T24n1486_受十善戒經

大正藏第 24 冊 No. 1486 受十善戒經

No. 1486

受十善戒經

後漢失譯人名

十惡業品第一

如是我聞：

一時佛在舍衛國祇陀林須達長者美稱夫人精舍中，與大比丘眾一千二百五十人俱。爾時世尊以慈梵音告舍利弗：「今為汝等說除十惡不善業報。諦聽，諦受！一心憶持，慎莫忘失！

「十惡業者：一，殺生業；二，偷盜業；三，淫慾業；四，妄語業；五，兩舌業；六，惡口業；七，綺語業；八，貪慾業；九，瞋恚業；十，愚癡業。舍利弗！汝今應當普教眾生，清凈身業、清凈口業、清凈意業，五體投地，歸依和上，誠心懺悔此三惡業；如是三說。既懺悔已，身業清凈、口業清凈、意業清凈，次第應當自稱其名，歸依于佛，歸依於法，歸依于僧；如是三說。歸依佛竟，歸依法竟，歸依僧竟；如是三說。復應問言：『善男子、善女人！汝能持不？』若言能持，復應問言：『汝今身心無過患耶？身過患者，出佛身血，殺阿羅漢，破和合僧，誹謗斷善，逆佛正法不？』若言不者，復當問言：『汝心中念欲作五逆謗正法不？汝曾偷盜佛物、法物、賢聖僧物、現在僧物、招提僧物不？于母、姊、妹、比丘尼邊作不凈不？』若言不者，復當更教：『

【現代漢語翻譯】現代漢語譯本《受十善戒經》

後漢時期譯者失名

十惡業品第一

我是這樣聽說的：

一時，佛在舍衛國祇陀林（Jetavana）須達長者（Sudatta）美稱夫人精舍中，與一千二百五十位大比丘眾在一起。當時，世尊用慈悲的聲音告訴舍利弗（Sariputra）: 『現在我為你們講解如何去除十種惡業帶來的不善果報。仔細聽，認真接受！一心記住，千萬不要忘記！』

『這十種惡業是：一，殺生業；二，偷盜業；三，邪淫業；四，妄語業；五，兩舌業；六，惡口業；七，綺語業；八，貪慾業；九，瞋恚業；十，愚癡業。舍利弗！你現在應當普遍教導眾生，清凈身業、清凈口業、清凈意業，五體投地，歸依和上（Upadhyaya，親教師），誠心懺悔這三種惡業；這樣說三次。懺悔完畢后，身業清凈、口業清凈、意業清凈，然後應當自稱其名，歸依于佛，歸依於法，歸依于僧；這樣說三次。歸依佛完畢，歸依法完畢，歸依僧完畢；這樣說三次。再問他們：『善男子、善女人！你們能持守嗎？』如果他們說能持守，再問：『你們現在身心沒有過錯和災患嗎？身體上有沒有犯下以下罪過：出佛身血，殺阿羅漢（Arhat），破壞和合僧團，誹謗斷絕善根，違逆佛的正法？』如果他們說沒有，再問：『你們心中有沒有想過要犯下五逆罪，誹謗正法？你們曾經偷盜過佛物、法物、賢聖僧物、現在僧物、招提僧物嗎？有沒有對母親、姐妹、比丘尼（Bhikkhuni）做出不清凈的行為？』如果他們回答沒有，再進一步教導：』

【English Translation】 English version The Sutra on Receiving the Ten Wholesome Precepts

Translated by an Unknown Person during the Later Han Dynasty

Chapter One: The Ten Unwholesome Karmas

Thus have I heard:

At one time, the Buddha was in the Jetavana (祇陀林) of Shravasti (舍衛國), in the hermitage of Anathapindika (須達長者) and Lady Beautiful, together with a gathering of twelve hundred and fifty great Bhikshus (比丘). At that time, the World-Honored One, with a voice of loving-kindness, addressed Shariputra (舍利弗): 『Now, for your sake, I will explain how to eliminate the unwholesome karmic consequences of the ten unwholesome deeds. Listen carefully, receive diligently! Keep them in mind with one heart, and do not forget them!』

『The ten unwholesome karmas are: first, the karma of killing; second, the karma of stealing; third, the karma of sexual misconduct; fourth, the karma of false speech; fifth, the karma of divisive speech; sixth, the karma of harsh speech; seventh, the karma of frivolous speech; eighth, the karma of greed; ninth, the karma of anger; tenth, the karma of ignorance. Shariputra! You should now universally teach sentient beings to purify their bodily karma, purify their verbal karma, and purify their mental karma. Prostrate with the five limbs touching the ground, take refuge in the Upadhyaya (和上, preceptor), and sincerely repent of these three unwholesome karmas; say this three times. Having repented, with bodily karma purified, verbal karma purified, and mental karma purified, then you should state your name and take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha; say this three times. Having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Sangha; say this three times. Then ask: 『Good man, good woman! Are you able to uphold these precepts?』 If they say they are able to uphold them, then ask: 『Are you now free from faults and afflictions in body and mind? Have you committed any of the following transgressions with your body: drawing blood from the body of a Buddha, killing an Arhat (阿羅漢), disrupting the harmony of the Sangha, slandering and severing roots of goodness, or opposing the Buddha's true Dharma?』 If they say no, then ask: 『Do you have any thoughts of committing the five rebellious acts or slandering the true Dharma? Have you ever stolen anything belonging to the Buddha, the Dharma, the virtuous Sangha, the present Sangha, or the Sangha of the monastery? Have you engaged in impure conduct with your mother, sisters, or Bhikkhunis (比丘尼)?』 If they answer no, then further instruct them:』

汝今如是身心清凈，大德憶念，我今欲受十善業戒，十不善業我已懺悔，唯愿大德，慈愍我故聽我受持！』爾時應教：『優婆塞某甲，優婆夷某甲，汝今應當一心數息，繫念在前，過去七佛、現在釋迦牟尼尊佛，及彌勒等未來諸佛。』

「教唸佛已，應作是言：『七佛僧聽，釋迦牟尼諸佛僧聽，須陀洹、斯陀含、阿那含、阿羅漢賢聖僧聽，某甲優婆塞，某甲優婆夷，身、口、意凈，堪為法器。今欲乞受十善心戒及八戒法。』如是三白，然後教言：『我歸依于佛，歸依於法，歸依于僧。』如是三說。『弟子某甲，歸依佛竟，歸依法竟，歸依僧竟。』如是三說。『某甲憶念，堅持汝身，持身如佛，持身如法，持身如僧，身三業者，一、不殺生，二、不偷盜，三、不淫慾，如是身三汝當受持，一日十日乃至終身。』若言能持，復當問言：『汝今欲作少分善不？多分善不？滿分善不？』

「若言能者，復當白言：『事實如是，當隨師教。弟子某甲，歸依于佛，歸依於法，歸依于僧。』如是三說。『歸依佛竟，歸依法竟，歸依僧竟。』如是三說。『某甲憶念，堅持汝口，持口如佛，持口如法，持口如僧。口四業者：一、不妄語，二、不兩舌，三、不惡口，四、不綺語。如是口四，汝當受持，一日十日乃至終身。』若

【現代漢語翻譯】現代漢語譯本：『你現在身心如此清凈，大德憶念，我現在想要受持十善業戒，十不善業我已經懺悔，唯愿大德，慈悲憐憫我，聽我受持！』這時應該教導：『優婆塞（Upasaka，男居士）某甲，優婆夷（Upasika，女居士）某甲，你現在應當一心數息，繫念在前，過去七佛、現在釋迦牟尼尊佛（Sakyamuni Buddha），及彌勒（Maitreya）等未來諸佛。』教唸佛完畢后，應該這樣說：『七佛僧聽，釋迦牟尼諸佛僧聽，須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）賢聖僧聽，某甲優婆塞，某甲優婆夷，身、口、意清凈，堪為法器。今欲乞受十善心戒及八戒法。』這樣稟告三次，然後教導說：『我歸依于佛（Buddha），歸依於法（Dharma），歸依于僧（Sangha）。』這樣說三次。『弟子某甲，歸依佛竟，歸依法竟，歸依僧竟。』這樣說三次。『某甲憶念，堅持你的身，持身如佛，持身如法，持身如僧，身三業者，一、不殺生，二、不偷盜，三、不邪淫，如此身三業你應當受持，一日十日乃至終身。』如果說能持，再問：『你現在想要作少分善嗎？多分善嗎？滿分善嗎？』如果說能，再稟告說：『事實如此，應當聽從師教。弟子某甲，歸依于佛，歸依於法，歸依于僧。』這樣說三次。『歸依佛竟，歸依法竟，歸依僧竟。』這樣說三次。『某甲憶念，堅持你的口，持口如佛，持口如法，持口如僧。口四業者：一、不妄語，二、不兩舌，三、不惡口，四、不綺語。如此口四業，你應當受持，一日十日乃至終身。』若

【English Translation】 English version: 『Now that your body and mind are so pure, and with the Great Virtues in mind, I now wish to receive the Ten Wholesome Precepts. I have already repented of the Ten Unwholesome Actions. I only wish that the Great Virtues, with compassion and pity for me, would listen to me receiving and upholding them!』 At this time, one should instruct: 『Upasaka (male lay follower) So-and-so, Upasika (female lay follower) So-and-so, you should now single-mindedly count your breaths, focusing your mind on what is before you, the Seven Buddhas of the past, the present Sakyamuni Buddha, and the future Buddhas such as Maitreya.』 After instructing them to recite the Buddha's name, one should say: 『May the Sangha of the Seven Buddhas hear, may the Sangha of all the Buddhas including Sakyamuni hear, may the Sangha of worthy and holy ones, including Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), hear, that Upasaka So-and-so, Upasika So-and-so, are pure in body, speech, and mind, and are fit to be vessels of the Dharma. Now they wish to request and receive the Ten Wholesome Precepts and the Eight Precepts.』 Announce this three times, and then instruct them: 『I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.』 Say this three times. 『Disciple So-and-so, having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Sangha.』 Say this three times. 『So-and-so, remember and uphold your body, uphold your body like the Buddha, uphold your body like the Dharma, uphold your body like the Sangha. The three karmas of the body are: first, not killing; second, not stealing; third, not engaging in sexual misconduct. You should receive and uphold these three bodily karmas, for one day, ten days, or even for a lifetime.』 If they say they can uphold them, then ask again: 『Do you now wish to do a small amount of good? A large amount of good? A complete amount of good?』 If they say they can, then announce again: 『The facts are thus, you should follow the teacher's instructions. Disciple So-and-so, takes refuge in the Buddha, takes refuge in the Dharma, takes refuge in the Sangha.』 Say this three times. 『Having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Sangha.』 Say this three times. 『So-and-so, remember and uphold your mouth, uphold your mouth like the Buddha, uphold your mouth like the Dharma, uphold your mouth like the Sangha. The four karmas of the mouth are: first, not lying; second, not engaging in divisive speech; third, not using harsh language; fourth, not engaging in idle chatter. You should receive and uphold these four verbal karmas, for one day, ten days, or even for a lifetime.』 If

言能持，復當問言：『汝今欲作少分善不？多分善不？滿分善不？』

「若言能者，復當白言：『事實如是，當隨師教。弟子某甲，歸依于佛，歸依於法，歸依于僧。』如是三說。『歸依佛竟，歸依法竟，歸依僧竟。』如是三說。『某甲憶念，堅持汝心，持心如佛，持心如法，持心如僧。意三業者：一者、貪慾，二者、瞋恚，三者、愚癡。如是意三汝當受持，一日十日乃至終身。』若言能持，復當問言：『汝今欲作少分善不？多分善不？滿分善不？』

「若言能者，復當白言：『事實如是，當隨師教。若受十善，不持八戒，終不成就；若毀八戒，十善俱滅。弟子某甲，從今清旦至明清旦，大德憶念，大德當爲我作和上，八戒法者，應當至心堅持八戒。歸依于佛，持心如佛；歸依於法，持心如法；歸依于僧，持心如僧。』如是三說。『歸依佛竟，歸依法竟，歸依僧竟。』如是三說。『大德憶念，從今清旦至明清旦欲受八戒，唯愿大德慈愍聽許！』復應告言：『汝能受持八戒齋不？』若言能者，『汝當持心，心如諸佛及阿羅漢。』若言能者，復當告言：『汝從前際至於今際，于其中間，若身、口、意犯捨墮法不？如此之罪乃至根本最大重罪，今於三世諸佛、阿羅漢前、和上僧前，至誠發露，五體投地，懺悔諸

【現代漢語翻譯】現代漢語譯本：能持戒者，還應當問他說：『你現在想要做少分的善事嗎？多分的善事嗎？還是圓滿的善事呢？』如果他說能，就應當告訴他說：『事實就是這樣，應當聽從師父的教導。弟子某甲（弟子的名字），歸依于佛（覺悟者），歸依於法（佛法），歸依于僧（僧團）。』這樣說三遍。『歸依佛完畢，歸依法完畢，歸依僧完畢。』這樣說三遍。『某甲（弟子的名字）憶念，堅持你的心，使你的心像佛一樣，使你的心像法一樣，使你的心像僧一樣。意三業（思想上的三種行為）是：一是貪慾，二是瞋恚（憤怒），三是愚癡（迷惑）。這三種思想上的行為你應該受持，一天、十天乃至終身。』如果他說能持戒，還應當問他說：『你現在想要做少分的善事嗎？多分的善事嗎？還是圓滿的善事呢？』如果他說能，就應當告訴他說：『事實就是這樣，應當聽從師父的教導。如果受持十善（十種善行），而不持八戒（八條戒律），最終不能成就；如果毀壞八戒，十善也會全部消失。弟子某甲（弟子的名字），從今天清晨到明天清晨，請大德（尊稱）憶念，大德應當為我作和尚（出家受戒的師父），八戒法（八戒的戒律）應當至心堅持八戒。歸依于佛，使心像佛一樣；歸依於法，使心像法一樣；歸依于僧，使心像僧一樣。』這樣說三遍。『歸依佛完畢，歸依法完畢，歸依僧完畢。』這樣說三遍。『大德憶念，從今天清晨到明天清晨想要受持八戒，唯愿大德慈悲憐憫允許！』還應當告訴他說：『你能夠受持八戒齋（八戒和齋戒）嗎？』如果他說能，『你應當持心，使心像諸佛和阿羅漢（已證悟的聖者）一樣。』如果他說能，還應當告訴他說：『你從過去到現在，在這期間，如果身、口、意（身體、語言、思想）犯了捨墮法（一種戒律），如此的罪過乃至根本的最大重罪，現在在三世諸佛、阿羅漢前、和尚僧前，至誠地發露，五體投地，懺悔各種罪過。

【English Translation】 English version: If he is able to uphold them, you should further ask him: 『Do you now wish to perform a small amount of good, a large amount of good, or a complete amount of good?』 If he says he is able, you should then tell him: 『The truth is thus, you should follow the teacher's instructions. Disciple so-and-so (disciple's name) takes refuge in the Buddha (the awakened one), takes refuge in the Dharma (the teachings), takes refuge in the Sangha (the community).』 Say this three times. 『Taking refuge in the Buddha is complete, taking refuge in the Dharma is complete, taking refuge in the Sangha is complete.』 Say this three times. 『So-and-so (disciple's name), remember, hold firm your mind, make your mind like the Buddha, make your mind like the Dharma, make your mind like the Sangha. The three karmas of the mind are: first, greed; second, hatred; third, delusion. You should uphold these three mental actions, for one day, ten days, or even for life.』 If he says he is able to uphold them, you should further ask him: 『Do you now wish to perform a small amount of good, a large amount of good, or a complete amount of good?』 If he says he is able, you should then tell him: 『The truth is thus, you should follow the teacher's instructions. If you uphold the ten good deeds (ten virtuous actions) but do not uphold the eight precepts (eight rules of conduct), you will ultimately not achieve success; if you break the eight precepts, the ten good deeds will all be destroyed. Disciple so-and-so (disciple's name), from this morning until tomorrow morning, may the Venerable One (honorific title) remember, may the Venerable One be my preceptor (teacher who ordains). Regarding the eight precepts, you should wholeheartedly uphold the eight precepts. Take refuge in the Buddha, make your mind like the Buddha; take refuge in the Dharma, make your mind like the Dharma; take refuge in the Sangha, make your mind like the Sangha.』 Say this three times. 『Taking refuge in the Buddha is complete, taking refuge in the Dharma is complete, taking refuge in the Sangha is complete.』 Say this three times. 『May the Venerable One remember, from this morning until tomorrow morning I wish to receive the eight precepts, may the Venerable One have compassion and allow it!』 You should then tell him: 『Are you able to uphold the eight precepts and the fast (eight precepts and fasting)?』 If he says he is able, 『You should hold your mind, make your mind like all the Buddhas and Arhats (enlightened beings).』 If he says he is able, you should then tell him: 『From the past until now, in the meantime, if your body, speech, and mind (actions, words, and thoughts) have violated the expiable offenses (a type of precept), such sins, even the most serious fundamental offenses, now before the Buddhas of the three times, the Arhats, and the Sangha of preceptors, sincerely confess, prostrate yourself, and repent of all sins.』

罪，是名行布薩法。既布薩已，名清凈住，堪為法器。次當受持如來八戒。汝能持不？』如是三問。八戒齋者，是過去、現在、諸佛、如來，為在家人制出家法：一者，不殺；二者，不盜；三者，不淫；四者，不妄語；五者，不飲酒；六者，不坐高廣大床；七者，不作倡伎樂故往觀聽，不著香薰衣；八者，不過中食。應如是受持。

「不殺亦不盜，　　不淫不妄語，　遠酒避花香，　　高床過中食。　聖人皆遠離，　　如是等八法，　汝等應受持。

「持此受齋功德，不墮地獄，不墮餓鬼，不墮畜生，不墮阿修羅，常生人中，正見出家，得涅槃道。若生天上，恒生梵天，值佛出世，請轉法輪，得阿耨多羅三藐三菩提。」

爾時世尊為讚歎此法，而作頌曰：

「若能行十善，　　隨順正法教，　生生常見佛，　　身意悉開解，　永離諸苦縛，　　疾成無上道。　若人持八戒，　　隨律順毗尼，　如諸佛正法，　　受持不毀犯，　當知身與意，　　俱時得解脫。　此名涅槃路，　　諸佛之所行。」

說是偈已，告舍利弗：「汝好受持十善、八戒，慎莫忘失，破滅法種，普為一切天、人廣說。」舍利弗白佛言：「如是，如是，當謹受持！」

時舍利弗及會聽者，聞佛所說，

【現代漢語翻譯】現代漢語譯本『罪，這叫做行布薩法（Upavasatha-dharma，齋戒儀式）。已經行布薩后，就叫做清凈住，堪能成為接受佛法的器皿。接下來應當受持如來的八戒。你能夠受持嗎？』這樣問三次。這八戒齋，是過去、現在、未來的諸佛、如來，為在家居士制定的出家修行的方法：第一，不殺生；第二，不偷盜；第三，不邪淫；第四，不妄語；第五，不飲酒；第六，不坐高大寬廣的床；第七，不觀看聽取歌舞伎樂；第八，不在中午之後進食。應當這樣受持。『不殺生也不偷盜，不邪淫也不妄語，遠離酒和香花，不坐高床，不在中午之後進食。聖人都遠離這些，像這樣的八種戒律，你們應當受持。』『受持這齋戒的功德，不會墮入地獄，不會墮入餓鬼，不會墮入畜生，不會墮入阿修羅道，常常生在人間，有正確的見解，出家修行，證得涅槃之道。如果生到天上，常常生在梵天，遇到佛出世，請佛轉法輪，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這時，世尊爲了讚歎這個法門，而說了這首偈頌：『如果能夠行十善，隨順正法的教導，生生世世常見到佛，身心都得到開解，永遠脫離各種痛苦的束縛，迅速成就無上的佛道。如果有人持守八戒，遵循戒律和毗尼（Vinaya，戒律），像諸佛的正法一樣，受持而不毀犯，應當知道他的身和意，同時得到解脫。這叫做涅槃之路，是諸佛所行走的。』說完這首偈頌后，佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『你要好好受持十善和八戒，千萬不要忘記，不要破壞佛法的種子，要普遍為一切天人和人廣為宣說。』舍利弗對佛說：『是的，是的，我一定謹記受持！』當時，舍利弗以及在法會聽法的人，聽了佛所說的法，

【English Translation】 English version 'Sin, this is called practicing the Upavasatha-dharma (observance of the Sabbath). Having observed the Upavasatha, it is called pure dwelling, worthy of being a vessel for receiving the Dharma. Next, you should uphold the Eight Precepts of the Tathagata (Thus Come One). Can you uphold them?' This is asked three times. These Eight Precepts are the monastic rules established by the Buddhas and Tathagatas of the past, present, and future for laypeople: First, do not kill; second, do not steal; third, do not engage in sexual misconduct; fourth, do not lie; fifth, do not drink alcohol; sixth, do not sit on high and large beds; seventh, do not watch or listen to singing, dancing, and music; eighth, do not eat after noon. You should uphold them in this way. 'Do not kill or steal, do not engage in sexual misconduct or lie, avoid alcohol and fragrant flowers, do not sit on high beds, and do not eat after noon. Sages all avoid these. Such are the eight precepts that you should uphold.' 'By the merit of upholding these precepts, you will not fall into hell, will not fall into the realm of hungry ghosts, will not fall into the realm of animals, will not fall into the realm of Asuras (demi-gods), but will always be born among humans, with right views, renounce the world, and attain the path of Nirvana (liberation). If you are born in the heavens, you will always be born in the Brahma heavens, encounter the Buddha appearing in the world, request the turning of the Dharma wheel, and attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).' At that time, the World Honored One, in order to praise this Dharma, spoke this verse: 'If one can practice the Ten Virtues, follow the teachings of the Right Dharma, be born in every life and see the Buddha, have body and mind fully opened and understood, forever be free from the bonds of all suffering, and quickly attain the unsurpassed path. If a person upholds the Eight Precepts, follows the precepts and Vinaya (monastic rules), like the Right Dharma of all Buddhas, upholds them without violating them, know that their body and mind will both attain liberation at the same time. This is called the path of Nirvana, which is walked by all Buddhas.' After speaking this verse, the Buddha told Sariputra (one of the ten great disciples of the Buddha, known for his wisdom): 'You must uphold the Ten Virtues and the Eight Precepts well, do not forget them, do not destroy the seeds of the Dharma, and widely proclaim them to all gods and humans.' Sariputra said to the Buddha: 'Yes, yes, I will certainly uphold them with care!' At that time, Sariputra and those who were listening to the Dharma at the assembly, hearing what the Buddha said,

歡喜奉行。

受十善戒經十施報品第二

佛告舍利弗：　　「汝今應當知，　一切受生者，　　無不愛身命，　是故應行施，　　普慈等眾生，　視眾如眼目，　　是名不殺戒。　過去來今佛，　　一切智所說，　恕己可為喻，　　勿殺勿行杖，　若見殺生者，　　如刀刺其心。

「普視眾生己無異，　　持是不殺生天上，　常值諸佛菩薩眾，　　所以受持不殺戒。　為施一切無畏故，　　命終生於忉利天，　像馬玉女相娛樂，　　梵天摩尼琉璃殿，　色如白銀黃金花，　　常坐七寶妙座上，　金機寶器七寶花，　　無量天女作妓樂，　捧足舉宮游虛空，　　頭戴寶冠坐正殿。　舍除貪淫入正受，　　值遇諸佛說四諦，　悟解疾得須陀洹，　　或有踴躍發大心，　未來當成菩提道，　　亦生兜率焰摩陀，　首陀會天阿祇多，　　梵輔富樓光遍凈，　上至阿迦膩吒天。　　往反遊戲諸天園，　與大慈悲菩薩俱，　　坐臥進止同甘膳，　晝夜六時常聽法，　　彌勒天王常為說，　不退轉行大法輪。　　未來必當見彌勒，　降魔成佛轉法輪，　　于彼佛法得出家。　復見賢劫千如來，　　毗樓至佛為授記，　阿耨多羅三菩提，　　是名不殺最勝果，　亦名慈

【現代漢語翻譯】現代漢語譯本歡喜奉行。

受十善戒經十施報品第二

佛告訴舍利弗（Śāriputra）：『你現在應當知道，一切有生命的眾生，沒有不愛惜自己生命的，所以應該行佈施，普遍慈愛對待眾生，看待眾生如同自己的眼睛，這就是不殺戒。過去、現在、未來的佛，都這樣說，用體諒自己來作比喻，不要殺生，不要使用暴力。如果見到殺生的人，就好像刀刺在自己心上一樣。』

『普遍看待眾生和自己沒有差別，持守不殺生戒的人，死後升到天上，常常遇到諸佛菩薩，這就是受持不殺戒的功德。爲了佈施一切眾生無畏，命終之後會生到忉利天（Trāyastriṃśa），享受大象、駿馬、玉女的娛樂，住在梵天（Brahmā）、摩尼（Maṇi）、琉璃寶殿中，宮殿的顏色如同白銀和黃金般閃耀，經常坐在七寶構成的美妙座位上，享受金色的桌子、寶貴的器皿和七寶蓮花，無數天女演奏音樂，捧著他的腳，整個宮殿在虛空中游動，頭上戴著寶冠，坐在正殿之中。捨棄貪慾，進入正定，遇到諸佛宣說四諦，領悟之後迅速證得須陀洹（Srotaāpanna）果位，或者有人歡喜踴躍，發起大菩提心，未來將會成就菩提道，也會生到兜率天（Tuṣita）、焰摩天（Yāmadeva）、首陀會天（Śuddhāvāsa）、阿祇多天（Akaniṣṭha），梵輔天（Brahmapāriṣadya）、富樓天（Pūrṇa）、光遍凈天（Śubhakṛtsna），一直到阿迦膩吒天（Akaniṣṭha）。往返遊戲于諸天園林，與大慈大悲的菩薩在一起，坐臥行走都一同享用美食，日夜六時常常聽聞佛法，彌勒（Maitreya）天王常常為他們說法，讓他們在不退轉的道路上行進，轉大法輪。未來必定會見到彌勒佛降伏魔軍，成就佛道，轉動法輪，在那時在那佛的教法中出家。還會見到賢劫千佛，毗樓至佛（Vipaśyin）會為他授記，預言他將來證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），這叫做不殺生最殊勝的果報，也叫做慈悲。』

【English Translation】 English version Joyfully practice.

Chapter Two: The Ten Rewards of Giving from the Sutra on Receiving the Ten Wholesome Precepts

The Buddha told Śāriputra: 'You should know now that all living beings cherish their own lives. Therefore, one should practice giving, universally loving all beings, and regarding them as one's own eyes. This is called the precept of not killing. The Buddhas of the past, present, and future have all said this, using empathy for oneself as an analogy: do not kill, do not use violence. If you see someone killing, it should feel like a knife piercing your own heart.'

'Universally regarding all beings as no different from oneself, holding the precept of not killing leads to rebirth in the heavens, where one constantly encounters Buddhas and Bodhisattvas. This is the merit of upholding the precept of not killing. Because of giving fearlessness to all beings, one is reborn in the Trāyastriṃśa Heaven after death, enjoying the pleasures of elephants, horses, and jade maidens, residing in palaces of Brahmā, Maṇi, and lapis lazuli, with colors like silver and golden flowers, constantly sitting on wonderful seats made of seven treasures, enjoying golden tables, precious vessels, and seven-jeweled lotuses, with countless heavenly maidens making music, holding one's feet, and the entire palace traveling in the sky, wearing a jeweled crown on one's head and sitting in the main hall. Abandoning greed and lust, entering into right samādhi, encountering Buddhas who preach the Four Noble Truths, and quickly attaining the fruit of Srotaāpanna upon understanding, or some may rejoice and generate great Bodhicitta, and will achieve the path to Bodhi in the future, and will also be born in the Tuṣita Heaven, Yāmadeva Heaven, Śuddhāvāsa Heaven, Akaniṣṭha Heaven, Brahmapāriṣadya Heaven, Pūrṇa Heaven, Śubhakṛtsna Heaven, up to the Akaniṣṭha Heaven. Wandering and playing in the gardens of the heavens, together with Bodhisattvas of great compassion, sitting, lying down, walking, and eating together, constantly listening to the Dharma during the six periods of day and night, with Maitreya, the Heavenly King, constantly preaching to them, allowing them to advance on the path of non-retrogression, turning the great Dharma wheel. In the future, one will surely see Maitreya Buddha subduing the armies of Mara, attaining Buddhahood, and turning the Dharma wheel, and at that time, one will leave home in that Buddha's teachings. One will also see the thousand Buddhas of the Bhadrakalpa, and Vipaśyin Buddha will bestow a prediction upon him, foretelling that he will attain anuttarā-samyak-saṃbodhi in the future. This is called the most supreme result of not killing, and it is also called compassion.'

悲梵行本。　　一切諸佛之所說，　一切諸佛之所行。

「一切愛眼目，　　愛子亦復爾，　愛壽命無極，　　是故不殺生，　名為梵行最。　　不殺無殺想，　亦不啖于肉，　　見殺者如賊，　必知墮地獄。　　啖肉者多病，　斷命自莊嚴。　　當行大慈心，　奉持不殺戒，　　必成菩提道。」

告舍利弗：「汝今當知，殺生之業當知極重！我昔與汝游巴連弗邑，彼大城中有長者女，名提婆跋提。生一男兒，端正無雙，如紅蓮花，天女無比。母甚憐念，抱至我所，而白我言：『世尊！我兒可愛，如天童子。我愛此兒，過於我身，百千萬倍。』我時告言：『善女當知！一切凡夫自愛壽命，如海吞流終無厭足。汝今云何自言愛子，以何為證？』

「時女白言：『世尊！我愛此子，設使火起焚燒我身，終不放舍。』

「爾時世尊為化彼女，以神通力作四夜叉，各擎火山從四面至，火在遠時，女自以身及隨身服障蔽此子，火漸漸近，舉手覆面以兒遮火。佛告善女：『汝言愛子，云何持子障火自救？』時彼女人白言：『世尊！唯愿救我，不惜此子。』佛攝神力，母子清涼，即發無上正真道心。

「佛告女人：『汝愛自身及愛汝子。云何自殺及教他殺？當知殺生受大惡報，必定當墮極

劇苦處阿鼻地獄，系屬法律閻羅王所。何等名為極重法律？彼閻羅王晝夜六時說殺生報有十惡業：

「『一者，殺生之業恒生刀山焰熾地獄，刀輪割截，節節支解，作八萬四千段。一日一夜六十億生、六十億死。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『二者，殺生之業必定當生劍林地獄，有八萬四千劍樹，各高八萬四千由旬，一一樹生八萬四千劍枝，一一枝生八萬四千劍花，一一花生八萬四千劍果，此殺生人尋劍樹上，心遍一切諸劍樹頭，其餘支節遍可劍林，一一節遍八萬四千劍枝，削骨徹髓，劍花、劍果無不周遍，身體碎壞，如葶藶子。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『三者，殺生之業生鑊湯地獄，百千萬沸，肉盡出骨，置銅柱上，自然還活，百千棘刺化為鐵刀，自割肉食，還落湯中。一日一夜八萬四千生、八萬四千死。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『四者，殺生之業生鐵床地獄，有一鐵床，縱廣正等五十由旬，四方鐵铓俱

【現代漢語翻譯】現代漢語譯本：在極度痛苦的阿鼻地獄（Avici Hell，無間地獄），隸屬於法律之主閻羅王（Yama）。什麼叫做極重的法律呢？那閻羅王晝夜六時都在宣說殺生的報應，有十種惡業：『第一，殺生的惡業會導致恒常生於刀山焰熾地獄，遭受刀輪割截，節節肢解，成為八萬四千段。一日一夜經歷六十億次生、六十億次死。這時閻羅王呵責罪人：『你喜歡殺生，現在就承受這種痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債，終究無法償還完畢！』『第二，殺生的惡業必定會導致生於劍林地獄，那裡有八萬四千棵劍樹，每棵樹高八萬四千由旬（yojana，古印度長度單位），每一棵樹都生長出八萬四千根劍枝，每一根劍枝都生長出八萬四千朵劍花，每一朵劍花都結出八萬四千個劍果。這個殺生之人攀爬劍樹，心念遍佈所有劍樹的頂端，其餘肢體遍佈整個劍林，每一個關節都遍佈八萬四千根劍枝，削骨徹髓，劍花、劍果無不周遍，身體碎裂損壞，如同葶藶子一般。一日一夜經歷八萬四千次生、八萬四千次死，殺生的惡業就是這樣。這時閻羅王呵責罪人：『你喜歡殺生，現在就承受這種痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債，終究無法償還完畢！』『第三，殺生的惡業會導致生於鑊湯地獄，在沸騰的鑊湯中，肉全部煮爛露出骨頭，然後被放置在銅柱上，自然復活，百千荊棘化為鐵刀，自己割肉食用，然後又掉入湯中。一日一夜經歷八萬四千次生、八萬四千次死。這時閻羅王呵責罪人：『你喜歡殺生，現在就承受這種痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債，終究無法償還完畢！』『第四，殺生的惡業會導致生於鐵床地獄，那裡有一張鐵床，縱橫長寬都是五十由旬，四面都有鐵...

【English Translation】 English version: In the extremely painful Avici Hell (Avici Hell, the Hell of Incessant Suffering), it is under the jurisdiction of Yama (Yama), the King of the Law. What is called the extremely heavy law? That Yama speaks of the retribution of killing day and night in six periods, with ten evil karmas: 『First, the karma of killing constantly causes one to be born in the Hell of Blazing Sword Mountains, suffering the cutting of sword wheels, dismemberment of limbs, into eighty-four thousand pieces. One day and one night, one experiences sixty billion births and sixty billion deaths. At this time, Yama rebukes the sinner: 『You enjoyed killing, now endure this suffering. Is this enjoyable? You must now repay the debts of others for hundreds of thousands of kalpas (kalpa, aeon), and you will never be able to finish!』『Second, the karma of killing will certainly cause one to be born in the Sword Forest Hell, where there are eighty-four thousand sword trees, each eighty-four thousand yojanas (yojana, an ancient Indian unit of distance) high. Each tree grows eighty-four thousand sword branches, each branch grows eighty-four thousand sword flowers, and each flower bears eighty-four thousand sword fruits. This killer climbs the sword tree, his mind pervading the tops of all the sword trees, and the rest of his limbs pervading the entire sword forest. Each joint pervades eighty-four thousand sword branches, scraping bones and penetrating marrow, and sword flowers and sword fruits are all pervasive, the body is shattered and destroyed, like lepidium seeds. One day and one night, one experiences eighty-four thousand births and eighty-four thousand deaths. The karma of killing is like this. At this time, Yama rebukes the sinner: 『You enjoyed killing, now endure this suffering. Is this enjoyable? You must now repay the debts of others for hundreds of thousands of kalpas, and you will never be able to finish!』『Third, the karma of killing causes one to be born in the Cauldron of Boiling Water Hell, where in the boiling cauldron, the flesh is completely cooked away, revealing the bones, and then placed on a copper pillar, naturally reviving, hundreds of thousands of thorns transforming into iron knives, cutting off one's own flesh to eat, and then falling back into the soup. One day and one night, one experiences eighty-four thousand births and eighty-four thousand deaths. At this time, Yama rebukes the sinner: 『You enjoyed killing, now endure this suffering. Is this enjoyable? You must now repay the debts of others for hundreds of thousands of kalpas, and you will never be able to finish!』『Fourth, the karma of killing causes one to be born in the Iron Bed Hell, where there is an iron bed, fifty yojanas in length and width, with iron spikes on all four sides...

來射心，大鐵網車轢其頂上，劈足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『五者，殺生之業生鐵山地獄，四方鐵山狀如鐵窟，窟中出火從四面來。有五夜叉，斫罪人身，分為四段，擲於火中，四山便合，碎散如塵。火鳥卒起，鐵嘴諸烏及以鐵蛇，從支節入，破骨出髓。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『六者，殺生之業生鐵網地獄，有大鐵山，高百千由旬，滿中鐵湯，鐵網在上，一一網間鐵嘴諸蟲無量無邊從頂上入，貫骨徹髓，劈足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『七者，殺生之業生赤蓮花地獄，有一蓮花，八萬四千葉，一一華葉狀如刀山，高五由旬，百億劍林同時火然，罪人坐中，花一葉開，一葉開時，火山劍林燒肉破骨，苦痛百端，此相合時，百千刀山同時切己。一日一夜八萬四千生、八萬四千死，殺生之業

【現代漢語翻譯】現代漢語譯本：來射心（地獄名），巨大的鐵網車碾壓罪人的頭頂，劈開腳底而出。一天一夜經歷八萬四千次生、八萬四千次死，殺生的罪業就是這樣。這時閻羅王呵斥罪人：『你喜歡殺生，現在承受這樣的痛苦。這件事快樂嗎？你今後還要經歷百千萬劫來償還他人的債，永遠無法償還完畢！』

『第五種情況，殺生的罪業會使人墮入生鐵山地獄，四方的鐵山形狀像鐵窟，窟中冒出火焰從四面八方而來。有五個夜叉（守護神），砍罪人的身體，分為四段，扔到火中，四座鐵山便合攏，將罪人碎散如塵。火鳥突然飛起，鐵嘴的鳥和鐵蛇，從罪人的肢體關節進入，破壞骨頭，吸取骨髓。一天一夜經歷八萬四千次生、八萬四千次死，殺生的罪業就是這樣。這時閻羅王呵斥罪人：『你喜歡殺生，現在承受這樣的痛苦。這件事快樂嗎？你今後還要經歷百千萬劫來償還他人的債，永遠無法償還完畢！』

『第六種情況，殺生的罪業會使人墮入鐵網地獄，有一座巨大的鐵山，高達百千由旬（長度單位），裡面充滿鐵水，鐵網在鐵山之上，每一張網之間都有無數的鐵嘴蟲，從罪人的頭頂進入，貫穿骨頭和骨髓，劈開腳底而出。一天一夜經歷八萬四千次生、八萬四千次死，殺生的罪業就是這樣。這時閻羅王呵斥罪人：『你喜歡殺生，現在承受這樣的痛苦。這件事快樂嗎？你今後還要經歷百千萬劫來償還他人的債，永遠無法償還完畢！』

『第七種情況，殺生的罪業會使人墮入赤蓮花地獄，有一朵蓮花，有八萬四千片花瓣，每一片花瓣的形狀都像刀山，高達五由旬（長度單位），數億的劍林同時燃燒著火焰，罪人坐在蓮花之中，一片花瓣打開，花瓣打開時，火山和劍林燃燒罪人的肉體，破壞罪人的骨頭，痛苦萬分，這些景象合攏時，成百上千的刀山同時切割罪人。一天一夜經歷八萬四千次生、八萬四千次死，殺生的罪業就是這樣。

【English Translation】 English version: Laishexin (name of a hell), a huge iron net cart crushes the top of the sinner's head, splitting the soles of their feet. In one day and one night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At this time, Yama (the King of Hell) rebukes the sinner: 'You enjoyed killing, now you suffer this pain. Is this enjoyable? You must now repay the debts to others for hundreds of thousands of kalpas (an immense period of time), and you will never be able to finish!'

'Fifthly, the karma of killing leads to the Iron Mountain Hell. The four iron mountains are shaped like iron caves, and fire emerges from the caves from all four directions. There are five Yakshas (guardian deities) who chop the sinner's body into four pieces and throw them into the fire. The four mountains then merge, crushing the sinner into dust. Firebirds suddenly rise, and iron-beaked birds and iron snakes enter from the joints, breaking bones and extracting marrow. In one day and one night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At this time, Yama rebukes the sinner: 'You enjoyed killing, now you suffer this pain. Is this enjoyable? You must now repay the debts to others for hundreds of thousands of kalpas, and you will never be able to finish!'

'Sixthly, the karma of killing leads to the Iron Net Hell. There is a great iron mountain, hundreds of thousands of yojanas (a unit of distance) high, filled with molten iron. An iron net is above the mountain, and between each mesh of the net are countless iron-beaked insects that enter from the top of the sinner's head, piercing through bone and marrow, and splitting the soles of their feet. In one day and one night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At this time, Yama rebukes the sinner: 'You enjoyed killing, now you suffer this pain. Is this enjoyable? You must now repay the debts to others for hundreds of thousands of kalpas, and you will never be able to finish!'

'Seventhly, the karma of killing leads to the Red Lotus Hell. There is a lotus flower with eighty-four thousand petals. Each petal is shaped like a mountain of knives, five yojanas (a unit of distance) high. Hundreds of millions of sword forests simultaneously burn with fire. The sinner sits in the lotus. When one petal opens, the volcano and sword forest burn the sinner's flesh and break their bones, causing endless suffering. When these scenes merge, hundreds of thousands of knife mountains simultaneously cut the sinner. In one day and one night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing.'

其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『八者，殺生之業生五死五活地獄之中，有五大山，五百億刀輪在山頂，上有大水輪在刀輪上，罪人在中，身如華敷，臥寒冰上，五山刀輪從五方來，唱言活活，分為五段，五死五活，碎身如塵。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『九者，殺生之業生毒蛇林地獄之中。有無量恒河沙熱鐵毒蛇，一一蛇長數千由旬，口中吐毒，如熱鐵丸，從罪人頂入，遍身中一一支節；有無量蛇，吐毒吐火，焚燒罪人。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

「『十者，殺生之業生鐵械枷鎖地獄之中，十二由旬鐵山為械，六十由旬鐵柱火網為鎖，八十由旬鐵狗口中吐火為杻，虛空鐵箭自落射心，杻械枷鎖化生銅丸，從眼而入，遍體支節，從足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今

【現代漢語翻譯】現代漢語譯本：事情就是這樣。當時，閻羅王（Yama-raja，掌管地獄的冥王）呵斥罪人：『你喜歡殺生，現在就要承受這樣的痛苦。這件事你覺得快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還完畢！』『第八，殺生的惡業會使人投生到五死五活地獄之中。那裡有五座大山，山頂上有五百億個刀輪，刀輪上面還有巨大的水輪。罪人在其中，身體像花一樣散開，躺在寒冰之上。五座大山上的刀輪從五個方向而來，呼喊著「活活」，將罪人分為五段，經歷五次死亡和五次復活，身體碎裂如塵土。一天一夜經歷八萬四千次生、八萬四千次死，殺生的惡業就是這樣。當時，閻羅王（Yama-raja，掌管地獄的冥王）呵斥罪人：『你喜歡殺生，現在就要承受這樣的痛苦。這件事你覺得快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還完畢！』『第九，殺生的惡業會使人投生到毒蛇林地獄之中。那裡有無數恒河沙數般的熱鐵毒蛇，每一條蛇都長達數千由旬（yojana，古印度長度單位），口中吐出毒液，像熱鐵丸一樣，從罪人的頭頂進入，遍佈全身的每一個關節；還有無數的蛇，吐出毒液和火焰，焚燒罪人。一天一夜經歷八萬四千次生、八萬四千次死，殺生的惡業就是這樣。當時，閻羅王（Yama-raja，掌管地獄的冥王）呵斥罪人：『你喜歡殺生，現在就要承受這樣的痛苦。這件事你覺得快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還完畢！』『第十，殺生的惡業會使人投生到鐵械枷鎖地獄之中。十二由旬（yojana，古印度長度單位）的鐵山作為刑具，六十由旬（yojana，古印度長度單位）的鐵柱火網作為鎖鏈，八十由旬（yojana，古印度長度單位）的鐵狗口中吐出火焰作為刑具，虛空中落下的鐵箭射穿心臟，刑具枷鎖化為銅丸，從眼睛進入，遍佈全身的關節，從腳底而出。一天一夜經歷八萬四千次生、八萬四千次死，殺生的惡業就是這樣。當時，閻羅王（Yama-raja，掌管地獄的冥王）呵斥罪人：『你喜歡殺生，現在就要承受這樣的痛苦。這件事你覺得快樂嗎？你今

【English Translation】 English version: Thus it is. At that time, Yama-raja (閻羅王, the king of hell) rebuked the sinner: 'You delighted in killing, now you suffer this pain. Is this something you enjoy? Now you must repay your debts to others for hundreds of thousands of kalpas (劫, eons), and you will never be able to finish!' 'Eighth, the karma of killing causes one to be born in the Five Deaths and Five Lives Hell. There are five great mountains, with five hundred billion knife-wheels on the mountain tops, and above the knife-wheels are great water-wheels. The sinner is in the midst of them, the body scattered like flowers, lying on cold ice. The knife-wheels from the five mountains come from five directions, shouting 'Live! Live!', dividing the sinner into five parts, experiencing five deaths and five lives, the body crushed like dust. In one day and one night, there are eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At that time, Yama-raja (閻羅王, the king of hell) rebuked the sinner: 'You delighted in killing, now you suffer this pain. Is this something you enjoy? Now you must repay your debts to others for hundreds of thousands of kalpas (劫, eons), and you will never be able to finish!' 'Ninth, the karma of killing causes one to be born in the Poisonous Snake Forest Hell. There are countless Ganges River sands' worth of hot iron poisonous snakes, each snake several thousand yojanas (由旬, ancient Indian unit of distance) long, spewing poison from their mouths like hot iron balls, entering from the sinner's head, pervading every joint in the body; there are countless snakes, spewing poison and fire, burning the sinner. In one day and one night, there are eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At that time, Yama-raja (閻羅王, the king of hell) rebuked the sinner: 'You delighted in killing, now you suffer this pain. Is this something you enjoy? Now you must repay your debts to others for hundreds of thousands of kalpas (劫, eons), and you will never be able to finish!' 'Tenth, the karma of killing causes one to be born in the Iron Shackles and Chains Hell. Iron mountains of twelve yojanas (由旬, ancient Indian unit of distance) serve as instruments of torture, iron pillars and fire nets of sixty yojanas (由旬, ancient Indian unit of distance) serve as chains, iron dogs of eighty yojanas (由旬, ancient Indian unit of distance) spewing fire from their mouths serve as fetters, iron arrows falling from the void pierce the heart, and the fetters and chains transform into copper balls, entering from the eyes, pervading every joint of the body, and exiting from the soles of the feet. In one day and one night, there are eighty-four thousand births and eighty-four thousand deaths. Such is the karma of killing. At that time, Yama-raja (閻羅王, the king of hell) rebuked the sinner: 'You delighted in killing, now you suffer this pain. Is this something you enjoy? Now you

復當百千萬劫償他人債，終不可盡！」』」

爾時世尊告舍利弗：「殺生之業在地獄中，雖復受苦，此名華報；方生人中，多病短命；復生四生諸眾生中，受種種苦，無量無邊不可稱計。

「云何名不盜戒？不盜戒者，普施一切眾生財物、外命，是故諸佛說不盜戒，名為甘露清涼安隱，護持是戒名生天路、名得道處、名涅槃衣、名解脫命。是故諸佛讚歎不盜，斷餓鬼因。

「偷盜果報有十種惡：

「一者，盜報必定當墮肉山地獄，肉山罪人項如大山，有百千頭，於一一頭頰生肉埠，百千鐵狗從鐵山出，嘊喍嗥吠爭取食之。有諸鐵釘從狗口出，入罪人頂從足跟出，剝取其皮敷百千由旬鐵刺之上，身皮俱苦經八萬四千歲，心如刀割苦痛難處，是名第一偷盜果報。是時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第二，盜報生餓鬼中，身極長大五十由旬，行如五百車聲，節間火然，如十火車，饑啖鐵丸，渴飲融銅，發如鐵刺，自纏身體，百千萬歲受無量苦，耳不曾聞水谷之聲，是名第二偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第三，盜報生於寒冰地獄之中

【現代漢語翻譯】現代漢語譯本：『還要在百千萬劫中償還他人的債務，最終也無法償還完畢！』

這時，世尊告訴舍利弗（Śāriputra）：『殺生的業報，即使在地獄中受苦，這還只是花報；將來投生到人間，也會多病短命；再次投生到四生（卵生、胎生、濕生、化生）的各種眾生中，遭受種種痛苦，無量無邊，不可稱量計算。

『什麼叫做不盜戒？不盜戒就是普遍佈施一切眾生的財物和生命，因此諸佛說不盜戒，名為甘露清涼安穩，護持這個戒律，名為生天之路、名為得道之處、名為涅槃（Nirvāṇa）之衣、名為解脫之命。因此諸佛讚歎不盜，斷除餓鬼的因。

『偷盜的果報有十種惡：

『第一，偷盜的報應必定墮入肉山地獄，肉山罪人的脖子像大山一樣，有百千個頭，每一個頭的臉頰上都生出肉堆，百千隻鐵狗從鐵山中出來，嘊喍嗥吠地爭搶吞食這些肉堆。還有許多鐵釘從狗的口中出來，進入罪人的頭頂，從腳後跟穿出，剝下他們的皮，鋪在百千由旬（yojana）的鐵刺之上，身體和面板都痛苦不堪，經過八萬四千歲，心如刀割，痛苦難以忍受，這是第一種偷盜的果報。這時閻羅王（Yama）呵責罪人：『你喜歡偷盜，現在就承受這種痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，最終也無法償還完畢！』

『第二，偷盜的報應會投生到餓鬼道中，身體極其長大，有五十由旬（yojana）高，行走時像五百輛車的聲音，關節之間燃燒著火焰，像十輛火車一樣，飢餓時吞吃鐵丸，口渴時飲用熔化的銅汁，頭髮像鐵刺一樣，自己纏繞身體，百千萬歲遭受無量的痛苦，耳朵不曾聽到水和食物的聲音，這是第二種偷盜的果報。這時閻羅王（Yama）呵責罪人：『你喜歡偷盜，現在就承受這種痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，最終也無法償還完畢！』

『第三，偷盜的報應會投生到寒冰地獄之中。

【English Translation】 English version: 'Again, you must repay the debts of others for hundreds of thousands of kalpas (aeons), and you will never be able to finish!'

At that time, the World Honored One told Śāriputra (舍利弗): 'The karma of killing, even if one suffers in hell, this is called the flower retribution; when one is born among humans, one will be sickly and short-lived; and again, when one is born among the four kinds of beings (born from eggs, wombs, moisture, and transformation), one will suffer all kinds of suffering, immeasurable and uncountable.

'What is called the precept of not stealing? The precept of not stealing is to universally give to all sentient beings wealth and life. Therefore, the Buddhas say that the precept of not stealing is called sweet dew, cool and peaceful, and protecting this precept is called the path to heaven, the place to attain the Way, the robe of Nirvāṇa (涅槃), and the life of liberation. Therefore, the Buddhas praise not stealing, cutting off the cause of hungry ghosts.

'The karmic retribution of stealing has ten kinds of evils:

'First, the retribution of stealing will surely cause one to fall into the Meat Mountain Hell. The neck of the Meat Mountain sinner is like a great mountain, with hundreds of thousands of heads. On the cheeks of each head, fleshy mounds grow. Hundreds of thousands of iron dogs come out of the Iron Mountain, snarling and barking, fighting to devour them. There are also iron nails coming out of the dogs' mouths, entering the sinner's head and exiting from the heels, peeling off their skin and spreading it over hundreds of thousands of yojanas (由旬) of iron thorns. The body and skin suffer together for eighty-four thousand years, the heart is like a knife, and the pain is unbearable. This is the first karmic retribution of stealing. At this time, Yama (閻羅王) rebukes the sinner: 'You enjoy stealing, now endure this suffering. Is this enjoyable? Now you must repay the debts of others for hundreds of thousands of kalpas (劫), and you will never be able to finish!'

'Second, the retribution of stealing will cause one to be born among hungry ghosts, with an extremely long body of fifty yojanas (由旬), walking with the sound of five hundred carts, flames burning between the joints, like ten trains, eating iron pellets when hungry, drinking molten copper when thirsty, hair like iron thorns, entangling the body, suffering immeasurable pain for hundreds of thousands of years, the ears never hearing the sound of water or grain. This is the second karmic retribution of stealing. At this time, Yama (閻羅王) rebukes the sinner: 'You enjoy stealing, now endure this suffering. Is this enjoyable? Now you must repay the debts of others for hundreds of thousands of kalpas (劫), and you will never be able to finish!'

'Third, the retribution of stealing will cause one to be born in the Cold Ice Hell.

，百千萬歲八方冰山以為衣服，如蓮花敷，自啖其肉，火箭入心，是為第三偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第四，盜報生羅剎中，女如天女，面貌端正，男有千眼，以鐵羈頭，狗牙上出，耳端生火，女作姿時，舉體火然，飲血啖肉、啖火啖炭，食膿食吐，百千萬歲受羅剎身，極大苦惱，是為第四偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第五，盜報生鐵鹿地獄，受鐵鹿形，有百千頭，有百千手、百千尾、百千蹄甲、百千重皮。五百億鐵虎、百千億鐵師子剝取其皮，一一皮間生無量鐵刺，猶如刀劍，削骨徹髓，苦痛無量，百千萬歲受苦無極，是名第五偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第六，盜報生在人中，裸形黑瘦，眼目角睞，口氣臭穢，常處牢獄，執除糞穢，為王家使，雖生人中，狀如牛馬，父不愛子，子不孝父，母不愛子，子不孝母，百千萬歲苦痛無量，是名第六偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終

【現代漢語翻譯】現代漢語譯本：『第三，偷盜的果報是生於冰山地獄中，歷經百千萬歲，以八方冰山為衣服，如同蓮花盛開一般，自己吞食自己的肉，火箭穿入心中，這就是第三種偷盜的果報。這時，閻羅王呵斥罪人：『你喜歡偷盜，現在承受這種痛苦。這件事快樂嗎？你今後還要經歷百千萬劫償還他人的債務，終究無法償還完畢！』

『第四，偷盜的果報是生於羅剎（Rakshasa，一種惡鬼）中，女子如同天女一般，面貌端正，男子有千隻眼睛，用鐵鏈束縛頭部，狗牙向上突出，耳朵末端生火，女子做出姿態時，全身燃起火焰，飲血吃肉、吃火吃炭，食膿食吐，歷經百千萬歲承受羅剎之身，極其苦惱，這就是第四種偷盜的果報。這時，閻羅王呵斥罪人：『你喜歡偷盜，現在承受這種痛苦。這件事快樂嗎？你今後還要經歷百千萬劫償還他人的債務，終究無法償還完畢！』

『第五，偷盜的果報是生於鐵鹿地獄，承受鐵鹿的形狀，有百千個頭，有百千隻手、百千條尾巴、百千個蹄甲、百千層皮。五百億隻鐵虎、百千億只鐵獅子剝取它們的皮，每一層皮之間都生出無量鐵刺，猶如刀劍一般，削骨穿髓，痛苦無量，歷經百千萬歲承受無盡的痛苦，這就是第五種偷盜的果報。這時，閻羅王呵斥罪人：『你喜歡偷盜，現在承受這種痛苦。這件事快樂嗎？你今後還要經歷百千萬劫償還他人的債務，終究無法償還完畢！』

『第六，偷盜的果報是生在人中，赤身裸體，又黑又瘦，眼睛斜視，口中氣息臭穢，經常身處牢獄之中，負責清除糞便污穢，充當王家的奴僕，雖然生在人中，但形貌如同牛馬一般，父親不愛兒子，兒子不孝順父親，母親不愛兒子，兒子不孝順母親，歷經百千萬歲，痛苦無量，這就是第六種偷盜的果報。這時，閻羅王呵斥罪人：『你喜歡偷盜，現在承受這種痛苦。這件事快樂嗎？你今後還要經歷百千萬劫償還他人的債務，終

【English Translation】 English version: 『Third, the retribution for stealing is to be born in the Ice Mountain Hell, enduring for hundreds of millions of years, using the ice mountains of the eight directions as clothing, like a lotus flower in full bloom, devouring one's own flesh, with rockets entering the heart. This is the third retribution for stealing. At this time, King Yama rebukes the sinner: 『You enjoyed stealing, now you suffer this pain. Is this enjoyable? You must again repay the debts of others for hundreds of millions of kalpas (kalpa，an aeon in Hindu and Buddhist cosmology), and you will never be able to repay them all!』

『Fourth, the retribution for stealing is to be born among Rakshasas (Rakshasa, a demon or goblin in Hindu and Buddhist mythology). The women are like heavenly maidens, with beautiful faces, while the men have a thousand eyes, their heads bound with iron chains, dog teeth protruding upwards, and fire burning at the tips of their ears. When the women strike a pose, their entire bodies burst into flames. They drink blood and eat flesh, eat fire and eat charcoal, consume pus and vomit, enduring the Rakshasa body for hundreds of millions of years, suffering extreme distress. This is the fourth retribution for stealing. At this time, King Yama rebukes the sinner: 『You enjoyed stealing, now you suffer this pain. Is this enjoyable? You must again repay the debts of others for hundreds of millions of kalpas, and you will never be able to repay them all!』

『Fifth, the retribution for stealing is to be born in the Iron Deer Hell, taking the form of an iron deer, with hundreds of thousands of heads, hundreds of thousands of hands, hundreds of thousands of tails, hundreds of thousands of hooves, and hundreds of thousands of layers of skin. Five hundred billion iron tigers and hundreds of billions of iron lions strip off their skin, and between each layer of skin grow countless iron thorns, like swords and knives, scraping bones and piercing marrow, causing immeasurable pain, enduring endless suffering for hundreds of millions of years. This is the fifth retribution for stealing. At this time, King Yama rebukes the sinner: 『You enjoyed stealing, now you suffer this pain. Is this enjoyable? You must again repay the debts of others for hundreds of millions of kalpas, and you will never be able to repay them all!』

『Sixth, the retribution for stealing is to be born among humans, naked, black, and thin, with squinting eyes, foul breath, constantly imprisoned, responsible for removing excrement and filth, serving as servants of the royal family. Although born among humans, their appearance is like that of cattle and horses. Fathers do not love their sons, sons are not filial to their fathers, mothers do not love their sons, sons are not filial to their mothers, enduring immeasurable suffering for hundreds of millions of years. This is the sixth retribution for stealing. At this time, King Yama rebukes the sinner: 『You enjoyed stealing, now you suffer this pain. Is this enjoyable? You must again repay the debts of others for hundreds of millions of kalpas, and you

不可盡！』

「第七，盜報生刀劍花大地獄中，刀林劍林無量無邊，有諸罪人身如鐵甕，縱廣正等百千由旬，獄卒驅蹴，如風吹花，生劍花端，百千劍花，分剝其皮，作無數段，削骨徹髓，從空而落；生刀花上，刀花諸刺，分剝其皮，作無量段，劈破其骨，為無數段，徹髓刺心，求死不得；四方鐵山化生無量鐵蒺䔧刺，如大弩箭，同時射心，無量億歲受如此苦，是為第七偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第八，盜報生於火山大地獄中，受大獄形有百千頭，于其背上擔負五百火形獼猴，手執火刀以剝其皮擲火山上，心生火狼嚙骨徹髓，身如火聚四方逃走，經火山中終不得脫，受苦萬端求死不得，百千萬歲受如是苦。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「第九，盜報生於穿鼻大地獄中，穿鼻獄者有十二鐵鉤，鉤其眼耳及鼻口舌，打棒折齒，剝其麵皮，化為肉段，內建口中，成大火箭，射心至足，求死不得，百千萬歲受苦如是。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不，汝今復當百千萬劫償他人債，終不可盡！』

「第十，盜報生屠剝獄，

【現代漢語翻譯】現代漢語譯本『永無止境！』

『第七，偷盜的果報是墮入刀劍花大地獄中，刀林劍林無量無邊，那裡的罪人身體如同鐵甕，縱橫廣闊達到百千由旬（yóu xún，古印度長度單位），獄卒驅趕他們，如同風吹落花，（罪人）在生出劍花的尖端上，百千劍花，分割剝離他們的面板，成為無數段，削骨穿髓，從空中墜落；（罪人）在生出刀花的地方，刀花的刺，分割剝離他們的面板，成為無量段，劈開他們的骨頭，成為無數段，穿透骨髓刺穿心臟，求死不能；四面八方的鐵山幻化出無量鐵蒺藜刺，如同巨大的弩箭，同時射穿他們的心臟，無量億歲遭受這樣的痛苦，這就是第七種偷盜的果報。這時閻羅王（Yán luó wáng，掌管地獄的神）呵斥罪人：『你喜歡偷盜，現在就承受這樣的痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還！』

『第八，偷盜的果報是墮入火山大地獄中，遭受巨大的獄刑，有百千個頭，在他們的背上擔負著五百個火形獼猴，手裡拿著火刀剝他們的皮，扔到火山上，心中生出火狼啃噬骨頭穿透骨髓，身體如同火聚四處逃走，在火山中始終無法逃脫，遭受萬般痛苦求死不能，百千萬歲遭受這樣的痛苦。這時閻羅王呵斥罪人：『你喜歡偷盜，現在就承受這樣的痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還！』

『第九，偷盜的果報是墮入穿鼻大地獄中，穿鼻獄中有十二個鐵鉤，鉤住他們的眼睛、耳朵、鼻子、口舌，用棒子打斷牙齒，剝掉他們的麵皮，化為肉段，放置在他們的口中，成為巨大的火箭，射穿心臟直至足部，求死不能，百千萬歲遭受這樣的痛苦。這時閻羅王呵斥罪人：『你喜歡偷盜，現在就承受這樣的痛苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法償還！』

『第十，偷盜的果報是墮入屠剝獄，'

【English Translation】 English version 『It cannot be exhausted!』

『Seventh, the retribution for stealing is to be born in the Great Hell of Swords and Flowers, where there are immeasurable and boundless forests of swords. The bodies of the sinners there are like iron urns, with a length and width of a hundred thousand yojanas (yóu xún, an ancient Indian unit of length). The hell guards drive them like the wind blowing flowers. On the tips of the sword flowers that grow, hundreds of thousands of sword flowers divide and peel their skin, making countless pieces, scraping their bones and piercing their marrow, falling from the sky. On the sword flowers that grow, the thorns of the sword flowers divide and peel their skin, making immeasurable pieces, splitting their bones into countless pieces, piercing their marrow and heart, unable to seek death. Iron mountains in all directions transform into immeasurable iron caltrops, like large crossbow arrows, simultaneously shooting through their hearts. They suffer such pain for immeasurable billions of years. This is the seventh retribution for stealing. At this time, Yama (Yán luó wáng, the god who rules hell) rebukes the sinners: 『You enjoyed stealing, now endure this suffering. Is this enjoyable? You must repay your debts to others for hundreds of millions of kalpas, and you will never be able to exhaust them!』

『Eighth, the retribution for stealing is to be born in the Great Hell of Volcanoes, suffering great hellish forms with hundreds of thousands of heads. On their backs, they carry five hundred fire-shaped monkeys, holding fire knives to peel their skin and throw it onto the volcanoes. Fire wolves arise in their hearts, gnawing at their bones and piercing their marrow. Their bodies are like fireballs, fleeing in all directions, unable to escape within the volcanoes, suffering all kinds of pain, unable to seek death, enduring such suffering for hundreds of millions of years. At this time, Yama rebukes the sinners: 『You enjoyed stealing, now endure this suffering. Is this enjoyable? You must repay your debts to others for hundreds of millions of kalpas, and you will never be able to exhaust them!』

『Ninth, the retribution for stealing is to be born in the Great Hell of Pierced Noses. In the Hell of Pierced Noses, there are twelve iron hooks that hook their eyes, ears, noses, mouths, and tongues. They are beaten with clubs, breaking their teeth, peeling off their facial skin, transforming it into pieces of flesh, placing it in their mouths, turning it into huge fire arrows, shooting through their hearts to their feet, unable to seek death, enduring such suffering for hundreds of millions of years. At this time, Yama rebukes the sinners: 『You enjoyed stealing, now endure this suffering. Is this enjoyable? You must repay your debts to others for hundreds of millions of kalpas, and you will never be able to exhaust them!』

『Tenth, the retribution for stealing is to be born in the Butchering and Skinning Hell,』

臥鐵機上，獄卒以刀剝皮割心，終不肯死，百千萬歲受苦如是。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

「云何名不淫戒？不淫戒者，有五功德利，過去、現在、未來諸佛之所讚歎。不淫者，住佛威儀身香如佛。何等為五？

「一者，不動眼識，不視淫色，設見色時如見糞蟲，如刀入心，如火燒眼，心不起愛，無常所切，眼火橫動，何愛之有！

「二者，不聞淫聲，設聞淫聲，不動耳識，悅可耳根，愚癡音聲，動毒蛇林，為愛種子，此名賊風，從耳根出，妄見所起，如夜叉吟，何愛之有！此是幻響，愚夫愛之，鼓動諸根是露人聲，從癡愛河順五欲流，深知是賊，不動耳識。

「三者，鼻根嗅香，當知是香從八風起，癡風鼓動，愛風吹來，花等諸香從妄想生，顛倒橫有，從鼻識起，橫言是香或稱美味，鼻識驚動，草木眾花皆稱是香，如來攝身，不嗅香臭，體解非真，不讚香觸。

「四者，不動舌識，不說世利，不讚淫事，口終不說淫慾觸樂，不住狂惑黐膠屋宅，亦不樂說可愛樂事，增長無明五賊癡愛，是故諸佛不動舌識。

「五者，意寂不動，不起淫心，不念淫事，不想淫樂，不動淫根，淫識不轉，如解脫心，住寂滅處

【現代漢語翻譯】現代漢語譯本：臥鐵機上，獄卒用刀剝皮割心，罪人始終不肯死去，百千萬歲都這樣受苦。這時閻羅王呵斥罪人：『你喜歡偷盜，現在才受這種苦。這件事快樂嗎？你現在還要在百千萬劫中償還他人的債務，永遠無法還清！』『什麼叫做不淫戒（Brahmacharya-shila，禁戒性行為的戒律）？不淫戒有五種功德利益，過去、現在、未來諸佛都讚歎。不淫的人，身香和威儀都像佛一樣。哪五種呢？』『第一，不動眼識，不看女色，即使看到女色，也像看到糞便中的蟲子一樣，像刀刺入心中一樣，像火燒眼睛一樣，心中不起愛戀，被無常所逼迫，眼中的慾火橫生，哪裡還有愛呢！』『第二，不聽淫聲，即使聽到淫聲，也不動耳識，不讓淫聲悅耳，愚癡的音聲，像毒蛇出沒的樹林，是愛慾的種子，這叫做賊風，從耳根進入，由虛妄的見解所引起，像夜叉的吟叫，哪裡還有愛呢！這只是虛幻的聲響，愚蠢的人才喜愛它，鼓動各種感官，是無常的人聲，從癡愛之河流向五欲，要深刻地認識到這是賊，不動耳識。』『第三，鼻根聞到香味，應當知道這香味是從八風（世間的八種境界，即利、衰、毀、譽、稱、譏、苦、樂）而起，癡風鼓動，愛風吹來，花等等的香味都是從妄想中產生，是顛倒的，橫生出來的，從鼻識而起，胡亂地說這是香味或者稱讚是美味，鼻識受到驚動，草木眾花都被稱為是香味，如來收攝身心，不聞香臭，體悟到香味不是真實的，不讚嘆香的觸感。』『第四，不動舌識，不說世俗的利益，不讚美淫穢的事情，口中始終不說淫慾的快樂，不住在狂亂迷惑的像膠一樣粘著的屋宅里，也不喜歡說可愛的事情，增長無明五賊（色、聲、香、味、觸）的癡愛，所以諸佛不動舌識。』『第五，意念寂靜不動，不起淫心，不念淫事，不想淫樂，不動淫根，淫識不轉，像解脫的心一樣，住在寂滅之處。』

【English Translation】 English version: On the iron bed, the prison guard peels off skin and cuts out the heart with a knife, yet the prisoner refuses to die, suffering like this for hundreds of thousands of years. At this time, King Yama (Yama-raja, the lord of death) rebukes the sinner: 'You enjoyed stealing, and now you suffer this pain. Is this enjoyable? Now you must repay your debts to others for hundreds of thousands of kalpas (aeons), and you will never be able to repay them all!' 'What is called the precept of non-indulgence (Brahmacharya-shila, the precept of abstaining from sexual misconduct)? The precept of non-indulgence has five merits and benefits, praised by all Buddhas of the past, present, and future. One who does not indulge in sexual misconduct has a body fragrance and demeanor like that of a Buddha. What are the five?' 'First, the eye-consciousness does not move, one does not look at female forms. Even if one sees female forms, it is like seeing worms in feces, like a knife piercing the heart, like fire burning the eyes, the mind does not arise with love, pressed by impermanence, the fire of desire in the eyes moves wildly, where is there any love!' 'Second, one does not listen to lewd sounds. Even if one hears lewd sounds, the ear-consciousness does not move, not allowing the lewd sounds to be pleasing to the ear. Foolish sounds are like a forest infested with poisonous snakes, seeds of desire. This is called the thief wind, entering from the ear-root, caused by false views, like the howling of a Yaksha (a type of demon), where is there any love! This is just an illusionary sound, only fools love it, stirring up the various senses, it is the voice of impermanence, flowing from the river of ignorant love towards the five desires. One should deeply recognize that this is a thief, and not move the ear-consciousness.' 'Third, when the nose smells a fragrance, one should know that this fragrance arises from the eight winds (the eight worldly conditions: gain, loss, disgrace, fame, praise, criticism, suffering, and pleasure), stirred by the wind of ignorance, blown by the wind of love. The fragrances of flowers and so on all arise from delusion, are inverted and arise horizontally, arising from the nose-consciousness, randomly saying it is fragrant or praising it as delicious. The nose-consciousness is startled, all plants and flowers are called fragrant. The Tathagata (another name for the Buddha) gathers in the body and mind, does not smell fragrance or foulness, understands that it is not real, and does not praise the touch of fragrance.' 'Fourth, the tongue-consciousness does not move, one does not speak of worldly benefits, does not praise lewd matters, the mouth never speaks of the pleasure of sexual desire, does not dwell in the confused and deluded house that sticks like glue, and does not enjoy speaking of lovely things, increasing the ignorant love of the five thieves (form, sound, smell, taste, touch). Therefore, the Buddhas do not move the tongue-consciousness.' 'Fifth, the mind is still and does not move, not arising with lustful thoughts, not thinking of lustful matters, not imagining lustful pleasures, not moving the root of lust, the lustful consciousness does not turn, like a liberated mind, dwelling in a state of stillness and extinction.'

，處常樂城，安隱無為，隨學佛心，住真如際，一向入於十八大空、九種涅槃。

「佛及菩薩得五功德，身形清凈常生蓮花，身凈無垢心亦淡泊，是故諸佛說不淫戒，最勝清凈，無上功德，具足五利，讚歎稱美，為解脫因，不可窮盡。淫為極重無索繫縛，譬如老象，溺五欲泥，普為一切諸罪根本。淫慾之罪吾今當說：

「汝等一心聽，　　淫濁惡萬行，　沒溺諸禪定，　　障蔽解脫道。　善男子女等，　　欲求解脫道，　遠離三界獄，　　火坑五欲河，　湯火寒冰山，　　解脫生死畏，　持心如諸佛，　　當持不淫戒。　欲求長壽天，　　壽命無量劫，　梵天轉輪王，　　富有七財寶，　持心如諸佛，　　當持不淫戒。　欲得見諸佛，　　聞法證道果，　具足六神通，　　游諸十方國，　持心如諸佛，　　當持不淫戒。

「淫有十過患。何等為十？

「一者，貪淫之人，雖生天上，為天帝釋，受五欲樂，心如偷食狗，常醉不醒，沒於五欲駛流河中。

「二者，貪淫之人，雖為人王，威力自在，作恩愛奴，野人所使，多得財寶，如火受薪，不知厭足，亡身喪國，死墮惡道。

「三者，貪淫之人，恒系屬他，六賊驅策，無常大象躡其背上，心如猿猴，不知眾難，

【現代漢語翻譯】現代漢語譯本：處於恒常喜樂的城池，安穩隱遁，無所作為，隨順學習佛陀的心，安住于真如的境界，一心趣入十八大空（十八種空性）和九種涅槃（九種涅槃境界）。『佛陀以及菩薩獲得五種功德，身形清凈，常生於蓮花之中，身凈無垢，心也淡泊。因此諸佛宣說不淫戒，這是最殊勝清凈、無上的功德，具足五種利益，值得讚歎稱美，是解脫的因緣，不可窮盡。淫慾是最為沉重的，是沒有鎖鏈的束縛，譬如老象，沉溺於五欲的泥沼之中，普遍是一切罪惡的根本。關於淫慾的罪過，我現在應當宣說：』『你們應當一心諦聽，淫慾是污濁的惡行，會使人沉沒于禪定之中，障蔽解脫的道路。善男子、善女人等，想要尋求解脫的道路，遠離三界（欲界、色界、無色界）的牢獄，遠離火坑般的五欲河流，遠離湯火寒冰山，解脫生死的畏懼，持心如諸佛一般，應當持守不淫戒。想要尋求長壽天，壽命無量劫，想要成為梵天、轉輪王（擁有輪寶的統治者），富有七種財寶，持心如諸佛一般，應當持守不淫戒。想要得見諸佛，聽聞佛法，證得道果，具足六神通（六種神通能力），遊歷十方國土，持心如諸佛一般，應當持守不淫戒。』『淫慾有十種過患。哪十種呢？』『第一，貪淫之人，即使生於天上，成為天帝釋（忉利天之主），享受五欲之樂，心也像偷食的狗一樣，常常醉生夢死，沉沒於五欲的湍急河流之中。』『第二，貪淫之人，即使成為人王，威力自在，也成為恩愛的奴隸，被粗野之人所役使，即使得到很多財寶，也像火接受柴薪一樣，不知厭足，最終亡身喪國，死後墮入惡道。』『第三，貪淫之人，恒常被他人所繫縛，被六賊（色、聲、香、味、觸、法）所驅使，無常的大象踩在他的背上，心像猿猴一樣，不知眾多的災難。

【English Translation】 English version: Dwelling in the city of constant joy and peace, secure and inactive, following the mind of the Buddha, abiding in the realm of Suchness, single-mindedly entering into the Eighteen Great Emptinesses (eighteen kinds of emptiness) and the Nine Nirvanas (nine states of Nirvana). 『Buddhas and Bodhisattvas attain five merits, their forms are pure and they are constantly born in lotuses, their bodies are pure and without defilement, and their minds are also detached. Therefore, all Buddhas preach the precept of non-lust, which is the most supreme purity, the unsurpassed merit, possessing five benefits, worthy of praise and admiration, being the cause of liberation, and inexhaustible. Lust is the heaviest, a bondage without chains, like an old elephant, drowning in the mud of the five desires, universally being the root of all sins. I shall now speak of the sins of lust:』『You should listen attentively with one mind, lust is a turbid and evil practice, it drowns one in meditation, and obstructs the path of liberation. Good men and good women, wanting to seek the path of liberation, to escape the prison of the Three Realms (Desire Realm, Form Realm, Formless Realm), to escape the river of five desires like a pit of fire, to escape the mountains of boiling water, ice, and cold, to be liberated from the fear of birth and death, holding the mind like the Buddhas, you should uphold the precept of non-lust. Wanting to seek long life in the heavens, a lifespan of immeasurable kalpas, wanting to become Brahma, a Chakravartin King (a ruler possessing the wheel jewel), rich in seven treasures, holding the mind like the Buddhas, you should uphold the precept of non-lust. Wanting to see all the Buddhas, to hear the Dharma, to attain the fruit of the Path, to possess the six supernormal powers (six kinds of supernatural abilities), to travel to the lands of the ten directions, holding the mind like the Buddhas, you should uphold the precept of non-lust.』『Lust has ten faults. What are the ten?』『First, a person who is greedy for lust, even if born in the heavens, becoming Sakra (the lord of the Trayastrimsa Heaven), enjoying the pleasures of the five desires, his mind is like a dog stealing food, constantly drunk and unconscious, drowning in the swift river of the five desires.』『Second, a person who is greedy for lust, even if becoming a human king, with power and freedom, becomes a slave of love, used by uncivilized people, even if obtaining much wealth, like fire receiving firewood, never knowing satisfaction, ultimately losing his life and country, and falling into evil paths after death.』『Third, a person who is greedy for lust, is constantly bound by others, driven by the six thieves (form, sound, smell, taste, touch, and dharma), the impermanent elephant treads on his back, his mind is like a monkey, unaware of the many calamities.

慾火焚燒，不識父母、兄弟、姊妹，猶如豬狗，更相荷擔，無復慚愧。

「四者，貪淫之人，常飲不凈女人膿血，于無量劫常處胞胎，生藏、熟藏、子藏，諸蟲以為衣服，唼𠲿女根，用為飲食。

「五者，貪淫之人，心如利刀，眼如火車，割截燒滅功德行藏。

「六者，貪淫之人，到剎利眾，然結使火、起貪慾薪，意欲剝奪猶如羅剎；到婆羅門眾不生慚愧，猶若幻人，但作妖祥說不凈事；到沙門眾不知歸依，動諸情根如膠著草，欲染諸使圍繞意根，六情火起燒善種子，破滅先世梵行白業，舉手動足猶如利刀，眼如猛火口如羅剎，遍體毛孔淫火所使。

「七者，貪淫之人，造八種業，殺生、作殺生具刀劍杖等、和合男女、作大妄語、飲酒、歌頌作淫境界，或復偷盜一切寶器、莊嚴蟲聚，為心王所使，眼根惡狗偷啖臭穢。

「八者，貪淫之人，為淫所使，心如大火亦如鐵聚，直當陷墜，破滅梵行，必墮地獄。

「九者，貪淫之人，身壞命終如擲貝珠頃，必定當墮赤銅地獄。赤銅地獄縱廣正等七千由旬，如銅花林，下有鐵床，床上覆有百千由旬熱銅八楞柱，柱端有鏡，鏡中自然有諸女像或作男形，淫人愛念，動諸情根，同時火起，銅花化為大熱鐵釘，銅柱變成沸銅，鑊湯鐵床火然，女

【現代漢語翻譯】現代漢語譯本焚燒屍體，卻不認識那是自己的父母、兄弟、姐妹，（死後的狀態）就像豬狗一樣，互相揹負著，沒有一點慚愧之心。

『四者，貪圖淫慾的人，常常飲用不乾淨女人的膿血，在無量劫中常常處於胞胎之中，生藏、熟藏、子藏，各種蟲子作為他們的衣服，吮吸女人的生殖器，把這當作飲食。

『五者，貪圖淫慾的人，心就像鋒利的刀，眼就像燃燒的火車，割斷、燒燬功德和善行的積累。

『六者，貪圖淫慾的人，到了剎利（Kshatriya，印度教的第二種姓，即武士）的集會中，點燃煩惱之火，燃起貪慾的柴薪，想要剝奪他人，就像羅剎（Rakshasa，食人惡鬼）一樣；到了婆羅門（Brahmin，印度教的最高種姓，即祭司）的集會中，也不生慚愧之心，就像幻術師一樣，只是製造妖邪的景象，說些不乾淨的事情；到了沙門（Shramana，出家修行者）的集會中，不知道歸依，觸動各種情慾的根源，就像膠水粘著草一樣，想要染著各種煩惱，被它們圍繞著意根，六種情慾之火燃起，燒燬善良的種子，破壞前世的清凈行為和善業，舉手投足就像鋒利的刀，眼睛像猛烈的火焰，口像羅剎，全身的毛孔都被淫慾之火所驅使。

『七者，貪圖淫慾的人，造作八種惡業，殺生、製造殺生工具（如刀劍棍杖等）、撮合男女行淫、說大妄語、飲酒、歌頌或創作淫穢的場景，或者偷盜一切寶貴的器物，用來裝飾這充滿蟲子的身體，被心王所驅使，眼根就像惡狗一樣偷吃骯髒的穢物。

『八者，貪圖淫慾的人，被淫慾所驅使，心就像大火，也像鐵塊聚集在一起，註定要陷落、墜毀，破壞清凈的行為，必定墮入地獄。

『九者，貪圖淫慾的人，身體壞滅、生命終結，就像拋擲貝珠一樣迅速，必定會墮入赤銅地獄。赤銅地獄縱橫正等七千由旬（Yojana，古印度長度單位），像銅花林一樣，下面有鐵床，床上又有成百上千由旬的熱銅八棱柱，柱子的頂端有鏡子，鏡子中自然顯現出各種女人的形象，或者變成男人的形象，淫慾之人愛戀思念，觸動各種情慾的根源，同時火焰燃起，銅花變成巨大的熱鐵釘，銅柱變成沸騰的銅水，鑊湯、鐵床都燃燒起來，女人

【English Translation】 English version Burning corpses, they do not recognize their own parents, brothers, and sisters; (their state after death) is like that of pigs and dogs, carrying each other, without any sense of shame.

『Fourth, those who are greedy for lust constantly drink the pus and blood of unclean women, and for countless kalpas (aeons) are constantly in the womb, in the raw womb, the cooked womb, and the child womb, with various insects as their clothing, sucking on the female genitalia, using it as food and drink.

『Fifth, those who are greedy for lust have hearts like sharp knives and eyes like burning trains, cutting off and burning away the accumulation of merit and good deeds.

『Sixth, those who are greedy for lust, when they go to the assembly of Kshatriyas (the second caste in Hinduism, the warriors), ignite the fire of afflictions, kindle the firewood of greed, wanting to plunder others like Rakshasas (flesh-eating demons); when they go to the assembly of Brahmins (the highest caste in Hinduism, the priests), they do not feel ashamed, like illusionists, only creating demonic appearances, speaking of unclean things; when they go to the assembly of Shramanas (ascetics), they do not know how to take refuge, stirring up the roots of various emotions, like glue sticking to grass, wanting to be stained by various afflictions, surrounded by them at the root of consciousness, the fires of the six emotions arise, burning the seeds of goodness, destroying the pure conduct and white karma of past lives, raising hands and feet like sharp knives, eyes like fierce flames, mouth like Rakshasas, every pore of the body driven by the fire of lust.

『Seventh, those who are greedy for lust create eight kinds of evil karma: killing, making instruments of killing (such as swords, sticks, etc.), bringing men and women together for sexual acts, telling great lies, drinking alcohol, singing or creating obscene scenes, or stealing all precious objects to adorn this body full of insects, driven by the king of the mind, the eye-root like an evil dog stealing and eating filthy things.

『Eighth, those who are greedy for lust are driven by lust, their hearts like a great fire, also like a mass of iron, destined to fall and be destroyed, destroying pure conduct, and will certainly fall into hell.

『Ninth, those who are greedy for lust, when their bodies are destroyed and their lives end, as quickly as throwing a cowrie shell, will certainly fall into the Copper Hell. The Copper Hell is seven thousand yojanas (an ancient Indian unit of length) in length and width, like a forest of copper flowers, with iron beds below, and on the beds are hundreds of thousands of yojanas of hot copper octagonal pillars, with mirrors at the top of the pillars, in which various female images naturally appear, or transform into male images, and the lustful person loves and thinks of them, stirring up the roots of various emotions, and at the same time flames arise, the copper flowers turn into huge hot iron nails, the copper pillars turn into boiling copper, the cauldron and the iron bed are on fire, the women

化為狗，男化為刀，驅蹴罪人受無量苦，啖熱鐵丸，吞飲洋銅，求死不得，經無量歲，壽命一劫。

「十者，貪淫之人，不得見佛，如重云障，破梵行故，必定當墮阿鼻地獄，身滿獄中壽命一劫，左右宛轉復經一劫。時閻羅王呵責罪人：『汝樂淫慾，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡。』

「地獄命終，生鳩鴿中，受龍蛇身，污梵行故，百生千生不見於佛，不聞於法，終不得道！」

爾時世尊。以偈頌曰：

「淫慾不斷絕，　　相續生眾生，　無明為根本，　　老死刀所切。　橫受毒蛇林，　　血盛囊不凈，　如糞蟲樂屎，　　貪淫者亦然。　九孔流慾火，　　恩愛如毒刺，　顛倒妄見起，　　幻惑故生愛。　一切女色滑，　　如樹生狂花，　顛倒風所吹，　　萎花為蟲聚。　女人如畫瓶，　　渧渧膿血流，　瓶滿復淋漏，　　不凈盈于外，　眼見不凈汁，　　如偷狗貪淫。　當自滅諸愛，　　一心觀不凈，　服飲于甘露，　　住大涅槃城。」

佛告舍利弗：「若有持心、持身不造淫慾，持眼不視淫色，持耳不聽淫聲，持鼻不嗅淫香，持舌不觸淫味，如此名為具足智慧，行八正路。不淫凈身心，喻如蓮花，不著塵垢，成須陀洹道、斯陀

【現代漢語翻譯】現代漢語譯本：化為狗，男子化為刀，驅趕踢打罪人，遭受無量的痛苦，吞吃滾燙的鐵丸，飲用熔化的銅汁，求死不能，經歷無量歲月，壽命長達一劫（kalpa，佛教時間單位）。

『第十種情況是，貪圖淫慾的人，無法見到佛，就像被厚重的雲層遮蔽一樣，因為破壞了清凈的修行，必定會墮入阿鼻地獄（Avīci，八大地獄中最苦之處），身體充滿整個地獄，壽命長達一劫，在其中左右翻滾又經歷一劫。這時閻羅王（Yama，地獄之主）呵斥罪人：『你喜歡淫慾，現在就承受這樣的痛苦。這感覺快樂嗎？你現在還要經歷百千萬劫來償還他人的債務，永遠無法償還完畢。』

『從地獄命終之後，轉生為鳩鴿，承受龍蛇之身，因為玷污了清凈的修行，百生千生都無法見到佛，無法聽聞佛法，最終無法得道！』

這時世尊（Bhagavan，佛的尊稱）用偈頌說道：

『淫慾若不斷絕，相續產生眾生，無明為根本，老死如刀切割。橫遭毒蛇侵擾，血污之身不清凈，如同糞蟲樂於糞便，貪圖淫慾者也是這樣。九孔流出污穢，恩愛如同毒刺，顛倒妄見由此生起，被幻象迷惑而生愛。一切女色光滑，如同樹上生出狂花，被顛倒之風吹動，枯萎的花朵成為蟲子的聚集地。女人如同彩繪的瓶子，滴滴答答流出膿血，瓶子滿了還會滲漏，污穢充滿外面，眼睛所見都是不乾淨的汁液，如同偷狗貪圖淫慾。應當自己滅除各種愛慾，一心觀想不凈之物，服飲甘露，安住于大涅槃（Nirvana，解脫）之城。』

佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『如果有人能保持心念清凈，保持身體不造淫慾，保持眼睛不看女色，保持耳朵不聽淫聲，保持鼻子不聞淫香，保持舌頭不接觸淫味，這樣就叫做具足智慧，行於八正道（Eightfold Path）。不淫慾，清凈身心，比喻如同蓮花，不沾染塵垢，成就須陀洹（Srotapanna，小乘初果）道、斯陀含（Sakrdagamin，小乘二果）道。』

【English Translation】 English version: They are transformed into dogs, and men into knives, driving and kicking the sinners, enduring immeasurable suffering, devouring hot iron balls, and drinking molten copper. They cannot seek death, and after immeasurable years, their lifespan is one kalpa (kalpa, a unit of time in Buddhism).

『The tenth case is that those who are greedy for lust cannot see the Buddha, just like being obscured by heavy clouds. Because they have broken their pure conduct, they will surely fall into Avīci Hell (Avīci, the most painful of the eight great hells), their bodies filling the entire hell, and their lifespan is one kalpa. They roll around in it for another kalpa. At this time, Yama (Yama, the lord of hell) rebukes the sinners: 『You enjoyed lust, now endure this suffering. Does this feel pleasurable? You must now repay the debts of others for hundreds of thousands of kalpas, and you will never be able to finish repaying them.』

『After their life in hell ends, they are reborn as pigeons and doves, and endure the bodies of dragons and snakes. Because they have defiled their pure conduct, they will not be able to see the Buddha for hundreds and thousands of lives, nor will they be able to hear the Dharma, and they will ultimately not be able to attain the Way!』

At that time, the Bhagavan (Bhagavan, an epithet for the Buddha) spoke in verse:

『If lust is not cut off, Living beings are continuously produced, Ignorance is the root, Old age and death are like a knife cutting. They suffer the forest of poisonous snakes, The body full of blood is impure, Like dung beetles delighting in excrement, Those who are greedy for lust are also like this. The nine orifices flow with filth, Affection is like a poisonous thorn, Inverted and deluded views arise from this, Being deluded by illusions, love arises. All female forms are smooth, Like wild flowers growing on a tree, Blown by the wind of delusion, The withered flowers become a gathering place for insects. Women are like painted vases, Trickling with pus and blood, The vase is full and leaks again, Impurity fills the outside, The eyes see impure fluids, Like a thieving dog greedy for lust. You should extinguish all desires yourself, Single-mindedly contemplate impurity, Drink the nectar, Dwell in the city of Great Nirvana (Nirvana, liberation).』

The Buddha told Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom): 『If someone can maintain a pure mind, keep their body from committing lust, keep their eyes from looking at female forms, keep their ears from listening to lustful sounds, keep their nose from smelling lustful fragrances, and keep their tongue from touching lustful tastes, this is called having complete wisdom and walking the Eightfold Path. Not being lustful, purifying body and mind, is like a lotus flower, not stained by dust, attaining the path of Srotapanna (Srotapanna, the first fruit of the Hinayana) and Sakrdagamin (Sakrdagamin, the second fruit of the Hinayana).』

含道、阿那含道、阿羅漢道、辟支佛道、無上大道，皆從不淫清凈故得。

「口四業者，妄語、兩舌、惡口、綺語、讚歎邪見語：

「若能不妄語，　　說不妄語戒，　持口如佛口，　　常說誠實語。　是人生天上，　　口香薰諸天，　若生於世間，　　謂諸香莊嚴，　猶如香山水，　　流入涅槃河。　若能不兩舌，　　心亦無二種，　舌如諸佛舌，　　蓮花葉覆面，　五種雜色光，　　從於舌相出，　常說大人法，　　至誠不兩舌。　若能不惡口，　　是名大丈夫，　人中端正者，　　一切皆樂見。　如栴檀雜香，　　若能不綺語，　口常出妙香，　　猶如優缽羅。　生處得值佛，　　口業如實凈。　若不讚邪見，　　不說邪見業，　生處常出家，　　正命常具足，　如佛住涅槃，　　皆從實語得。」

佛告舍利弗：「口四過者，有十大惡業。何等為十？

「一者，妄語人誹謗人，不聞言聞，不得道果言得道果，不見言見，如此惡人，雖不得病，猶如癩狗。」

爾時世尊而說偈言：

「一切天人中，　　猛火燒鐵丸，　燒破一切人，　　此賊不為勝。　何等為大賊？　　唯有一種人，　寧使節節火，　　骨化為融銅，　吞啖于刀山，　　鑊

【現代漢語翻譯】現代漢語譯本含道（入道之法）、阿那含道（不還果之道）、阿羅漢道（無學果之道）、辟支佛道（緣覺之道）、無上大道（成佛之道），都是從不邪淫的清凈行為中獲得的。

『口四業』指的是：妄語、兩舌、惡口、綺語、讚歎邪見之語：

『如果能夠不妄語，宣說不妄語的戒律，持守口業如同佛陀的口業一般，常說誠實的話語。這樣的人會生到天上，口中的香氣薰染諸天，如果生在世間，就像各種香料裝飾一樣，猶如香山之水，流入涅槃的河流。如果能夠不兩舌，心中也沒有兩種想法，舌頭如同諸佛的舌頭，蓮花葉覆蓋面容，五種雜色的光芒，從舌相中發出，常說大人之法，至誠而不兩舌。如果能夠不惡口，這就是大丈夫，人中最端正的人，一切眾生都樂意見到。猶如旃檀的混合香氣，如果能夠不綺語，口中常發出美妙的香氣，猶如優缽羅花。所生之處能夠遇到佛，口業如實清凈。如果不讚嘆邪見，不說邪見的言論，所生之處常常出家，正命常常具足，如同佛陀安住于涅槃，都是從真實語中獲得的。』

佛告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『口四過有十大惡業。哪十種呢？』

『第一種，妄語之人誹謗他人，沒聽到的說聽到了，沒得到道果的說得到了道果，沒見到的說見到了，這樣的惡人，即使沒有生病，也像癩皮狗一樣。』

這時，世尊說了這樣的偈語：

『在一切天人之中，猛火燃燒的鐵丸，燒破一切人，這種賊還不是最厲害的。什麼才是最大的賊？只有一種人，寧願讓身體節節燃燒，骨頭融化成銅水，吞吃刀山，鑊

【English Translation】 English version The Path of Entering the Stream (Sotapanna-magga), the Path of the Non-Returner (Anagami-magga), the Path of the Arhat (Arahatta-magga), the Path of the Paccekabuddha (Pratyekabuddha-magga), and the Supreme Path (Anuttara-magga), are all attained through the purity of abstaining from sexual misconduct.

『The four verbal actions are: false speech, divisive speech, harsh speech, idle chatter, and speech praising wrong views.』

『If one can abstain from false speech, and proclaim the precept of abstaining from false speech, holding one's speech like the Buddha's speech, always speaking truthful words. Such a person will be born in the heavens, the fragrance from their mouth will perfume the heavens, if born in the world, it will be like various fragrant ornaments, like the water of Fragrant Mountain, flowing into the river of Nirvana. If one can abstain from divisive speech, and the mind is also without duality, the tongue is like the tongues of all the Buddhas, lotus leaves covering the face, five kinds of mixed-color light, emanating from the mark of the tongue, always speaking the Dharma of great beings, sincerely without divisive speech. If one can abstain from harsh speech, this is called a great person, the most upright among people, all beings are happy to see. Like the mixed fragrance of sandalwood, if one can abstain from idle chatter, the mouth always emits wonderful fragrance, like the Utpala flower. In the place of birth, one can meet the Buddha, the verbal karma is truly pure. If one does not praise wrong views, and does not speak of the karma of wrong views, in the place of birth, one often leaves home, right livelihood is always complete, like the Buddha abiding in Nirvana, all are obtained from truthful speech.』

The Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 『The four verbal transgressions have ten great evil karmas. What are the ten?』

『The first is that a person who speaks falsely slanders others, says they have heard what they have not heard, says they have attained the fruit of the path when they have not attained it, says they have seen what they have not seen. Such an evil person, even if they are not sick, is like a mangy dog.』

At that time, the World Honored One spoke this verse:

『Among all gods and humans, a fiercely burning iron ball, burns and breaks all people, this thief is not the most formidable. What is the greatest thief? There is only one kind of person, who would rather have their body burn joint by joint, their bones melt into molten copper, swallow a mountain of knives, a cauldron

湯刀鋸解，　碎身作火聚，　　此苦不為惡。　妄語大毒害，　　燒壞天人福，　遊行阿鼻獄，　　刀輪為腳足，　鐵毒蛇為舌，　　口火燒大千，　眼如迸鐵丸，　　雨大鑊湯雨，　燒滅善根花，　　畢定墮惡道，　無量億千劫，　　求出無由脫。　如是大惡人，　　舉身是火山，　燒壞一切善。

「惡口者，口雖含香，臭如死屍，恒樂說他諸不善事，口所吐說如刺、如刀、如劍、如戟、如屎、如尿、如蟲、如膿。天、人中香，無過善語；三界中臭，無過惡口。

「二者，惡口之人，口有所吐，如雨鐵丸，燒壞他家，此人未來墮大地獄，熱鐵燒身，飲熱鐵汁；設生世間，作病癩狗及病癩人，無量劫中常食膿血，心所念者，純是不善與惡相應。

「三者，兩舌，其兩舌人猶如水火，不作言作，他人作善，實言凈語，狂橫言非，他所不作，橫為他作，一切世人常不樂見，必定當墮大惡道中，銅鋸解舌，為數千段。

「四者，綺語，綺語者反上作下，反下作上，調戲無節，巧言利辭，說無益語、說不利語、說無義語，讚歎五欲語、心不明瞭語、黑暗語，如刺、如林，鉤罥眾生。此人惡報命終，當墮刺林地獄，百千鐵刺鉤其舌，出作百千段。

「五者，讚歎邪見，邪見之

人，口如盛火，燒諸善根，無父、無母、無佛、無法、無比丘僧、無阿羅漢、無辟支佛、無師、無友、無善知識。心如疾風，吹崩一切諸善根樹，此是大賊。說無因果，口如大水，漫流三界，淫慾無度，調弄同類，造五無間，斷絕般若，犯四重禁，至無間罪，皆從邪見、顛倒噁心。邪風吹動惡不善口，阿鼻獄火鐵刺舌生。如此妄語、惡口、兩舌、綺語、讚歎邪見，此大惡人雖在世間，四大所成、五陰嚴飾，當知地大即是鐵山、刀林、劍樹，百千鐵刺，無數鐵蟲、鐵嘴、諸烏、鐵網、蒺車轢絕其身，當知水火即是融銅，無數鑊湯是熱鐵丸，沸屎鐵河以流節間，當知大小節節自然，猶如銅柱，眾火同時從六根起，燒壞身心，墮大地獄，當知風大猶如雹雨，無數刀林百千劍樹，動于支節從溪谷生，當知五陰即是五賊，十八羅剎系屬獄種閻羅王民，識為熱鐵，狀如融銅，滿阿鼻獄，自高強健，多力惡口，罵詈誹謗毀呰人者，今安所在。」

佛告舍利弗：「惡口、妄語、兩舌、綺語、贊邪見者，此人不為一人作賊，普為一切諸天、世人作大劫賊。譬如群賊威力自在，燒破一城，殺害一切及四天下一切人民。此人所得罪報，為多少耶？」

舍利弗白佛言：「世尊！此人所得罪，如須彌山不可稱量。」

佛告舍利

【現代漢語翻譯】現代漢語譯本人，口如燃燒的火焰，焚燒各種善根，不敬父母，不敬佛，不敬法，不敬比丘僧團，不敬阿羅漢（已證悟的聖者），不敬辟支佛（無師自悟者），不敬師長，不敬朋友，不敬善知識（能引導正道的人）。心如狂風，摧毀一切善根之樹，這是個大盜賊。宣揚沒有因果報應，口如洪水，氾濫三界，淫慾沒有節制，玩弄同類，造作五種無間地獄的罪業，斷絕般若（智慧），觸犯四種根本重罪，導致墮入無間地獄的罪報，這一切都源於邪見和顛倒的噁心。邪風吹動這罪惡不善的口，阿鼻地獄的火焰和鐵刺從舌頭中生出。如此說妄語、惡語、兩舌、綺語，讚歎邪見，這種大惡人雖然身在世間，由四大（地、水、火、風）所成，五陰（色、受、想、行、識）嚴飾，應當知道地大就是鐵山、刀林、劍樹，無數鐵刺，無數鐵蟲、鐵嘴烏鴉，鐵網、蒺藜車碾壓斷絕他的身體，應當知道水火就是熔化的銅，無數鑊湯和熱鐵丸，沸騰的糞便鐵河在關節間流淌，應當知道大小關節自然分離，猶如銅柱，各種火焰同時從六根（眼、耳、鼻、舌、身、意）生起，燒燬身心，墮入大地獄，應當知道風大猶如冰雹暴雨，無數刀林和成百上千的劍樹，在四肢關節間移動，從溪谷中生出，應當知道五陰就是五個盜賊，十八羅剎（惡鬼）隸屬於地獄的閻羅王管轄，識蘊化為熾熱的鐵，形狀如熔化的銅，充滿阿鼻地獄，自以為高強健壯，憑藉強大的力量惡語相向，謾罵誹謗詆譭他人，如今身在何處呢？

佛告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）:'惡口、妄語、兩舌、綺語、讚歎邪見的人，這個人不只是對一個人作惡，而是普遍地對一切諸天和世人作大劫賊。譬如一群盜賊威力強大，燒燬一座城池，殺害一切眾生以及四大天下的一切人民。這個人所得到的罪報，會有多少呢？'

舍利弗對佛說：'世尊！這個人所得到的罪報，如須彌山（佛教宇宙觀中的聖山）一樣不可稱量。'

佛告訴舍利弗：

【English Translation】 English version A person's mouth is like a blazing fire, burning all good roots, without respect for father, mother, Buddha, Dharma, the Sangha of Bhikshus, Arhats (enlightened saints), Pratyekabuddhas (self-enlightened ones), teachers, friends, or good advisors (those who guide on the right path). Their mind is like a violent wind, blowing down all trees of good roots; this is a great thief. They preach that there is no cause and effect, their mouth is like a great flood, overflowing the three realms, their lust is without measure, they manipulate their own kind, create the five unpardonable sins, sever prajna (wisdom), violate the four major precepts, leading to the sins of Avici Hell, all from evil views and inverted evil minds. The evil wind stirs the evil and unwholesome mouth, the flames and iron thorns of Avici Hell grow from the tongue. Such lying, harsh speech, divisive speech, frivolous speech, and praise of evil views, this great evil person, though in the world, composed of the four elements (earth, water, fire, wind), adorned with the five skandhas (form, feeling, perception, volition, consciousness), should know that the earth element is iron mountains, forests of knives, trees of swords, hundreds of thousands of iron thorns, countless iron insects, iron-beaked crows, iron nets, and caltrop carts crushing their body. They should know that the water and fire elements are molten copper, countless cauldrons of boiling water and hot iron balls, a river of boiling excrement flowing between their joints. They should know that the large and small joints naturally separate, like copper pillars, all kinds of fires simultaneously arise from the six senses (eyes, ears, nose, tongue, body, mind), burning and destroying body and mind, falling into the great hell. They should know that the wind element is like hail and rain, countless forests of knives and hundreds of thousands of trees of swords, moving in the limbs and joints, arising from the valleys. They should know that the five skandhas are the five thieves, the eighteen Rakshasas (demons) belong to the hellish Yama King's people, consciousness is like hot iron, shaped like molten copper, filling Avici Hell, self-righteous, strong, and healthy, with a powerful and evil mouth, cursing, slandering, and defaming others, where are they now?'

The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Those who speak harsh words, lies, divisive speech, frivolous speech, and praise evil views, this person does not just commit evil against one person, but universally acts as a great robber to all devas and people in the world. For example, a group of robbers with great power burns down a city, killing all beings and all the people in the four great continents. How much karmic retribution will this person receive?'

Shariputra said to the Buddha: 'World Honored One! The karmic retribution this person receives is immeasurable, like Mount Sumeru (the sacred mountain in Buddhist cosmology).'

The Buddha told Shariputra:

弗：「此人雖復獲大罪報，不如妄語、惡口、兩舌、綺語、讚歎邪見，須臾所造獲大重報，身壞命終墮大地獄，經無量劫受苦無窮，百千諸佛不能得救。諸佛觀此謗法罪人，與十方界地獄俱生地獄俱滅，是故智者當攝身口！」

佛告舍利弗：「若有受持此十善戒，破十惡業，上生天上為梵天王，下生世間作轉輪王，十善教化，永與地獄三惡道別，譬如流水至涅槃海；若有毀犯十善戒者，墮大地獄，經無量世受諸苦惱。舍利弗！汝好受持十善戒羯磨法，破十不善業。」

時舍利弗及諸大眾，聞佛所說，歡喜奉行。

佛說受十善戒經

【現代漢語翻譯】現代漢語譯本：佛陀說：『這個人即使遭受巨大的罪業報應，也不如妄語（說謊）、惡口（惡語傷人）、兩舌（挑撥離間）、綺語（花言巧語）、讚歎邪見（讚美錯誤的觀點）之人，他們短暫時間所造的罪業會獲得極其嚴重的報應，身死命終后墮入大地獄，經歷無量劫遭受無盡的痛苦，即使百千諸佛也無法救度。諸佛觀察這些誹謗佛法的罪人，與十方世界的地獄同時產生，也與地獄同時消滅，因此智者應當約束自己的身口意！』佛陀告訴舍利弗（Śāriputra）：『如果有人受持這十善戒，破除十惡業，往上可以升到天上成為梵天王（Brahmā），往下可以降生世間成為轉輪王（cakravartin），用十善來教化眾生，永遠與地獄、餓鬼、畜生三惡道訣別，譬如流水最終流入涅槃（Nirvana）之海；如果有人毀犯十善戒，就會墮入大地獄，經歷無量世遭受各種苦惱。舍利弗！你應當好好受持這十善戒的羯磨法（karma），破除十不善業。』當時，舍利弗（Śāriputra）以及所有大眾，聽聞佛陀所說，歡喜地接受並遵照奉行。《佛說受十善戒經》

【English Translation】 English version: The Buddha said: 'Even if this person receives a great retribution for their sins, it is not as severe as the retribution for those who engage in false speech (lying), harsh speech (abusive language), divisive speech (gossiping), frivolous speech (idle chatter), and praising wrong views (commending incorrect perspectives). The sins they create in a short time will bring extremely heavy retribution. After death, they will fall into the great hell, enduring endless suffering for countless kalpas (aeons), and even hundreds of thousands of Buddhas cannot save them. The Buddhas observe these sinners who slander the Dharma (Buddhist teachings), they are born together with the hells of the ten directions and perish together with the hells. Therefore, the wise should restrain their body, speech, and mind!' The Buddha told Śāriputra (舍利弗): 'If someone upholds these Ten Good Precepts, breaks the Ten Evil Deeds, they can ascend to heaven to become Brahmā (梵天王), or descend into the world to become a cakravartin (轉輪王), using the Ten Goodnesses to teach sentient beings, forever parting from the three evil paths of hell, hungry ghosts, and animals, like flowing water eventually entering the sea of Nirvana (涅槃). If someone violates the Ten Good Precepts, they will fall into the great hell, enduring all kinds of suffering for countless lifetimes. Śāriputra! You should diligently uphold this karma (羯磨) method of the Ten Good Precepts and break the Ten Unwholesome Deeds.' At that time, Śāriputra (舍利弗) and all the assembly, hearing what the Buddha said, joyfully accepted and practiced it. 'The Sutra on Receiving the Ten Good Precepts Spoken by the Buddha'