會發出這樣的聲音：『嗚呼！如來的教法！如來的教法在此被破壞！』地居諸天發出這樣的聲音后，四天王天（Heaven of the Four Kings）也發出這樣的聲音，併發出更大的聲音，讓遠處也能聽到：『如來的教法在此失落了嗎？如來的教法在此破散了嗎？』那時，一切諸天輾轉相告，乃至梵世（Brahmaloka, the world of Brahma）都知道了。沙門釋迦種姓的弟子們被苦苦逼迫，一切諸方各處奔走，前往拘睒彌王（King Kauśāmbī）所居住的城池，在那裡避難。當時，拘睒彌王給予沙門們無畏的庇護和飲食。那次集會名為『最後之食』，也名為『最後沙門聚集』，也名為『最後般遮之會』（Pañcavārṣika-pariṣad, a quinquennial assembly）。在那次集會上，當有二十萬比丘（bhikṣu, monks）聚集。

【English Translation】 English version Seeing this sight, they were terrified and fled in all directions, unable to stay there and unable to enter the great city of Taxila (Taxila). Ananda (Ananda), at that time, Śakra (Śakra, king of gods), the King of the Gods, and the Four Heavenly Kings (Four Heavenly Kings), along with eighty thousand sons of gods, quickly descended to Jambudvīpa (Jambudvīpa, the human world) and collected all the śarīra (śarīra, relics) in the stūpas (stūpa, monuments) of the Tathāgata (Tathāgata, the Buddha), holding them and leaving. Ananda, at that time, the Śuddhāvāsa (Śuddhāvāsa) heavens and others, seeing the araṇya (araṇya, secluded places), empty places, and all the stūpas and saṃghārāmas (saṃghārāma, monasteries), lamented: 'Alas! Alas! The Dharma (dharma) of Śākyamuni (Śākyamuni)!' (They said this three times). Ananda, within the Dharma, there will be Nāga kings (Nāga kings) and others with pure faith, who in one night will gather all the stūpas and vihāras (vihāra, monasteries) throughout Jambudvīpa into the dragon palaces. All the meditation caves, places for walking meditation, and everything in the araṇya, at that time, will become empty and uninhabited. King Doma (King Doma) led his troops to the city where King Puṣpavatī (King Puṣpavatī) resided. At that time, the śrāmaṇas (śrāmaṇa, renunciates) of the Śākya (Śākya) clan all fled in all directions. King Doma, knowing that they had fled, set fire to all the saṃghārāmas. Why? Because he feared that the śrāmaṇas of the Śākya clan would return and live there again. So at that time, he set fire to them. At that time, the earth-dwelling deities (earth-dwelling deities) will make this sound: 'Alas! The Tathāgata's teaching! The Tathāgata's teaching is destroyed here!' After the earth-dwelling deities made this sound, the Heaven of the Four Kings (Heaven of the Four Kings) also made this sound, and made a louder sound so that it could be heard far away: 'Is the Tathāgata's teaching lost here? Is the Tathāgata's teaching scattered here?' At that time, all the gods told each other in turn, even the Brahmaloka (Brahmaloka, the world of Brahma) knew about it. The śrāmaṇas of the Śākya clan were oppressed and persecuted, and fled in all directions to the city where King Kauśāmbī (King Kauśāmbī) resided, seeking refuge there. At that time, King Kauśāmbī gave the śrāmaṇas fearless protection and food. That gathering was called 'The Last Meal', also called 'The Last Gathering of Śrāmaṇas', and also called 'The Last Pañcavārṣika-pariṣad' (Pañcavārṣika-pariṣad, a quinquennial assembly). At that gathering, there will be two hundred thousand bhikṣus (bhikṣu, monks) gathered.

三摩耶四大佛塔隱沒不現。以首陀婆諸天護故。其帝釋天王不能收取于中舍利。菩提道場轉法輪處。及阿羅摩村塔。此方特叉尸羅大城之中所有法塔。此四大塔。于閻浮提中隱沒不現。時拘睒彌國。有一比丘名曰修羅多(隋言調柔)。唯此一人是阿羅漢。彼三摩耶。復有第二比丘名曰尸梨沙迦(隋言頭者)多學三藏。時尸利沙迦彼布薩內。在彼比丘大眾之前。從坐而起作如是言。此大眾中頗有一比丘。當依世尊學戒者不。若有學者彼向我說。作是語已。時彼一切諸比丘眾皆悉默然。如是再三複作是言。若有依世尊戒學之者。彼即應說。第二第三亦復如是。其修羅多阿羅漢。即告彼比丘僧言。我學世尊戒。我於今者是阿羅漢。善得心解脫善得證知。爾時修多羅比丘即從座起。合掌而住作如是言。我即是彼如來世尊阿羅呵三藐三佛陀。實學中學而我今者無有憍慢。我是阿羅漢。阿難。彼三摩耶。彼尸梨沙迦比丘之所。有一比丘侍者名曰波婆遮吒(隋言惡諂)復有第二比丘。名曰陀那婆羅羅(隋言財力)復有第三比丘。名曰何羅奴殊迦(隋言不直)其修羅多比丘作如是語已。又作是言。我是世尊如來阿羅訶三藐三佛陀。依教誡中而修學也。爾時彼等三惡比丘。遂斷修羅多比丘命根。斫作三段。彼三摩耶金剛手夜叉。時有一弟

【現代漢語翻譯】現代漢語譯本：三摩耶（Samaya）的四大佛塔隱沒不現，因為有首陀婆（Suddhavasa）諸天守護的緣故。帝釋天王（Indra）也不能從中收取捨利。菩提道場（Bodhi-mandala）轉法輪處，以及阿羅摩村（Arama Village）的塔，還有此方特叉尸羅（Takshasila）大城之中的所有法塔，這四大塔在閻浮提（Jambudvipa）中都隱沒不現。當時拘睒彌國（Kausambi）有一位比丘，名叫修羅多（Surata，隋朝時譯為調柔），只有他是阿羅漢（Arhat）。在三摩耶，還有第二位比丘，名叫尸梨沙迦（Sirisaka，隋朝時譯為頭者），他博學三藏。當時尸梨沙迦在布薩（Posadha）中，在比丘大眾之前，從座位上站起來這樣說：『這大眾中可有一位比丘，願意依照世尊的教導學習戒律嗎？如果有學習者，請向我說。』說完這話后，當時所有比丘眾都沉默不語。這樣再三重複地說：『如果有依照世尊的戒律學習的人，就應該說出來。』第二次、第三次也是這樣。修羅多阿羅漢就告訴比丘僧說：『我學習世尊的戒律，我現在是阿羅漢，已經很好地得到了心的解脫，很好地得到了證悟。』當時修多羅（Sutra）比丘就從座位上站起來，合掌而立，這樣說：『我就是那位如來世尊（Tathagata），阿羅呵（Arhat），三藐三佛陀（Samyaksambuddha），確實在學習中學習，而我今天沒有絲毫的驕慢。我是阿羅漢。』阿難（Ananda），在三摩耶，尸梨沙迦比丘那裡，有一位比丘侍者名叫波婆遮吒（Pravacata，隋朝時譯為惡諂），還有第二位比丘名叫陀那婆羅羅（Dhanapalala，隋朝時譯為財力），還有第三位比丘名叫何羅奴殊迦（Haranusuka，隋朝時譯為不直）。修羅多比丘說完這些話后，又說：『我是世尊如來，阿羅呵，三藐三佛陀，依照教誡在修行學習。』當時那三個惡比丘，就斷了修羅多比丘的命根，將他砍成三段。當時三摩耶的金剛手夜叉（Vajrapani Yaksha），那時有一個弟弟

【English Translation】 English version: The four great stupas of Samaya disappeared and became invisible, because they were protected by the Suddhavasa (Pure Abodes) gods. Even Indra (King of the Gods) could not collect the relics from within them. The place where the Wheel of Dharma was turned at Bodhi-mandala (Enlightenment Site), as well as the stupa in Arama Village, and all the Dharma stupas within the great city of Takshasila (Ancient City in Gandhara) in this region, these four great stupas have disappeared and are no longer visible in Jambudvipa (the Continent of Rose-Apple Trees). At that time, in the country of Kausambi (Ancient Indian City), there was a bhikshu (monk) named Surata (Gentle, as translated in the Sui Dynasty), and he was the only Arhat (One Who is Worthy). In Samaya, there was also a second bhikshu named Sirisaka (Head, as translated in the Sui Dynasty), who was learned in the Tripitaka (Three Baskets). At that time, Sirisaka, during the Posadha (Observance Day), in front of the assembly of bhikshus, rose from his seat and said: 'Is there any bhikshu in this assembly who is willing to study the precepts according to the teachings of the World-Honored One (Buddha)? If there is a student, please speak to me.' After saying this, all the bhikshus remained silent. He repeated this three times, saying: 'If there is anyone who is studying according to the precepts of the World-Honored One, they should speak up.' The second and third times were the same. The Arhat Surata then said to the assembly of bhikshus: 'I study the precepts of the World-Honored One, and I am now an Arhat, having well attained liberation of the mind and well attained realization.' At that time, the Sutra (Discourse) bhikshu rose from his seat, joined his palms, and said: 'I am that Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), the World-Honored One, truly learning in learning, and I have no arrogance today. I am an Arhat.' Ananda (Buddha's Disciple), at Samaya, there was a bhikshu attendant of the bhikshu Sirisaka named Pravacata (Wicked Flatterer, as translated in the Sui Dynasty), and a second bhikshu named Dhanapalala (Power of Wealth, as translated in the Sui Dynasty), and a third bhikshu named Haranusuka (Not Straight, as translated in the Sui Dynasty). After the bhikshu Surata said these words, he further said: 'I am the World-Honored One, Tathagata, Arhat, Samyaksambuddha, practicing and learning according to the teachings.' At that time, those three evil bhikshus severed the life-root of the bhikshu Surata, cutting him into three pieces. At that time, the Vajrapani Yaksha (Vajra-Bearing Spirit) of Samaya, had a younger brother

。名曰難提牟佉。(隋言鼓面夜叉)雪山王中復有一夜叉。名曰摩羅毗阇耶(隋言鬘勝)當來彼處。其海龍王。時有長子。名曰摩訶毗盧遮那(隋言大顯赫)來彼處。爾時海龍王長子。取彼波婆遮吒惡比丘身。擎高三十由旬已。然後擲放憂悲啼哭。向波吒羅弗多羅城而去。將波吒羅弗多羅城中大支提塔。向己宮殿。其難提牟佉。共摩羅毗阇夜叉。同共殺彼三惡比丘。遂令斷命。阿難。如是之時。一切世間大地震動。可怖可畏身毛皆豎。無量百千一切諸天。于彼時中呻號啼哭。大叫大喚作大憂惱。其尸梨沙迦惡比丘等。共拘睒彌王即向北方。欲逼切婆睺奢波迦王。因欲斷彼命。其拘睒彌王。亦復斷彼尸梨沙迦惡比丘命。時彼比丘。即墮阿鼻遮大地獄中。阿難。於此之時所有比丘。無供養者。無貴重者。無恭敬者。無承事者。無羞無恥。從於酒肆還至酒肆為酒碗故。阿難。復有如是如來教中當生大惡。阿難。此食還從沙門所來。非從外道所來。阿難。如是之食。沙門釋種諸弟子輩。具足成就增長身聚。阿難。當知此等四食。極為大苦極為大惡。阿難。何者是取。我已於前所說因緣。此等因緣我已說訖。

阿難。復有四種食。不和合為食。高下不平等為食迷惑為食。讚歎生趣為食。于中若有讚歎生趣食者。彼則毀佛毀

【現代漢語翻譯】現代漢語譯本：名為難提牟佉（Nandimukha，隋朝時譯為鼓面夜叉）。雪山王中又有一夜叉，名為摩羅毗阇耶（Maravijaya，隋朝時譯為鬘勝），將來到那裡。當時的海龍王，有一長子，名為摩訶毗盧遮那（Mahavairocana，隋朝時譯為大顯赫），來到那裡。當時海龍王的長子，拿起那個波婆遮吒（Pravrajata）惡比丘的身體，舉高三十由旬，然後擲下，憂悲啼哭，向波吒羅弗多羅（Pataliputra）城而去，並將波吒羅弗多羅城中的大支提塔（Mahachaitya）搬向自己的宮殿。那難提牟佉（Nandimukha）與摩羅毗阇耶（Maravijaya）夜叉，一同殺了那三個惡比丘，使他們斷命。阿難（Ananda），像這樣的時候，一切世間大地都震動，可怖可畏，身毛皆豎，無量百千的一切諸天，在那時呻吟啼哭，大叫大喚，極其憂惱。那些尸梨沙迦（Shirisha）惡比丘等，與拘睒彌（Kaushambi）王一起向北方，想要逼迫婆睺奢波迦（Bahushapaka）王，想要斷他的命。那拘睒彌（Kaushambi）王，也斷了那尸梨沙迦（Shirisha）惡比丘的命。當時那比丘，就墮入了阿鼻遮（Avici）大地獄中。阿難（Ananda），在這個時候，所有的比丘，無人供養，無人尊重，無人恭敬，無人承事，毫無羞恥，從酒肆回到酒肆，爲了酒碗的緣故。阿難（Ananda），又像這樣，如來的教法中將要產生大惡。阿難（Ananda），這些食物還是從沙門（Shramana）那裡來的，不是從外道那裡來的。阿難（Ananda），像這樣的食物，沙門（Shramana）釋迦（Shakya）種姓的弟子們，具足成就，增長身軀。阿難（Ananda），應當知道這等四種食物，是極大的苦，極大的惡。阿難（Ananda），什麼是取？我已於前面所說的因緣，這些因緣我已經說完了。阿難（Ananda），又有四種食物，不和合作為食物，高下不平等作為食物，迷惑作為食物，讚歎生趣作為食物。其中若有讚歎生趣食物的人，那他就是毀佛毀

【English Translation】 English version: Named Nandimukha (Sui Dynasty translation: Drum-faced Yaksha). In the Snow Mountain King, there is another Yaksha named Maravijaya (Sui Dynasty translation: Garland Victory), who will come to that place. At that time, the Dragon King of the sea had an eldest son named Mahavairocana (Sui Dynasty translation: Great Splendor), who came to that place. At that time, the eldest son of the Sea Dragon King took the body of that evil Bhikshu Pravrajata, raised it thirty yojanas high, and then threw it down, weeping with sorrow, and went towards the city of Pataliputra, and moved the Mahachaitya in the city of Pataliputra to his own palace. That Nandimukha, together with the Yaksha Maravijaya, killed those three evil Bhikshus, causing them to lose their lives. Ananda, at such a time, the great earth of all the worlds shook, terrifying and frightening, and the hairs of the body stood on end. Countless hundreds of thousands of all the Devas at that time groaned and wept, shouting and crying loudly, with great distress. Those evil Bhikshus such as Shirisha, together with King Kaushambi, went north, wanting to force King Bahushapaka, wanting to end his life. That King Kaushambi also ended the life of that evil Bhikshu Shirisha. At that time, that Bhikshu fell into the Avici Great Hell. Ananda, at this time, all the Bhikshus, without offerings, without respect, without reverence, without service, without shame, returned from tavern to tavern for the sake of wine bowls. Ananda, again like this, great evil will arise in the teachings of the Tathagata. Ananda, these foods still come from the Shramanas, not from the heretics. Ananda, such foods as these, the disciples of the Shramana Shakya lineage, fully accomplish and increase their bodily mass. Ananda, you should know that these four kinds of food are extremely great suffering and extremely great evil. Ananda, what is grasping? I have already spoken of the causes and conditions mentioned earlier, and I have finished speaking of these causes and conditions. Ananda, there are also four kinds of food: non-harmony as food, inequality as food, delusion as food, and praising rebirth as food. Among them, if there is someone who praises rebirth as food, then he is destroying the Buddha and destroying

法毀僧。所以者何。阿難。如來應正遍知。而不讚嘆說有生趣。唯除一者。誰勤方便勝菩提中者。彼應勤教勸。阿難。除此一眾生已。阿難。若有比丘不行大乘。作如是念。我今復欲取后復生。彼不得言我為教師。所以者何。阿難。於世間中發勤精進具足法者。彼等一切如來攝受。聽為出家受具足戒。阿難。若有比丘。為第二比丘讚歎取生。彼中勸化我等當作如是。我等當復作此彼中取滅(正本云欲取隨生處以為滅度謂涅槃也)彼長夜當得欲箭。得瞋恚箭。得愚癡箭。得憍慢箭。當得具足順入愚癡取卑賤身。增長卑賤朋友知識。卑賤諸趣。彼長夜中當得多食。彼長夜中多生貪慾。言多欲者所謂惡欲。言惡欲者令其墮落。何者墮落。謂墮戒聚及阿鼻脂地獄之處。復言多欲者。多諸住宿多有貪性多覓歡欣。于惡不善根中當得具足。以貪不善根中。瞋不善根中。癡不善根中。當得具足。復言多欲者。饒諸煩惱。被諸思念之所纏覆。佛所贊教不受不行。譬如惡馬不受鎧甲調御。阿難。如是如是。彼不善丈夫。當不隨順多不觀察住不正道。阿難。言不正道者。若於無我法無眾生法。如實不知說有我者。如是名為非正道處不正觀察。第二持法比丘。欺詐降伏發覺說惡令彼憶念。或破戒中或墮邪見。或墮不正威儀中。此等名為取不正

【現代漢語翻譯】現代漢語譯本法毀僧。這是什麼原因呢？阿難（Ananda，佛陀的十大弟子之一）。如來（Tathagata，佛陀的稱號之一，意為『如實而來者』）應正遍知，而不讚嘆或宣說有生趣之事，唯有一種情況例外：誰在勝菩提（Supreme Bodhi，無上智慧）中勤奮方便，就應該勤加教導勸勉。阿難，除了這一類眾生之外，阿難，如果有比丘（Bhiksu，佛教出家男眾）不行大乘（Mahayana，佛教宗派之一，意為『大乘』），並作這樣的念頭：『我現在還想再次受生。』那麼，他不能說自己是教師。這是什麼原因呢？阿難，在世間中發起勤奮精進並具足佛法的人，他們一切都被如來所攝受，允許他們出家並受具足戒（Upasampada，佛教出家眾的最高戒律）。阿難，如果有比丘為第二個比丘讚歎受生，並在其中勸化說：『我們應當這樣做，我們應當再次在某處受生並取滅（正本說的是想要在隨其所生的處所作為滅度，也就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態））。』那麼，他長夜都將得到慾望之箭，得到嗔恚之箭，得到愚癡之箭，得到憍慢之箭，將具足順從並墮入愚癡，取卑賤之身，增長卑賤的朋友和知識，以及卑賤的諸趣（Gati，輪迴的去處）。他長夜之中將吃很多東西，他長夜之中會生出很多貪慾。所說的『多欲』，指的是惡欲。所說的『惡欲』，會讓他墮落。什麼是墮落呢？就是墮入戒聚（Sila-samucchaya，戒律的集合）以及阿鼻地獄（Avici Hell，佛教中最底層的地獄）之處。再說『多欲』，就是有很多住所，有很多貪性，多尋求歡欣，在惡的不善根中會得到具足，以貪的不善根中，嗔的不善根中，癡的不善根中，會得到具足。再說『多欲』，就是有很多煩惱，被諸多的思念所纏繞覆蓋，佛所讚歎的教法不接受也不奉行，譬如惡馬不接受鎧甲和調御。阿難，就是這樣，就是這樣。那個不善的丈夫，將不隨順，多不觀察，住在不正道中。阿難，所說的不正道，如果對於無我法（Anatta，佛教教義，指沒有永恒不變的『我』）和無眾生法（無眾生相），不如實地知曉卻說有我，這就叫做非正道處不正觀察。第二個持法的比丘，欺詐降伏，發覺說惡，讓對方憶念，或者破戒，或者墮入邪見，或者墮入不正的威儀中，這些都叫做取不正。

【English Translation】 English version The Dharma destroys the Sangha (Buddhist monastic community). Why is that? Ananda (Buddha's chief disciple). The Tathagata (Buddha), perfectly enlightened, does not praise or speak of the pleasures of rebirth, except in one case: whoever diligently applies skillful means in the supreme Bodhi (enlightenment) should be diligently taught and encouraged. Ananda, apart from this one type of being, Ananda, if there is a Bhiksu (Buddhist monk) who does not practice the Mahayana (Great Vehicle Buddhism) and thinks, 'I now want to be reborn again,' he should not call himself a teacher. Why is that? Ananda, those in the world who initiate diligent effort and are complete in the Dharma (Buddha's teachings) are all embraced by the Tathagata, and are permitted to ordain and receive the full precepts (Upasampada). Ananda, if there is a Bhiksu who praises rebirth to another Bhiksu, and encourages him, saying, 'We should do this; we should be reborn again in such and such a place and attain cessation (the original text says wanting to take the place of birth as cessation, meaning Nirvana (liberation from the cycle of rebirth)),' then for a long night he will obtain the arrow of desire, the arrow of hatred, the arrow of delusion, and the arrow of arrogance. He will be complete in following and falling into delusion, taking a base body, increasing base friends and knowledge, and base destinies (Gati, realms of rebirth). In that long night, he will eat much, and in that long night, he will generate much greed. What is meant by 'much desire' is evil desire. What is meant by 'evil desire' causes him to fall. What is falling? It is falling into the accumulation of precepts (Sila-samucchaya) and the place of Avici Hell (the lowest level of hell in Buddhism). Furthermore, 'much desire' means many dwellings, much greed, and much seeking of joy, and he will be complete in evil and unwholesome roots, and he will be complete in the unwholesome roots of greed, the unwholesome roots of hatred, and the unwholesome roots of delusion. Furthermore, 'much desire' means many afflictions, being covered and entangled by many thoughts, and not accepting or practicing the teachings praised by the Buddha, like a bad horse not accepting armor and taming. Ananda, just so, just so. That unwholesome man will not follow, will not observe much, and will dwell in the wrong path. Ananda, what is meant by the wrong path is that if one does not truly know the Dharma of no-self (Anatta) and the Dharma of no-sentient-being, and says there is a self, this is called being in the wrong path and observing wrongly. The second Dharma-holding Bhiksu deceives and subdues, discovers and speaks evil, causing the other to remember, or to break the precepts, or to fall into wrong views, or to fall into improper conduct; these are all called taking what is wrong.

道。彼如是等不見事中。于持法比丘所發覺令念。又復何者為非正道。謂住非正道。言不正道者。謂遠離和上及阿阇梨。于諸罪中不知得失。不知有殘及非殘者。亦不巧知罪之與福。第一罪中不知十處。第二罪中不知三處。第三罪中不知一處。第四罪中不知罪處。亦復不知堅牢之因。不知不和合處。七犯罪聚不知所起。如來曾說五十七種犯罪之處。第一罪中第二罪中。六十九中。第三罪中四十一中。第四罪中九十九中。不住諸法不和合行。諸法出處別離之行。彼悉不知。亦不能知失沙門事。不知初禪中十種智方便。不知第二禪中有三種障礙。不知第三禪中二十五種作歡喜處。不知起調戲。不能了知第四禪中五種隨眠行處。不知為彼作懈怠處。不知比丘向飲食時當有十種失沙門法。不知親近如是尊重巧知比丘欺教示者。不知心有十種救護。不能了知二十五種入村落事。不知十種受乞食法。不知受食有二十五過失諸想。彼等不知十種心行。不知與他戒法有五過患。不知十種住于經行。如是等分非善住處。持非道已名為比丘。不在正道不順教師。所有教法但常犯罪。食他國中所有信施。阿難。少有比丘。見知此等所有事者。或當知者。阿難。唯優波離比丘。能知此等諸法諸事。若承事者。彼等亦知此等諸法。阿難。比丘此食

【現代漢語翻譯】現代漢語譯本道。像他們這樣在不明白事情的情況下，對持有佛法的比丘產生怨恨，使他們心生煩惱。還有什麼是不正之道呢？就是安住于不正之道。所謂不正之道，就是遠離和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），對於各種罪行不知道得失，不知道有殘缺和沒有殘缺，也不善於分辨罪與福。在第一種罪中不知道十個方面，在第二種罪中不知道三個方面，在第三種罪中不知道一個方面，在第四種罪中不知道罪的方面。也不知道堅固的原因，不知道不和諧的地方，對於七種犯罪的集合不知道從何而起。如來（Tathagata，佛的稱號）曾經說過五十七種犯罪的地方，第一種罪中有，第二種罪中有六十九種，第三種罪中有四十一種，第四種罪中有九十九種。不安住于諸法，不和諧地行事，對於諸法產生的地方和分離的行為，他們都不知道。也不能知道失去沙門（Sramana，出家修行者）身份的事情，不知道初禪（Prathama Dhyana，色界初禪）中十種智慧的方便，不知道第二禪（Dvitiya Dhyana，色界二禪）中有三種障礙，不知道第三禪（Tritiya Dhyana，色界三禪）中二十五種產生歡喜的地方，不知道引發調戲，不能瞭解第四禪（Caturtha Dhyana，色界四禪）中五種隨眠（Anusaya，煩惱的潛在形式）的行處，不知道為他們製造懈怠的地方，不知道比丘在接受飲食時會有十種失去沙門法的行為，不知道親近像這樣尊重並且巧妙地欺騙教導者，不知道心中有十種救護，不能瞭解二十五種進入村落的事情，不知道十種接受乞食的方法，不知道接受食物有二十五種過失的想法。他們不知道十種心行，不知道給予他人戒法有五種過患，不知道十種安住于經行（Cankrama，禪修時來回走動）。像這樣區分不是好的安住之處，持有不正之道卻被稱為比丘，不在正道上，不順從教師，總是違犯所有教法，食用他國中的所有信施。阿難（Ananda，佛陀的十大弟子之一）。很少有比丘能夠了解這些所有的事情，或者將要了解這些事情。阿難。只有優波離（Upali，佛陀的十大弟子之一）比丘能夠了解這些諸法諸事。如果有人承事他，他們也會知道這些諸法。阿難。比丘這種食物

【English Translation】 English version The Way. Like those who, in not understanding matters, arouse resentment and cause vexation to bhikkhus who uphold the Dharma. And what further constitutes the wrong way? It is abiding in the wrong way. What is meant by the wrong way is being distant from the Upadhyaya (preceptor) and Acarya (teacher), not knowing the gains and losses in various offenses, not knowing what is defective and what is not, and not skillfully discerning between sin and merit. In the first offense, not knowing ten aspects; in the second offense, not knowing three aspects; in the third offense, not knowing one aspect; in the fourth offense, not knowing the aspects of offense. Also, not knowing the cause of steadfastness, not knowing the places of disharmony, not knowing the origin of the seven aggregates of offenses. The Tathagata (the Thus-Gone One) has spoken of fifty-seven places of offense: in the first offense, in the second offense, sixty-nine; in the third offense, forty-one; in the fourth offense, ninety-nine. Not abiding in the dharmas, acting in disharmony, they do not know the places where the dharmas arise and the acts of separation. Nor can they know the matters of losing the state of a Sramana (ascetic). Not knowing the ten skillful means of wisdom in the first Dhyana (absorption), not knowing the three hindrances in the second Dhyana, not knowing the twenty-five places of delight in the third Dhyana, not knowing the arising of frivolity, not being able to understand the five latent tendencies in the fourth Dhyana. Not knowing how to create places of laziness for them, not knowing that when a bhikkhu approaches food, there are ten ways of losing the Dharma of a Sramana, not knowing how to be close to such respected ones and skillfully deceive the teachers, not knowing that there are ten protections in the mind, not being able to understand the twenty-five matters of entering villages, not knowing the ten ways of receiving alms, not knowing that there are twenty-five faults in the perceptions of receiving food. They do not know the ten mental activities, do not know that there are five faults in giving precepts to others, do not know the ten ways of abiding in Cankrama (walking meditation). Such distinctions are not good places to abide in. Holding to the wrong way, they are called bhikkhus, not being on the right way, not obeying the teachers, always violating all the teachings, consuming all the offerings of faith in other lands. Ananda (one of the ten great disciples of the Buddha), few are the bhikkhus who know all these matters, or who will come to know them. Ananda, only the bhikkhu Upali (one of the ten great disciples of the Buddha) knows all these dharmas and matters. If they attend to him, they will also know these dharmas. Ananda, this food of the bhikkhu

不巧知者。當令滿向阿毗脂地獄。阿難。汝應觀察。彼等自言。我是持戒。亦當不問他諸智比丘。此等諸法能行知者。阿難。是故我告汝。我今語汝。若有比丘。如是修多羅等文句莊嚴知出入者。彼則名為智慧比丘。為善欲者欲涅槃者。欲求解脫于地獄中求自樂者。假令身盡肉血雖羸無力。應詣彼處。所以者何。阿難寧住於人間雖羸無力。當求如是諸勝妙法。不用當受向惡道處。阿難。此食當損沙門之行。是食分別品中今已說訖。

阿難。如是言語有幾尼迦沙(隋云磨瑩選擇)我如是言說因緣。有十種尼迦沙。何等為十。為自許尼迦沙。為他尼迦沙。為自他尼迦沙。邊境尼迦沙。姓尼迦沙佛陀尼迦沙。達摩尼迦沙。僧伽尼迦沙。持戒尼迦沙。三摩提尼迦沙。斷尼迦沙。及詐聖尼迦沙。歌詠者尼迦沙。多尼迦沙。一分生處尼迦沙。調柔尼迦沙。比丘尼迦沙。比丘尼尼迦沙。此等為十尼迦沙。于中此比丘尼尼迦沙者。彼二種因緣應作尼迦沙(謂摩拭選擇)若比丘戒中清凈。若墮大罪中。此等二種應作尼迦沙法。言尼迦沙者。隨惡變悔。一者欲沙門法。亦不見他人雜種諸罪。亦不可得義別說有比丘從罪起出及為經營煩惱清凈故。乃至身命因緣不得妄語。比丘有如是者。應作尼迦沙羯磨。何者為事。事有五種。不知凈業

【現代漢語翻譯】現代漢語譯本：愚昧無知的人，應當讓他直接墮入阿毗脂地獄（Avīci Hell，八大地獄中最苦之處）。阿難（Ānanda，佛陀的十大弟子之一）。你應該觀察，那些自稱『我持戒清凈』的人，也不去請教那些有智慧的比丘（bhikkhu，佛教僧侶），這些法應當如何修行和了解。阿難，因此我告訴你，我現在告訴你，如果有比丘，能夠精通修多羅（sūtra，佛經）等文獻，文辭優美，並且知道如何運用，那麼他就可以被稱為有智慧的比丘。爲了那些想要行善、想要涅槃（nirvāṇa，佛教術語，指解脫生死輪迴）、想要從地獄中解脫並尋求自身安樂的人，即使身體衰弱，肉體和血液都已耗盡，也應該去向他請教。為什麼呢？阿難，寧願住在人間，即使身體衰弱無力，也應當尋求這些殊勝妙法，不要去承受墮入惡道的果報。阿難，這種食物會損害沙門（śrāmaṇa，佛教出家修行者）的修行，關於食物的分別品，現在已經講完了。

阿難，像這樣的言語，有幾種尼迦沙（Nigaṇṭha，隋朝翻譯為『磨瑩選擇』，指辨別真偽的方法）？我這樣說是有原因的，有十種尼迦沙。是哪十種呢？為自許尼迦沙（為自己辯解），為他尼迦沙（為他人辯解），為自他尼迦沙（為自己和他人辯解），邊境尼迦沙（邊遠地區的辯解），姓尼迦沙（根據姓氏辯解），佛陀尼迦沙（根據佛陀的教導辯解），達摩尼迦沙（Dharma，根據佛法的教義辯解），僧伽尼迦沙（Saṃgha，根據僧團的規定辯解），持戒尼迦沙（根據戒律辯解），三摩提尼迦沙（Samādhi，根據禪定辯解），斷尼迦沙（斷除煩惱的辯解），以及詐聖尼迦沙（假裝聖人的辯解），歌詠者尼迦沙（通過歌唱辯解），多尼迦沙（通過多數人意見辯解），一分生處尼迦沙（根據部分情況辯解），調柔尼迦沙（通過調柔的言辭辯解），比丘尼迦沙（針對比丘的辯解），比丘尼尼迦沙（針對比丘尼的辯解）。這些是十種尼迦沙。其中，對於比丘尼的尼迦沙，應該根據兩種因緣來進行尼迦沙（即磨拭選擇）：如果比丘尼在戒律上清凈，或者墮入重大罪過中，這兩種情況都應該進行尼迦沙法。尼迦沙的意思是，隨著罪惡而改變悔過。一是想要成為沙門，但又看不到他人各種各樣的罪過，也無法明確地說出有比丘從罪惡中改過自新，以及爲了經營煩惱而清凈的緣故，乃至以生命為代價，也不得妄語。比丘如果有這種情況，就應該進行尼迦沙羯磨（kamma，業力）。什麼是事情呢？事情有五種：不知清凈的業。

【English Translation】 English version: Those who are ignorant and unwise should be sent directly to Avīci Hell (the hell of uninterrupted suffering). Ānanda, you should observe those who claim, 'I uphold the precepts purely,' and do not ask other wise bhikkhus (Buddhist monks) about how these teachings should be practiced and understood. Therefore, Ānanda, I tell you, I now tell you, if there is a bhikkhu who is proficient in the sūtras (Buddhist scriptures) and other texts, whose words are beautiful, and who knows how to apply them, then he can be called a wise bhikkhu. For those who wish to do good, who desire nirvāṇa (liberation from the cycle of birth and death), who want to be liberated from hell and seek their own happiness, even if their body is weak and their flesh and blood are exhausted, they should go to him for guidance. Why? Ānanda, it is better to live in the human realm, even if the body is weak and powerless, and seek these excellent and wonderful teachings, than to suffer the consequences of falling into the evil paths. Ānanda, this food will harm the practice of a śrāmaṇa (Buddhist renunciate); the section on the discernment of food has now been completed.

Ānanda, how many types of Nigaṇṭha (methods of discerning truth from falsehood, translated as 'polishing and selecting' in the Sui dynasty) are there in such speech? There is a reason why I say this; there are ten types of Nigaṇṭha. What are the ten? They are: Nigaṇṭha for self-justification, Nigaṇṭha for others' justification, Nigaṇṭha for self and others' justification, Nigaṇṭha for border regions, Nigaṇṭha for lineage, Nigaṇṭha for the Buddha (the enlightened one), Nigaṇṭha for the Dharma (Buddhist teachings), Nigaṇṭha for the Saṃgha (Buddhist community), Nigaṇṭha for upholding precepts, Nigaṇṭha for Samādhi (meditative concentration), Nigaṇṭha for cutting off defilements, and Nigaṇṭha for falsely claiming to be a saint, Nigaṇṭha for singers, Nigaṇṭha for the majority opinion, Nigaṇṭha for partial circumstances, Nigaṇṭha for gentle speech, Nigaṇṭha for bhikkhus, and Nigaṇṭha for bhikkhunis (Buddhist nuns). These are the ten types of Nigaṇṭha. Among them, for the Nigaṇṭha of bhikkhunis, the Nigaṇṭha (i.e., polishing and selecting) should be done based on two conditions: if the bhikkhuni is pure in precepts, or if she has fallen into a major transgression, these two situations should be subject to the Nigaṇṭha method. The meaning of Nigaṇṭha is to change and repent according to the evil. One is wanting to be a śrāmaṇa, but not seeing the various faults of others, and also not being able to clearly say that a bhikkhu has reformed from evil, and for the sake of managing defilements and becoming pure, one must not lie even at the cost of one's life. If a bhikkhu has such a situation, then the Nigaṇṭha kamma (action, deed) should be performed. What are the matters? There are five matters: not knowing pure karma.

此是第一事。不知善。不知五種嚴熾義利五口。不知滿。不知輩忍。亦有離結界比丘。具足此五種法。當不得作尼迦沙羯磨。作是語已。長老阿難白佛言。世尊。頗有如是因緣。若是等五法具足者。比丘不可教示。亦不可作尼迦沙法。佛告言。阿難。有一因緣。若一千比丘眾。有一比丘。欲發作尼迦沙羯磨。彼別因緣不可作尼迦沙。何者。為離一切眾事故。不可得作尼迦沙。若有比丘具隨順忍者。彼亦不能作尼迦沙。所以者何。犯罪相者應知舉處。若無罪相行即是行處。比丘具足此法。不能作尼迦沙。

阿難。有五種尼迦沙處。如來所說。假令比丘住一由旬。或有比丘。在此住處應作尼迦沙。于彼處亦應作尼迦沙。何等為五。若有比丘。為諸比丘所聞。某甲比丘犯某甲罪。或有比丘。為彼比丘欲作尼迦沙羯磨。彼比丘先還一朋友比丘往至彼處。彼比丘遣眾出河道。然彼河道用繩裹量以為結界。或一揄阇那或半揄阇那。彼朋友比丘。令出已住于彼繩界門。彼等作量議已。彼迦羅中。彼三摩耶中。彼呼律多中。令彼比丘住彼繩境界中。然彼各各別異契約。令罪比丘至彼界處。彼等比丘。令諸比丘作尼迦沙。若一揄阇那中。若半揄阇那中。所有繩頭安置者。面向彼處。然彼繩頭。若以腳大指。若手指若腳掌。或蹈或𥑐

【現代漢語翻譯】現代漢語譯本：這是第一件事：不知道什麼是善，不知道五種嚴厲熾盛的義利（指五種能帶來嚴重後果的行為），不知道滿足，不知道忍耐。也有離開僧團結界的比丘，如果具足這五種法，就不應當對他進行尼迦沙羯磨（驅擯羯磨，一種僧團的懲罰措施）。說完這些話后，長老阿難問佛陀：『世尊，是否會有這樣的因緣，如果有人具足這五種法，比丘就不可教導，也不可對他進行尼迦沙法？』佛陀告訴阿難：『有一種因緣。如果在一千比丘的僧團中，有一個比丘想要發起尼迦沙羯磨，因為某種特殊因緣，就不可進行尼迦沙。』『什麼因緣呢？因為要離開一切大眾的緣故，所以不可進行尼迦沙。如果某個比丘具有隨順忍耐的品德，也不可對他進行尼迦沙。』『為什麼呢？因為犯罪的相狀應當知道在哪裡發生。如果沒有犯罪的相狀，那麼他的行為就是正確的。比丘具足這種品德，就不能對他進行尼迦沙。』『阿難，有五種尼迦沙的處所，是如來所說的。假設比丘住在一由旬（古代印度長度單位）的地方，或者有比丘，在這個住處應當進行尼迦沙，那麼就在那個地方進行尼迦沙。』『哪五種呢？如果有比丘，被眾比丘聽到，說某甲比丘犯了某甲罪。或者有比丘，想要對那個比丘進行尼迦沙羯磨。那個比丘先派一個朋友比丘前往那個地方。那個比丘讓大眾離開河道，然後用繩子纏繞測量河道，作為結界。或者一揄阇那，或者半揄阇那。』『他的朋友比丘，讓（大眾）離開后，住在那個繩子結界的門口。他們（指作羯磨的比丘）進行測量商議后，在那個迦羅（時間），在那個三摩耶（地點），在那個呼律多（儀式），讓那個比丘住在那個繩子結界的範圍內。』『然後他們各自約定，讓有罪的比丘到那個結界處。那些比丘，讓眾比丘進行尼迦沙。如果在一揄阇那中，或者半揄阇那中，所有繩子的末端安置的地方，都面向那個地方。然後那些繩子的末端，如果用腳大拇指，或者手指，或者腳掌，或者踩，或者…』

【English Translation】 English version: This is the first matter: not knowing what is good, not knowing the five kinds of severe and blazing benefits and harms (referring to five kinds of actions that bring serious consequences), not knowing contentment, not knowing forbearance. There are also monks who have left the monastic boundary. If they possess these five qualities, they should not be subjected to Nikkasamma-kamma (excommunication, a form of monastic punishment). After saying these words, the elder Ānanda asked the Buddha: 'Venerable Sir, is there such a condition that if someone possesses these five qualities, the monks cannot be instructed, nor can the Nikkasamma-kamma be performed on them?' The Buddha told Ānanda: 'There is one condition. If in a sangha of one thousand monks, one monk wants to initiate Nikkasamma-kamma, it cannot be performed due to a certain special condition.' 'What condition is it? Because it involves leaving the entire assembly, Nikkasamma-kamma cannot be performed. If a monk possesses the virtue of compliant forbearance, Nikkasamma-kamma cannot be performed on him either.' 'Why is that? Because the appearance of the offense should be known where it occurred. If there is no appearance of offense, then his behavior is correct. A monk possessing this virtue cannot be subjected to Nikkasamma-kamma.' 'Ānanda, there are five places for Nikkasamma, as spoken by the Tathāgata. Suppose a monk lives in a yojana (an ancient Indian unit of length), or there are monks who should be subjected to Nikkasamma in this dwelling place, then Nikkasamma should be performed in that place.' 'What are the five? If there is a monk who is heard by the monks, saying that so-and-so monk has committed so-and-so offense. Or there is a monk who wants to perform Nikkasamma-kamma on that monk. That monk first sends a friend monk to that place. That monk has the assembly leave the river path, and then uses a rope to wrap and measure the river path as a boundary. Either one yojana or half a yojana.' 'His friend monk, after having (the assembly) leave, stays at the entrance of that rope boundary. They (the monks performing the kamma) conduct measurement and deliberation, at that kāla (time), at that samaya (place), at that hulluta (ceremony), and have that monk stay within the rope boundary.' 'Then they each make an agreement to have the guilty monk come to that boundary place. Those monks have the monks perform Nikkasamma. If in one yojana, or half a yojana, all the ends of the rope are placed facing that place. Then those ends of the rope, whether with the big toe, or finger, or sole of the foot, either stepping on or...'

。然彼等各各應當作如是言。大德等聽。某甲比丘。今在綖邊住犯某甲罪。如是我等今日。為彼作尼迦沙。應如是作。次第因緣成就具足。一揄阇那中間。不令罪比丘得見尼迦沙。比丘不分別者。作尼迦沙羯磨。比丘五法具足。當作尼迦沙羯磨稱和上名。作非義說無問自語。建立惡義愚癡人故。如來所說。愚癡之人應當舍離。愚癡人者不可令學。應當遣住結界之中。彼罪過人。一因緣不得著羯磨處。攝住支提耶莊嚴中。即於是時。其比丘舉罪已將比丘來。教羯磨處墮罪法中。若比丘尼被舉者。亦應入結界中。然彼比丘有朋友者。彼來已應告彼言。汝舍支提迦莊嚴。汝欲去者隨汝意欲。若比丘彼教說中不巧知恐怖法者。彼應告言。若舉者若未舉者應生歡喜。複次阿難。復有比丘。雖不說和上名字。非義緣故。而說和上作阿阇梨名。於法教說而不順行。此第二法比丘具足者。當應堪作尼迦沙也。複次阿難。若有比丘。凡有事者受佛法已。念教師法念欲學知。而彼比丘。既不顛狂亦不散亂。亦不瞋恚亦不被賊捉。亦復不為諸國王之所逼切。入淫女家。行梵行眾應當遮斷。以彼比丘不取佛教及與僧法而不背彼。若有比丘。具足是法雖唸佛教。如是非法行中心不毀壞。若和上若阿阇梨。欲益彼故應須教示。汝當獨住阿蘭那也。彼

【現代漢語翻譯】現代漢語譯本：然後他們每個人都應當這樣說：『諸位大德請聽。某甲（姓名）比丘，現在住在某處，犯了某甲（罪名）罪。像我們今天這樣，為他作尼迦沙（擯出）。』應當這樣做，次第因緣成就具足。在一由旬（長度單位）中間，不讓有罪的比丘得見尼迦沙（被擯出者）。如果比丘不分別，作尼迦沙羯磨（擯出羯磨）。比丘具足五種法，應當作尼迦沙羯磨，稱和上（親教師）的名字。作不如法的言說，沒有詢問就自說自話，建立邪惡的意義，因為是愚癡的人。如來所說，愚癡的人應當舍離，愚癡的人不可以讓他學習，應當遣住在結界（僧團活動範圍）之中。那個有過罪的人，一種因緣不得在羯磨處（舉行羯磨的場所）。攝住在支提耶（佛塔）莊嚴中。就在這個時候，那個比丘舉罪之後，將比丘帶來，教在羯磨處墮罪法中。如果比丘尼被舉罪，也應當進入結界中。然而那個比丘有朋友，他們來之後應當告訴他們說：『你們捨棄支提迦（佛塔的）莊嚴，你們想去哪裡就隨你們的意願。』如果比丘在教說中不善巧，不知道恐怖法，他們應當告訴（被舉罪者）說：『無論舉罪者還是未舉罪者，都應當生歡喜。』再次，阿難（佛陀弟子名）。又有比丘，雖然不說和上（親教師）的名字，因為不如法的緣故，而說和上作阿阇梨（導師）的名字，對於法教說而不順從。這第二種法，比丘具足，就應當堪作尼迦沙（擯出）。再次，阿難（佛陀弟子名）。如果有比丘，凡是有事就接受佛法，念教師法，念欲學習知道，而那個比丘，既不顛狂，也不散亂，也不瞋恚，也不被賊捉，也不被諸國王所逼迫，進入**家，行梵行眾應當遮斷。因為那個比丘不取佛教以及僧法，而不違揹他們。如果有比丘，具足這些法，雖然唸佛教，像這樣非法行中心不毀壞，如果和上（親教師）或者阿阇梨（導師），想要利益他，就應當教示：『你應當獨自住在阿蘭那（寂靜處）。』

【English Translation】 English version: Then each of them should say: 'Listen, venerable sirs. The bhikkhu (monk) named so-and-so, now dwelling at such-and-such a place, has committed such-and-such an offense. Thus, we today are performing Nikkasà (expulsion) for him.' It should be done in this way, with the sequential causes and conditions fully met. Within one Yojana (a unit of distance), the guilty bhikkhu (monk) should not be allowed to see the Nikkasà (the expelled one). If the bhikkhus (monks) do not discern, they perform the Nikkasà kamma (act of expulsion). A bhikkhu (monk) possessing five qualities should perform the Nikkasà kamma (act of expulsion), mentioning the name of the Upajjhaya (preceptor). Making unrighteous speech, speaking without being asked, establishing evil meanings, because he is a foolish person. As the Tathagata (the thus-gone one, Buddha) said, a foolish person should be abandoned, a foolish person should not be allowed to learn, he should be sent to dwell within the boundary (of the Sangha's territory). That guilty person, under no circumstances, should be at the Kamma place (place of the act). Confined within the Cetiya (shrine) adornment. At that very moment, that bhikkhu (monk), having accused the bhikkhu (monk), brings the bhikkhu (monk) and teaches him the law of falling into offense at the Kamma place (place of the act). If a bhikkhuni (nun) is accused, she should also enter the boundary (of the Sangha's territory). However, if that bhikkhu (monk) has friends, they should come and tell him: 'Abandon the Cetiya (shrine) adornment, go wherever you wish.' If the bhikkhus (monks) are not skilled in teaching and do not know the law of fear, they should tell (the accused) that both the accusers and the unaccused should rejoice. Furthermore, Ananda (Buddha's disciple), there is another bhikkhu (monk) who, although not mentioning the name of the Upajjhaya (preceptor), because of unrighteous reasons, speaks of the Upajjhaya (preceptor) as the Acariya (teacher), and does not follow the teaching of the Dharma. This second quality, if a bhikkhu (monk) possesses it, he should be fit for Nikkasà (expulsion). Furthermore, Ananda (Buddha's disciple), if there is a bhikkhu (monk) who, in all matters, accepts the Buddha's Dharma, remembers the teacher's Dharma, desires to learn and know, and that bhikkhu (monk) is neither insane nor distracted, neither angry nor captured by thieves, nor oppressed by kings, entering a ** house, the Brahmacarya (holy life) community should prevent it. Because that bhikkhu (monk) does not take the Buddha's teachings and the Sangha's Dharma and does not turn away from them. If there is a bhikkhu (monk) who possesses these qualities, although he remembers the Buddha's teachings, his heart is not destroyed by such unrighteous conduct. If the Upajjhaya (preceptor) or the Acariya (teacher) wants to benefit him, he should instruct him: 'You should dwell alone in the Aranya (forest).'

若答言。我能住彼師主。應言汝莫求伴不得更覓。第二之人而住彼處。若作是言我不能在。彼師復語言。佛法難遇。隨汝去處使善法增長。于白法中當令滿足。不得語言汝應還俗。所以者何。我是一切天人世間教師。如來尚不作如是說令人還俗。但以慈悲教誨令不入僧中。阿難。菩薩在家有何名也。阿難。菩薩在家無有人能作名字者。阿難。而虛空中首陀婆娑訶諸天來已作如是言。此童子者。極大端正觀者無厭。有大威德光明具足。我于彼時。有是名字號大莊嚴。大莊嚴也是為菩薩。在宮殿中諸天神等安立名字也。而過去世作燈如來安立名字者。彼是如來舍家出家。成阿耨多羅三藐三菩提時。安置名字。號曰釋迦牟尼也。以是義故。天人世間知我如此婆伽婆。名曰釋迦牟尼名也。成阿耨多羅三藐三菩提。既成佛已。復有如是名字出生。我亦不曾念知如是。若梵摩娑婆世界主。若帝釋天主及四大天王。若復別有諸天子等。若喚如來名字者。唯作是言。是教師婆伽婆。天人世間為見佛故。我等可詣彼婆伽婆所。作是語已。長老阿難作如是言。世尊名婆伽婆者。何故名婆伽婆也。佛告言。阿難。是為讚歎如來。非如來名也。阿難。如來已滅諸有。度眾和合破煩惱聚。故名婆伽婆也。阿難復白言。世尊。豈可人少智慧而非天也

【現代漢語翻譯】現代漢語譯本若有人回答說：『我能住在那位師父那裡。』就應該告訴他：『你不要再找同伴，不能再找第二個人來住在這裡。』如果他說：『我不能住在這裡。』那位師父應該再說：『佛法難得遇到，隨你到任何地方，要讓善法增長，在白凈的法中應當滿足。』不能說：『你應該還俗。』為什麼呢？我是一切天人世間的教師，如來尚且不會說讓人還俗的話，只是以慈悲教誨，使他不進入僧團。阿難（Ananda，佛陀的十大弟子之一）。菩薩（Bodhisattva，為救度眾生而發願成佛的人）在家時有什麼名字呢？阿難，菩薩在家時沒有人能給他起名字。阿難，而虛空中的首陀婆娑訶（Suddhavasa，色界天）諸天來后這樣說：『這個童子，極其端正，觀看的人沒有厭倦，有大威德，光明具足。』我那時，有這樣的名字，號為大莊嚴。大莊嚴，這是菩薩在宮殿中，諸天神等給他安立的名字。而過去世作燈如來（Dipankara Buddha，過去佛之一）安立名字，那是如來舍家出家，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，安置的名字，號曰釋迦牟尼（Sakyamuni，佛教創始人）。因為這個緣故，天人世間知道我如此的婆伽婆（Bhagavan，世尊），名叫釋迦牟尼。成就阿耨多羅三藐三菩提，既成佛以後，又有這樣的名字出生，我也不曾念知這些。如果是梵摩娑婆（Brahma-sahaloka，大梵天）世界主，或是帝釋天主（Indra，忉利天主）以及四大天王（Four Heavenly Kings，佛教的護法神），或是另外的諸天子等，如果稱呼如來的名字，只會這樣說：『是教師婆伽婆，天人世間爲了見佛的緣故，我們可以到那位婆伽婆那裡去。』說完這些話后，長老阿難這樣說：『世尊，名字叫婆伽婆，為什麼叫婆伽婆呢？』佛告訴阿難說：『這是爲了讚歎如來，不是如來的名字。阿難，如來已經滅盡諸有，度化眾生和合，破除煩惱聚合，所以名叫婆伽婆。』阿難又問：『世尊，難道有人缺少智慧而不是天人嗎？』

【English Translation】 English version If someone answers: 'I can stay with that teacher,' you should tell him: 'You should not seek a companion, you cannot seek a second person to stay here.' If he says: 'I cannot stay here,' that teacher should say again: 'The Buddha-dharma is difficult to encounter. Wherever you go, let good dharma increase, and you should be satisfied in pure dharma.' You must not say: 'You should return to lay life.' Why? I am the teacher of all gods and humans in the world. Even the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) would not say such things as to make people return to lay life, but only teaches with compassion, so that they do not enter the Sangha (Sangha, the Buddhist monastic order). Ananda (Ananda, one of the ten principal disciples of the Buddha), what is the name of a Bodhisattva (Bodhisattva, one who seeks enlightenment for the benefit of all beings) when he is at home? Ananda, when a Bodhisattva is at home, no one can give him a name. Ananda, but the Suddhavasa (Suddhavasa, pure abodes in the Realm of Form) gods in the sky come and say: 'This child is extremely handsome, those who look at him are never tired of him, he has great power and virtue, and is full of light.' At that time, I had such a name, called Great Adornment. Great Adornment, this is the name established for the Bodhisattva in the palace by the gods. And in the past, Dipankara Buddha (Dipankara Buddha, a past Buddha) established a name, that was when the Tathagata left home and became a monk, and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), the name was established, called Sakyamuni (Sakyamuni, the founder of Buddhism). For this reason, the gods and humans in the world know that I am such a Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha), named Sakyamuni. Having attained Anuttara-samyak-sambodhi, after becoming a Buddha, such a name was born, and I have never thought of knowing these. If the lord of the Brahma-sahaloka (Brahma-sahaloka, the world of Brahma), or Indra (Indra, the lord of the Heaven of Thirty-three) and the Four Heavenly Kings (Four Heavenly Kings, the guardian deities of Buddhism), or other gods, if they call the name of the Tathagata, they will only say: 'The teacher Bhagavan, the gods and humans in the world, for the sake of seeing the Buddha, we can go to that Bhagavan.' After saying these words, the elder Ananda said: 'World Honored One, the name is Bhagavan, why is it called Bhagavan?' The Buddha told Ananda: 'This is to praise the Tathagata, not the name of the Tathagata. Ananda, the Tathagata has extinguished all existence, delivered beings to harmony, and broken the accumulation of afflictions, therefore he is called Bhagavan.' Ananda asked again: 'World Honored One, is it possible that someone lacks wisdom and is not a god?'

。而人喚如來名字也。佛告阿難。人少智慧非為天也。而非一切。何以故。所有于身正見比丘。彼為命因緣。終亦不喚如來名字。況復瞋罵而彼不信。諸比丘輩求活命道。彼須臾時。或二或三乃至第四日五日十日二十日。乃至百千日喚如來名。于如來所。若虛若實毀罵如來。意欲求過。阿難復白佛言。世尊。於是義中我少辯問。佛告言。阿難應知。是時隨意辯問。阿難言。世尊。若有于如來若實若不實毀罵若求誹謗或復求過。世尊。此當得幾所罪聚。世尊。而彼實語及不實者。寧復平等俱獲罪耶。佛言。善哉善哉。阿難。汝為多人慾作利益故。阿難。汝為多人慾作安樂故。而汝今問如來如是義。是故阿難。我還問汝。此義如汝所忍。還當如是為我解說。阿難。于汝意云何。其布沙他羯磨(隋云戒增長)為誰作耶。為販雞者。為販豬者。為當爲彼舍家出家者。阿難答言。世尊。于中販雞販豬等當作何。世尊。為勤方便修禪比丘等。說布沙他羯磨。佛復告言。阿難。今者何因何緣。復問如來如此之義。所以者何。若有妄語和合具者我不為說。而實語者我為說之。阿難復白佛言。世尊。其破戒果報可無言乎。佛言。阿難。于中有可說。阿難。若破戒妄語罵毀如來及誹謗佛。彼乃至其身正分及非分中。所有毛孔還如是等百千歲

于阿鼻脂大地獄中受苦。爾時長老阿難。悲泣流淚而作是言。嗚呼如來大德。嗚呼諸眾生輩。墮極罪處。爾時長老阿難。即從坐起四支布地頂禮佛足以口嗚足。唯愿世尊受我懺悔。唯愿修伽多受我懺悔。我或於如來所說名字行所作業者。雖尊重稱言南無婆伽婆。而成毀罵。南無婆伽婆。而作是已復為譭謗。爾時長老阿難。頂禮佛足。時上空中無量千數諸天子等稱最善哉。作是語已。佛告長老阿難言。汝阿難起就坐。於是長老阿難。從地而起以土坋身。而以兩手捧按世尊足而禮世尊。拭面及膝卻坐一面。長老阿難。坐一面已而自捫淚。

爾時世尊告長老阿難言。阿難。汝勿悔惡。阿難。我不見汝若實若虛若毀罵佛若誹謗佛。作是語已。長老阿難白佛言。世尊。我有少分入白法中。以是故。我實不敢譭謗如來世尊。我自思忖不曾知見。若實若虛罵辱譭謗如來世尊。爾時世尊仰觀虛空。仰觀虛空已。爾時虛空有八萬諸天子等。在世尊前合掌恭敬。爾時世尊。告彼八萬諸天子言。汝諸天子。以何義故住于虛空。為長老阿難稱最善哉。爾時。彼天眾中。有首陀婆娑身天。名曰摩醯奢婆啰。集在彼會。彼卻住一面。告彼諸天眾言。如來世尊所問之義。為汝等釋為我解乎。彼等報言。汝應解說如來所問。汝既現前何須我輩。爾

【現代漢語翻譯】現代漢語譯本：在阿鼻脂大地獄（Avīci hell，佛教地獄中最底層）中受苦。當時長老阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）悲傷哭泣，說道：『唉，如來（Tathāgata，佛陀的稱號之一）的偉大恩德啊！唉，這些眾生墮入了極度罪惡的地方！』當時長老阿難立即從座位上站起，四肢伏地，以頭頂禮佛足，用口親吻佛足，說道：『唯愿世尊（Bhagavān，佛陀的稱號之一，意為『世尊』）接受我的懺悔！唯愿修伽多（Sugata，佛陀的稱號之一，意為『善逝』）接受我的懺悔！我或許對如來說的名字、行為、所作所為，雖然尊重地稱念「南無婆伽婆（Namo Bhagavate，皈敬世尊）」，卻成了譭謗謾罵；稱念「南無婆伽婆」之後，又加以譭謗。』當時長老阿難頂禮佛足。這時，上空中無數千數的天子們稱讚『太好了！』說完這些話后，佛告訴長老阿難說：『你阿難起來就坐。』於是長老阿難從地上起來，用塵土塗抹身體，用雙手捧著世尊的腳，頂禮世尊，擦拭面頰和膝蓋，退到一旁坐下。長老阿難坐在一旁，自己擦拭眼淚。這時世尊告訴長老阿難說：『阿難，你不要後悔自責。阿難，我不見你真實地或虛假地毀罵佛，或誹謗佛。』說完這些話后，長老阿難對佛說：『世尊，我有一小部分進入了清凈的佛法中，因此，我實在不敢譭謗如來世尊。我自己思量，不曾知道或見過真實地或虛假地謾罵、侮辱、譭謗如來世尊。』這時世尊仰望天空，仰望天空之後，這時虛空中有八萬諸天子等，在世尊面前合掌恭敬。這時世尊告訴那八萬諸天子說：『你們這些天子，因為什麼緣故停留在虛空中，為長老阿難稱讚「太好了」？』這時，那些天眾中，有一位首陀婆娑天（Śuddhāvāsa，色界天中的第五天）的天人，名叫摩醯奢婆啰（Maheśvara，大自在天），聚集在那集會中。他退到一旁站立，告訴那些天眾說：『如來世尊所問的意義，是為你們解釋呢，還是為我解釋呢？』他們回答說：『你應該解釋如來所問，你既然在場，何須我們？』

【English Translation】 English version: Suffering in the Avīci hell (Avīci hell, the lowest level of Buddhist hell). At that time, the elder Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his strong memory) wept with sorrow and said, 'Alas, the great virtue of the Tathāgata (Tathāgata, one of the titles of the Buddha)! Alas, these beings have fallen into a place of extreme sin!' At that time, the elder Ānanda immediately rose from his seat, prostrated himself with his four limbs on the ground, and kissed the Buddha's feet with his mouth, saying, 'May the Bhagavan (Bhagavān, one of the titles of the Buddha, meaning 'World-Honored One') accept my repentance! May the Sugata (Sugata, one of the titles of the Buddha, meaning 'Well-Gone') accept my repentance! Perhaps I, regarding the Buddha's name, actions, and deeds, although respectfully reciting "Namo Bhagavate (Namo Bhagavate, Homage to the World-Honored One)," have turned it into abuse and slander; after reciting "Namo Bhagavate," I have again slandered.' At that time, the elder Ānanda prostrated himself at the Buddha's feet. At this time, countless thousands of devas (devas, deities) in the sky praised, 'Excellent!' After saying these words, the Buddha said to the elder Ānanda, 'You, Ānanda, rise and be seated.' Thereupon, the elder Ānanda rose from the ground, smeared his body with dust, and with both hands held the feet of the World-Honored One, prostrated himself before the World-Honored One, wiped his face and knees, and sat down to one side. The elder Ānanda sat to one side, wiping away his tears. At this time, the World-Honored One said to the elder Ānanda, 'Ānanda, do not regret or blame yourself. Ānanda, I do not see you truly or falsely reviling the Buddha, or slandering the Buddha.' After saying these words, the elder Ānanda said to the Buddha, 'World-Honored One, I have entered a small part into the pure Dharma (Dharma, the teachings of the Buddha), therefore, I truly dare not slander the Tathāgata World-Honored One. I myself ponder, I have never known or seen truly or falsely abusing, insulting, or slandering the Tathāgata World-Honored One.' At this time, the World-Honored One looked up at the sky, and after looking up at the sky, at this time there were eighty thousand devas and others in the sky, joining their palms in reverence before the World-Honored One. At this time, the World-Honored One said to those eighty thousand devas, 'You devas, for what reason do you remain in the sky, praising the elder Ānanda as "Excellent"?' At this time, among those deva hosts, there was a deva from the Śuddhāvāsa (Śuddhāvāsa, the fifth heaven in the Form Realm) heavens, named Maheśvara (Maheśvara, Great自在天), gathered in that assembly. He stepped aside and stood, saying to those deva hosts, 'The meaning of what the Tathāgata World-Honored One has asked, is it for you to explain, or for me to explain?' They replied, 'You should explain what the Tathāgata has asked; since you are present, why do we need to?'

時摩醯奢婆啰天子。整理衣服偏袒右臂合掌向佛而作是言。世尊。我有辯說。修伽陀。我有所辯說。佛告彼言。摩醯奢婆啰汝當辯說。佛作是語已。摩醯首邏言。世尊。我念往昔長老阿難。前宿命中於五百生處。世尊。我不曾見亦不曾聞。長老阿難而作妄語。世尊。我為長老阿難。持如是未曾有法。唯然世尊。我作如是念。如是善藏如是善護。世尊。如是眾生善覆藏口業者。如是善護口業者。彼聞如是名字已。即作是悔。世尊。是故我見如是熾盛眾生已。今故稱譽最上善哉。作是語已。佛告摩醯奢婆啰天子言。汝摩醯奢婆啰汝少見也。摩醯奢婆啰。我念往昔九十一劫已來。而長老阿難於彼處生中。不曾為妄語故而作妄語。于爾時眾中。有五百比丘集坐彼會。彼等復為長老阿難。稱最善哉。

爾時長老阿難白佛言。世尊。若有比丘。修持禁戒未證果者。若復戲笑。或實不實。隨所有處欲誹謗罵辱如來世尊。彼得幾所無福德聚。當生何所。作是語已。佛告長老阿難言。阿難。若有比丘持禁戒者。知犯罪處。于智者邊。當悔作惡后更不作。彼勤方便時勤精進時。應得須陀洹果。若得斯陀含果。若向證阿那含。彼等為魔波旬見欲向證阿那含。變化作佛如來威儀來在其前。彼人因即承事。于彼。彼人當得二種果報。以業報

【現代漢語翻譯】現代漢語譯本：這時，摩醯奢婆啰天子（Maheshvara，自在天）整理好衣服，袒露右臂，合掌向佛說道：『世尊，我有些辯論要說。修伽陀（Sugata，善逝），我有些辯論要說。』佛告訴他說：『摩醯奢婆啰，你應當辯說。』佛說完這話后，摩醯首邏（Maheshvara，大自在天）說：『世尊，我回憶往昔，長老阿難（Ananda，慶喜）在前世的五百生中，世尊，我不曾見過，也不曾聽聞長老阿難說過妄語。世尊，我為長老阿難持有這樣未曾有過的功德。唯然，世尊，我這樣想，他是如此善於藏匿，如此善於守護。世尊，像這樣善於覆藏口業的眾生，像這樣善於守護口業的眾生，他們聽到這樣的名字后，就會立即生起悔意。世尊，因此我見到如此熾盛的眾生后，現在才稱讚他是最上善哉。』說完這話后，佛告訴摩醯奢婆啰天子說：『你摩醯奢婆啰，你見識太少了。摩醯奢婆啰，我回憶往昔九十一劫以來，長老阿難在那無數的生命中，不曾爲了妄語而說妄語。』在那個時候的聚會中，有五百比丘聚集在那裡，他們也為長老阿難稱讚說最上善哉。

這時，長老阿難問佛說：『世尊，如果有比丘，修持禁戒但尚未證果，如果戲笑，或者說不真實的話，隨便在什麼地方想要誹謗、謾罵如來世尊，他會得到多少無福德的積累？將會生在什麼地方？』說完這話后，佛告訴長老阿難說：『阿難，如果有比丘持守禁戒，知道自己犯戒的地方，在智者面前，應當懺悔所作的惡業，之後不再重犯。當他勤奮努力，精進修行時，應該可以證得須陀洹果（Srotapanna，入流果）。如果證得斯陀含果（Sakrdagamin，一來果），或者趨向證得阿那含果（Anagamin，不還果）。他們被魔波旬（Mara，惡魔）看見想要證得阿那含果，魔變化成佛如來的威儀來到他們面前，這個人因此就去承事他。這個人將會得到兩種果報，以業報。』

【English Translation】 English version: Then Maheshvara (Maheshvara, the great lord) tidied his clothes, bared his right shoulder, and, with palms together, spoke to the Buddha, saying: 'World-Honored One, I have some arguments to present. Sugata (Sugata, Well-Gone), I have some arguments to present.' The Buddha told him: 'Maheshvara, you should present your arguments.' After the Buddha spoke these words, Maheshvara said: 'World-Honored One, I recall in the past, the Elder Ananda (Ananda, Bliss) in his previous five hundred lives, World-Honored One, I have never seen nor heard Elder Ananda utter a falsehood. World-Honored One, I hold such unprecedented merit for Elder Ananda. Indeed, World-Honored One, I think thus, he is so good at concealing, so good at guarding. World-Honored One, such beings who are good at concealing their verbal karma, who are good at guarding their verbal karma, upon hearing such a name, will immediately feel remorse. World-Honored One, therefore, seeing such a flourishing being, I now praise him as the most excellent.' After speaking these words, the Buddha told Maheshvara: 'You Maheshvara, your vision is limited. Maheshvara, I recall in the past, for ninety-one kalpas, Elder Ananda in those countless lives, never uttered a falsehood for the sake of falsehood.' At that time, in that gathering, there were five hundred bhikshus gathered there, and they also praised Elder Ananda as the most excellent.

Then, Elder Ananda asked the Buddha: 'World-Honored One, if there is a bhikshu who cultivates precepts but has not yet attained fruition, if he jokes, or speaks untruthfully, and wants to slander and insult the Tathagata (Tathagata, Thus Come One) at any place, how much accumulation of non-merit will he obtain? Where will he be born?' After speaking these words, the Buddha told Elder Ananda: 'Ananda, if there is a bhikshu who upholds precepts, knows the place where he has transgressed, in the presence of the wise, he should repent for the evil deeds he has committed, and thereafter not repeat them. When he diligently strives and practices with vigor, he should be able to attain the Srotapanna fruit (Srotapanna, Stream-Enterer). If he attains the Sakrdagamin fruit (Sakrdagamin, Once-Returner), or is heading towards attaining the Anagamin fruit (Anagamin, Non-Returner). They are seen by Mara (Mara, Evil One) wanting to attain the Anagamin fruit, Mara transforms into the majestic appearance of the Buddha and comes before them, and this person therefore goes to serve him. This person will obtain two kinds of retribution, by karmic retribution.'

故。若發舉時。更復于彼。若實若不實。意欲誹謗如來世尊。彼身壞已。當墮阿鼻脂大地獄中。隨說幾所語言。還若干歲。于阿鼻脂大地獄中。當受燒煮。如來說此語已。彼時眾中。有六十許諸比丘眾來集會坐。時六十許諸比丘眾。從外道中所出家者。以得邪故吐大熱血。彼因命終墮阿鼻脂大地獄中。爾時世尊。即便微笑。時長老阿難。整理衣服偏袒右肩右膝著地。而白佛言。世尊。如來阿羅呵三藐三佛陀。所作微笑非無因緣。世尊。有何因緣而現此微笑。作是語已。佛告長老阿難言。阿難。此等六十諸比丘輩。從外道中而出家者。以得虛妄故向于如來。若實若非實譭謗罵辱。彼等作如是念。若如來世尊作如是言。于如來邊毀罵誹謗。墮地獄者無有是處。彼等悔過亦無是處。彼等身壞命終。即墮阿鼻脂大地獄中。阿難問言。世尊。彼等當於幾所時間而受燒煮。佛言。阿難。一一比丘當二萬歲中當受燒煮。阿難。是故我語汝等。阿難。汝等舍于非善當念諸善作大利益。阿難。當來世有諸比丘。彼等聞是甚深所出修多羅已。當作大不善根。彼於後時。如是修多羅當來彼前。是等聞已而生輕笑作名字說。所以者何。彼等已多輕笑如來。彼等自住下賤之業。自知瘡已。當言此非然也非如是也。彼等身壞命終已。當墮阿鼻脂大地

【現代漢語翻譯】現代漢語譯本因此，如果有人發起誹謗，進一步地，無論那誹謗是真實的還是不真實的，意圖是誹謗如來世尊（Tathagata，應供、正遍知），此人身死之後，將墮入阿鼻脂大地獄（Avici Hell）。他說了多少句話，就要在阿鼻脂大地獄中被燒煮多少年。如來說完這些話后，當時大眾中，有大約六十位比丘（Bhikkhu，佛教出家男眾）前來就坐。這大約六十位比丘，是從外道（非佛教的宗教或哲學）中出家的，因為邪見而吐出大量熱血。他們因此命終，墮入阿鼻脂大地獄中。這時，世尊（Bhagavan，佛的尊稱）便微笑起來。長老阿難（Ananda，佛陀的十大弟子之一）整理衣服，偏袒右肩，右膝著地，向佛稟告說：『世尊，如來阿羅呵三藐三佛陀（Tathagata Arhat Samyak-sambuddha，如來、阿羅漢、正等覺）的微笑，不會沒有原因。世尊，是什麼因緣讓您現出這樣的微笑？』說完這些話后，佛告訴長老阿難說：『阿難，這些六十位比丘，是從外道中出家的，因為虛妄的見解而誹謗如來，無論那誹謗是真實的還是不真實的。他們這樣想：如果如來世尊說了這樣的話，因為在如來身邊譭謗謾罵而墮入地獄，那是不可能的。他們想要悔過也是不可能的。他們身死命終，立即墮入阿鼻脂大地獄中。』阿難問道：『世尊，他們將在那裡被燒煮多久？』佛說：『阿難，每一位比丘將在兩萬年中被燒煮。阿難，因此我告訴你們，阿難，你們應當捨棄不善，應當思念諸善，做大利益。阿難，未來世會有一些比丘，他們聽到這些甚深修多羅（Sutra，經）后，會造作大的不善根。他們在以後，當這些修多羅來到他們面前時，他們聽了之後會輕蔑嘲笑，隨意評論。為什麼呢？因為他們已經多次輕蔑嘲笑如來。他們自己住在惡業之中，自己知道自己的瘡疤，卻說這不是真的，不是這樣的。他們身死命終后，將墮入阿鼻脂大地獄中。』

【English Translation】 English version Therefore, if someone initiates a slander, furthermore, whether that slander is true or untrue, with the intention of slandering the Tathagata (Tathagata, Worthy One, Perfectly Enlightened One), after that person's body is destroyed, they will fall into the Avici Hell. For every word they speak, they will be burned and boiled in the Avici Hell for that many years. After the Tathagata spoke these words, at that time, among the assembly, there were about sixty Bhikkhus (Buddhist monks) who came and sat down. These approximately sixty Bhikkhus, who had ordained from non-Buddhist paths, vomited large amounts of hot blood due to their wrong views. Because of this, they died and fell into the Avici Hell. At this time, the Bhagavan (Blessed One, a title for the Buddha) smiled. The Elder Ananda (Ananda, one of the Buddha's ten principal disciples) adjusted his robes, bared his right shoulder, knelt on his right knee, and said to the Buddha: 'Venerable One, the Tathagata Arhat Samyak-sambuddha (Tathagata, Arhat, Perfectly Enlightened One) does not smile without a reason. Venerable One, what is the cause and condition for you to show this smile?' After saying these words, the Buddha said to the Elder Ananda: 'Ananda, these sixty Bhikkhus, who have ordained from non-Buddhist paths, slander the Tathagata because of their false views, whether that slander is true or untrue. They think like this: If the Tathagata speaks such words, that there is no possibility of falling into hell for slandering and reviling the Tathagata. It is also impossible for them to repent. After their bodies are destroyed and their lives end, they will immediately fall into the Avici Hell.' Ananda asked: 'Venerable One, for how long will they be burned and boiled there?' The Buddha said: 'Ananda, each Bhikkhu will be burned and boiled for twenty thousand years. Ananda, therefore I tell you, Ananda, you should abandon non-virtue, you should contemplate virtue, and do great benefit. Ananda, in the future there will be some Bhikkhus who, after hearing these profound Sutras (Sutra, discourse), will create great roots of non-virtue. In the future, when these Sutras come before them, they will listen and then scornfully laugh and comment arbitrarily. Why? Because they have repeatedly scorned and laughed at the Tathagata. They dwell in evil karma, know their own sores, but say that this is not true, it is not like this. After their bodies are destroyed and their lives end, they will fall into the Avici Hell.'

獄中。彼等身體肢節及非節分中隨所有毛。彼等還復若干百千歲。于大地獄中受極燒煮。作是語已。長老阿難復白佛言。世尊。一一眾生有幾許毛。作是語已。佛告長老阿難言。善哉善哉。阿難。人所有毛還有如許無毛者。阿難。若有饒毛。彼于頭上有九十九百千俱致毛孔。于彼九十九百千毛孔之中。而不生毛亦不出毛。阿難復問言。世尊。是何處所。佛言。謂腳足手掌之內。口中及眉間。除是以外。有八萬四千毛孔。阿難。又除項中及兩足下不生毛處。其間節及非節依倚毛孔者。二十百千俱致。阿難。此等已為一一眾生。若童男若童女。若婦人若丈夫。我今已說若干毛孔。作是語已。長老阿難白佛言。世尊。何因緣故。諸婦女人無有髭鬚。于彼身中亦不遍滿諸毛等耶。作是語已。佛告阿難言。阿難。婦人饒欲。彼以慾火燒毛孔故。以被燒滅諸毛孔處。譬如有人以炭火滿坑。持草覆上于上種樹。阿難。于汝意云何。彼樹能增長根不。增長莖不。增長葉不。增長華不。增長果不。頗有如是諸樹影不。能斷熱惱不。阿難白言。不也世尊。佛告阿難言。豈不種彼樹也。阿難言。種也世尊。佛言。何故不與果實。若葉若花何故不生。何故不增長莖也。阿難白佛言。世尊。此樹種已。火坑熱故熏令盡滅。下有火界。多饒乾燥半被

【現代漢語翻譯】現代漢語譯本獄中，那些眾生的身體，包括關節和非關節部位，長有多少毛髮。他們還要在大地獄中遭受極其痛苦的燒煮，長達數百萬年。說完這些，長老阿難又問佛陀：『世尊，每一個眾生有多少毛髮？』說完這些，佛陀告訴長老阿難：『很好，很好。阿難，人身上長毛的地方和不長毛的地方一樣多。阿難，如果有人毛髮茂盛，他的頭上有九十九百千俱胝（俱胝：印度計數單位，相當於一千萬）個毛孔。在這九十九百千俱胝個毛孔中，有些不長毛，有些長了毛也不冒出來。』阿難又問：『世尊，哪些地方是這樣的呢？』佛陀說：『就是腳底、手掌心、口內和眉間。除了這些地方，還有八萬四千個毛孔。阿難，還有脖子和兩腳腳底不長毛的地方。其餘關節和非關節部位，依靠毛孔的地方有二十百千俱胝。阿難，這些我已經為每一個眾生，無論是童男童女，還是婦女丈夫，說過了毛孔的數量。』說完這些，長老阿難問佛陀：『世尊，是什麼原因導致婦女沒有鬍鬚，而且身上的毛髮也不像男子那樣遍佈呢？』說完這些，佛陀告訴阿難：『阿難，婦女的慾望強烈，她們用火燒灼毛孔的緣故。因為被燒燬了毛孔的地方，就像有人用炭火填滿坑，再用草覆蓋在上面，然後在上面種樹一樣。阿難，你認為怎麼樣？那棵樹能長根嗎？能長莖嗎？能長葉嗎？能開花嗎？能結果嗎？會有樹蔭嗎？能遮擋熱氣嗎？』阿難回答說：『不能，世尊。』佛陀告訴阿難：『難道不是種了樹嗎？』阿難說：『種了，世尊。』佛陀說：『為什麼不結果實，不長葉子，不開花，不長莖呢？』阿難對佛陀說：『世尊，這棵樹種下去後，因為火坑的熱氣燻烤，全部都燒燬了。下面有火，非常乾燥，一半都被…』

【English Translation】 English version In the hell, how many hairs are there on the bodies of those beings, including both joints and non-joint areas? They must also endure extremely painful burning in the great hell for hundreds of thousands of years. After saying this, the elder Ānanda (Ānanda: a principal disciple of the Buddha) asked the Buddha again: 'World Honored One, how many hairs does each being have?' After saying this, the Buddha told the elder Ānanda: 'Excellent, excellent. Ānanda, the places where people have hair and the places where they don't have hair are about the same. Ānanda, if someone has abundant hair, they have ninety-nine hundred thousand koṭis (koṭi: an Indian numbering unit, equivalent to ten million) of hair follicles on their head. Among these ninety-nine hundred thousand koṭis of hair follicles, some do not grow hair, and some grow hair but do not emerge.' Ānanda then asked: 'World Honored One, where are these places?' The Buddha said: 'They are the soles of the feet, the palms of the hands, the inside of the mouth, and between the eyebrows. Apart from these places, there are eighty-four thousand hair follicles. Ānanda, there are also places on the neck and the soles of the feet where hair does not grow. The joints and non-joint areas that rely on hair follicles in between amount to twenty hundred thousand koṭis. Ānanda, I have already spoken about the number of hair follicles for each being, whether male or female, young or old.' After saying this, the elder Ānanda asked the Buddha: 'World Honored One, what is the reason why women do not have beards, and the hair on their bodies is not as widespread as that of men?' After saying this, the Buddha told Ānanda: 'Ānanda, women have strong desires, and it is because they burn their hair follicles with fire. Because the places where the hair follicles are burned are like someone filling a pit with charcoal fire, covering it with grass, and then planting a tree on top. Ānanda, what do you think? Can that tree grow roots? Can it grow a stem? Can it grow leaves? Can it blossom? Can it bear fruit? Will there be shade? Can it block the heat?' Ānanda replied: 'No, World Honored One.' The Buddha told Ānanda: 'Wasn't the tree planted?' Ānanda said: 'It was planted, World Honored One.' The Buddha said: 'Why does it not bear fruit, not grow leaves, not blossom, not grow a stem?' Ānanda said to the Buddha: 'World Honored One, after this tree was planted, it was completely burned by the heat of the fire pit. There is fire below, very dry, half of it is...'

燒燼。云何當得增長根耶。云何當得增長莖也。況復生葉及與華果。世尊。彼亦心解而種彼樹根在空虛。佛言。如是如是。阿難。其婦女人。多饒煩惱欲所惱故。正節及節分生諸毛處而不增長。所以者何。以有慾火燒然其身。阿難復言。世尊。豈可婦人。多諸煩惱非丈夫也。

大威德陀羅尼經卷第十八大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第十九

隋天竺三藏阇那崛多譯

佛告阿難。此非正問。雖然阿難。我今為汝而作譬喻。為明此義令汝知故。阿難。于汝意云何。若於春末月中正熱惱時。大火坑內鐵鍱擲中。柝一毛道以為百分。取一渧水置彼鍱上。阿難。彼之水渧當盡已不。阿難報言。世尊。日之熱惱猶能盡滅。況大火聚。世尊。我意觀察彼之水渧。未至鐵上渧在虛空。如是火熱尋時即盡。佛告言。阿難。汝意分別。寧以少水渧此大火聚。當可應滅。阿難。莫復分別。未見實諦諸婦人等若干數人。以受欲故令歡喜者。阿難。譬如有大沙聚。針孔之中有一水渧墮此沙聚。阿難。于汝意云何。彼一渧水能潤彼沙大聚。已不可徹過不。阿難白言。不也世尊。佛復告言。阿難。汝意分別此一渧水。潤此沙聚可令徹過。阿難。汝莫分別。若一婦人以千數丈

【現代漢語翻譯】現代漢語譯本：燒盡。云何當得增長根耶？云何當得增長莖也？況復生葉及與華果？世尊，彼亦心解而種彼樹根在空虛。佛言：如是如是。阿難（佛陀的弟子），其婦女人，多饒煩惱欲所惱故，正節及節分生諸毛處而不增長。所以者何？以有燒然其身。阿難復言：世尊，豈可婦人，多諸煩惱非丈夫也？

佛告阿難：此非正問。雖然阿難，我今為汝而作譬喻，為明此義令汝知故。阿難，于汝意云何？若於春末月中正熱惱時，大火坑內鐵鍱擲中，柝一毛道以為百分，取一渧水置彼鍱上。阿難，彼之水渧當盡已不？阿難報言：世尊，日之熱惱猶能盡滅，況大火聚。世尊，我意觀察彼之水渧，未至鐵上渧在虛空，如是火熱尋時即盡。佛告言：阿難，汝意分別，寧以少水渧此大火聚，當可應滅？阿難，莫復分別，未見實諦諸婦人等若干數人，以受欲故令歡喜者。阿難，譬如有大沙聚，針孔之中有一水渧墮此沙聚。阿難，于汝意云何？彼一渧水能潤彼沙大聚，已不可徹過不？阿難白言：不也世尊。佛復告言：阿難，汝意分別此一渧水，潤此沙聚可令徹過。阿難，汝莫分別。若一婦人以千數丈

【English Translation】 English version: Burned to ashes. How can the roots be made to grow? How can the stems be made to grow? How much more so the leaves, flowers, and fruits? World Honored One, they also understand in their hearts and plant the roots of those trees in emptiness. The Buddha said: 'So it is, so it is, Ananda (Buddha's disciple). Women are often troubled by afflictions and desires, so the places where hair grows at the joints and divisions do not grow. Why is that? Because there is a burning within their bodies.' Ananda replied again: 'World Honored One, is it possible that women have more afflictions than men?'

The Buddha told Ananda: 'This is not the right question. However, Ananda, I will now make a metaphor for you, to clarify this meaning so that you may understand. Ananda, what do you think? If in the last month of spring, when it is very hot, a piece of iron is thrown into a large fire pit, and a single hair is split into a hundred parts, and a single drop of water is placed on that iron. Ananda, will that drop of water be exhausted or not?' Ananda replied: 'World Honored One, the heat of the sun can extinguish even more, how much more so a great fire. World Honored One, I observe that the drop of water, before it even reaches the iron, evaporates in the air, and the heat immediately consumes it.' The Buddha said: 'Ananda, consider whether a small drop of water can extinguish this great fire.' Ananda, do not speculate further. Those women who have not seen the true reality, even if there are many of them, are made happy by indulging in desires. Ananda, it is like a great pile of sand, and a single drop of water falls into this pile of sand through a needle hole. Ananda, what do you think? Can that single drop of water moisten that great pile of sand and penetrate through it?' Ananda replied: 'No, World Honored One.' The Buddha said again: 'Ananda, consider whether this single drop of water can moisten this pile of sand and penetrate through it.' Ananda, do not speculate. If a single woman with thousands of men...

夫。受欲果報。令知足者。阿難。譬如苗稼遍滿大地下諸種子。於三月中極大旱熱。阿難。于汝意云何。此之大地為渴以不。阿難言。渴也世尊。渴也修伽陀。佛告言。阿難。若上虛空蚊子飛行所放尿渧能令大地得潤澤不。又令生長大苗稼不。一切藥草諸樹木等。若大地中一切水滿。始從此岸至彼岸不。阿難言。不也世尊。佛告言。阿難。汝意分別。寧以蚊尿潤洽大地增長苗稼及諸藥草諸樹木等。並諸園林置一切水。始從此岸復至彼岸。阿難。汝莫分別。若一婦人以千丈夫。若百千丈夫受欲果報令歡喜者。阿難。婦人無有二法怖及慚者。乃至半由旬地眼道之所及方處。追逐丈夫為多欲故。阿難。其婦女人三法具足。不知厭足而命終也。何者為三。自身莊嚴。于丈夫邊所受欲樂。哀美言辭。此為三種。阿難。譬如丈夫身有癩病諸根純熟。而彼支節及非節處。有八萬四千瘡。一一瘡門有八萬四千蛆蟲悉如針鋒兩頭有口。彼等蛆蟲食不知足。無須臾時而得停住。常于彼人所有瘡處鉆刺唼食。食已復食唼已復唼。而彼丈夫設有四手在火聚前。爾時諸蟲更得火熱。以熱惱故復動馳走。走已復走搔故復搔。阿難。于汝意云何。彼之丈夫為諸蟲所食啖不。阿難白言。世尊。我聞是已身毛皆豎。況彼丈夫蟲在其支節及非節處耶。佛言阿

難。彼丈夫為彼諸蟲之所食啖。以四手搔自身體時。無有厭足然無有樂。爾時瘡間以手搔刮。如是如是。蟲更開張。以蟲取味。指甲頭搔瘡癢不止。阿難。于汝意云何。彼之丈夫厭污身不。以膿血臭穢厭惡不喜。觀察之者亦不喜見。阿難白言。如是婆伽婆。如是修伽陀。佛告言。如是如是。阿難。然其婦人多有煩惱。可厭可惡不喜觀察不喜睹見。婦人多欲常不知足。以愛慾故得復欲得更復欲得。欲欲不止常求常覓無知厭足。阿難。其婦女五蛆蟲戶。而丈夫無此。複次婦人五蛆蟲戶在陰道中。其一一蟲戶有八十蟲。兩頭有口悉如針鋒。彼之蛆蟲常惱彼女。而食啖之令其動作。動已復行。以彼令動是故名惱。其婦女人此不共法。以業果報求欲方便發起欲行。貪著丈夫不知厭足。阿難。其白精道最為穢污。內空不凈臭穢可惡。阿難。勿須親近。如是女人亦莫承事。所以者何。阿難。無有如是不凈之坑如女人者。極大臭穢最為可惡。於世間中如爛狗尸。阿難。如爛狗尸不凈爛臭。其青惡色身體薄皮。諸蟲所滿如臭酪漿。而狗尸上覆天注雨。然彼狗尸更復濕潤。時彼諸蟲被雨漬已。轉更增動。動已遍動處處普行。行已復行其雨復雨。于彼方處。有諸住人聞彼臭氣。阿難。于汝意云何。彼等丈夫。取彼味不聞彼氣不。阿難言。世尊

【現代漢語翻譯】現代漢語譯本：難（Nanda）。那個男人被那些蟲子啃食。用四隻手抓撓自己的身體時，沒有滿足感，也沒有快樂。那時，用手抓撓瘡口，越抓撓，蟲子就越張開。蟲子從傷口裡獲取味道，指甲抓撓瘡癢也無法停止。阿難（Ananda），你認為如何？那個男人厭惡自己的身體嗎？厭惡膿血的臭味，不喜歡，也不喜歡別人觀看嗎？阿難回答說：『是的，婆伽婆（Bhagavan，世尊），是的，修伽陀（Sugata，善逝）。』佛陀說：『正是這樣，正是這樣。阿難，然而婦女有很多煩惱，令人厭惡，不喜歡觀看，不喜歡看到。婦女的慾望很多，常常不知滿足，因為愛慾的緣故，得到后還想再得到，想要更多，慾望不止，常常尋求，常常尋找，不知滿足。阿難，婦女有五個蛆蟲戶，而男人沒有這些。而且婦女的五個蛆蟲戶在**中。每一個蟲戶有八十隻蟲，兩頭都有口，像針尖一樣。那些蛆蟲常常困擾她們，啃食她們，使她們動作。動了之後又繼續行動。因為它們使之動，所以叫做困擾。婦女有這種不共之法，因為業果報應，尋求慾望的方便，發起慾望的行為，貪戀丈夫不知滿足。阿難，白精之道最為污穢，內部空虛不乾淨，臭穢令人厭惡。阿難，不要親近，也不要侍奉這樣的女人。為什麼呢？阿難，沒有像女人這樣不乾淨的坑，極其臭穢，最為可惡，在世間中就像腐爛的狗尸。阿難，就像腐爛的狗尸，不乾淨，腐爛發臭，呈現青黑色，身體的薄皮上，佈滿了蟲子，像臭的酪漿。而且狗尸上又被雨水淋濕，那狗尸就更加濕潤。這時，那些蟲子被雨水浸泡后，轉動得更加厲害，動了之後到處移動，普遍行走，走了之後又走，雨又下起來。在那個地方，有住在那兒的人聞到那股臭氣。阿難，你認為如何？那些人會喜歡那種味道，聞那種氣味嗎？』阿難回答說：『世尊（Bhagavan）』。

【English Translation】 English version: Nanda. That man is eaten by those worms. When he scratches his body with four hands, there is no satisfaction and no joy. At that time, when he scratches the sores with his hands, the more he scratches, the more the worms open up. The worms take the taste from the wounds, and the itching from scratching with fingernails does not stop. Ananda, what do you think? Does that man loathe his body? Does he loathe the stench of pus and blood, dislike it, and dislike others seeing it? Ananda replied, 'Yes, Bhagavan (World Honored One), yes, Sugata (Well-gone).' The Buddha said, 'It is so, it is so. Ananda, however, women have many afflictions, are disgusting, dislike being watched, and dislike being seen. Women have many desires, and are often not satisfied. Because of lust, they want to get more after getting, wanting even more, desires do not stop, they are always seeking, always searching, and do not know satisfaction. Ananda, women have five worm-holes, while men do not have these. Moreover, women's five worm-holes are in the **. Each worm-hole has eighty worms, with mouths at both ends, like the tip of a needle. Those worms often trouble them, eating them, causing them to move. After moving, they continue to move. Because they cause it to move, it is called trouble. Women have this uncommon dharma, because of karmic retribution, seeking the convenience of desire, initiating the act of desire, and being greedy for husbands without knowing satisfaction. Ananda, the path of white essence is the most filthy, the inside is empty and unclean, the stench is disgusting. Ananda, do not get close, and do not serve such women. Why? Ananda, there is no such unclean pit as a woman, extremely smelly, most disgusting, in the world like a rotten dog corpse. Ananda, like a rotten dog corpse, unclean, rotten and smelly, showing a bluish-black color, the thin skin of the body is covered with worms, like stinky cheese. Moreover, the dog corpse is also wet with rain, and the dog corpse is even more moist. At this time, those worms, after being soaked in the rain, turn even more violently, moving everywhere after moving, walking everywhere, and the rain falls again. In that place, there are people living there who smell that stench. Ananda, what do you think? Would those people like that taste, smell that smell?' Ananda replied, 'Bhagavan (World Honored One).'

。我已聞彼即欲嘔吐。況覆在彼地方住者。世尊應當覆也。修伽陀應當覆也。所以者何。世尊。如是彼爛狗尸最為臭穢。阿難。于汝意云何。若復有人。于如是等爛臭狗尸不凈膿血臭穢青惡之色。身體薄皮諸蟲所滿殘臭酪漿。若取若持若抱若擎持已。豈彼丈夫應得他人歡喜供養禮事以不。或得恭敬或得尊重或得親近。為得多人所讚歎不。阿難言。不也婆伽婆。不也修伽陀。應當遠離應不喜見。應不親近應不讚嘆。世尊。如是丈夫應不須見。何況有人而讚歎者。所以者何。世尊。如爛狗尸不凈臭穢青惡之色。身體薄皮諸蟲遍滿。狀如殘酪懷裡擎舉。佛告言。阿難。如來如是許彼丈夫。若爛狗尸不凈膿血臭青惡色身體薄皮諸蟲遍滿如殘酪漿。若取若持若抱擎持。阿難。如來亦不許彼亦不讚嘆。彼之丈夫。或以財寶諸瓔珞具莊嚴婦人。旃檀涂體猶如香篋。細滑柔軟善巧裝嚴。年盛色美無病無痛耳目端正。乃至不讚彼之丈夫以腳拇指觸彼婦人。何以故。阿難。我說彼之丈夫甚可惡厭。或以財寶諸瓔珞具莊嚴婦人。栴檀涂體猶如香篋。細滑柔軟善巧莊飾年盛色美無病無痛耳目端嚴。乃至不讚彼之丈夫以腳拇指觸彼婦人。而不毀彼丈夫。抱爛狗尸不凈膿血青臭惡色。身體薄皮諸蟲遍滿似殘酪漿。若取若持若抱。乃至置於懷裡以手擎

【現代漢語翻譯】現代漢語譯本：我已經聽聞此事，就想要嘔吐，更何況是住在那個地方的人呢？世尊，應當遮蓋此事！修伽陀（Sugata，善逝）啊，應當遮蓋此事！為什麼這麼說呢？世尊，因為那腐爛的狗尸實在是太臭太髒了。阿難（Ananda，佛陀的十大弟子之一），你認為如何？如果有人對於這種腐爛惡臭的狗尸，不乾淨的膿血，臭穢發青發黑的顏色，薄皮的身體上爬滿蟲子，像殘餘的臭酪漿一樣的東西，去拿、去持、去抱、去捧著，那麼這個人應該能得到別人的歡喜供養和禮敬嗎？或者得到恭敬、尊重、親近，被很多人讚嘆嗎？阿難回答說：『不，婆伽婆（Bhagavan，世尊），不，修伽陀，應當遠離，不應喜歡見到，不應親近，不應讚歎。世尊，這樣的丈夫不應該被看見，更何況是讚歎他呢？』為什麼這麼說呢？世尊，因為那腐爛的狗尸不乾淨，臭穢發青發黑，薄皮的身體上爬滿蟲子，像殘餘的臭酪一樣被抱在懷裡捧著。佛告訴阿難說：『阿難，如來是這樣看待那個丈夫的，如果他拿、持、抱、捧著腐爛的狗尸，不乾淨的膿血，臭穢發青發黑的顏色，薄皮的身體上爬滿蟲子，像殘餘的臭酪漿一樣的東西。阿難，如來既不允許他這樣做，也不讚嘆他。』或者用財寶和各種瓔珞裝飾的婦人，用旃檀（Chandana，一種香木）塗抹身體，像香匣一樣，面板細滑柔軟，善於打扮裝飾，正值盛年，容貌美麗，沒有疾病和痛苦，耳目端正，如來甚至不讚嘆那個丈夫用腳拇指觸碰那個婦人。為什麼呢？阿難，我說那個丈夫非常可惡可厭。或者用財寶和各種瓔珞裝飾的婦人，用旃檀塗抹身體，像香匣一樣，面板細滑柔軟，善於打扮裝飾，正值盛年，容貌美麗，沒有疾病和痛苦，耳目端正，如來甚至不讚嘆那個丈夫用腳拇指觸碰那個婦人，但是也不會因此而譭謗那個丈夫，因為他抱著腐爛的狗尸，不乾淨的膿血，臭穢發青發黑的顏色，薄皮的身體上爬滿蟲子，像殘餘的臭酪漿一樣的東西，去拿、去持、去抱，甚至放在懷裡用手捧著。 English version: I have heard of it and I already want to vomit. How much more so for those who live in that place? World Honored One (Bhagavan), it should be covered up! Sugata, it should be covered up! Why is that? World Honored One, because that rotting dog corpse is extremely foul and filthy. Ananda, what do you think? If someone were to take, hold, embrace, or carry such a rotting, foul-smelling dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese, would that person be likely to receive joyful offerings and respectful service from others? Or would they receive respect, honor, or closeness, or be praised by many? Ananda replied, 'No, Bhagavan, no, Sugata. One should stay away, not want to see it, not get close, and not praise it. World Honored One, such a person should not be seen, let alone praised!' Why is that? World Honored One, because that rotting dog corpse is unclean, foul-smelling, bluish-black, with its thin skin covered with worms, resembling rancid cheese, being held and carried in one's bosom. The Buddha told Ananda, 'Ananda, this is how the Tathagata (Tathagata, Thus Come One) views that person. If they take, hold, embrace, or carry that rotting dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese. Ananda, the Tathagata neither approves of nor praises that person.' Or a woman adorned with treasures and various jeweled ornaments, her body smeared with sandalwood (Chandana), like a fragrant box, with smooth, soft skin, skillfully adorned, in the prime of her youth, beautiful, without illness or pain, with well-formed ears and eyes, the Tathagata does not even praise a man for touching that woman with his toe. Why is that? Ananda, I say that man is extremely disgusting and repulsive. Or a woman adorned with treasures and various jeweled ornaments, her body smeared with sandalwood, like a fragrant box, with smooth, soft skin, skillfully adorned, in the prime of her youth, beautiful, without illness or pain, with well-formed ears and eyes, the Tathagata does not even praise a man for touching that woman with his toe, but he would not condemn that man for embracing a rotting dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese, taking it, holding it, embracing it, even placing it in his bosom and carrying it in his hands.

【English Translation】 English version: I have heard of it and I already want to vomit. How much more so for those who live in that place? World Honored One (Bhagavan), it should be covered up! Sugata, it should be covered up! Why is that? World Honored One, because that rotting dog corpse is extremely foul and filthy. Ananda, what do you think? If someone were to take, hold, embrace, or carry such a rotting, foul-smelling dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese, would that person be likely to receive joyful offerings and respectful service from others? Or would they receive respect, honor, or closeness, or be praised by many? Ananda replied, 'No, Bhagavan, no, Sugata. One should stay away, not want to see it, not get close, and not praise it. World Honored One, such a person should not be seen, let alone praised!' Why is that? World Honored One, because that rotting dog corpse is unclean, foul-smelling, bluish-black, with its thin skin covered with worms, resembling rancid cheese, being held and carried in one's bosom. The Buddha told Ananda, 'Ananda, this is how the Tathagata (Tathagata, Thus Come One) views that person. If they take, hold, embrace, or carry that rotting dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese. Ananda, the Tathagata neither approves of nor praises that person.' Or a woman adorned with treasures and various jeweled ornaments, her body smeared with sandalwood (Chandana), like a fragrant box, with smooth, soft skin, skillfully adorned, in the prime of her youth, beautiful, without illness or pain, with well-formed ears and eyes, the Tathagata does not even praise a man for touching that woman with his toe. Why is that? Ananda, I say that man is extremely disgusting and repulsive. Or a woman adorned with treasures and various jeweled ornaments, her body smeared with sandalwood, like a fragrant box, with smooth, soft skin, skillfully adorned, in the prime of her youth, beautiful, without illness or pain, with well-formed ears and eyes, the Tathagata does not even praise a man for touching that woman with his toe, but he would not condemn that man for embracing a rotting dog corpse, with its unclean pus and blood, foul, bluish-black color, thin skin covered with worms, resembling the dregs of rancid cheese, taking it, holding it, embracing it, even placing it in his bosom and carrying it in his hands.

舉。所以者何。阿難。其婦女人最劇臭穢最可棄捨。何以故。阿難。不為抱爛狗尸。地獄畜生及閻魔羅世之所出生。阿難。諸眾生輩。於世間中所出生者。所謂杻械枷鎖。若生貫穿。或秤上秤開絞以木用鋸支解。若以釿斫或以針穿。爭鬥相競截其腳足推黑闇井。或推擲坑陷。然此等所作。不為抱持臭爛狗尸之所出生。阿難。為眾生輩。於世間中所有損害。或苦或惱種種災怪。所謂割手截腳刖耳斷頭。一切皆為諸欲所生。因欲持欲之所出生。阿難。如來為此因緣作如是說。寧使丈夫臭爛狗尸不凈膿血青臭惡色身體薄皮眾蟲遍滿如是之體。應取應持若抱若置懷裡擎舉。勿欲丈夫乃至以腳大拇指觸彼婦人。阿難。譬如毒樹。若根有毒根亦能殺。若莖有毒莖亦能殺。若岐有毒岐亦能殺。若枝有毒枝亦能殺。若葉有毒葉亦能殺。若花有毒花亦能殺。若果有毒果亦能殺。若影有毒影亦能殺。阿難。如是如是。一切婦人為不除欲。諸丈夫輩若來若去若住若坐。為不除欲。諸丈夫輩皆能取心。若睡若覺若欣。若笑若歌。若舞若複音樂若行若步。為不除欲。一切丈夫皆能取心。若莊嚴若不莊嚴。若著好衣若不著好衣。若裸形不裸形。為不除欲。一切丈夫皆能取心。若命終若依時過若開示若燒。為不除欲。諸丈夫等皆能取心。所以者何。阿

【現代漢語翻譯】現代漢語譯本佛陀說：『阿難（Ananda），這是為什麼呢？阿難（Ananda），因為婦女是最為污穢、最應該被拋棄的。為什麼這麼說呢？阿難（Ananda），（因為）她們不會因為抱著腐爛的狗尸，或者地獄、畜生和閻魔羅（Yama，掌管地獄的王）世間的出生而（變得如此污穢）。阿難（Ananda），世間的眾生，所遭受的出生，比如頸手枷鎖、貫穿身體的刑具，或者在秤上稱量、剖開身體、用木鋸肢解，或者用斧頭砍、用針穿刺，爭鬥相競，截斷他們的腳，推入黑暗的井中，或者推入坑陷。然而，這些所作所為，都不是因為抱著腐爛的狗尸而出生的。阿難（Ananda），眾生在世間所遭受的一切損害，或者痛苦，或者煩惱，種種災禍怪異，比如割手截腳、刖足斷耳、砍頭，一切都是因為慾望而生，因為慾望的執持而出生。阿難（Ananda），如來因此因緣才這樣說：寧可讓丈夫抱著臭爛的狗尸，不凈的膿血，青臭惡色的身體，薄皮上遍滿蟲子的這樣的身體，應該拿取、應該抱持，或者抱在懷裡、高高舉起，也不要讓丈夫甚至用腳的大拇指觸碰婦女。阿難（Ananda），譬如毒樹，如果根有毒，根也能殺人；如果莖有毒，莖也能殺人；如果分叉有毒，分叉也能殺人；如果枝條有毒，枝條也能殺人；如果葉子有毒，葉子也能殺人；如果花有毒，花也能殺人；如果果實有毒，果實也能殺人；如果影子有毒，影子也能殺人。阿難（Ananda），就是這樣。一切婦女因為不去除慾望，（所以）諸位丈夫無論來去、站立坐臥，因為不去除慾望，都能被她們迷惑。無論睡覺還是醒著，無論高興、歡笑、唱歌、跳舞，或者音樂，無論行走還是步行，因為不去除慾望，一切丈夫都能被她們迷惑。無論打扮還是不打扮，無論穿著好衣服還是不穿著好衣服，無論裸露身體還是不裸露身體，因為不去除慾望，一切丈夫都能被她們迷惑。無論命終、依時死去、開示，還是火化，因為不去除慾望，諸位丈夫都能被她們迷惑。這是為什麼呢？阿

【English Translation】 English version The Buddha said: 'Ananda, why is that? Ananda, because women are the most foul and should be most abandoned. Why is that? Ananda, (it is) not because of holding a rotten dog corpse, or being born in the hells, as animals, or in the realm of Yama (the king of hell). Ananda, the beings in the world, who are born into suffering, such as neck yokes and shackles, instruments of torture that pierce the body, or being weighed on scales, having their bodies split open, dismembered with wooden saws, or chopped with axes, pierced with needles, fighting and competing, having their feet cut off, being pushed into dark wells, or pushed into pits. However, these actions are not born from holding a rotten dog corpse. Ananda, all the harm that beings suffer in the world, whether pain, or affliction, all kinds of disasters and strange occurrences, such as cutting off hands and feet, mutilating feet and cutting off ears, beheading, all are born from desire, born from holding onto desire. Ananda, the Tathagata (Buddha) speaks in this way for this reason: rather let a man hold a rotten dog corpse, impure pus and blood, a greenish-foul-smelling body, a body with thin skin covered with insects, such a body should be taken, should be held, or held in the arms, lifted high, than let a man touch a woman even with the big toe of his foot. Ananda, just like a poisonous tree, if the root is poisonous, the root can kill; if the stem is poisonous, the stem can kill; if the branch is poisonous, the branch can kill; if the twig is poisonous, the twig can kill; if the leaf is poisonous, the leaf can kill; if the flower is poisonous, the flower can kill; if the fruit is poisonous, the fruit can kill; if the shadow is poisonous, the shadow can kill. Ananda, it is like that. All women, because they do not eliminate desire, (therefore) all men, whether coming and going, standing and sitting, because they do not eliminate desire, can be captivated by them. Whether sleeping or awake, whether happy, laughing, singing, dancing, or listening to music, whether walking or strolling, because they do not eliminate desire, all men can be captivated by them. Whether adorned or unadorned, whether wearing good clothes or not wearing good clothes, whether naked or not naked, because they do not eliminate desire, all men can be captivated by them. Whether dying, dying in due time, being shown (the way), or being cremated, because they do not eliminate desire, all men can be captivated by them. Why is that? A'

難。我念往昔。時有二人共行在路。于中一人告第二人謂言。丈夫。此地方處有婦女人。端正可喜觀者無厭壽盡命終。彼如是說。既聞是已心生別異。是故阿難。若實言時若正言時。言毒樹者喻彼婦人。是正言說是真言說。所以者何。阿難。不以臭爛狗尸有眾生抱。當向地獄若向畜生及閻魔羅世。阿難以有眾生抱彼婦人。當向地獄及畜生中或閻魔羅世。阿難。如來見此過故。作如是說。寧以臭爛狗尸不凈膿血青臭惡色形體薄皮諸蟲遍滿似殘酪漿。若取若持若抱若置懷中。不得以諸財寶莊飾婦人眾瓔珞具之所莊嚴。栴檀涂體猶如香篋。細滑柔軟盛年色美。除諸病苦眼目端正。乃至不欲令彼以腳大拇指觸婦女人。所以者何。阿難。譬如工匠要以韝囊。以風滿故吹出風氣。阿難。如是如是。諸婦女人。他不搖動未發言時。而自呻吟動氣出風。是故阿難。若有智者。當知婦人如匠韝囊。應如是持。阿難。其婦女人。若見丈夫即作美言瞻視熟視。視已複視瞻仰觀察意念欲事。面看邪視欲取他面。齒銜下唇面色青紫。以欲心故額上汗流。若安坐時即不欲起。若復立時復不欲坐。木枝晝地搖弄兩手。或行三步至第四步。左右瞻看。或在門頰顰呻出息。逶迤屈曲。左手舉衣右手拍髀。又以指爪而刮齒牙。草枝剔齒手搔腦後。宣露腳脛嗚

【現代漢語翻譯】現代漢語譯本：難（Nanda）。我回憶過去，那時有兩個人一起走在路上。其中一人告訴另一個人說：『朋友，這個地方有婦女，容貌端正，令人喜愛，觀看也不會厭倦，即使壽命終了。』他這樣說了。聽了這話后，心中產生了別樣的想法。所以阿難（Ananda），如果說實話，如果說真話，說毒樹比喻那些婦女，這是真話，是實話。為什麼呢？阿難，不會有眾生擁抱腐爛的狗尸，然後墮入地獄、畜生道或閻魔羅（Yama-loka）的世界。阿難，但會有眾生擁抱那些婦女，然後墮入地獄、畜生道或閻魔羅的世界。阿難，如來（Tathagata）看到了這種過患，所以這樣說：寧願擁抱腐爛的狗尸，那不乾淨的膿血，青臭難聞的惡色形體，薄皮上遍佈著蟲子，像殘餘的酪漿；可以拿取、持有、擁抱、放在懷中，也不應該被用各種財寶裝飾的婦女所迷惑，她們被各種瓔珞裝飾，用旃檀（candana）塗抹身體，像香盒一樣，面板細滑柔軟，正值盛年，容貌美麗，即使沒有疾病痛苦，眼目端正，也不要讓她們用腳的大拇指觸碰你。為什麼呢？阿難，譬如工匠需要用風箱，因為充滿了風，所以能吹出風氣。阿難，就是這樣，就是這樣。那些婦女，在他人沒有搖動或說話時，自己就會動氣出風。所以阿難，如果有智慧的人，應當知道婦女就像工匠的風箱，應該這樣對待。阿難，那些婦女，如果看見丈夫，就會說好聽的話，仔細地看著他，看了又看，仰慕觀察，心裡想著情慾之事，正面看著，斜視著，想要得到對方的容貌，用牙齒咬著下唇，臉色青紫，因為情慾的緣故額頭上流汗，如果坐著就不想站起來，如果站著又不想坐下，像木枝一樣搖擺，白天在地上搖動兩手，或者走三步到第四步，左右張望，或者在門邊皺著眉頭嘆氣，慢慢地彎曲身體，左手舉起衣服，右手拍打大腿，又用指甲颳著牙齒，用草枝剔牙，用手搔著後腦勺，露出小腿嗚咽。

【English Translation】 English version: Nanda. I recall the past. There were two people walking together on a road. One of them said to the other, 'Friend, in this place there are women, with upright and pleasing appearances, delightful to behold without weariness, even until the end of their lives.' He said this. Having heard this, the other person's mind became different. Therefore, Ananda, if speaking truthfully, if speaking rightly, saying that poisonous trees are metaphors for those women, that is a true saying, a right saying. Why is that? Ananda, no living being would embrace a rotting dog corpse and then go to hell, the animal realm, or the world of Yama-loka (the realm of Yama, the lord of death). Ananda, but there are living beings who embrace those women and then go to hell, the animal realm, or the world of Yama-loka. Ananda, the Tathagata (the thus-gone one) saw this fault, and therefore spoke thus: It is better to embrace a rotting dog corpse, that unclean pus and blood, the foul-smelling and repulsive form, the thin skin covered with worms, like the remnants of curds; one may take it, hold it, embrace it, place it in one's bosom, but one should not be deluded by women adorned with various treasures, decorated with various ornaments, their bodies smeared with candana (sandalwood), like a fragrant box, with smooth and soft skin, in the prime of their youth, with beautiful appearances, even without illness or suffering, with upright eyes; one should not even allow them to touch you with the big toe of their foot. Why is that? Ananda, it is like a craftsman who needs bellows, because they are filled with wind, they can blow out air. Ananda, just so, just so. Those women, even when others do not shake or speak to them, they themselves will stir up passion and emit wind. Therefore, Ananda, if there is a wise person, they should know that women are like a craftsman's bellows, and should treat them accordingly. Ananda, those women, if they see a husband, will speak sweet words, gazing intently at him, looking again and again, admiring and observing, thinking of lustful things, looking straight ahead, glancing sideways, wanting to obtain the other's face, biting their lower lip with their teeth, their faces turning purple, because of lust sweat flowing on their foreheads, if sitting they do not want to stand up, if standing they do not want to sit down, swaying like a wooden branch, waving their hands in the daytime on the ground, or walking three steps to the fourth step, looking left and right, or at the door frowning and sighing, slowly bending their bodies, lifting their clothes with their left hand, patting their thighs with their right hand, and scratching their teeth with their fingernails, picking their teeth with a blade of grass, scratching the back of their heads, exposing their calves and sobbing.

他兒口。平行而蹶急視諸方。阿難。如是等相。智者當知。婦女之人慾事以發。厭離棄捨。所以者何。勿令於我流轉生死大暗中住。是故阿難。應當住彼勤觀行中。阿難當如是學。阿難。婦女之人具五種相。于彼沙門釋種弟子而作染著。于彼之所欲心最生非餘丈夫。何等為五。此沙門釋種弟子恒常梵行。未曾經共婦人為其欲事。如是丈夫甚難可得。手腳柔軟少作事業。阿難。此等五相。婦女之人。最為染著沙門釋種弟子。生極欲心。非餘丈夫之所比類。複次阿難。復有五相成就具足。婦人最極染著沙門釋種弟子。生最欲心。非余諸丈夫之所比類。何等為五。此沙門釋種弟子輩。多有善根具有福業。有多氣力。多有勢望。多有情進。多聞巧知諸論。阿難。此等為五相婦女之人最為染著沙門釋種諸弟子。極生欲心。非餘丈夫之所比類。阿難。復有五種相具足。婦女之人。向沙門釋種諸弟子。極生染著生極欲心最生欲心。非餘丈夫之所等比。何等為五。此等沙門釋種諸弟子等。普遍端嚴具足威儀。覆藏諸根隱密諸事。不令他人有所疑念。應數數來。我當得子及與財物。阿難。此等五相。婦女之人。最為染著最生欲心。非餘丈夫之所等比。作是語已。長老阿難白佛言。希有世尊。乃至穢污婦人所有欲行。如來所說。爾時阿難白

【現代漢語翻譯】現代漢語譯本『他兒口（無法考證）』。平行站立，並且急速地四處張望。阿難（Ananda，佛陀的十大弟子之一）。像這樣的表象，有智慧的人應當明白，這是婦女想要斷絕與性事相關的厭惡和拋棄。這是為什麼呢？爲了不讓我（指婦女自己）在流轉生死的巨大黑暗中停留。所以，阿難，應當安住於勤奮的觀行之中。阿難，應當這樣學習。阿難，婦女具有五種表象，會使她們對沙門（Sramana，指修行者）中的釋迦（Sakya，釋迦族）弟子產生強烈的迷戀，並且對他們產生最強烈的慾望，超過其他男人。這五種表象是什麼呢？這些沙門中的釋迦弟子一直奉行梵行（Brahmacharya，禁慾），從未與婦女發生性關係。這樣的男人非常難得。他們的手腳柔軟，很少從事世俗事務。阿難，這五種表象，使婦女最容易迷戀沙門中的釋迦弟子，產生極大的慾望，遠超過其他男人。再次，阿難，還有五種表象成就具足，使婦女最容易迷戀沙門中的釋迦弟子，產生最強烈的慾望，遠超過其他男人。這五種表象是什麼呢？這些沙門中的釋迦弟子，多有善根，具有福業，有多氣力，多有權勢和聲望，多有精進心，博學多聞，精通各種論述。阿難，這五種表象，使婦女最容易迷戀沙門中的釋迦弟子，極度地產生慾望，遠超過其他男人。阿難，還有五種表象具足，使婦女對沙門中的釋迦弟子，極度地產生迷戀，產生極強烈的慾望，產生最強烈的慾望，遠超過其他男人。這五種表象是什麼呢？這些沙門中的釋迦弟子，普遍端莊，具足威儀，覆藏諸根，隱秘諸事，不讓他人產生任何懷疑。她們（指婦女）認為應該經常來往，這樣我（指婦女自己）就能得到兒子以及財物。阿難，這五種表象，使婦女最容易迷戀，最容易產生慾望，遠超過其他男人。說完這些話后，長老阿難對佛陀說：『希有啊，世尊！』乃至如此污穢的婦女的所有慾望行為，都是如來（Tathagata，佛陀的稱號）所說的。當時阿難（Ananda）稟告。

【English Translation】 English version 『Ta er kou (unverified)』. Standing parallel and looking around anxiously. Ananda (one of the ten principal disciples of the Buddha). Such appearances, the wise should know, are women wanting to sever and abandon their aversion to and rejection of matters related to sexual activity. Why is this? It is so that I (referring to the woman herself) do not remain in the great darkness of the cycle of birth and death. Therefore, Ananda, one should dwell in diligent contemplation. Ananda, you should learn in this way. Ananda, women possess five characteristics that cause them to develop a strong infatuation with the Sakya (Sakya clan) disciples among the Sramanas (ascetics), and they develop the strongest desires for them, surpassing other men. What are these five characteristics? These Sakya disciples among the Sramanas constantly practice Brahmacharya (celibacy), and have never engaged in sexual relations with women. Such men are very rare. Their hands and feet are soft, and they rarely engage in worldly affairs. Ananda, these five characteristics make it easiest for women to become infatuated with the Sakya disciples among the Sramanas, generating extreme desire, far surpassing other men. Furthermore, Ananda, there are also five accomplished characteristics that make it easiest for women to become infatuated with the Sakya disciples among the Sramanas, generating the strongest desires, far surpassing other men. What are these five characteristics? These Sakya disciples among the Sramanas have much good root, possess blessed karma, have much energy, have much power and prestige, have much diligence, are learned and knowledgeable, and are proficient in various discourses. Ananda, these five characteristics make it easiest for women to become infatuated with the Sakya disciples among the Sramanas, generating extreme desire, far surpassing other men. Ananda, there are also five accomplished characteristics that cause women to develop an extreme infatuation with the Sakya disciples among the Sramanas, generating extremely strong desires, generating the strongest desires, far surpassing other men. What are these five characteristics? These Sakya disciples among the Sramanas are universally dignified, possess complete deportment, conceal their senses, keep matters secret, and do not allow others to have any doubts. They (referring to the women) think that they should come and go frequently, so that I (referring to the woman herself) can obtain sons and wealth. Ananda, these five characteristics make it easiest for women to become infatuated, easiest to generate desire, far surpassing other men. After saying these words, the elder Ananda said to the Buddha: 『Rare indeed, World Honored One!』 Even such defiled desires of women are as the Tathagata (title of the Buddha) has spoken. At that time, Ananda reported.

佛言。世尊。于中所有希有之事。我心有疑。云何一切世間最上世尊。未得成就行菩提前菩薩之身。從兜率天降神母胎住其右脅。世尊。我不能作如是宣說。如其菩薩從兜率天降神下生。入母右脅在胎而住。佛告言阿難。汝今欲見菩薩所受胎處已不。如其菩薩在右脅中所受胎藏。阿難言。世尊。今正是時。修伽陀。此是三摩耶。如來於先菩薩之身在母右脅。菩薩所受處母胎中示現令見。見已我等將大歡喜。

爾時世尊作是神通。作神通已於時梵天王娑婆世界主。與六萬八千百千等數諸梵天輩。詣向佛所。到已頂禮佛足。圍繞三匝卻住一面。合十指掌向佛恭敬。爾時佛告梵天大王娑婆世界主言。汝梵天王。受我往昔菩薩身時。所用樓閣寶臺已不。梵天白言。如是如是婆伽婆。如是如是修伽陀。佛言。汝梵天王今在何處。梵王言。世尊。在梵世間。佛言。若爾汝梵今者。可以顯現樓閣寶臺。我等當知云何莊嚴之所住也。時梵天王娑婆世界主。告于彼等諸梵眾言。汝等且住。乃至我等。將彼菩薩先所受用寶莊嚴具樓閣來也。爾時梵王娑婆世界主頂禮佛足已。乃至住梵宮殿。爾時梵王娑婆世界主告善梵天子言。汝梵者來。從此已下乃至三十三天。告語令知。今者欲將菩薩先所受用樓閣臺等示現如來。若欲見者。應勤方便

【現代漢語翻譯】現代漢語譯本：佛說：『世尊，對於這裡面所有稀有之事，我心中有所疑惑。為何一切世間最上的世尊，在尚未成就菩提之前，以菩薩之身，從兜率天降臨，進入母親的胎中，住在她的右脅？世尊，我不能這樣宣說，說菩薩從兜率天降臨下生，進入母親的右脅，在胎中安住。』佛告訴阿難：『你現在想看菩薩受胎之處嗎？想看菩薩在右脅中所受的胎藏嗎？』阿難說：『世尊，現在正是時候。善逝（Sugata），這是三摩耶（Samaya，誓言、約定）。如來先前以菩薩之身在母親的右脅中，菩薩所受之處，在母胎中示現，讓我們看見。看見之後，我們將非常歡喜。』當時，世尊顯現神通。顯現神通后，梵天王娑婆世界主，與六萬八千百千等數的諸梵天，前往佛所在之處。到達后，頂禮佛足，圍繞三匝，退到一旁站立，合起十指手掌，向佛恭敬。當時，佛告訴梵天大王娑婆世界主說：『你梵天王，還記得我往昔以菩薩之身時，所用的樓閣寶臺嗎？』梵天回答說：『是的，是的，婆伽婆（Bhagavan，世尊）。是的，是的，修伽陀（Sugata，善逝）。』佛說：『你梵天王，現在那樓閣寶臺在哪裡？』梵王說：『世尊，在梵世間。』佛說：『如果這樣，你梵天現在可以顯現樓閣寶臺，讓我們知道那是如何莊嚴的住所。』當時，梵天王娑婆世界主告訴那些梵天眾說：『你們暫且住在這裡，等我們把菩薩先前所受用的寶莊嚴具樓閣帶來。』當時，梵天王娑婆世界主頂禮佛足后，回到梵宮殿。當時，梵天王娑婆世界主告訴善梵天子說：『你梵天子過來。從這裡開始，直到三十三天，都告知他們，現在要將菩薩先前所受用的樓閣臺等示現給如來。如果想看，應該勤加方便。』

【English Translation】 English version: The Buddha said: 'World Honored One, regarding all the rare and wonderful things here, there are doubts in my mind. How is it that the most supreme World Honored One in all the world, before attaining enlightenment, in the form of a Bodhisattva, descended from the Tushita Heaven, entered his mother's womb, and resided in her right side? World Honored One, I cannot declare it thus, that the Bodhisattva descended from the Tushita Heaven and was born, entered his mother's right side, and dwelt in the womb.' The Buddha told Ananda: 'Do you now wish to see the place where the Bodhisattva was conceived? Do you wish to see the womb where the Bodhisattva resided in the right side?' Ananda said: 'World Honored One, now is the right time. Sugata (Well-Gone One), this is Samaya (vow, agreement). The Tathagata (Thus Come One), in his previous life as a Bodhisattva, resided in his mother's right side. Let the place where the Bodhisattva was conceived be shown in the womb, so that we may see it. Having seen it, we will be greatly delighted.' At that time, the World Honored One displayed his supernatural powers. Having displayed his supernatural powers, the Brahma King, the lord of the Saha World, along with sixty-eight thousand hundred thousands of Brahma beings, went to where the Buddha was. Having arrived, they bowed their heads at the Buddha's feet, circumambulated him three times, and stood to one side, joining their palms together and respectfully facing the Buddha. At that time, the Buddha told the Brahma King, the lord of the Saha World: 'Brahma King, do you remember the pavilions and jeweled platforms that I used when I was a Bodhisattva in the past?' The Brahma replied: 'Yes, yes, Bhagavan (World Honored One). Yes, yes, Sugata (Well-Gone One).' The Buddha said: 'Brahma King, where are those pavilions and jeweled platforms now?' The Brahma King said: 'World Honored One, they are in the Brahma Heaven.' The Buddha said: 'If so, Brahma, can you now reveal the pavilions and jeweled platforms, so that we may know how magnificent the dwelling was?' At that time, the Brahma King, the lord of the Saha World, told those Brahma beings: 'You all stay here for now, and we will bring the jeweled ornaments and pavilions that the Bodhisattva used in the past.' At that time, the Brahma King, the lord of the Saha World, bowed his head at the Buddha's feet and returned to the Brahma palace. At that time, the Brahma King, the lord of the Saha World, told the Good Brahma Son: 'Brahma Son, come here. From here onwards, inform all the way up to the Thirty-three Heavens that we are now going to show the Tathagata the pavilions and platforms that the Bodhisattva used in the past. If anyone wishes to see them, they should make diligent efforts.'

作行向彼。爾時善梵天子從梵天宮以下乃至三十三天。即發聲言。菩薩樓閣先所受用。今將詣向如來之所欲有示現。若欲見者。應勤方便作精進行。爾時梵王娑婆世界主。與八萬四千百千俱致等數。將彼菩薩先所受用寶臺樓閣置大梵宮。是梵宮殿三千由旬中央安置。中央安置已。與無量諸天百千俱致諸天圍繞。將來詣下閻浮提中。又于彼時。欲界色界一切諸天皆悉聚會。為彼菩薩先所受用樓閣臺等。作天音樂散諸天鬘。及諸天香諸天末香諸天妙花。諸天受用諸天圍繞。而帝釋天王在大海中。遠處觀瞻以手遮面。眼或開合而不能睹。所以者何。諸梵天等有大威德。三十三天于彼天處甚極卑下。夜摩諸天兜率諸天。彼等諸天尚不能見。況釋王也。爾時世尊作是神通已。而彼音樂翳滅不現。不令閻浮提人所得聞也。所以者何。恐閻浮提人聞天樂已悉迷悶心亂。爾時四大天王白帝釋王言。帝釋天王。我等今者欲作何也。我等不能得見菩薩先所受用寶臺閣等。釋報彼言。我等今者亦何所作。我以今者亦不能見。雖然我等今者且觀如來四王報言。應速往見。釋王報言。若可速見即應得見。而今我等且待須臾。乃至令彼勝威力天。慰喻如來先共語論。彼時帝釋王等卻住一方以手映面瞻仰如來。爾時梵天王娑婆世界主。將彼寶莊嚴具菩

【現代漢語翻譯】現代漢語譯本作行向彼（朝那個方向走去）。爾時善梵天子（Shubh Brahma，善良的梵天之子）從梵天宮以下乃至三十三天（Trayastrimsa，欲界第二天）。即發聲言：『菩薩樓閣先所受用，今將詣向如來之所欲有示現。若欲見者，應勤方便作精進行。』爾時梵王娑婆世界主（Lord Brahma，娑婆世界之主），與八萬四千百千俱致（koti，印度計數單位，千萬）等數，將彼菩薩先所受用寶臺樓閣置大梵宮。是梵宮殿三千由旬（yojana，古印度長度單位）中央安置。中央安置已，與無量諸天百千俱致諸天圍繞。將來詣下閻浮提（Jambudvipa，我們所居住的這個世界）中。又于彼時，欲界一切諸天皆悉聚會，為彼菩薩先所受用樓閣臺等，作天音樂散諸天鬘，及諸天香諸天末香諸天妙花。諸天受用諸天圍繞。而帝釋天王（Indra，忉利天之主）在大海中，遠處觀瞻以手遮面，眼或開合而不能睹。所以者何？諸梵天等有大威德，三十三天于彼天處甚極卑下。夜摩諸天（Yama，夜摩天），兜率諸天（Tusita，兜率天），彼等諸天尚不能見，況釋王也。爾時世尊作是神通已，而彼音樂翳滅不現，不令閻浮提人所得聞也。所以者何？恐閻浮提人聞天樂已悉迷悶心亂。爾時四大天王白帝釋王言：『帝釋天王，我等今者欲作何也？我等不能得見菩薩先所受用寶臺閣等。』釋報彼言：『我等今者亦何所作？我以今者亦不能見。雖然我等今者且觀如來。』四王報言：『應速往見。』釋王報言：『若可速見即應得見，而今我等且待須臾，乃至令彼勝威力天，慰喻如來先共語論。』彼時帝釋王等卻住一方以手映面瞻仰如來。爾時梵天王娑婆世界主，將彼寶莊嚴具菩

【English Translation】 English version He proceeded in that direction. At that time, the Shubh Brahma (善梵天子, the virtuous Brahma son) descended from the Brahma heaven down to the Trayastrimsa heaven (三十三天, the Heaven of Thirty-Three). He then proclaimed: 'The Bodhisattva's pavilion, which he previously enjoyed, is now being brought to the Tathagata (如來) for a demonstration. Those who wish to see it should diligently strive and make vigorous progress.' At that time, Lord Brahma (梵王), the ruler of the Saha world (娑婆世界), along with eighty-four thousand kotis (俱致, a unit of measurement in ancient India, ten million) of beings, placed the jeweled pavilion that the Bodhisattva had previously enjoyed in the Great Brahma Palace. This Brahma Palace was arranged in the center of three thousand yojanas (由旬, an ancient Indian unit of distance). Having arranged it in the center, he surrounded it with countless devas (諸天, deities), hundreds of thousands of kotis of devas. He then brought it down to Jambudvipa (閻浮提, the world we live in). At that time, all the devas of the desire realm (欲界) gathered together, making celestial music and scattering celestial garlands, celestial incense, celestial powdered incense, and celestial exquisite flowers for the pavilion that the Bodhisattva had previously enjoyed. The devas enjoyed themselves and surrounded it. Meanwhile, Indra (帝釋天王, the king of the Trayastrimsa heaven) was in the great ocean, gazing from afar, covering his face with his hand, his eyes opening and closing, yet he could not see it. Why? Because the Brahmas have great power, and the Trayastrimsa heaven is extremely inferior in that heavenly realm. Even the Yama devas (夜摩諸天, the devas of the Yama heaven) and the Tusita devas (兜率諸天, the devas of the Tusita heaven) could not see it, let alone Indra. At that time, after the World-Honored One (世尊) performed this supernatural feat, the music vanished and disappeared, so that the people of Jambudvipa could not hear it. Why? Because it was feared that the people of Jambudvipa would become confused and their minds disturbed upon hearing the celestial music. At that time, the Four Heavenly Kings (四大天王) said to Indra: 'Indra, what shall we do now? We cannot see the jeweled pavilion that the Bodhisattva previously enjoyed.' Indra replied: 'What can we do now? I cannot see it either. However, let us now observe the Tathagata.' The Four Kings replied: 'We should go and see him quickly.' Indra replied: 'If it were possible to see him quickly, we should have already seen him. But now, let us wait a moment, until those devas with superior power have comforted the Tathagata and spoken with him first.' At that time, Indra and the others stood aside, covering their faces with their hands, and gazed up at the Tathagata. At that time, Lord Brahma, the ruler of the Saha world, brought the jeweled ornaments of the Bodhi...

薩昔所受用。詣向佛所。彼寶莊嚴具菩薩先受用者。可愛端正甚可瞻睹。有四寶柱上有樓閣。如是大小。譬如六月所生童子。如是高大。彼臺閣中有一床榻。譬如六月所生童子所臥之板。彼寶莊嚴具菩薩往昔所受用者。有如是色有如是形而天等世無有如此比類色者。然諸天輩。見彼菩薩所用受已生希有心。彼等眼轉不能正觀。◎

◎彼時。樓閣在世尊前。譬如新融閻浮檀金。巧師磨瑩無諸垢穢。如是如是。彼於三摩耶菩薩輦輿明曜顯赫。于彼菩薩所受用榻。而天等世中無有如是比類色者。若金若寶除菩薩頂(正本云鉗蒱其梨婆)彼梵身等所著衣服。在彼榻前無有光色。譬如風雨久漬羖羊毛𣮧然彼輦輿。牛頭栴檀之所成就。以末一捻價直千世界。以彼如是牛頭栴檀圍繞臺閣。彼普遍間錯。其內更有第二重閣。在彼第一樓閣臺中。不著不縛自然而住。復更有榻。在彼第二樓觀臺中。眾香所覆重更覆彼牛頭栴檀。然彼牛頭栴檀有如是色。◎

大威德陀羅尼經卷第十九大正藏第 21 冊 No. 1341 大威德陀羅尼經

大威德陀羅尼經卷第二十

隋天竺三藏阇那崛多譯

◎如青琉璃最勝最妙。彼香臺閣周匝。所有最勝天花彼等不種。以菩薩業報力故。自然出生彼臺閣中。復有最勝

【現代漢語翻譯】現代漢語譯本：薩昔過去所受用的東西，被帶到佛陀那裡。那些寶物裝飾的器具，是菩薩先前使用過的，可愛端正，非常值得瞻仰。有四根寶柱，柱上有樓閣，大小就像六月出生的孩童一般，高大也是如此。那樓閣中有一張床榻，就像六月出生的孩童所睡的木板。那些寶物裝飾的器具，是菩薩往昔所受用過的，有這樣的顏色，有這樣的形狀，天界等世間沒有可以相比的顏色。然而諸天看到那些菩薩所用之物，心生稀有之感，他們的眼睛轉動，無法正視。

當時，樓閣出現在世尊面前，就像新融化的閻浮檀金（Jambudvipa gold），被巧匠打磨得沒有一絲污垢。就像這樣，那三摩耶（Samaya）菩薩的輦輿明亮顯赫。在那菩薩所受用的床榻上，天界等世間沒有可以相比的顏色。無論是金子還是寶物，除了菩薩頭頂的（正本云鉗蒱其梨婆），那些梵天之身等所穿的衣服，在那床榻前都失去了光彩，就像被風雨浸泡很久的粗羊毛一樣黯淡。那輦輿是用牛頭栴檀（Sandalwood）製成的，一小撮末的價格就值一千個世界。用這樣的牛頭栴檀圍繞著臺閣，普遍地交錯著。其內部還有第二重閣樓，在那第一重樓閣臺中，不著不縛，自然而住。還有床榻，在那第二重樓觀臺中，被眾香覆蓋，又覆蓋著牛頭栴檀。那牛頭栴檀有這樣的顏色。

如青琉璃一般，最勝最妙。那香臺閣的周圍，所有最勝的天花，都不是種植的，而是因為菩薩的業報力，自然出生的在那臺閣中。還有最勝的... 現代漢語譯本：《大威德陀羅尼經》卷第十九大正藏第21冊 No. 1341 《大威德陀羅尼經》

《大威德陀羅尼經》卷第二十隋朝天竺三藏阇那崛多譯

【English Translation】 English version: The things that Saksi (name) used to enjoy were brought to the Buddha's place. Those jeweled ornaments, which the Bodhisattva had used before, were lovely, dignified, and very worthy of admiration. There were four jeweled pillars with pavilions on them, their size and height resembling that of a six-month-old child. In that pavilion, there was a bed, like a board on which a six-month-old child would lie. Those jeweled ornaments, which the Bodhisattva had enjoyed in the past, had such colors and such shapes that there was nothing comparable in the heavens or in the world. However, when the devas (gods) saw those things used by the Bodhisattva, they felt a sense of wonder, and their eyes turned away, unable to look directly.

At that time, the pavilion appeared before the World Honored One, like newly melted Jambudvipa gold (Jambudvipa gold), skillfully polished by a craftsman without any impurities. Just like that, the Samaya (Samaya) Bodhisattva's palanquin was bright and magnificent. On that bed used by the Bodhisattva, there was no comparable color in the heavens or in the world. Whether it was gold or jewels, except for the (original text says 'Qian Pu Qi Li Po') on the Bodhisattva's head, the clothes worn by those Brahma bodies and others lost their luster in front of that bed, as dull as coarse wool that had been soaked in wind and rain for a long time. That palanquin was made of sandalwood (Sandalwood), and a pinch of its powder was worth a thousand worlds. The pavilion was surrounded by such sandalwood, intricately interwoven. Inside, there was a second pavilion, naturally dwelling in the first pavilion without being attached or bound. There was also a bed in that second pavilion, covered with various fragrances, which in turn covered the sandalwood. That sandalwood had such a color.

Like blue lapis lazuli, most supreme and wonderful. Around that fragrant pavilion, all the most supreme heavenly flowers were not planted, but were born naturally in that pavilion due to the karmic power of the Bodhisattva. There are also the most supreme... English version: The Nineteenth Scroll of the Great Awesome Power Dharani Sutra T21 No. 1341 of the Taisho Tripitaka, Great Awesome Power Dharani Sutra

The Twentieth Scroll of the Great Awesome Power Dharani Sutra Translated by Tripitaka Master Jnanagupta of Tianzhu (India) during the Sui Dynasty

最上妙鬘。間錯圍繞周匝四邊。彼等一切于彼處所皆現出生。以菩薩往昔業果報故。彼臺閣中。有十千數妙凈食名具足威力。天等世中。無有如是眾生生是食力。唯除菩薩。世間無有如是喜者。世間無有如是樂者。若彼臺閣中先無有者。以彼菩薩往昔業報力故。然彼臺中。自然如是成就具足。內外善成如是柔軟。譬如迦真鄰提衣。此是非分說喻。彼寶臺閣菩薩所住。價直三千大千世界。及諸天人等一切所有。爾時菩薩。以往昔業報力故。作如是念。菩薩決定當生人間。生已出家。決定當成阿耨多羅三藐三菩提。若生家中若在右脅中。于彼之處。先須有此寶莊嚴閣母右脅中。又彼菩薩從兜率天降神下已。在臺閣寶床榻中結加趺坐。其母夢見大白象龍入普處念。彼如是坐已。帝釋天王及四大天王。二十八部大夜叉主。有一夜叉種姓。名曰密主金剛。執手夜叉所生。彼知菩薩在母右脅。恒常隨順親近守護。及四天王常逐菩薩隨順守護。復有四守菩提道場婦女神天。所謂一名郁丘梨。二名目丘梨。三名陀婆阇。四名頗羅頗婆帝。是等四神。知彼菩薩在母胎內常來守護。而彼帝釋天王共五百天王。亦知菩薩在母胎中。常隨後住親近守護。其梵天王娑婆世界主。乃至三千大千中所有神天威德勢力。皆悉將與彼菩薩身安置而住。複次

【現代漢語翻譯】現代漢語譯本：最上等的妙鬘（miàomán，華麗的花環），相互交錯圍繞在四周。他們所有人都於那個地方顯現出生，這是因為菩薩往昔的業果報應。在那臺閣中，有數以萬計的妙凈食物，名為具足威力。在天界等世界中，沒有眾生因食用這些食物而生，唯有菩薩可以。世間沒有像菩薩這樣喜悅的人，世間沒有像菩薩這樣快樂的人。如果那臺閣中先前沒有這些東西，由於菩薩往昔業報的力量，那臺中自然而然地成就具足。內外都非常完美，如此柔軟，就像迦真鄰提（jiāzhēnlíndí）的衣物一樣。這只是一個不恰當的比喻。那寶臺閣是菩薩所居住的地方，價值相當於三千大千世界以及諸天人和一切所有。當時，菩薩因為往昔業報的力量，產生了這樣的念頭：菩薩決定應當降生人間，降生后出家，決定應當成就阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，無上正等正覺）。無論菩薩是生在家中還是在右脅中，在那個地方，首先需要有這個寶莊嚴閣母的右脅。而且，菩薩從兜率天（dōushuàitiān）降神下來之後，在臺閣寶床榻中結跏趺坐。他的母親夢見大白象龍進入她的身體。菩薩這樣坐著的時候，帝釋天王（dìshìtiānwáng）和四大天王，以及二十八部大夜叉主，其中有一個夜叉種姓，名叫密主金剛（mìzhǔjīngāng），是執手夜叉所生。他們知道菩薩在母親的右脅中，恒常隨順親近守護。四天王也常常跟隨菩薩隨順守護。還有四位守護菩提道場的婦女神天，分別是郁丘梨（yùqiūlí）、目丘梨（mùqiūlí）、陀婆阇（tuópóshé）和頗羅頗婆帝（pōluópópótì）。這四位神知道菩薩在母親的胎內，常常前來守護。而且帝釋天王和五百位天王，也知道菩薩在母親的胎中，常常隨後居住親近守護。梵天王（fàntiānwáng），娑婆世界（suōpóshìjiè）之主，乃至三千大千世界中所有的神天威德勢力，都將與菩薩的身安置在一起居住。再次。

【English Translation】 English version: The most excellent and wonderful garlands, intertwined and surrounding all four sides. All of them appear and are born in that place, due to the karmic retribution of the Bodhisattva's past deeds. In that pavilion, there are tens of thousands of wonderful and pure foods, named 'endowed with power'. In the worlds of gods and others, no sentient beings are born by the power of these foods, except for Bodhisattvas. There is no one in the world as joyful as the Bodhisattva, and no one as happy as the Bodhisattva. If these things were not present in that pavilion before, they naturally become complete and sufficient in that pavilion due to the power of the Bodhisattva's past karmic retribution. Both inside and outside are perfectly made, so soft, like the clothes of Kāśikā cloth. This is an inappropriate analogy. That jeweled pavilion is where the Bodhisattva resides, worth three thousand great chiliocosms and all the possessions of gods and humans. At that time, due to the power of past karmic retribution, the Bodhisattva had this thought: 'The Bodhisattva is destined to be born in the human world, and after being born, will renounce the household life and definitely attain Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútí, unsurpassed perfect enlightenment).' Whether the Bodhisattva is born in a house or in the right flank, in that place, there must first be the right flank of this jeweled adorned pavilion-mother. Moreover, after the Bodhisattva descends from the Tuṣita Heaven (dōushuàitiān), he sits in full lotus posture on the jeweled bed in the pavilion. His mother dreams of a great white elephant-dragon entering her womb. As the Bodhisattva sits in this way, Indra (dìshìtiānwáng), the Four Great Heavenly Kings, and the twenty-eight great Yaksha generals, including a Yaksha lineage named Guhyapati Vajrapani (mìzhǔjīngāng), born from the hand-holding Yaksha, knowing that the Bodhisattva is in the mother's right flank, constantly follow, attend, and protect him. The Four Heavenly Kings also constantly follow the Bodhisattva, attending and protecting him. There are also four goddess-deities who guard the Bodhi tree, namely Ucculī, Mucculī, Ṭhavaḍājā, and Pharaphavāvatī. These four deities, knowing that the Bodhisattva is in the mother's womb, constantly come to protect him. Moreover, Indra and five hundred heavenly kings also know that the Bodhisattva is in the mother's womb, constantly residing nearby, attending and protecting him. Brahmā (fàntiānwáng), the lord of the Sahā World (suōpóshìjiè), and all the divine powers and majestic forces in the three thousand great chiliocosms, all place themselves and reside with the Bodhisattva's body. Furthermore.

菩薩在母胎內。其身譬如大山頂處。夜闇之時有大火聚。彼能照見一由旬內。亦能照見乃至四由旬內。如是如是。菩薩在母胎中。身相如是成就具足。可意端正甚可瞻睹。彼之菩薩。在彼妙香樓閣之上結加趺坐。如凈琉璃藏真金色。彼菩薩母。亦見菩薩在母胎中。譬如從大云聚出於閃電曜大光明。如是如是。菩薩在母胎中。以大威勢以功德色力。照彼香樓閣已。復照第二大寶樓閣。照彼第二寶輦輿已。普照母身。普照一切母身體已。復照母座照彼座已。復照一切諸寶宮殿。既照一切諸宮殿已。從下出光照于東方。南西北方皆悉遍照。菩薩在母胎中。周匝一拘盧奢也。以功德威力及以色力皆悉遍照。時四天王及二十八部大鬼神等。時共五百夜叉周匝圍繞。日初分時欲見菩薩。故來詣彼所。是時菩薩在母胎中。先舉右手而共議論。其菩薩母。亦見菩薩在右脅內如真金形。申手轉時。徐舉手時。安置手時。而四大天王欲還本處。菩薩及菩薩母圍繞三匝。菩薩放舍揮動右手。爾時四大天王。作如是念。菩薩今已放舍我等。我等應去。此第一因此第一緣。若菩薩日初分時。共四大天王言詞慰喻。申舉右手周匝轉已正念安置。

複次若菩薩見有人來。若婦女若丈夫若童男若童女。菩薩是時先語慰喻。后菩薩母亦復慰喻。彼等

【現代漢語翻譯】現代漢語譯本菩薩在母親的子宮裡，他的身體就像大山頂上，在黑暗的夜晚有一大堆火焰。那火焰能照亮一由旬（Yojana，古印度長度單位，約7-9英里）之內，甚至能照亮四由旬之內。像這樣，菩薩在母親的子宮中，身相如此成就具足，令人喜愛，端正美好，非常值得瞻仰。那菩薩在美妙的香樓閣之上結跏趺坐，如同純凈的琉璃中藏著真金色。菩薩的母親也能看見菩薩在子宮中，就像從大片雲彩中出現閃電，閃耀著巨大的光明。像這樣，菩薩在母親的子宮中，以巨大的威勢和功德色力，照亮了那香樓閣，又照亮了第二座大寶樓閣，照亮了那第二座寶輦輿，普遍照亮母親的身體，照遍母親的身體之後，又照亮母親的座位，照亮那座位之後，又照亮一切的寶宮殿。照亮一切宮殿之後，從下方發出光芒，照亮東方，南方、西方、北方都全部照亮。菩薩在母親的子宮中，周圍一拘盧奢（Krosha，古印度長度單位，約1.5-2英里）的範圍，都以功德威力以及色力全部照亮。這時，四大天王（Four Heavenly Kings）以及二十八部大鬼神等，連同五百夜叉（Yakshas，一種守護神），周匝圍繞，在日初分時想要見菩薩，所以來到那處所。這時，菩薩在母親的子宮中，先舉起右手而共同議論。他的母親也看見菩薩在右脅之內，如同真金的形狀。伸出手轉動時，慢慢舉起手時，安放手時，而四大天王想要返回原來的地方，圍繞菩薩和菩薩的母親三圈。菩薩放開揮動右手。那時，四大天王這樣想：『菩薩現在已經放開我們，我們應該離去。』這是第一個原因，第一個緣由。如果菩薩在日初分時，和四大天王言語慰問，伸舉右手周匝轉動后，正念安放。再次，如果菩薩看見有人來，無論是婦女、丈夫、童男、童女，菩薩這時先用言語慰問，之後菩薩的母親也同樣慰問他們。

【English Translation】 English version The Bodhisattva in the mother's womb, his body is like a great fire heap on the top of a mountain. In the dark night, that fire can illuminate within one Yojana (Yojana, an ancient Indian unit of distance, approximately 7-9 miles), and even illuminate within four Yojanas. Thus, the Bodhisattva in the mother's womb, his form is so accomplished and complete, pleasing, upright, and very worthy of being beheld. That Bodhisattva sits in full lotus posture on the wonderful fragrant pavilion, like pure lapis lazuli containing true gold. The Bodhisattva's mother can also see the Bodhisattva in the womb, like lightning emerging from a large cloud, shining with great light. Thus, the Bodhisattva in the mother's womb, with great power and the strength of meritorious virtue, illuminates that fragrant pavilion, and then illuminates the second great treasure pavilion, illuminates that second treasure palanquin, universally illuminates the mother's body, after illuminating the mother's body, then illuminates the mother's seat, after illuminating that seat, then illuminates all the treasure palaces. After illuminating all the palaces, light emanates from below, illuminating the east, south, west, and north, all completely illuminated. The Bodhisattva in the mother's womb, within a circumference of one Krosha (Krosha, an ancient Indian unit of distance, approximately 1.5-2 miles), is completely illuminated with the power of meritorious virtue and the strength of color. At this time, the Four Heavenly Kings (Four Heavenly Kings) and the twenty-eight classes of great ghost spirits, along with five hundred Yakshas (Yakshas, a type of guardian deity), surround him, wanting to see the Bodhisattva at the beginning of the day, so they come to that place. At this time, the Bodhisattva in the mother's womb, first raises his right hand and discusses with them. His mother also sees the Bodhisattva in her right side, like the shape of true gold. When stretching out his hand and turning it, when slowly raising his hand, when placing his hand, the Four Heavenly Kings want to return to their original place, circling the Bodhisattva and the Bodhisattva's mother three times. The Bodhisattva releases and waves his right hand. At that time, the Four Heavenly Kings think: 'The Bodhisattva has now released us, we should leave.' This is the first reason, the first cause. If the Bodhisattva at the beginning of the day, comforts the Four Heavenly Kings with words, after stretching out and raising his right hand and turning it around, mindfully places it. Furthermore, if the Bodhisattva sees someone coming, whether it is a woman, a man, a boy, or a girl, the Bodhisattva at this time first comforts them with words, and then the Bodhisattva's mother also comforts them in the same way.

即生希有之心。此是誰也。彼時菩薩在母胎中。于先以能慰喻他人。若天若龍若夜叉。若人若非人。無有能作。于先慰喻菩薩之者。但以菩薩于先慰喻。彼諸人等。日初分過已至中分時。爾時帝釋天王及大天子。欲來見菩薩者。爾時菩薩遙見帝釋天王及三十三天已。即舉右手真金色臂。慰喻帝釋天王及三十三天。即以一指指示座處。其帝釋天王于菩薩教不能遠離。時帝釋天王受教而坐敬念菩薩。時菩薩母即面向彼所。隨其菩薩欲向何處揮動手。時其菩薩母預知。童子共誰言語慰喻誰耶。彼之樓閣。見帝釋天王及三十三天影。無別余影如是善好清凈。菩薩受用在母胎中。而帝釋天王若欲還者。菩薩即知。為動右手示發遣相。爾時帝釋天王知發遣已。圍繞菩薩及菩薩母然後而去。是時菩薩。思惟正念安手本處。日西分時。其梵天王娑婆世界主。與無量無數諸梵天王共相圍繞在菩薩前。以天最勝味向菩薩邊。其菩薩正念梵天王娑婆世界主來已。爾時菩薩還舉右手慰喻梵天王娑婆世界主及諸梵天並諸天子。是時菩薩梵天王娑婆世界主欲有所去。菩薩知已。還復示現發遣相貌而舉右手。彼時梵天王娑婆世界主梵身諸天。三匝圍繞菩薩及菩薩母已然後乃去。復有四大天王。還來親近守護菩薩。勿令噁心向彼菩薩而得便者。爾時菩薩

【現代漢語翻譯】現代漢語譯本生起稀有之心。這是誰呢？那時菩薩在母親的胎中，首先能夠安慰他人。無論是天、龍、夜叉（Yakshas，一種鬼神）、人還是非人，沒有誰能做到。沒有人先安慰菩薩，而是菩薩先安慰那些人等。當太陽初升過去，到達正午時分，那時帝釋天王（Śakra，眾神之王）和大天子們想要來見菩薩。那時菩薩遠遠地看見帝釋天王和三十三天（Trāyastriṃśa，欲界六天之一）后，就舉起右手真金色的手臂，安慰帝釋天王和三十三天，並用一根手指指示座位之處。帝釋天王對於菩薩的教導不敢遠離。當時帝釋天王接受教導后就坐下，恭敬地思念菩薩。當時菩薩的母親面向那個方向，隨著菩薩想要向何處揮動手。當時菩薩的母親預先知道，童子與誰說話，安慰誰。從那樓閣中，看見帝釋天王和三十三天的身影，沒有其他別的影子，如此美好清凈。菩薩在母親的胎中享受著這一切。而帝釋天王如果想要回去，菩薩立刻知道，就動右手，示現遣送的姿態。那時帝釋天王知道被遣送后，圍繞菩薩和菩薩的母親，然後離去。這時菩薩，思惟正念，安放手在原來的地方。當太陽西斜時，梵天王（Brahmā，色界天之主）娑婆世界主（Saha，我們所居住的世界），與無量無數的梵天王共同圍繞在菩薩面前，用天界最殊勝的美味供養菩薩。菩薩正念梵天王娑婆世界主到來后，那時菩薩還舉起右手，安慰梵天王娑婆世界主以及諸梵天和諸天子。這時菩薩知道梵天王娑婆世界主想要離去，就再次示現遣送的姿態，舉起右手。那時梵天王娑婆世界主和梵身諸天，三次圍繞菩薩和菩薩的母親后才離去。又有四大天王（Four Heavenly Kings，佛教的護法神）前來親近守護菩薩，不讓心懷惡意者靠近菩薩並得逞。那時菩薩

【English Translation】 English version He generated a mind of wonder. Who is this? At that time, the Bodhisattva was in his mother's womb, already capable of comforting others. Whether it be gods, dragons, Yakshas (spirits), humans, or non-humans, none could do this. No one comforted the Bodhisattva first; rather, the Bodhisattva comforted those people first. After the first part of the day had passed and it was midday, then Śakra (the king of gods) and the great gods wanted to see the Bodhisattva. At that time, the Bodhisattva, seeing Śakra and the Trāyastriṃśa Heaven (one of the six heavens of desire realm) from afar, raised his right hand, his arm of true gold, to comfort Śakra and the Trāyastriṃśa Heaven, and pointed with one finger to the place for them to sit. Śakra did not dare to stray from the Bodhisattva's teaching. Then Śakra, receiving the instruction, sat down and respectfully contemplated the Bodhisattva. At that time, the Bodhisattva's mother faced that direction, following where the Bodhisattva wanted to wave his hand. The Bodhisattva's mother knew in advance who the child was speaking to and comforting. From that pavilion, she saw the shadows of Śakra and the Trāyastriṃśa Heaven, with no other shadows, so beautiful and pure. The Bodhisattva enjoyed this in his mother's womb. And if Śakra wanted to return, the Bodhisattva knew immediately and moved his right hand, showing a gesture of dismissal. Then Śakra, knowing he was being dismissed, circumambulated the Bodhisattva and his mother before leaving. At this time, the Bodhisattva, with mindful contemplation, placed his hand back in its original position. When the sun was setting, Brahmā (the lord of the form realm) , the lord of the Saha world (the world we live in), surrounded by countless Brahmā kings, came before the Bodhisattva, offering the most supreme flavors of the heavens to the Bodhisattva. The Bodhisattva, mindful that Brahmā, the lord of the Saha world, had arrived, then raised his right hand again to comfort Brahmā, the lord of the Saha world, and all the Brahmās and gods. Then, knowing that Brahmā, the lord of the Saha world, wanted to leave, the Bodhisattva again showed a gesture of dismissal, raising his right hand. At that time, Brahmā, the lord of the Saha world, and the Brahmā gods circumambulated the Bodhisattva and his mother three times before departing. Furthermore, the Four Heavenly Kings (guardian deities in Buddhism) came to be near and protect the Bodhisattva, preventing those with evil intentions from approaching the Bodhisattva and succeeding. At that time, the Bodhisattva

在母胎時。其母不為慾火所燒。亦復不為恚火及以癡火所燒。其菩薩母。于彼之時受持五戒。不于丈夫而生欲心。亦無丈夫向菩薩母生欲心者。若有婦女若復丈夫若復童子若復童女被諸病苦。其菩薩母即授彼藥。彼等眾生皆得安樂無復病苦。乃至從地取一草葉與諸病人。彼等眾生皆得安樂無諸病惱。阿難。菩薩具足有是神通住母右脅。滿十月已。從母右脅正念而出無有污染。不如餘人為胎所污。是時帝釋天王及梵天王娑婆世界主。在菩薩前起正念已敬受菩薩。菩薩在母胎時。所居臺閣于中住者。即時梵身諸天。將向梵宮以為支提。為供養故。爾時菩薩。無人堪受唯有諸天。爾時菩薩。降下地中已觀視四方。猶如師子如大丈夫。彼時菩薩。業報力故即生天眼。而彼菩薩具天眼已。菩薩觀視大千世界及城邑聚落村巷國土一切眾等。地及天人地獄畜生閻羅世。是時菩薩。即知一切眾生心之所行。爾時菩薩。觀察思惟一切眾生心。于中或有眾生。若當似我者。若持戒若三摩提。若般若行善根。爾時菩薩。即見大千世界中。無有眾生與我等者。何況有勝。爾時菩薩。猶如師子無有恐怖。無畏無怯心正思惟。正思惟已。稱量選擇一切世間一切眾生。知心行已。無人扶持。即行七步至第七步猶如師子。觀察諸方作如是言。我於世間最

【現代漢語翻譯】現代漢語譯本當菩薩在母胎中時，他的母親不會被業火所焚燒，也不會被嗔恚之火以及愚癡之火所焚燒。這位菩薩的母親，在那時會受持五戒，不會對丈夫生起慾念，也沒有丈夫會對菩薩的母親生起慾念。如果有婦女、丈夫、童子或童女被各種病苦所折磨，這位菩薩的母親就會給他們藥物。那些眾生都會得到安樂，不再有病苦。乃至從地上取一片草葉給那些病人，那些眾生都會得到安樂，沒有各種疾病的困擾。阿難（Ananda，佛陀的十大弟子之一）。菩薩具足這樣的神通，住在母親的右脅。滿了十個月后，從母親的右脅以正念出生，沒有受到任何污染，不像其他人一樣被胎所污濁。這時，帝釋天王（Śakra-devānām-Indra，忉利天之主）以及梵天王（Brahmā，色界諸天之主），娑婆世界（Sahā，我們所居住的這個世界）之主，在菩薩面前生起正念，恭敬地接受菩薩。菩薩在母胎時，所居住的臺閣，住在其中的梵身諸天，會將它帶到梵宮作為支提（caitya，佛塔或聖地），爲了供養的緣故。那時，菩薩無人堪受，只有諸天可以。那時，菩薩降落到地上后，觀視四方，猶如獅子，猶如大丈夫。那時，菩薩因為業報的力量，立即生出天眼。而這位菩薩具足天眼后，菩薩觀視大千世界（tri-sahasra-mahā-sahasra-loka-dhātu，由一千個小千世界組成的世界）以及城邑、聚落、村巷、國土一切眾生等，地及天人、地獄、畜生、閻羅世。這時，菩薩立即知道一切眾生的心之所行。那時，菩薩觀察思惟一切眾生的心。其中或許有眾生，如果像我一樣，持戒、修三摩提（samādhi，禪定），修般若（prajñā，智慧）行善根。那時，菩薩立即見到大千世界中，沒有眾生與我相等，更何況有勝過我的。那時，菩薩猶如獅子，沒有恐怖，無畏無怯，心中正思惟。正思惟后，稱量選擇一切世間一切眾生，知道他們的心行后，無人扶持，即行走七步，至第七步猶如獅子，觀察諸方，作如是言：『我於世間最……』

【English Translation】 English version When the Bodhisattva was in the womb, his mother was not burned by karma fire, nor was she burned by the fire of anger or the fire of delusion. This Bodhisattva's mother, at that time, would uphold the five precepts, and would not generate desire towards her husband, nor would any husband generate desire towards the Bodhisattva's mother. If there were women, husbands, boys, or girls afflicted by various illnesses, this Bodhisattva's mother would give them medicine. Those beings would all attain peace and happiness, and would no longer suffer from illness. Even taking a single blade of grass from the ground and giving it to those sick people, those beings would all attain peace and happiness, without any suffering from diseases. Ananda (佛陀的十大弟子之一). The Bodhisattva, endowed with such supernatural powers, resided in his mother's right side. After ten months had passed, he emerged from his mother's right side with right mindfulness, without any defilement, unlike others who are defiled by the womb. At that time, Śakra-devānām-Indra (忉利天之主), Brahmā (色界諸天之主), the lord of the Sahā world (Sahā，我們所居住的這個世界), generated right mindfulness before the Bodhisattva and respectfully received the Bodhisattva. When the Bodhisattva was in the womb, the pavilion in which he resided, the Brahma-bodied devas residing within it, would take it to the Brahma palace as a caitya (caitya，佛塔或聖地), for the sake of offering. At that time, no one was worthy to receive the Bodhisattva except the devas. At that time, after the Bodhisattva descended to the ground, he gazed in all directions, like a lion, like a great man. At that time, due to the power of karmic retribution, the Bodhisattva immediately developed the divine eye. And after this Bodhisattva possessed the divine eye, the Bodhisattva gazed upon the tri-sahasra-mahā-sahasra-loka-dhātu (由一千個小千世界組成的世界) and all beings in cities, villages, hamlets, countries, the earth, devas, humans, hells, animals, and the realm of Yama. At that time, the Bodhisattva immediately knew the actions of the minds of all beings. At that time, the Bodhisattva observed and contemplated the minds of all beings. Among them, perhaps there were beings who, if they were like me, would uphold the precepts, cultivate samādhi (samādhi，禪定), cultivate prajñā (prajñā，智慧), and perform virtuous deeds. At that time, the Bodhisattva immediately saw that in the tri-sahasra-mahā-sahasra-loka-dhātu, there were no beings equal to me, let alone superior to me. At that time, the Bodhisattva was like a lion, without fear, fearless and unperturbed, with right mindfulness in his heart. After right mindfulness, he weighed and selected all beings in all worlds, and after knowing their mental actions, without anyone supporting him, he walked seven steps, and at the seventh step, like a lion, he observed all directions and spoke thus: 'I am the most in the world...'

為第一。我於世間最為殊特。我當作盡生老死邊際。菩薩作如是語時。大千世界其聲遍滿。此是菩薩業行果報真所生法。是為菩薩最後補處。生已當成阿耨多羅三藐三菩提。以是故。彼有如是等諸神通。于彼之時。一切眾生身毛皆豎。大地震動甚可怖畏身皆戰掉。一切世界光明遍滿。爾時虛空。有大音樂歌舞等聲。普雨無量種種諸花。阿難略說。彼時有不可思議希有之事。以是菩薩出現於世。一切眾生皆得安樂。阿難。汝今見寶莊嚴臺閣已不。此是菩薩母之右脅。菩薩處母右脅經行之處。世尊。為彼天帝釋王及四大天王及諸天龍夜叉等。示現眾寶莊嚴最勝臺閣菩薩先受用處。

爾時長老阿難。即從坐起整衣服偏袒右臂右膝著地合掌向佛。而白佛言。世尊。菩薩於一切眾生。具足希有未曾有法。況復今者已成阿耨多羅三藐三菩提。世尊。我於今者。第四第五乃至無量百千歸依佛陀。作如是語已。佛告長老阿難言。阿難。于未來世有諸比丘。不熏修身不熏修戒不熏修心不熏修慧。猶如小兒愚癡無智言我是智。我慢貢高無正威儀。疑惑不信沙門垢膩。彼等不信菩薩有如是清凈入胎。彼等各各聚集作如是言。汝等觀菩薩在母胎中。彼有糞穢垢濁。彼從母右脅生。時胎垢不污染。以胎垢不污染故。彼即非丈夫輩和合。當如

【現代漢語翻譯】現代漢語譯本：最為殊勝。我是世間最特別的。我將終結生老死的輪迴。當菩薩說這些話時，整個大千世界都充滿了聲音。這是菩薩的業行和果報所產生的真實法則。這是菩薩最後補處的位置。出生后，他將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，他具有這些神通。在那時，所有眾生的汗毛都豎立起來，大地劇烈震動，非常可怕，身體都顫抖起來。一切世界都充滿了光明。那時，天空中傳來巨大的音樂和歌舞聲，普降無量種種鮮花。阿難（Ananda），簡而言之，那時發生了不可思議的稀有之事。因為這位菩薩出現在世間，一切眾生都得到了安樂。阿難，你現在看到寶莊嚴的樓閣了嗎？這是菩薩母親的右脅。這是菩薩在母親右脅行走的地方。世尊（世尊），爲了天帝釋王（Śakra Devānām Indra）和四大天王（Four Heavenly Kings）以及諸天龍夜叉（Devas, Nāgas, Yakshas）等，示現了用各種珍寶裝飾的最勝樓閣，這是菩薩先前受用的地方。

那時，長老阿難（Ananda）立即從座位上站起來，整理衣服，袒露右臂，右膝著地，合掌向佛，對佛說：『世尊，菩薩對一切眾生，具備稀有且前所未有的功德。更何況現在已經成就阿耨多羅三藐三菩提。世尊，我現在，第四次、第五次乃至無量百千次歸依佛陀。』說完這些話后，佛告訴長老阿難說：『阿難，在未來世，會有一些比丘（bhikkhus），不熏修身，不熏修戒，不熏修心，不熏修慧，就像小孩子一樣愚癡無知，卻說自己有智慧。他們傲慢自大，沒有正確的威儀，疑惑不相信沙門（śrāmaṇa）的清凈。他們不相信菩薩有如此清凈的入胎。他們各自聚集在一起，這樣說：『你們看，菩薩在母親的胎中，那裡有糞便污穢。他從母親的右脅出生，但胎垢沒有污染他。因為胎垢沒有污染他，所以他不是丈夫輩和合所生。』應當像……

【English Translation】 English version: 'I am the foremost.' I am the most special in the world. I will bring an end to the cycle of birth, old age, and death. When the Bodhisattva speaks these words, the entire great thousand world system is filled with sound. This is the true law born from the Bodhisattva's deeds and their consequences. This is the Bodhisattva's final position as a successor. Having been born, he will attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Therefore, he possesses such supernatural powers. At that time, the hair of all beings stands on end, the earth shakes violently, it is very frightening, and their bodies tremble. All worlds are filled with light. At that time, great music and dance sounds come from the sky, and countless kinds of flowers rain down everywhere. Ananda, in short, at that time, unimaginable and rare events occur. Because this Bodhisattva appears in the world, all beings attain peace and happiness. Ananda, do you now see the jeweled and adorned pavilion? This is the right side of the Bodhisattva's mother. This is where the Bodhisattva walks within his mother's right side. World-Honored One, for Śakra Devānām Indra (King of the Gods) and the Four Heavenly Kings (Caturmahārājakāyikas) and the Devas, Nāgas, Yakshas, etc., the most excellent pavilion adorned with various jewels is shown, which is where the Bodhisattva previously enjoyed himself.

At that time, the elder Ananda (Ananda) immediately rose from his seat, arranged his clothes, bared his right arm, knelt on his right knee, joined his palms, and faced the Buddha, saying to the Buddha: 'World-Honored One, the Bodhisattva possesses rare and unprecedented merits for all beings. Moreover, he has now attained Anuttara-samyak-sambodhi. World-Honored One, I now, for the fourth, fifth, and even countless hundreds of thousands of times, take refuge in the Buddha.' After saying these words, the Buddha said to the elder Ananda: 'Ananda, in the future, there will be some bhikkhus (monks) who do not cultivate their bodies, do not cultivate their precepts, do not cultivate their minds, and do not cultivate their wisdom, like ignorant children, yet they say they are wise. They are arrogant and haughty, without proper demeanor, doubting and not believing in the purity of the śrāmaṇa (ascetics). They do not believe that the Bodhisattva has such a pure entry into the womb. They gather together and say: 'Look, the Bodhisattva is in his mother's womb, where there is filth and impurity. He is born from his mother's right side, but the womb's filth does not defile him. Because the womb's filth does not defile him, he is not born from the union of husband and wife.' It should be like...'

是知。成就善業諸眾生輩。不住糞穢身無垢染。如是眾生善入胎住。為諸眾生起憐愍故。菩薩生於人間不以天身。當轉法輪。所以者何。勿令眾生當墮懈怠。彼作是念。世尊是天我等是人。我等不能具足成就彼等諸法。如彼成就諸法。是故即生懈怠之心。彼癡人輩為偷法者。當不作是念。而彼眾生不可思議。我等不可作彼稱量。我得菩提時。猶不觀察我之菩提及與神通。況復菩薩諸神通也。阿難。汝當觀察彼癡人輩。若當誹謗諸佛功德。卑賤生盲。染著糞穢名聞利養。當作幾多無福德聚。阿難問佛言。世尊于未來世諸比丘等。要誹謗如是賢直修多羅也佛告言。彼如是等相修多羅。要當誹謗亦不隨順。復當更作無量惡業。不用沙門法也。阿難復白。世尊。彼等非善丈夫。當生何處。于未來世受何果報。佛告言。隨所有人壞滅佛菩提所生處。若於過去未來現在諸佛世尊而誹謗者。彼癡人輩所得生處亦復如是。

爾時長老阿難。遍身毛豎嗚呼佛陀。作如是已復白佛言。世尊。我今身心迷悶熱惱。聞彼等輩非善丈夫如是行故。佛告阿難。彼非善行唯有惡行。阿難。彼等以不善行故。當墮阿鼻脂大地獄中。阿難。若有比丘比丘尼優婆塞優婆夷。于如是修多羅。不信而生誹謗者。彼等捨身已。當墮阿鼻脂大地獄。阿難。汝等

【現代漢語翻譯】現代漢語譯本：由此可知，成就善業的那些眾生，不住于糞穢之身，沒有垢染。這樣的眾生善於入胎安住，爲了憐憫眾生，菩薩生於人間而不是以天人的身份。這是爲了轉法輪（Dharmacakra，佛法之輪）。為什麼呢？爲了不讓眾生墮入懈怠。他們會這樣想：『世尊是天人，我們是人，我們不能完全成就他們那樣的諸法（Dharma，佛法），像他們成就諸法那樣。』因此就會生起懈怠之心。那些愚癡的人，那些偷盜佛法的人，不應該這樣想。那些眾生是不可思議的，我們不能對他們進行衡量。我得到菩提（Bodhi，覺悟）的時候，尚且不觀察我的菩提和神通，更何況是菩薩的諸神通呢？阿難（Ānanda，佛陀的十大弟子之一），你應該觀察那些愚癡的人，如果他們誹謗諸佛的功德，就會卑賤、生盲，貪染糞穢、名聞利養，會造作多少沒有福德的惡業啊！阿難問佛說：『世尊，在未來世，那些比丘（bhiksu，出家男眾）等，會誹謗像這樣賢善正直的修多羅（sūtra，經）嗎？』佛告訴阿難說：『他們會誹謗像這樣具有功德的修多羅，不隨順它，還會造作無量的惡業，不奉行沙門（śrāmaṇa，出家修行者）的法。』阿難又問：『世尊，那些不是善良丈夫的人，會生到哪裡？在未來世會受到什麼樣的果報？』佛告訴阿難說：『隨所有壞滅佛菩提的地方，如果對於過去、未來、現在諸佛世尊進行誹謗的人，那些愚癡的人所得到的生處也是如此。當時長老阿難，遍身毛髮豎立，嗚呼佛陀（Buddha，覺悟者），這樣說完后又問佛說：『世尊，我現在身心迷悶熱惱，聽到那些不是善良丈夫的人這樣做。』佛告訴阿難說：『那不是善良的行為，只有惡行。阿難，他們因為不善的行為，會墮入阿鼻脂大地獄（Avīci，無間地獄）中。阿難，如果有比丘、比丘尼（bhiksuni，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），對於這樣的修多羅，不相信而生起誹謗，他們捨棄身體后，會墮入阿鼻脂大地獄。阿難，你們……』

【English Translation】 English version: Thus it is known that those sentient beings who accomplish virtuous karma, do not dwell in a defiled body, free from impurities. Such beings are skilled in entering the womb and abiding therein. Out of compassion for all sentient beings, Bodhisattvas are born in the human realm, not in celestial bodies, in order to turn the Dharma wheel (Dharmacakra). Why is this so? It is to prevent sentient beings from falling into laziness. They would think, 'The World-Honored One is a deva (celestial being), while we are humans. We cannot fully accomplish those Dharmas (teachings) as they do.' Therefore, they would develop a mind of laziness. Those foolish people, those who steal the Dharma, should not think in this way. Those beings are inconceivable; we cannot measure them. When I attain Bodhi (enlightenment), I do not even observe my own Bodhi and supernormal powers, let alone the supernormal powers of Bodhisattvas. Ānanda (Buddha's attendant), you should observe those foolish people. If they slander the merits of all Buddhas, they will be born lowly and blind, attached to filth, fame, and gain, accumulating countless masses of unwholesome deeds! Ānanda asked the Buddha, 'World-Honored One, in the future, will those bhikshus (monks) and others slander such virtuous and upright sutras (scriptures)?' The Buddha told Ānanda, 'They will slander such sutras with merits, not follow them, and will create countless evil karmas, not practicing the Dharma of śrāmaṇas (ascetics).' Ānanda further asked, 'World-Honored One, where will those who are not virtuous men be born? What karmic retribution will they receive in the future?' The Buddha told Ānanda, 'Wherever the place of the destruction of the Bodhi of the Buddhas is, if those foolish people slander the Buddhas, World-Honored Ones of the past, future, and present, the place of their birth will be the same.' At that time, the elder Ānanda, his hair standing on end all over his body, cried out, 'Alas, Buddha (the awakened one)!' After saying this, he again asked the Buddha, 'World-Honored One, my body and mind are now confused and burning with distress, hearing that those who are not virtuous men act in this way.' The Buddha told Ānanda, 'That is not virtuous conduct, only evil conduct. Ānanda, because of their unwholesome conduct, they will fall into the Avīci (uninterrupted) Great Hell. Ānanda, if there are bhikshus (monks), bhikshunis (nuns), upāsakas (laymen), or upāsikās (laywomen) who do not believe in such sutras and slander them, after abandoning their bodies, they will fall into the Avīci Great Hell. Ānanda, you...'

于如來所莫作限量。阿難。如來深廣無有邊際不可限量。阿難。若復有人。得聞如是修多羅已歡喜踴躍。彼等眾生善得利益。彼等不但空得人身及以善行。彼等已得至真脫諸惡趣。彼等不但空得壽命。已自關閉一切諸惡趣門。彼等當作佛子已得一切善業。彼等福利信不虛也。彼等善食國中所有團食。已於最勝眾生之所。已得凈信斷諸魔網。已得度脫長路曠野舍離憂悲毒箭。已得歡喜之事。已到善受歸依之處。已是應供養者。於世間中難可出現。最為福田者。所以者何。彼等於佛難法一切世間不可信處而生正信。阿難。彼等眾生善根具足無有缺少。阿難。彼等眾生非一生。得我朋友者。阿難。有人聞已有愛而生歡喜。不以見故。阿難。有人以見故有愛而生歡喜。不以聞故。有人見聞已有愛及喜。復有人。雖復見聞不生愛喜。阿難。若有人見我聞我生愛喜者。阿難。汝等應作是念。彼等眾生非一生處為我朋友。彼等眾生如來親近當令解脫。彼等眾生於如來所等共分者。彼等已到我歸依處。如來已攝彼眾生。而彼等眾生應為如來之所攝受。阿難。我于往昔行菩薩行時。一切眾生有怖惱者。來至我邊求乞無畏。我于爾時施彼無畏。況復今者。成阿耨多羅三藐三菩提。阿難。汝等於信法中應勤劬方便。如來唯告如是事耳。阿難。

【現代漢語翻譯】現代漢語譯本：對於如來，不要妄加揣測。阿難（Ananda，佛陀的十大弟子之一）。如來的智慧深廣無邊，不可思議。阿難（Ananda）。如果有人聽聞這樣的修多羅（Sutra，經）后歡喜踴躍，這些眾生就獲得了極大的利益。他們不僅僅是獲得了人身和善行，而且已經獲得了真正的解脫，脫離了各種惡趣（Apaya，三惡道）。他們不僅僅是獲得了壽命，而且已經關閉了一切通往惡趣的門。他們將成為佛子，已經獲得了一切善業。他們的福報真實不虛。他們可以安心享用國土中的所有食物。因為他們已經在最殊勝的眾生那裡，獲得了清凈的信心，斷除了各種魔網。他們已經獲得了度脫，離開了漫長而空曠的道路，捨棄了憂愁悲傷的毒箭，獲得了歡喜之事，到達了可以安心歸依之處，是應當接受供養的人。他們在世間中難以出現，是最為殊勝的福田。為什麼這麼說呢？因為他們對於佛陀、佛法以及一切世間難以置信之處，生起了真正的信心。阿難（Ananda）。這些眾生善根具足，沒有任何缺少。阿難（Ananda）。這些眾生不是一生就能成為我的朋友的。阿難（Ananda）。有人聽聞佛法後心生愛慕和歡喜，但沒有親眼見到佛。阿難（Ananda）。有人因為親眼見到佛而心生愛慕和歡喜，但沒有聽聞佛法。有人既見到佛又聽聞佛法，因此心生愛慕和歡喜。還有人，即使見到佛又聽聞佛法，也不生愛慕和歡喜。阿難（Ananda）。如果有人見到我、聽聞我而心生愛慕和歡喜，阿難（Ananda）。你們應當這樣想：這些眾生不是一生一世就能成為我的朋友的。這些眾生是如來親近的人，應當讓他們得到解脫。這些眾生在如來那裡是平等共享的。他們已經到達了我所歸依之處。如來已經攝受了這些眾生，而這些眾生也應當被如來所攝受。阿難（Ananda）。我在過去行菩薩道時，一切眾生如果有恐怖和煩惱，來到我身邊尋求無畏，我當時就施予他們無畏。更何況現在，我已經成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。阿難（Ananda）。你們對於信奉佛法應當勤奮努力，方便行事。如來只是告訴你們這些事情。阿難（Ananda）。

【English Translation】 English version: Do not speculate about the Tathagata (如來, Thus Come One). Ananda (阿難, one of the ten principal disciples of the Buddha), the Tathagata's wisdom is profound, vast, and immeasurable. Ananda (阿難), if someone hears such a Sutra (修多羅, discourse) and rejoices with delight, those beings will have gained great benefit. They have not only obtained a human body and good deeds, but they have also attained true liberation, escaping from all evil realms (Apaya, 惡趣, the three lower realms). They have not only gained life, but they have also closed all the doors leading to the evil realms. They will become children of the Buddha, having already obtained all good karma. Their blessings are true and not false. They can peacefully enjoy all the food in the kingdom because they have obtained pure faith from the most supreme being, cutting off all the nets of Mara (魔, demon). They have attained deliverance, leaving the long and desolate road, abandoning the poisonous arrows of sorrow and grief, obtaining joyful matters, arriving at a place of safe refuge, and are worthy of receiving offerings. They are rare to appear in the world and are the most supreme fields of merit. Why is this so? Because they have generated true faith in the Buddha, the Dharma (法, law), and all the unbelievable things in the world. Ananda (阿難), these beings are complete in good roots, lacking nothing. Ananda (阿難), these beings do not become my friends in just one lifetime. Ananda (阿難), some hear the Dharma and develop love and joy, but have not seen the Buddha. Ananda (阿難), some develop love and joy because they have seen the Buddha, but have not heard the Dharma. Some have both seen the Buddha and heard the Dharma, and therefore develop love and joy. And there are others who, even having seen the Buddha and heard the Dharma, do not develop love and joy. Ananda (阿難), if someone sees me and hears me and develops love and joy, Ananda (阿難), you should think like this: these beings do not become my friends in just one lifetime. These beings are close to the Tathagata and should be liberated. These beings share equally in the Tathagata's blessings. They have arrived at the place where I take refuge. The Tathagata has already embraced these beings, and these beings should be embraced by the Tathagata. Ananda (阿難), in the past, when I practiced the Bodhisattva path, if all beings had fear and distress and came to me seeking fearlessness, I would give them fearlessness at that time. How much more so now that I have attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Ananda (阿難), you should diligently strive and be skillful in the Dharma of faith. The Tathagata only tells you these things. Ananda (阿難).

若汝等所應作業。當欲干竭我慢網者。阿難。聞朋友處應到一由旬。見朋友已當得安樂。況復因我當種善根耶。阿難。如來阿羅呵三藐三佛陀。當知彼等眾生先為如來朋友。彼等如來亦為我朋友。以朋友故更相愛喜。隨彼愛喜。亦還愛喜彼等眾生。阿難。是故我今告汝我今語汝。汝等但生信心。我當付囑未來諸佛如來阿羅呵三藐三佛陀。彼等如來知我朋友已。當滿所欲愿。阿難。譬如有一丈夫。唯有一子。隨順語言隨順受教。而彼丈夫多有朋友。彼命終之後。彼之一子當應不睏。以父朋友多攝受故。如是如是。阿難。若有眾生當信我者。彼等我當攝受付囑。彼是我子以歸依我。阿難。如來多有朋友。阿難。如來彼諸朋友皆實語有。不妄語者。我當付囑彼實語者。所謂如來諸朋友未來三藐三佛陀也。阿難。汝等但于信心中勤勞方便。于汝等邊我有如是教敕。爾時世尊說此經時。彼等諸比丘聞佛所說歡喜奉行。

大威德陀羅尼經卷第二十

【現代漢語翻譯】現代漢語譯本：若你們有所應做之事，想要竭盡斷除我慢之網。阿難（Ananda，佛陀的十大弟子之一）。聽說去朋友處，即使只有一由旬（yojana，古印度長度單位，約合13-16公里），見到朋友就能得到安樂，更何況是因為我而種下善根呢？阿難（Ananda）。如來（Tathagata，佛陀的稱號之一）、阿羅呵（Arhat，斷盡煩惱，不受後有的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者，圓滿覺悟的佛陀）。應當知道那些眾生先前是如來的朋友。那些如來也是我的朋友。因為是朋友的緣故，互相愛敬歡喜。隨著他們的愛敬歡喜，我也同樣愛敬歡喜那些眾生。阿難（Ananda）。因此我現在告訴你，我現在對你們說，你們只要生起信心。我將要付囑未來的諸佛如來（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha）。那些如來知道我的朋友后，將會滿足他們的願望。阿難（Ananda）。譬如有一個丈夫，只有一個兒子，順從他的話語，接受他的教導。而那個丈夫有很多朋友。他命終之後，他的這個兒子應當不會困頓，因為父親的朋友們會多多攝受他的緣故。像這樣，像這樣。阿難（Ananda）。如果有眾生應當相信我的，那些人我將會攝受並且付囑。他們是我的兒子，因為他們歸依我。阿難（Ananda）。如來有很多朋友。阿難（Ananda）。如來的那些朋友都是說實話的，不說謊的。我將要付囑給那些說實話的人，也就是如來的朋友，未來的三藐三佛陀（Samyaksambuddha）們。阿難（Ananda）。你們只要在信心中勤勞方便。對於你們，我有這樣的教敕。當時，世尊（Bhagavan，佛陀的稱號之一）說這部經的時候，那些比丘（bhikkhu，佛教出家眾）們聽了佛所說的話，歡喜奉行。

《大威德陀羅尼經》卷第二十

【English Translation】 English version: If you have tasks to perform, desiring to exhaust the net of pride. Ananda (one of the ten principal disciples of the Buddha). It is said that going to a friend's place, even if it's only one yojana (an ancient Indian unit of distance, approximately 13-16 kilometers), seeing the friend will bring peace and joy, how much more so if it is planting good roots because of me? Ananda (one of the ten principal disciples of the Buddha). Tathagata (one of the titles of the Buddha), Arhat (one who has extinguished all afflictions and is free from rebirth), Samyaksambuddha (a fully enlightened Buddha). You should know that those beings were previously friends of the Tathagata. Those Tathagatas are also my friends. Because we are friends, we love and rejoice in each other. Following their love and joy, I also love and rejoice in those beings. Ananda (one of the ten principal disciples of the Buddha). Therefore, I now tell you, I now say to you, you only need to generate faith. I will entrust the future Buddhas, Tathagatas, Arhats, and Samyaksambuddhas. Those Tathagatas, knowing my friends, will fulfill their wishes. Ananda (one of the ten principal disciples of the Buddha). For example, there is a husband who has only one son, who obeys his words and accepts his teachings. And that husband has many friends. After he dies, his only son should not be in distress, because his father's friends will take care of him. Just like that, just like that. Ananda (one of the ten principal disciples of the Buddha). If there are beings who should believe in me, I will embrace and entrust them. They are my sons because they take refuge in me. Ananda (one of the ten principal disciples of the Buddha). The Tathagata has many friends. Ananda (one of the ten principal disciples of the Buddha). Those friends of the Tathagata all speak truthfully and do not lie. I will entrust them to those who speak truthfully, that is, the friends of the Tathagata, the future Samyaksambuddhas. Ananda (one of the ten principal disciples of the Buddha). You only need to diligently strive with skillful means in faith. Regarding you, I have such instructions. At that time, when the Bhagavan (one of the titles of the Buddha) spoke this sutra, those bhikkhus (Buddhist monks) heard what the Buddha said and joyfully practiced it.

The Great Powerful Virtue Dharani Sutra, Volume 20