X57n0970_性善惡論
卍新續藏第 57 冊 No. 0970 性善惡論
No. 970-A 性善惡論序
性惡。外典所諱也。而臺宗。揭真性之所具。而神用之專用。是為家珍。茍非習於其教者。雖老宿沙門。聞而掩耳走矣。余讀 有門大師性善惡論。而嘆四依菩薩。慈悲良深重焉。何則。我輩眾生與三毒如惡叉聚。歷生浩劫住修惡中。反而之善艱謬良多。制伏強。則醉靜慮之酒。厭離極。則墮無為之阱。所謂謬也。懸觀清凈。初心絕分。歷別修證。積劫難成。所謂艱也。揆厥所由。良以惡異善故。不有性具法門。雙融善惡。何由知十界之同如。悟眾生之即佛。一切現成。至圓至頓豈有過此者乎。故談佛性者。不難言善而難言具也。故曰臺衡二師慈悲深重也。武津性染。翻起信惟凈之旨。智者理毒。闡維摩二即之談。雖復以具立宗。而意主于觀惡融通。任運攝善。妙宗建立。揭惡緣了。謂勝他宗。此秘始顯。海寶之如意。眾愿之德瓶。山外諸師不得與焉。故談臺宗者。不難言具而難言惡也。故曰四明以來諸師慈悲深重也。西來一宗。指屎尿為法身。示薦取于聲色。印合山家。寧盡鳥唧。然言前句外專待上根。至如天臺一家文字總持。如雨普潤。婆心婆舌。若惟恐其說之不詳。與其解之不晰。大師此論更旁引曲證
【現代漢語翻譯】 現代漢語譯本 《性善惡論序》
認為人性本惡，是外道典籍所避諱的。但天臺宗，揭示真如本性所具有的善與惡，以及神妙作用的專門運用，這被視為天臺宗的家珍。如果不是熟悉天臺宗教義的人，即使是年長的僧人，聽了也會捂著耳朵走開。我讀了有門大師的《性善惡論》，感嘆四依菩薩（指常隨佛學的四種人：比丘、比丘尼、優婆塞、優婆夷）的慈悲心腸非常深重。為什麼這麼說呢？因為我們這些眾生與貪嗔癡三毒如同惡叉聚（比喻聚合在一起，難以分離），經歷無數劫都住在修惡之中，想要反過來修善非常困難。強制壓制，就會沉醉於禪定的美酒；厭惡到極點，就會墮入無為的陷阱。這就是所謂的謬誤。懸空觀想清凈之境，對於初學者來說根本不可能。經歷分別修證，累積無數劫也難以成就。這就是所謂的困難。推究其原因，是因為惡與善不同。如果沒有性具法門（天臺宗的教義，認為一切事物都具有善惡等所有性質），雙重融合善與惡，怎麼能知道十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的相同如如（真如，事物的本性）？怎麼能領悟眾生就是佛？一切都是現成的，至圓至頓（最圓滿、最快速的頓悟法門），難道還有超過這個的嗎？所以，談論佛性的人，不難談論善，而難於談論具足（善惡等所有性質）。所以說天臺智者大師和衡岳慧思禪師的慈悲心腸非常深重啊！武津性染，翻轉了《起信論》（《大乘起信論》）惟凈的宗旨。智者大師用理來調和毒藥（比喻煩惱），闡述了《維摩經》（《維摩詰所說經》）二即（煩惱即菩提，生死即涅槃）的談論。雖然也以性具立宗，但意在觀惡融通，任運（自然而然）攝取善。妙宗（天臺宗）建立，揭示惡緣了達，認為勝過其他宗派。這個秘密才開始顯現，如同海中的如意寶珠，滿足眾生願望的德瓶。山外的其他法師不能參與其中。所以，談論天臺宗的人，不難談論具足，而難於談論惡。所以說四明知禮以來的諸位法師慈悲心腸非常深重啊！西來禪宗一派，指屎尿為法身，指示在聲色中薦取（領悟）。印合山家（與天臺宗的教義相合），難道僅僅是鳥雀的鳴叫嗎？然而言前句外，專門等待上根之人。至於天臺宗一家，用文字總持（全面把握），如同雨水普遍滋潤。婆心婆舌（苦口婆心），好像惟恐說得不夠詳細，解釋得不夠清晰。有門大師的這部《性善惡論》更是旁徵博引，曲折論證。
【English Translation】 English version Preface to On the Nature of Good and Evil
The inherent evil of human nature is what external doctrines avoid discussing. However, the Tiantai school reveals the inherent good and evil within the true nature, and the specialized application of its wondrous functions, considering this as its family treasure. If one is not familiar with the teachings of this school, even senior monks would cover their ears and walk away upon hearing it. After reading Great Master Youmen's 'On the Nature of Good and Evil,' I deeply admire the profound compassion of the Fourfold Disciples (Bhikkhus, Bhikkhunis, Upasakas, and Upasikas). Why is this so? Because we sentient beings are entangled with the three poisons (greed, hatred, and delusion) like an 'akshaya knot' (an inseparable cluster), dwelling in the practice of evil throughout countless kalpas. Reversing this to cultivate good is exceedingly difficult. Forcibly suppressing evil leads to intoxication with the 'wine' of quiet contemplation; extreme aversion leads to falling into the 'trap' of non-action. This is what is meant by 'error.' Contemplating pure realms is entirely impossible for beginners. Progressing through gradual cultivation and realization requires countless kalpas to achieve. This is what is meant by 'difficulty.' Examining the reason for this, it is because evil is different from good. Without the doctrine of inherent nature (the Tiantai doctrine that all things possess all natures, including good and evil), which doubly integrates good and evil, how can one know the sameness of the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas)? How can one realize that sentient beings are none other than Buddhas? Everything is readily available; what could be more perfect and immediate than this? Therefore, those who discuss Buddha-nature find it not difficult to speak of good, but difficult to speak of 'inherence' (the inherent possession of all natures, including good and evil). Hence, it is said that the compassion of Master Zhiyi of Tiantai and Dhyana Master Huisi of Hengyue is profound! Wujin Xingran overturned the principle of 'only purity' in the 'Awakening of Faith' (the 'Awakening of Faith in the Mahayana'). Master Zhiyi used reason to harmonize 'poison' (metaphor for afflictions), elucidating the 'twofold identity' (afflictions are identical to bodhi, samsara is identical to nirvana) discussed in the 'Vimalakirti Sutra' (the 'Vimalakirti Nirdesa Sutra'). Although establishing the doctrine based on inherent nature, the intention lies in contemplating the integration of evil, naturally embracing good. The establishment of the Wondrous School (Tiantai) reveals the understanding of evil conditions, considering it superior to other schools. This secret is now revealed, like the wish-fulfilling jewel in the sea, and the virtuous vase that fulfills all wishes. Teachers outside the mountain (other schools) cannot participate in this. Therefore, those who discuss the Tiantai school find it not difficult to speak of 'inherence,' but difficult to speak of 'evil.' Hence, it is said that the compassion of the masters since Siming Zhili is profound! The Chan school from the West points to excrement and urine as the Dharma-body, indicating the 'recommendation and taking' (realization) within sound and form. Aligning with the teachings of the mountain school (Tiantai), is it merely the chirping of birds? However, these words and phrases are specifically intended for those with superior faculties. As for the Tiantai school, it comprehensively upholds the teachings through words, like rain universally nourishing. With compassionate heart and tongue, it seems to fear that the explanation is not detailed enough, or the understanding is not clear enough. Great Master Youmen's 'On the Nature of Good and Evil' further extensively cites and elaborates.
。原始要終。設之以辨。贅之以說。示之以事。系之以圖。雖以余轂之不敏向于君子。皆能蛣𧏙究竟之旨。茫若望洋。卒業此憬然有入焉。故談性惡者。不難於言惡。而難於言之。言之必使人洞胸澈髓。如開戶見其家藏而後已也。故曰師之慈悲深重也。論成。而冠儒者。頗用非孟以相徴詰。余曰。唯唯否否。三教聖賢。言性皆同。而異孟嘗言備物矣。備善而遺惡。詎可言皆。修多羅處處。稱本來成佛。佛弟子何必不言性善。顧世教嚴於防惡。出世間教妙于融善。適時逗機。各有攸當也。即儒者言性。寧渠皆善相近。不移不隱。然一性具耶。宣尼言具。騶孟言善。然騶孟言善。姚江又言無善無惡。而聖學愈明。如來言善。臺衡言具。然臺衡言具。四明諸祖以及大師。又具言善惡而佛心彌暢。姚江一派。儒宗至今研味不休。師論既出。后五百歲中。稱見性津樑者。非此其誰也。三教聖賢。皆貴有賢子孫哉。貴有賢子孫哉。
天臺門弟子香光居士王立轂合十書于圓伊室
No. 970-B 性善惡論序
談偏空者。治世之道乖。宗緣起者。涅槃之路隔。由是所知沙聚。見愛河深。落見愛則洄澓生死之波。障所知則汩沒無為之阱。庸詎知淤泥卑濕。常生瑞世之分陀。終嘅夫陸地高原。未產應時之優缽。此
【現代漢語翻譯】 現代漢語譯本：
原始要終，設定辨析，補充說明，展示事例，附上圖表。即使像我這樣不敏之人，也能略微領會其中精妙之處。如果感到茫然無措，也能最終有所領悟。所以，談論性惡的人，不在於說出惡，而在於如何說清楚。說清楚必須使人洞徹心扉，如同打開門看到家中的寶藏一樣。所以說老師的慈悲深重啊。文章完成後，一些儒者引用孟子的觀點來質疑。我說，是是或者不是不是。三教聖賢，談論人性本質都是相同的，只是孟子特別強調事物完備。強調完備的善而忽略惡，怎麼能說都完備呢？佛經處處說本來成佛，佛弟子為什麼不能說人性本善呢？只是世俗的教義側重於防止作惡，出世間的教義擅長於融合善。適應時機，各有側重。即使儒者談論人性，也認為人性接近於全善，不偏離不隱瞞。然而，人性是本具一切嗎？孔子說本具，孟子說本善。然而，孟子說本善，王陽明又說無善無惡，聖人之學因此更加明朗。如來說本具，天臺宗說本具。然而，天臺宗說本具，四明諸祖以及大師，又說本具善惡，佛心因此更加暢達。王陽明一派，儒家至今仍在研究探討。老師的論著一出，後世五百年中，被稱為見性津樑的，除了它還能有誰呢？三教聖賢，都重視有賢能的子孫啊！都重視有賢能的子孫啊！
天臺宗門弟子香光居士王立轂合十書于圓伊室
No. 970-B 性善惡論序
談論偏空的人，治理世事的方法會出錯；執著于緣起的人，通往涅槃的道路會被阻隔。因此，所知障如同沙子般堆積，見惑和愛慾如同河流般深廣。落入見惑和愛慾，就會在生死輪迴的波浪中沉浮；被所知障遮蔽，就會陷入無為的陷阱。哪裡知道淤泥卑濕之地，常常生長出瑞世的蓮花（分陀利花，Pundarika）；最終感嘆陸地高原，沒有產生應時的優曇花（優缽羅花，Utpala）。
【English Translation】 English version:
To establish the origin and the ultimate, to set forth distinctions, to supplement with explanations, to demonstrate with examples, and to connect with diagrams. Even with my own dullness, I can aspire towards the wise and gain a slight understanding of its profound meaning. If feeling lost and bewildered, one can eventually have an awakening and enter into it. Therefore, those who discuss the nature of evil, it is not difficult to speak of evil, but difficult to explain it clearly. To explain it clearly must make people thoroughly understand, like opening a door to see the treasures of the house. Therefore, it is said that the teacher's compassion is deep and profound. After the essay was completed, some Confucian scholars quoted Mencius to question it. I said, 'Yes, yes' or 'No, no.' The sages of the three teachings all speak of the same nature, but Mencius particularly emphasizes the completeness of things. Emphasizing the completeness of good while neglecting evil, how can it be said to be complete? The Sutras everywhere say that one is originally a Buddha, why can't the Buddha's disciples say that human nature is originally good? It's just that worldly teachings focus on preventing evil, while transcendent teachings excel at integrating good. Adapting to the times, each has its own emphasis. Even when Confucian scholars discuss human nature, they believe that human nature is close to complete goodness, without deviation or concealment. However, is human nature inherently complete? Confucius said it is inherent, Mencius said it is inherently good. However, Mencius said it is inherently good, and Wang Yangming (姚江, Yao Jiang) also said there is neither good nor evil, and the learning of the sages becomes clearer. The Tathagata said it is inherent, the Tiantai school (臺衡, Tai Heng) said it is inherent. However, the Tiantai school said it is inherent, and the ancestral masters of Siming (四明, Siming) and the great masters also said it is inherently good and evil, and the Buddha's mind becomes more open. The school of Wang Yangming, the Confucian scholars are still studying and discussing it today. Once the teacher's treatise comes out, who else can be called the bridge to seeing one's nature in the next five hundred years besides it? The sages of the three teachings all value having virtuous descendants! All value having virtuous descendants!
Written with palms together by Wang Ligou (王立轂), a lay disciple of the Tiantai school, named Xiangguang (香光), in the Yuanyi Chamber (圓伊室).
No. 970-B Preface to the Discourse on the Goodness and Evil of Human Nature
Those who talk about emptiness in a biased way will err in the way of governing the world; those who cling to dependent origination will have their path to Nirvana blocked. Therefore, the obstacles of knowledge accumulate like sand, and the delusions of views and love are as deep as a river. Falling into the delusions of views and love, one will sink and float in the waves of birth and death; being obscured by the obstacles of knowledge, one will be submerged in the pit of non-action. How can one know that in the low and damp mud, the auspicious lotus (Pundarika, 分陀利花) of a prosperous world often grows; and ultimately lament that on the dry land and highlands, the opportune Udumbara flower (Utpala, 優缽羅花) has not yet appeared.
妙有法門 釋迦如來所以捉塵三複而談。諸大菩薩。所以擊節再賡而和也。何則。蓋一言其有。則萬行因得以芬披。而至人之化導行。一言其妙。則真如以之而廖廓。而凡夫之生死絕。方有而妙。則妙不自妙。方妙而有。則有不自有。有不自有。則窮年行度。一道清凈以忘緣。妙不自妙。則終日袪情。萬法森羅而建立。夫如是則妙有。恒即而不即。恒離而不離。吾何獨妙其妙。而獨有其有哉。此諸佛菩薩大人作略。固不可得而思議也。第有非緣有。微性具。無以建其宗。具非偏具。微十界。無以盡其旨。修性繇是以分。善惡因之以辨。是故假託賓主。以性善惡而立論焉。然以道該儒釋。理別偏圓。各有攸歸。曷容概與。世出世間之旨。不得不霄壤以分庭。大小頓漸之宗。不得不雲泥而立壺。兼之修性駢舉。法喻重伸。援事援人。證經證論。言將六萬。矢筆以記。而安得乎絕妙好辭。門列八科。率意而宣。聊契乎妙覺明性。下筆于 皇明天啟建元之初年季夏中浣。書成於仲秋之哉 生明。閣筆故序。 天臺山幽溪沙門無盡傳燈和南撰于楞嚴壇東方之不瞬堂 往生居士弟子聞龍正愿 蘭陵夢澤居士張 師繹 楚蘄滄孺居士弟子袁世振 香光居士弟子王 立轂 心城居士弟子劉 錫玄 同校正 達月居
【現代漢語翻譯】 現代漢語譯本 『妙有法門』 釋迦如來因此才拈花示眾，三次反覆地談論。諸大菩薩因此才擊節讚歎，再次唱和。為什麼呢？因為一說『有』，各種修行才能因此而蓬勃發展，聖人的教化才能施行；一說『妙』，真如自性因此而空曠遼闊，凡夫的生死輪迴才能斷絕。既說『有』又說『妙』，那麼『妙』就不是自身能『妙』，既說『妙』又說『有』，那麼『有』就不是自身能『有』。『有』不是自身能『有』，那麼終年修行，才能在一道清凈中忘卻因緣。『妙』不是自身能『妙』，那麼終日去除情慾，萬法才能森然羅列而建立。像這樣，『妙有』恒常即是又不即是，恒常遠離又不遠離。我為什麼單獨強調它的『妙』，而單獨強調它的『有』呢？這是諸佛菩薩大人的作為，本來就不可思議。 只是『有』不是因緣而『有』，細微的自性完備具備，就無法建立它的宗旨。完備具備不是偏頗的具備，細微的十法界，就無法窮盡它的旨意。修行和自性由此而區分，善和惡因此而分辨。所以假託賓主，以自性的善惡而立論。 然而用『道』涵蓋儒釋，用『理』區分偏圓，各有歸宿，怎麼能混為一談呢？世間和出世間的宗旨，不得不像天空和大地一樣劃分清楚。大乘和小乘、頓悟和漸悟的宗義，不得不像雲和泥一樣確立界限。兼之修行和自性並舉，法和比喻重新闡述，引用事例和人物，佐證經典和論著，總共約六萬字，用筆記錄下來。又怎麼能有絕妙好辭呢？分門別類列出八科，隨意宣講，姑且契合妙覺明性。在皇明天啟元年季夏中浣開始動筆，在仲秋之哉生明完成。擱筆故作此序。 天臺山幽溪沙門無盡傳燈和南撰于楞嚴壇東方之不瞬堂 往生居士弟子聞龍正愿 蘭陵夢澤居士張 師繹 楚蘄滄孺居士弟子袁世振 香光居士弟子王 立轂 心城居士弟子劉 錫玄 同校正 達月
【English Translation】 English version 'The Wondrous Existence Dharma Gate' This is why Śākyamuni Tathāgata (the Thus Come One, another name for Buddha) held up a flower and spoke about it three times repeatedly. This is why all the great Bodhisattvas (enlightened beings) tapped and chanted in harmony again. Why is that? Because by saying 'existence' once, all practices can flourish and the guidance of the sage can be implemented; by saying 'wondrous' once, the true nature of reality (真如, Zhenru) can become vast and boundless, and the cycle of birth and death of ordinary beings can be ended. Saying both 'existence' and 'wondrous', then 'wondrous' cannot be wondrous by itself; saying both 'wondrous' and 'existence', then 'existence' cannot be existent by itself. If 'existence' cannot be existent by itself, then by practicing throughout the years, one can forget causes and conditions in a single path of purity. If 'wondrous' cannot be wondrous by itself, then by removing desires all day long, all dharmas (萬法, Wanfa - all phenomena, laws, and teachings) can be established in an orderly manner. If it is like this, then 'wondrous existence' is always identical and yet not identical, always separate and yet not separate. Why should I emphasize its 'wondrous' alone, and emphasize its 'existence' alone? This is the activity of all Buddhas (佛, Fo), Bodhisattvas, and great beings, which is originally inconceivable. It's just that 'existence' is not 'existent' due to conditions, and the subtle nature is fully equipped, then its purpose cannot be established. Fully equipped is not partially equipped, and the subtle ten realms, then its meaning cannot be exhausted. Cultivation and nature are distinguished from this, and good and evil are distinguished from this. Therefore, the guest and host are assumed, and the theory is established based on the good and evil of nature. However, using the 'Dao' (道, the Way) to encompass Confucianism and Buddhism, and using 'principle' to distinguish between partial and complete, each has its own destination, how can they be confused? The purpose of the mundane and supramundane must be clearly divided like the sky and the earth. The doctrines of Mahayana (大乘, Dacheng - Great Vehicle) and Hinayana (小乘, Xiaocheng - Lesser Vehicle), sudden enlightenment (頓悟, Dunwu) and gradual enlightenment (漸悟, Jianwu) must be established with clear boundaries like clouds and mud. In addition, cultivation and nature are mentioned together, and the Dharma (法, Dharma - the teachings of the Buddha) and metaphors are restated, citing events and people, and citing scriptures and treatises, totaling about 60,000 words, recorded in writing. How can there be exquisite words? The categories are listed in eight sections, and explained at will, tentatively in accordance with the wondrously enlightened and bright nature. The writing began in the middle ten days of the last month of summer in the first year of the Tianqi (天啟) reign of the Huangming (皇明) Dynasty, and was completed in the Zaishengming (哉生明) of mid-autumn. Therefore, I put down my pen and write this preface. Written by Wujin Chuan Deng (無盡傳燈), a Shramana (沙門, monk) of Youxi (幽溪) Mountain in Tiantai (天臺) Mountain, at the Eastern Non-blinking Hall (東方之不瞬堂) of the Shurangama Altar (楞嚴壇). Lay disciple Wenlong Zhengyuan (聞龍正愿), Resident of Rebirth; Zhang Shiyi (張師繹), a scholar of Mengze (夢澤) in Lanling (蘭陵); Lay disciple Yuan Shizhen (袁世振), a scholar of Cangru (滄孺) in Chuqi (楚蘄); Lay disciple Wang Ligu (王立轂), a resident of Xiangguang (香光); Lay disciple Liu Xixuan (劉錫玄), a resident of Xincheng (心城), jointly proofread by Dayue (達月).
士弟子管瓏正見 僧摩居士弟子馬騰正眼 圓觀居士弟子余曰新正修 元嘆居士弟子徐波受權
No. 970
性善惡論卷第一
天臺山幽溪沙門傳燈著
夫性者理也。性之為理。本非善惡。古今之立論。以善惡言者。無乃寄修以談性。借事以名理。猶緣響以求聲。緣影以求形。性之為理。豈善惡之足言哉。客有冠儒冠以心佛心者。過余幽溪。以問之曰。聞師臺教。每以性惡法門。為一大旨歸。有之乎。余對曰。有之。客曰。夫善善惡惡。人之常情。三教聖人建言立論。尊賢疾不肖。不啻如好好色。常恐其不及。如惡惡臭。常恐其有餘。今臺宗學者。故以是而立論。囿物為善。訓人之道安在哉。余對曰。至理驚人。至言恐聽。茍以人間區區之訓。以疑出世間深玄之理。惑耳驚心。又何足怪。矧此宗立論。但云只一具字彌顯今宗。以性具善他師亦知。具惡緣了他皆莫測。何嘗定言惡而不言善。蓋臺宗之言性也。則善惡具。言修也。而後善惡分。乃以本具佛界為性善。本具九界為性惡。修成佛界為修善。修成九界為修惡。他宗既但知性具善。而不知性具惡。則佛界有所取。九界有所舍。不得契合凈名經。生死即涅槃。煩惱即菩提。平等不二之旨。故立圓理以破偏宗。且欲援九
【現代漢語翻譯】 現代漢語譯本： 士弟子管瓏正見（管瓏，士人弟子，具有正確的見解），僧摩居士弟子馬騰正眼（馬騰，僧摩居士的弟子，具有正確的眼光），圓觀居士弟子余曰新正修（余曰新，圓觀居士的弟子，正在修行），元嘆居士弟子徐波受權（徐波，元嘆居士的弟子，接受了權宜之法）。 第九百七十號 性善惡論卷第一 天臺山幽溪沙門傳燈著 所謂『性』，就是『理』。『性』作為『理』，其本質並非善或惡。古今立論者以善惡來談論『性』，恐怕是以修行來談論『性』，借用事物來命名『理』，就像通過回聲來尋找聲音，通過影子來尋找形體一樣。『性』作為『理』，哪裡是善惡可以充分表達的呢？一位頭戴儒巾，心懷佛心的客人，路過我的幽溪，向我問道：『聽說您的天臺宗，常常以性惡法門作為一大宗旨，有這回事嗎？』我回答說：『有這回事。』客人說：『揚善懲惡，是人之常情。儒釋道三教的聖人，發表言論，樹立理論，尊敬賢人，厭惡不肖之人，就像喜愛美色一樣，常常唯恐來不及；就像厭惡惡臭一樣，常常唯恐擺脫不掉。現在天臺宗的學者，竟然以此來立論，把萬物都歸為善，這樣的教導人的方法在哪裡呢？』我回答說：『至理驚世駭俗，至言令人不敢聽聞。如果用人間區區的訓誡，來懷疑出世間深奧玄妙的道理，使人迷惑，令人震驚，又有什麼奇怪的呢？況且我宗立論，只是說一個『具』字，就更加彰顯我宗的宗旨。因為性具善，其他宗派也知道，性具惡，他們就都無法測度了。我宗何嘗斷言只有惡而不說善呢？大概天臺宗所說的『性』，是善惡都具備的；所說的『修』，然後才有善惡的區分。乃是以本具佛界為性善，本具九界為性惡；修成佛界為修善，修成九界為修惡。其他宗派既然只知道性具善，而不知道性具惡，那麼對於佛界有所取，對於九界有所舍，就不能契合《維摩詰經》所說的『生死即涅槃，煩惱即菩提』，平等不二的宗旨。所以才立圓融之理，來破斥偏頗的宗派，並且想要援引九
【English Translation】 English version: Shì Dìzǐ Guǎn Lóng Zhèngjiàn (管瓏, a scholar disciple, with correct views), Sēngmó Jūshì Dìzǐ Mǎ Téng Zhèngyǎn (馬騰, a Upasaka Sēngmó's disciple, with correct eyes), Yuánguān Jūshì Dìzǐ Yú Yuēxīn Zhèngxiū (余曰新, a Upasaka Yuánguān's disciple, is practicing), Yuántàn Jūshì Dìzǐ Xú Bō Shòuqúan (徐波, a Upasaka Yuántàn's disciple, received the expedient means). No. 970 Treatise on the Nature of Good and Evil, Volume 1 Written by Shramana Chuándēng of Youxi, Tiantai Mountain Now, 『nature』 is 『principle』. 『Nature』 as 『principle』 is inherently neither good nor evil. Those who establish theories in ancient and modern times using good and evil are perhaps discussing nature through cultivation, naming principle through events, like seeking sound through echo, seeking form through shadow. 『Nature』 as 『principle』, how can good and evil adequately describe it? A guest wearing a Confucian hat, with a mind for the Buddha, passed by my Youxi and asked me: 『I have heard that your Tiantai school often regards the doctrine of the evil nature as a major tenet. Is this so?』 I replied: 『It is so.』 The guest said: 『Praising good and condemning evil is human nature. The sages of the three teachings, in their words and theories, respect the virtuous and despise the unworthy, like loving beauty, always fearing it is not enough; like hating stench, always fearing it is too much. Now, scholars of the Tiantai school actually establish theories based on this, attributing all things to good. Where is the way to teach people?』 I replied: 『Ultimate principles startle the world, and ultimate words are frightening to hear. If one uses the mere teachings of the human realm to doubt the profound and mysterious principles of the transcendent realm, causing confusion and shock, what is so strange? Moreover, the theory of our school merely says the single word 『inherent』 further highlights the tenets of our school. Because other schools also know that nature inherently possesses good, but they cannot fathom that nature inherently possesses evil. Our school never asserts that there is only evil and not good. Generally, the 『nature』 spoken of by the Tiantai school is that good and evil are both inherent; the 『cultivation』 spoken of is that good and evil are then distinguished. That is, inherently possessing the Buddha realm is 『nature good』, inherently possessing the nine realms is 『nature evil』; cultivating and achieving the Buddha realm is 『cultivation good』, cultivating and achieving the nine realms is 『cultivation evil』. Since other schools only know that nature inherently possesses good and do not know that nature inherently possesses evil, then they take from the Buddha realm and discard the nine realms, failing to align with the Vimalakirti Sutra』s principle of 『birth and death is nirvana, affliction is bodhi』, the principle of equality and non-duality. Therefore, we establish the perfect and harmonious principle to refute biased schools, and we want to draw upon the nine
界修惡之人。不須轉側。以達性惡。性惡融通。無法不趣。任運攝得佛界性善。以為直指人心見性成佛妙門。正囿物為善。訓人之大道。從事斯教者。所以立言而無畏也。客又問曰。夫性善之言。本出於孟子。性惡之言。本出於荀子。善惡混之言。本出於楊子。今臺宗之言性具。而曰其于性也則善惡具。其言修也則善惡分。豈非兼三家而有之。以為超勝之說乎。余對曰。三子之說。各言性之一偏。固為聖門之不取。然皆即才情以言。性非即性以言性也。況是即人道才情之間以言之。非吾教本具十法界之為性善性惡也。恐君于吾道。猶有所未深。試為約世教而略言之。然後約本教詳言之。委曲言之。廣引證以發明之。庶幾知性具法門。深有功于圓教。大有益於圓修。如食乳糜。余無所須。如得摩尼。不事他求也。
客曰。世教何如。余曰。觀夫孔聖之著書。而罕言性。故門人之稱其師曰。夫子之文章可得而聞也。性與天道。不可得而聞也。然亦少嘗言之曰。性相近也。習相遠也。而未嘗以善惡斷。至於其孫子思之立論。然後而微言之曰。天命之謂性。率性之謂道。修道之謂教。又曰。喜怒哀樂之未發謂之中。發而皆中節謂之和。夫子思之謂中。非天命之謂性乎。和非率性之謂道乎。至於論率性之道。但曰。夫婦之
【現代漢語翻譯】 現代漢語譯本：那些修習惡法的人，不需要改變方向，就能達到本性之惡。本性之惡一旦融會貫通，就沒有什麼法則不能趨向。自然而然地就能攝取佛界的本性之善，作為直指人心、見性成佛的妙門。正是將萬物視為善，教導人的大道。從事這種教義的人，所以能夠立言而無所畏懼。客人又問：『關於人性本善的說法，本來出自孟子（Mengzi，中國古代思想家）；關於人性本惡的說法，本來出自荀子（Xunzi，中國古代思想家）；關於善惡混雜的說法，本來出自楊子（Yangzi，中國古代思想家）。現在天臺宗（Tiantai School，佛教宗派）說性具，並且說就本性而言，善惡都具備；就修行而言，善惡是分開的。這難道不是兼具三家的說法，而成為一種超越的學說嗎？』我回答說：『這三家的說法，各自只說了人性的一方面，所以不被聖人之門所採納。然而，他們都是就人的才情而言，而不是就本性來談論本性。更何況他們是從人道才情的角度來談論，而不是我們佛教所說的本具十法界（Ten Dharma Realms，佛教宇宙觀）的本性之善與本性之惡。恐怕您對我們的教義，還有所不瞭解。我嘗試先用世俗的教義來簡略地說明，然後再用我們佛教的教義來詳細地說明，委婉地說明，廣泛地引用證據來闡明。或許您就能明白性具法門（Doctrine of inherent nature，佛教術語）對圓教（Perfect Teaching，佛教教義）有深刻的功用，對圓修（Perfect Cultivation，佛教修行方法）有很大的益處，就像吃了乳糜（milk congee），就不需要其他東西；就像得到了摩尼寶珠（Mani jewel，佛教珍寶），就不需要再去尋求其他東西。』 客人說：『世俗的教義是怎樣的呢？』我說：『觀察孔聖（Confucius，中國古代思想家）的著作，很少談論到本性。所以他的學生稱讚他的老師說：『老師的文章是可以聽到的，關於本性和天道，是不能聽到的。』然而，孔子也稍微談到過，他說：『本性是相近的，習性是相遠的。』但沒有用善惡來判斷。直到他的孫子子思（Zisi，孔子的孫子）立論，然後才稍微談到說：『天命叫做性，順著本性叫做道，修正道叫做教。』又說：『喜怒哀樂沒有表現出來的時候叫做中，表現出來都合乎法度叫做和。』子思所說的中，難道不是天命叫做性嗎？和難道不是順著本性叫做道嗎？至於談論順著本性的道，只是說：『夫婦之間……』
【English Translation】 English version: Those who cultivate evil do not need to turn aside to reach the evil of their nature. Once the evil of nature is thoroughly understood, there is no law that cannot be approached. Naturally, one can absorb the inherent goodness of the Buddha realm, taking it as a wondrous gateway to directly point to the human mind, see one's nature, and become a Buddha. It is precisely to regard all things as good and to instruct people in the great way. Those who engage in this teaching can speak fearlessly. The guest then asked, 'The saying that human nature is inherently good originally came from Mengzi (Chinese ancient philosopher); the saying that human nature is inherently evil originally came from Xunzi (Chinese ancient philosopher); the saying that good and evil are mixed originally came from Yangzi (Chinese ancient philosopher). Now, the Tiantai School (Buddhist school) speaks of inherent nature, saying that in terms of nature, both good and evil are inherent; in terms of cultivation, good and evil are separate. Isn't this a combination of the three schools, becoming a transcendent doctrine?' I replied, 'The sayings of these three each speak of one aspect of nature, so they are not adopted by the gate of the sages. However, they all speak in terms of talent and emotion, not in terms of nature itself. Moreover, they speak from the perspective of human nature and talent, not from the perspective of the inherent ten Dharma Realms (Buddhist cosmology) of our teaching, which are the inherent goodness and inherent evil of nature. I fear that you still do not deeply understand our doctrine. I will try to briefly explain it first with secular teachings, and then explain it in detail with our Buddhist teachings, explaining it tactfully, and widely citing evidence to elucidate it. Perhaps you will then understand that the doctrine of inherent nature (Buddhist term) has profound merit for the Perfect Teaching (Buddhist doctrine) and great benefit for Perfect Cultivation (Buddhist practice), like eating milk congee, one needs nothing else; like obtaining the Mani jewel (Buddhist treasure), one does not need to seek anything else.' The guest said, 'What are the secular teachings like?' I said, 'Observing the writings of Confucius (Chinese ancient philosopher), he rarely speaks of nature. Therefore, his students praised their teacher, saying, 'The Master's writings can be heard, but nature and the Way of Heaven cannot be heard.' However, Confucius also mentioned it slightly, saying, 'Nature is similar, but habits are far apart.' But he did not judge it with good or evil. It was not until his grandson Zisi (Confucius' grandson) established his theory that he slightly mentioned, 'What Heaven ordains is called nature, following nature is called the Way, and cultivating the Way is called teaching.' He also said, 'When joy, anger, sorrow, and pleasure have not been expressed, it is called equilibrium; when they are expressed and all are in accordance with the proper measure, it is called harmony.' Is not the equilibrium that Zisi speaks of what Heaven ordains as nature? Is not harmony following nature as the Way? As for discussing the Way of following nature, it only says, 'Between husband and wife...'
愚。可以與知焉。及其至也。雖聖人亦有所不知焉。夫婦之不肖。可以能行焉。及其至也。雖聖人亦有所不能焉。故夫聖人之道。造端乎夫婦之所能知。而極乎聖人之所不能知。造端乎夫婦之所能行。而極乎聖人之所不能。是以天下無不可學。而極乎聖人之所不能知。是以學者不知其所窮。夫如是。則惻隱足以為仁。而仁不止於惻隱。羞惡足以為義。而義不止於羞惡。性善之義。隱而發之者如此。亦未嘗以善惡斷也。後世之為善惡紛紛之論者。實始於孟子。而孟子之言人之性善。皆出於其師子思之書。子思之書皆孔聖微言。篤論。孟子得之而不善用。能言其道。而不知其所以為言之名。舉天下之大。而必之以性善之論。昭昭乎自以為的于天下。使天下之過者。莫不欲援弓而射之。故孟子之既言性善也。而荀子好為異論。不得不言人性惡。謂桀紂性也。堯舜偽也。又曰。亂天下者。子思孟軻也。意其為人必剛愎不遜。自許太過。故喜為異說而不讓。敢為高論而不顧。荀卿既言性惡矣。而楊雄又兼二者而有之。曰。人之性善惡混。修其善則為善人。修其惡則為惡人。夫論性至於善惡混。固已近之矣。若曰人皆可以為堯舜。非修其善而為善人乎。獨不可曰人皆可以為桀紂。非修其惡而為惡人乎。論者謂。楊子不知。夫善惡者
【現代漢語翻譯】 現代漢語譯本： 愚昧的人，可以參與瞭解（聖人之道）。但當它達到極致時，即使是聖人也有所不知的。普通夫婦的不賢之處，是可以做到的。但當它達到極致時，即使是聖人也有所不能做到的。所以聖人的道，開始於夫婦所能知曉的，而最終達到聖人所不能知曉的；開始於夫婦所能做到的，而最終達到聖人所不能做到的。因此，天下沒有不可學習的，而學習是沒有窮盡的。像這樣，那麼惻隱之心足以成為仁（ren，仁愛），而仁不只是惻隱之心；羞恥之心足以成為義（yi，正義），而義不只是羞恥之心。人性本善的意義，隱藏而顯發出來就是這樣。也未曾用善惡來判斷。後世那些關於善惡紛紛擾擾的議論，實際上開始於孟子（Mengzi）。而孟子所說的人性本善，都出自他的老師子思（Zisi）的書。子思的書都是孔聖（Kong Sheng，孔子）精微的言論和精闢的論斷。孟子得到了它，卻沒有好好運用，能說出那個道，卻不知道那個道之所以成為言說的名稱。舉天下之大，而一定要用人性本善的理論來概括它，明明白白地自以為正確于天下，使得天下犯錯的人，沒有不想拉弓射他的。所以孟子既然說了人性本善，荀子（Xunzi）就喜歡發表不同的議論，不得不說人性本惡，說桀（Jie，夏朝末代君主）紂（Zhou，商朝末代君主）是天性，堯（Yao，傳說中的聖明君主）舜（Shun，傳說中的聖明君主）是偽裝的。又說，擾亂天下的人，是子思和孟軻（Meng Ke，孟子）。推測他為人一定剛愎自用，自視過高，所以喜歡發表不同的見解而不謙讓，敢於發表高深的議論而不顧及後果。荀卿（Xun Qing，荀子）既然說了人性本惡，楊雄（Yang Xiong）又兼具了這兩種觀點，說，人的本性是善惡混雜的，修養他的善就成為善人，修養他的惡就成為惡人。討論人性到了善惡混雜的地步，本來就已經接近真理了。如果說人都可以成為堯舜，不是修養他的善而成為善人嗎？難道不可以人都可以成為桀紂，不是修養他的惡而成為惡人嗎？評論者說，楊子（Yangzi，楊雄）不懂得，善惡是
【English Translation】 English version: The foolish can participate in understanding (the Way of the Sage). But when it reaches its ultimate point, even the sage has things he does not know. The imperfections of ordinary couples can be done. But when it reaches its ultimate point, even the sage has things he cannot do. Therefore, the Way of the Sage begins with what couples can know, and ends with what the sage cannot know; it begins with what couples can do, and ends with what the sage cannot do. Therefore, there is nothing in the world that cannot be learned, and learning is endless. Like this, then compassion is sufficient to become ren (ren, benevolence), but ren is not just compassion; shame and aversion are sufficient to become yi (yi, righteousness), but yi is not just shame and aversion. The meaning of the goodness of human nature, hidden and revealed, is like this. It has never been judged by good and evil. The later generations' discussions about good and evil actually began with Mengzi (Mengzi). And Mengzi's saying that human nature is good all comes from the book of his teacher Zisi (Zisi). Zisi's books are all subtle words and insightful judgments of the Sage Kong (Kong Sheng, Confucius). Mengzi obtained it, but did not use it well, he could speak of the Way, but did not know the name of the Way. Taking the greatness of the world, he must summarize it with the theory of the goodness of human nature, clearly thinking that he is right in the world, so that those who make mistakes in the world all want to draw their bows and shoot him. Therefore, since Mengzi said that human nature is good, Xunzi (Xunzi) likes to express different opinions, and has to say that human nature is evil, saying that Jie (Jie, the last ruler of the Xia Dynasty) and Zhou (Zhou, the last ruler of the Shang Dynasty) are innate, and Yao (Yao, a legendary sage ruler) and Shun (Shun, a legendary sage ruler) are disguised. He also said that those who disturb the world are Zisi and Meng Ke (Meng Ke, Mengzi). It is speculated that he must be stubborn and arrogant, and think too highly of himself, so he likes to express different opinions without humility, and dares to express profound opinions without regard to the consequences. Since Xun Qing (Xun Qing, Xunzi) said that human nature is evil, Yang Xiong (Yang Xiong) also has both views, saying that human nature is a mixture of good and evil, cultivating his good becomes a good person, and cultivating his evil becomes an evil person. Discussing human nature to the point of being a mixture of good and evil is already close to the truth. If it is said that everyone can become Yao and Shun, isn't it cultivating his good to become a good person? Can't it be said that everyone can become Jie and Zhou, isn't it cultivating his evil to become an evil person? Commentators say that Yangzi (Yangzi, Yang Xiong) does not understand, good and evil are
性之所能之。而非性之所能有也。且夫言性者。安以其為善惡哉。夫楊子既以為善惡混矣。而韓愈者。又取夫三子之說。而折之於孔子之論。離性以為三。曰。中人可以上下。而上智與下愚不移。以為三子者皆出乎其中而遺其上下。則中人可以上。非孟子之性善耶。可以下。非荀子之性惡耶。可以上下。非楊子之性善惡混耶。而遺其上智為善之不移。下愚為惡之不遷。離性為三。以為超勝之說。不知夫子之言。中人可以上下。而上智與下愚不移者。論才也。非論性也。然亦不獨愈之言也。即天下舉古今之人。而言性皆雜乎方以言之。是以紛紛而不能一也。韓愈之說又不獨此也。甚至於離性以為情。而合才以為性。離性以為情。則飢寒之患。牝牡之慾皆情也。非性也。情而非性。則必以泊然而無為者為性矣。而韓愈每以闢佛老為己任。至於言性又不覺不知。流入于吾教小乘說中。是故其論終莫能通。蓋儒之言性。與吾佛教異。既言善惡矣。則所謂情者。乃儒所謂性也。惟聖人無是無由以為聖。而小人無是無由以為惡。聖人以其喜怒哀懼愛惡欲七者。御之而之乎善。小人以是七者。御之而之乎惡。豈非善惡者性之所能之。而非性之所能有之乎。蓋嘗原之世之立言。有好為私說者。則造為異論。惟務勝人。而全不顧其負處。
則荀子創為性惡是也。有喜為公論者。則后之說者。理必勝前。如孟子既言性善。而荀子又言性惡矣。則楊子不得不兼二子而有之。曰人性善惡混。若夫韓子者。不過舍楊子之遺余。而折衷乎聖人之成言。離性以為三品。雖欲勝之。不知有離性為情。合才為性之失。要知四子之說。惟楊子人性善惡混為近理。蓋善惡之論。有性也修也。于性之未形。固不當以善惡論。若以修而觀乎性。孰有無體之用異性之修乎。是故約修以論性。修既有善惡矣。而性豈得無之。但于修須論乎三義。曰才也智也情也。若夫子之言中人可以上下者。此論人之才能。可以為堯舜。可以為桀紂爾。若曰人皆可以為堯舜。而竟為之則賢智也。即修善也。性茍不具乎善。則何以能而何以為。則性之具善明矣。若曰人皆可以為桀紂。而亦竟為之。此愚情也。即修惡也。性茍不具乎惡。則何以能而何以為。則性之具惡又明矣。雖聖人未嘗以善惡而明言之。若子思者。固嘗發其義端于中庸矣。其曰。喜怒哀樂之未發謂之中。非以言其性乎。發而皆中節謂之和。非以言其善乎。雖不言惡。獨不可曰發而不中節謂之不和。非以言其惡乎。又曰。君子之中庸也。君子而時中。小人之中庸也。小人而無忌憚也。時中則善也。無忌憚則惡也。夫喜怒之和不和。莫不自
性之所發。豈非性之本具善惡乎。惟聖人惜未人性之具乎善。可以為堯舜。為聖人。為賢人。為君子。是以諄諄設教。以勸之勉之。聖人懼夫人性之具乎惡。可以為桀紂。為凡夫。為下愚。為小人。是以諄諄設教。以懲之誡之。故夫子之於詩與春秋也。其始終本末。各有條貫。正以王化之本。始於天下之易行何也。蓋天下固知有父子也。父子不相賊。而足以為孝。天下固知有兄弟也。兄弟不相奪。而足以為悌。孝悌足而王道備。此固非有深遠而難見。勤苦而難行。故詩之為教也。使人歌舞佚樂。無所不至。要在不失正焉而已。雖然夫子。固有所甚畏也。一失容者。禮之所由(廢。一失言者。義之所由亡。君臣之相攘。上下之相殘。天下大亂。未嘗不始於此道。是故春秋力爭于毫釐之間。而深明乎疑似之際。截然其有所必不可為也。此夫子勸善懲惡之教大略也。然則孟子。深於詩與春秋者也。第發明乎祖父道統之傳。而力教人以為善可也。至於論性。則舉天下之人如此之多。而必之以性善之說。則不可也。宋儒張橫渠又謂。有天地之性。氣質之性。天地之性。則性善而無惡。氣質之性。則有善而亦有惡。意言孟子言性善者。獨指天地之性也。諸子言善惡混者。雜指氣質之性也。余謂。性以不變為義。豈有天地之性。與氣
質之性異哉。且人稟天地五行以成形。而天地之性亦以賦焉。是則天地者體也。氣質者用也。有體而後有用。豈有體獨而用兼乎。以此而言。則橫渠之言亦非是也)客曰。世教論性之略。已聞命矣。出世之教。論性差別之義如何。余曰。吾教差別論者。釋迦如來。說法四十九年。而有五時八教。一華嚴時。二阿含時。三方等時。四般若時。五法華涅槃時。八教者。一頓教。二漸教。三秘密教。四不定教。此之四教。名為化儀。如世藥方。一藏教。二通教。三別教。四圓教。此之四教。名為化法。如辨藥味。但化像四教。無別體相。乃以化法四教而為其相。今于化像四教。未暇辨之。惟約五時所說化法四教。以明性之善惡具與不具。第一華嚴時者。此時兼別教以明圓教。其所兼別。雖具明十界。若言性具。但言具佛界之善。不具九界之惡。以彼所明真如佛性。如雲外月。迥出二邊。必須斷除九界之惡。方顯佛界之善。若彼正說圓滿修多羅教。則備明十界皆是性具。本具九界名為性惡。本具佛界名為性善。修成九界名為修惡。修成佛界名為修善。故晉譯華嚴云。能隨染凈緣。遂分十法界。又云。心如工畫師。造種種五陰。一切世間中。無不從心造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。又云。若人慾了知三
世一切佛。應觀法界性。一切惟心造。第二阿含時。即三七日。如來於華嚴頓后。脫舍那珍御之服。著丈六獘垢之衣。於十二年中。說四阿含經。名為漸初。惟說小乘三藏之教。此教雖有佛與菩薩。觀其所證。惟破見思。證偏空理。與二乘同。是則破去三界六凡法界。出三界外。入無餘涅槃寂滅而已。界惟有八。但云構造。豈論性具十界。第三方等時。於十二年後。八年之中。說維摩楞伽楞嚴圓覺等諸大乘經。此時彈偏斥小。歟大褒圓。三根普潤。四教並談。佛於此時。說性具與夫性惡法門處。至為周足。如凈名經云。生死即涅槃。煩惱即菩提。又云。眼耳鼻舌入諸根皆是凈土。又云。有增上慢者。說離淫怒癡名為解脫。無增上慢者。淫怒癡即是解脫。又云。六十二見為如來種。無行經云。貪慾即是道。恚癡亦復然。如是三法中。具一切佛法。楞伽經云。如來藏為善不善因。如是之義。散在方等。不一而足。至於圓覺楞嚴。其于性具善惡之旨。又極所發明。凡此諸經。專談性具者。皆屬圓頓之教。若不及此者。乃方等圓教中所對藏通。及所對別教而已。第四般若時。說般若經。共二十二年。論此時以空慧之水。淘汰三乘執情。似不談乎性具。若曰般若談空。八十法門具顯。是則正以真空破情。而不破法。則彼時帶通別
【現代漢語翻譯】 現代漢語譯本： 世間一切佛，都應觀照法界的本性，明白一切都是由心所造。在第二次阿含時，也就是佛陀成道后的第三個七日，如來在《華嚴經》頓悟之後，脫下舍那佛（Lokottaravāda，報身佛）珍貴的服飾，穿上丈六（約合一丈六尺，佛的應化身）破舊的衣服，在十二年中，宣說了四部《阿含經》。這被稱為漸教的開始，只講小乘三藏的教義。雖然此教中也有佛和菩薩，但觀察他們所證悟的境界，只是破除了見惑和思惑，證得了偏空的道理，與二乘（聲聞和緣覺）相同。這便是破除了三界六凡法界，超出三界之外，進入無餘涅槃的寂滅境界而已。所說的界只有八個，只是說構造，哪裡會論及性具十法界呢？ 在第三方等時，也就是十二年之後，八年之中，宣說了《維摩經》、《楞伽經》、《楞嚴經》、《圓覺經》等諸多大乘經典。此時，貶斥偏頗，讚揚圓滿，使上中下三根之人普遍得到滋潤，四教（藏、通、別、圓）並談。佛陀在這個時期，充分地宣說了性具善惡的法門。如《維摩經》所說：『生死即是涅槃，煩惱即是菩提。』又說：『眼耳鼻舌身意諸根都是凈土。』又說：『對於有增上慢的人，說離開淫慾、嗔恚、愚癡名為解脫；對於沒有增上慢的人，淫慾、嗔恚、愚癡即是解脫。』又說：『六十二見是如來的種子。』《無行經》說：『貪慾即是道，嗔恚和愚癡也是如此。』像這樣，在這三種法中，具足一切佛法。《楞伽經》說：『如來藏是善與不善的因。』這樣的意義，散佈在方等經典中，不勝枚舉。至於《圓覺經》、《楞嚴經》，對於性具善惡的宗旨，更是極盡闡發。凡是這些專門談論性具的經典，都屬於圓頓之教。如果不及於此，那就是方等圓教中所對治的藏教、通教，以及所對治的別教而已。 在第四般若時，宣說了《般若經》，共二十二年。論及此時，用空慧之水，淘洗三乘的執著之情，似乎不談性具。如果說《般若經》談空，八十法門具足顯現，那麼正是用真空來破除情執，而不破除法。那麼此時就帶有通教和別教的性質。
【English Translation】 English version: All Buddhas in the world should contemplate the nature of Dharmadhatu (法界, the realm of Dharma), understanding that everything is created by the mind alone. In the second Agama (阿含, collection of early Buddhist texts) period, which is the third seven days after the Tathagata's (如來, 'Thus Gone One', an epithet of the Buddha) enlightenment, after the sudden enlightenment in the Avatamsaka Sutra (華嚴經, Flower Garland Sutra), the Tathagata took off the precious garments of the Lokottaravāda Buddha (舍那佛, the Reward Body Buddha) and put on the worn-out robe of the sixteen-foot-tall (丈六, approximately sixteen feet, referring to the manifested body of the Buddha) Buddha. For twelve years, he preached the four Agamas. This is called the beginning of the gradual teaching, only expounding the teachings of the Hinayana (小乘, 'Smaller Vehicle') Tripitaka (三藏, the three baskets of Buddhist scriptures). Although there are Buddhas and Bodhisattvas (菩薩, enlightened beings) in this teaching, observing their attained states, they only break through the delusions of views and thoughts, realizing the principle of partial emptiness, which is the same as the Two Vehicles (二乘, Śrāvakas and Pratyekabuddhas). This means breaking through the Dharmadhatu of the Six Realms of the Three Worlds (三界六凡法界), going beyond the Three Worlds, and entering the quiescence of Nirvana (涅槃, liberation) without remainder. The realms spoken of are only eight, merely speaking of construction, how could they discuss the inherent nature of the Ten Dharmadhatus (十法界, the ten realms of existence)? In the third Vaipulya (方等, expansive) period, which is twelve years later, for eight years, he preached various Mahayana (大乘, 'Greater Vehicle') sutras such as the Vimalakirti Sutra (維摩經), Lankavatara Sutra (楞伽經), Surangama Sutra (楞嚴經), and the Perfect Enlightenment Sutra (圓覺經). At this time, it criticized the partial and praised the complete, universally benefiting beings of all three capacities, discussing all four teachings (Tripitaka, Common, Distinct, and Perfect). During this period, the Buddha fully expounded the Dharma gate of the inherent nature of good and evil. As the Vimalakirti Sutra says, 'Birth and death are Nirvana, afflictions are Bodhi (菩提, enlightenment).' It also says, 'The eyes, ears, nose, tongue, body, and mind are all pure lands.' It also says, 'For those with arrogance, liberation is defined as being apart from lust, anger, and ignorance; for those without arrogance, lust, anger, and ignorance are liberation.' It also says, 'The sixty-two views are the seeds of the Tathagata.' The Avatamsaka Sutra says, 'Greed is the path, anger and ignorance are also the same.' Thus, within these three dharmas, all Buddha-dharmas are complete. The Lankavatara Sutra says, 'The Tathagatagarbha (如來藏, the womb of the Buddha) is the cause of good and non-good.' Such meanings are scattered throughout the Vaipulya sutras, and there are countless examples. As for the Perfect Enlightenment Sutra and the Surangama Sutra, they further elucidate the principle of the inherent nature of good and evil. All these sutras that specifically discuss inherent nature belong to the Perfect and Sudden teaching. If they do not reach this level, then they are only the Tripitaka and Common teachings that are addressed in the Vaipulya Perfect teaching, as well as the Distinct teaching that is addressed. In the fourth Prajna (般若, wisdom) period, he preached the Prajna Sutras for a total of twenty-two years. Discussing this time, he used the water of emptiness-wisdom to wash away the clinging emotions of the Three Vehicles, seemingly not discussing inherent nature. If it is said that the Prajna Sutras discuss emptiness, and the eighty Dharma gates are fully revealed, then it is precisely using true emptiness to break through emotional attachments without breaking through the Dharma. Then, at this time, it carries the nature of the Common and Distinct teachings.
二。正說圓教。一以性具而為之主。第五法華涅槃時。此時說法華凡經八年。說涅槃才一日半夜。合此二經為第五時法。而法華者。乃如來談性具。終圓究竟畢萃之時也。蓋如來於前四時為實施權者。為此性具一實之道。以施不具之三權也。至法華開權顯實者。開前四時三教不具之權。以顯法華圓具之實也。廢權立實者。廢前四時三教不具之權。以立法華圓具之實也。至於本門三法莫不皆然。是故方便品初。如來出定。嘆權實二智曰。諸佛智慧甚深無量。其智慧門難解難入。及其下文乃曰。惟佛與佛。乃能究盡諸法實相。所謂諸法。有如是相。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。正以十法界十如是諸法。皆是實相。惟佛與佛。具足究竟權實二智。方能究盡實相之實。諸法之權。所以經中開人天之權云。一低頭。一合掌。一彈指。一散華等。皆成佛道。開聲聞之權云。聲聞聞此法。疑網皆已除。千二百羅漢。悉亦當作佛。聲聞領解云。我等今者真是聲聞。以佛道聲。令一切聞。我等今者真阿羅漢。普于其中。應受供養。至於調達受記龍女作佛。莫非開九界之權。顯佛界之實。或開修善。而究竟乎性善。或開修惡。而究竟乎性惡。惟佛與佛乃能究盡。不在茲乎。至於涅
【現代漢語翻譯】 現代漢語譯本： 二、正說圓教。以性具（一切眾生本具佛性）作為主要依據。第五個時期是《法華經》和《涅槃經》時期。此時宣講《法華經》大約八年，宣講《涅槃經》才一天半夜。將這兩部經合在一起作為第五個時期的佛法。《法華經》是如來宣講性具，最終圓滿究竟的時期。如來在前四個時期爲了實施權宜之法，是爲了這個性具真實之道，而施設不具足的三種權宜之法。到了《法華經》開權顯實，就是開啟前四個時期三教不具足的權宜之法，來顯現《法華經》圓滿具足的真實。廢權立實，就是廢除前四個時期三教不具足的權宜之法，來建立《法華經》圓滿具足的真實。至於本門的三法（法、報、應三身）沒有一樣不是這樣。所以《方便品》一開始，如來從禪定中出來，讚歎權實二智說：『諸佛的智慧非常深奧，無法衡量，他們的智慧之門難以理解和進入。』在下面的經文中說：『只有佛與佛，才能徹底瞭解諸法的實相。』所謂的諸法，有這樣的相、這樣的性、這樣的體、這樣的力、這樣的作用、這樣的因、這樣的緣、這樣的果、這樣的報、這樣的本末究竟等。正是因為十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的十如是（相、性、體、力、作、因、緣、果、報、本末究竟）諸法，都是實相。只有佛與佛，具足圓滿權實二智，才能徹底瞭解實相的真實，諸法的權宜。所以在經中開啟人天的權宜之法說：『一低頭、一合掌、一彈指、一散花等，都能成就佛道。』開啟聲聞的權宜之法說：『聲聞聽到此法，疑慮和迷惑都已消除，一千二百羅漢，都將成佛。』聲聞領悟理解說：『我們現在才是真正的聲聞，用佛道的聲音，讓一切眾生聽聞。我們現在才是真正的阿羅漢，普遍在其中，應該接受供養。』至於提婆達多（釋迦牟尼佛的堂兄，後背叛佛陀）被授記，龍女（海龍王的女兒）成佛，沒有一樣不是開啟九法界（除佛界外的九界）的權宜之法，顯現佛界的真實。或者開啟修善，而最終達到性善（本性善良），或者開啟修惡，而最終達到性惡（本性邪惡）。只有佛與佛才能徹底瞭解，不就在這裡嗎？至於《涅槃經》
【English Translation】 English version: 2. Explaining the Perfect Teaching Directly. It primarily relies on the inherent nature (性具, xìng jù, the inherent Buddha-nature in all beings). The fifth period is the time of the Lotus Sutra (法華經, Fǎ Huá Jīng) and the Nirvana Sutra (涅槃經, Niè Pán Jīng). During this time, the Lotus Sutra was preached for about eight years, and the Nirvana Sutra for only one and a half nights. These two sutras are combined as the Dharma of the fifth period. The Lotus Sutra is the time when the Tathagata (如來, Rúlái, 'Thus Come One', an epithet of the Buddha) speaks about the inherent nature, the ultimate, complete, and final time. In the previous four periods, the Tathagata implemented expedient means (權, quán) for the sake of the one true path of this inherent nature, using the three expedient teachings that are not complete. When the Lotus Sutra opens the expedient and reveals the real, it opens the incomplete expedient teachings of the three teachings of the previous four periods to reveal the complete reality of the Lotus Sutra. Abandoning the expedient and establishing the real means abandoning the incomplete expedient teachings of the three teachings of the previous four periods to establish the complete reality of the Lotus Sutra. As for the three Dharmas of the Original Teaching (本門三法, běn mén sān fǎ, the three bodies of the Buddha: Dharma body, Reward body, and Manifestation body), none are not like this. Therefore, at the beginning of the Expedient Means chapter, the Tathagata emerges from samadhi (禪定, chán dìng, meditative absorption), praising the two wisdoms of expedient and real, saying: 'The wisdom of the Buddhas is extremely profound and immeasurable; its gate is difficult to understand and enter.' In the following text, it says: 'Only Buddhas together with Buddhas can fully understand the true aspect of all dharmas.' The so-called all dharmas have such an appearance, such a nature, such a substance, such a power, such a function, such a cause, such a condition, such a result, such a retribution, such a complete beginning and end, etc. It is precisely because the ten suchnesses (十如是, shí rú shì, ten aspects of reality: appearance, nature, substance, power, function, cause, condition, result, retribution, complete beginning and end) of the ten dharma realms (十法界, shí fǎ jiè, the ten realms of existence: hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are all the true aspect. Only Buddhas together with Buddhas, possessing complete expedient and real wisdom, can fully understand the reality of the true aspect and the expedient of all dharmas. Therefore, in the sutra, the expedient means for humans and devas are opened, saying: 'A single bow of the head, a single joining of the palms, a single snap of the fingers, a single scattering of flowers, etc., all can achieve the Buddha path.' The expedient means for sravakas (聲聞, shēng wén, 'voice-hearers', disciples who attain enlightenment by hearing the Buddha's teachings) are opened, saying: 'Sravakas who hear this Dharma will have their doubts and confusions eliminated; the twelve hundred arhats (羅漢, luó hàn, enlightened disciples) will all become Buddhas.' The sravakas realize and understand, saying: 'We are now truly sravakas, using the voice of the Buddha path to let all beings hear. We are now truly arhats, universally among them, worthy of receiving offerings.' As for Devadatta (提婆達多, Tí Pó Dá Duō, cousin of Shakyamuni Buddha who later opposed him) receiving prediction of Buddhahood and the Dragon Girl (龍女, Lóng Nǚ, daughter of the Dragon King) becoming a Buddha, none are not opening the expedient means of the nine realms (九界, jiǔ jiè, the nine realms excluding the Buddha realm) to reveal the reality of the Buddha realm. Either opening the cultivation of good, ultimately reaching the goodness of nature (性善, xìng shàn, inherent goodness), or opening the cultivation of evil, ultimately reaching the evil of nature (性惡, xìng è, inherent evil). Only Buddhas together with Buddhas can fully understand; isn't it right here? As for the Nirvana Sutra.
槃。則專談性惡。故曰。闡提善人二人。皆有佛性。名為善惡緣因。具在彼部。不能具引。是則欲明如來出世一大事因緣者。茍不知性具。善惡之旨。如無目夜遊。何以為直指人心。何以為見性成佛。茍非天臺一宗教觀發明此旨。則圓頓教理。幾乎絕滅矣。虎溪懷則師云。只一具字彌顯今宗。以性具善他師亦知。具惡緣了他皆莫測。正此謂也。是故欲從事於如來圓頓法門者。則性具之道。是不可不知。而不可不學。即弘是道者。亦不可不講。而不可不廣也。故今對君。凡立八大科。以發明之。一真如不變十界冥伏門。二真如隨緣十界差別門。三不變隨緣無差而差門。四隨緣不變差而無差門。五因心本具毫無虧欠門。六果地融通一無所改門。七隨凈圓修全修在性門。八隨凈圓證舉一全收門。
客曰。云何名為真如不變十界冥伏門。余曰。此論諸佛眾生。自無始劫前。未有識心時。而真如妙心不遷不變。清凈廣大。常住堅凝。華嚴稱為一真法界清凈法身。法華稱為諸法實相。圓覺稱為有大陀羅尼門。楞嚴稱為菩提涅槃元清凈體。又稱為空如來藏。庵摩羅識。真如佛性。大圓鏡智。起信論稱為本覺。論云。所言覺義者。謂心體離念。離念相者。等虛空界。無所不遍。常住一相。即是如來常住法身。依此法身。說名本覺
【現代漢語翻譯】 現代漢語譯本 槃（涅槃）。則專門談論性惡。所以說，『闡提（斷善根的人）和善人』這兩種人，都具有佛性，稱為『善惡緣因』。詳細內容在那部經典里都有，不能全部引用。因此，想要闡明如來出世的一大事因緣，如果不知道性具善惡的宗旨，就像沒有眼睛的人在黑夜裡行走，怎麼能直指人心，怎麼能見性成佛？如果不是天臺宗的教觀闡明這個宗旨，那麼圓頓教理幾乎就要滅絕了。虎溪懷則禪師說：『僅僅一個「具」字，就更加彰顯了我們宗門的特點。因為性具善，其他宗派的老師也知道，但性具惡緣，他們就都無法測度了。』說的就是這個意思。所以，想要從事如來的圓頓法門，那麼性具之道，是不可不知，不可不學的。即使是弘揚這個道理的人，也不可不講，不可不廣泛傳播。所以現在我對您，設立八大科目，來闡明這個道理：一、真如不變十界冥伏門；二、真如隨緣十界差別門；三、不變隨緣無差而差門；四、隨緣不變差而無差門；五、因心本具毫無虧欠門；六、果地融通一無所改門；七、隨凈圓修全修在性門；八、隨凈圓證舉一全收門。
客人問道：『什麼叫做真如不變十界冥伏門？』 我回答說：『這裡所說的諸佛眾生，從無始劫以前，還沒有識心的時候，而真如妙心不遷不變，清凈廣大，常住堅凝。《華嚴經》稱之為一真法界清凈法身，《法華經》稱之為諸法實相，《圓覺經》稱之為有大陀羅尼門，《楞嚴經》稱之為菩提涅槃元清凈體，又稱之為空如來藏、庵摩羅識（清凈無垢識）、真如佛性、大圓鏡智。《起信論》稱之為本覺。論中說：『所說的覺義，是指心體遠離念頭。遠離念頭的狀態，等同於虛空界，無所不遍，常住一相，就是如來的常住法身。依據這個法身，稱之為本覺。』
【English Translation】 English version 'Pan (Nirvana). Then it specifically discusses the inherent evil nature. Therefore, it is said, 'Icchantikas (those who have severed their roots of goodness) and virtuous people' both possess Buddha-nature, which is called the 'causal condition of good and evil.' The details are in that scripture, which cannot be fully quoted here. Therefore, if one wants to elucidate the great event and condition of the Tathagata's appearance in the world, if one does not know the principle of the inherent good and evil nature, it is like a blind person walking in the night. How can one directly point to the human mind? How can one see one's nature and become a Buddha? If it were not for the Tiantai school's teachings and contemplation to clarify this principle, then the perfect and sudden teachings would almost be extinct. Zen Master Huaize of Tiger Creek said: 'Just one word 'inherent' further highlights the characteristics of our school. Because other teachers also know that goodness is inherent in nature, but they cannot fathom that evil conditions are inherent.' This is exactly what it means. Therefore, if one wants to engage in the Tathagata's perfect and sudden Dharma gate, then the path of inherent nature is something that one cannot not know and cannot not learn. Even those who propagate this path must not fail to speak about it and spread it widely. Therefore, now I present to you eight major categories to elucidate this principle: 1. The gate of the unchanging Suchness and the hidden Ten Realms; 2. The gate of the conditioned Suchness and the differentiated Ten Realms; 3. The gate of unchanging conditioned arising, non-difference and yet difference; 4. The gate of conditioned arising and unchanging, difference and yet non-difference; 5. The gate of the inherent completeness of the causal mind; 6. The gate of the unobstructed interpenetration of the fruition ground, with nothing to be changed; 7. The gate of complete cultivation based on purity, with all cultivation inherent in nature; 8. The gate of complete realization based on purity, with the whole being received by lifting up one thing.'
The guest asked: 'What is called the gate of the unchanging Suchness and the hidden Ten Realms?' I replied: 'Here, the Buddhas and sentient beings are spoken of as being from before beginningless kalpas, when there was no mind of consciousness, and the wonderful mind of Suchness does not change, is pure and vast, and constantly abides and is firm. The Avatamsaka Sutra calls it the One True Dharma Realm, the pure Dharma body; the Lotus Sutra calls it the true aspect of all dharmas; the Yuanjue Sutra calls it the gate of the great Dharani; the Shurangama Sutra calls it the original pure substance of Bodhi and Nirvana, and also calls it the empty Tathagata-garbha, Amala-consciousness (pure and undefiled consciousness), Suchness Buddha-nature, and the Great Perfect Mirror Wisdom. The Awakening of Faith Treatise calls it original enlightenment. The treatise says: 'The meaning of enlightenment refers to the mind-essence being free from thoughts. The state of being free from thoughts is equal to the realm of empty space, all-pervading, constantly abiding in one aspect, which is the constantly abiding Dharma body of the Tathagata. Based on this Dharma body, it is called original enlightenment.'
。而此本覺性具十界。五陰實法。依報國土。十界假名。毫無虧欠。又復具足三因佛性。一正因即法身德。二了因即般若德。三緣因即解脫德。涅槃謂之三因佛性。正因法身。取其豎窮橫遍義。了因般若。取其當體照明義。緣因解脫。取其清凈無染義。但此本覺。雖具十界依正。以未隨緣故。冥伏於一性之中。未曾彰顯。以本具十界依報言之。則楞嚴所謂性色真空。性空真色。水火風空。莫不如是。清凈本然。周遍法界是也。以本具十界正報言之。則楞嚴所謂性見覺明。覺精明見。性識明知。覺明真識。莫不清凈本然周遍法界是也。圓覺經則曰。善男子。此菩薩及末世眾生。證得諸幻。滅影像故。爾時便得無方清凈。無邊虛空。覺所顯發。覺圓明故顯心清凈。心清凈故見塵清凈。見清凈故眼根清凈。根清凈故眼識清凈。識清凈故間塵清凈。間清凈故耳根清凈。根清凈故耳識清凈。識清凈故覺塵清凈。如是乃至鼻舌身意。亦復如是。善男子。根清凈故色塵清凈。色清凈故聲塵清凈。香味觸法亦復如是。善男子。六塵清凈故地大清凈。地清凈故水大清凈。火大風大亦復如是。善男子。四大清凈故。十二處十八界二十五有清凈。彼清凈故。十力四無所畏四無礙智。佛十八不共法。三十七助道品清凈。如是乃至。八萬四千陀羅
尼門。一切清凈。善男子。一切實相性清凈故一身清凈。一身清凈故多身清凈。多身清凈故。如是乃至十方眾生圓覺清凈。善男子。一世界清凈故多世界清凈。多世界清凈故。如是乃至盡于虛空。圓裹三世。一切平等。清凈不動。善男子。虛空如是平等。不動當知覺性平等不動。四大不動故。當知覺性平等不動。如是乃至。八萬四千陀羅尼門平等不動。當知覺性平等不動。善男子。覺性遍滿清凈不動圓無際故。當知六根遍滿法界。根遍滿故。當知六塵遍滿法界。塵遍滿故。當知四大遍滿法界。如是乃至。陀羅尼門遍滿法界。善男子。由彼妙覺性遍滿故。根性塵性無壞無雜。根塵無壞故。如是乃至陀羅尼門無壞無雜。如百千燈光照一室。其光遍滿無壞無雜。此亦明眾生本有圓覺妙性。具十種法界故。至果成證得諸幻。滅十界事中影像。使得性具十界。莫不清凈不動遍滿。以復真如不變之三德也。然則十界即三因也。三因即十界也。雖然相即。而有性善性惡之殊。本具九界三因。名為性惡。本具佛界三因。名為性善。而此十界善惡三因。既居於一性之中。即之彌分。派之常合。華嚴稱為一微塵中具足大千經卷。首楞嚴稱為搗萬種香為丸。若燒一塵。具足眾氣。凈名稱為入此室者。惟聞諸佛功德之香。大集稱為如人入海浴。
已用諸河之水。即此義也。恐於此義未了。復示之圖。俾讀此書者。觀像以得意焉。
真如不變十界冥伏之圖
<
客曰。云何名為真如隨緣十界差別門。余曰。前引華嚴。能隨染凈緣。具造十法界者。正以法界圓融之體。真如不變之性。如君子不器。善惡皆能。圓頓教旨無功用道。極要緊處。全在此能之一字上建立。若它別教所宗但中佛性。惟具善而不具惡。其于文經為善之事。或者能之。若於武緯征伐之事。則不能之。何足以苾才無不具。藝無不就。成德之士哉。若圓頓教旨所明。真如不變之體。既具十界善惡之性。故未隨緣時。則居然不變。若隨緣時。而有十界染凈之用。謂能隨染緣造九法界。隨凈緣造佛法界。十種法界既是性具。又是能事。惟彰己能。何過之有。非比淳善之人。一切惡事。本非所能。被惡人逼。強令作惡。慮其名德俱喪。則慚恧無地。斯為過矣。然此一門。宜分因果。因論方修。果論感報。方修之因。復有二種。一起念名造。二構作名造。起念名造者。如世人日用根塵相對。凡起一念。必屬一界。一界生起名事造。九界冥伏為理具。以冥伏故不有。以現起故不無。全造而具。故不有而恒有。全具而造。故不無而恒
【現代漢語翻譯】 現代漢語譯本：已經用諸河之水來比喻，就是這個意思。恐怕你們對這個意思還不明白，再用圖來展示，讓讀這本書的人，可以通過觀察影象來領會其中的含義。
真如不變十界冥伏之圖
客人問：『怎樣叫做真如隨緣十界差別門？』 我回答說：『前面引用《華嚴經》所說，能夠隨著染凈的因緣，具足造作十法界，正是因為法界圓融的本體，真如不變的自性，就像君子不侷限於某種器物一樣，善惡都能做到。圓頓教的宗旨是無功用道，最關鍵的地方，全都在這個『能』字上建立。如果其他教派所宗的只是中道的佛性，只具備善而不具備惡，那麼對於文經所說的行善之事，或許能夠做到；但對於武緯所說的征伐之事，就不能做到了。這樣怎麼能算是具備各種才能，各種技藝都能掌握，成就德行的人呢？如果圓頓教旨所闡明的，真如不變的本體，既然具備十界善惡的自性，所以在沒有隨緣的時候，就自然是不變的；如果隨緣的時候，就會有十界染凈的作用，就是說能夠隨著染緣造作九法界，隨著凈緣造作佛法界。十種法界既是自性本具，又是能夠做到的事情。只是彰顯自己的能力，有什麼過錯呢？這不像那些純善的人，一切惡事，本來就不能做，被惡人逼迫，強迫他們作惡，擔心他們的名聲和德行都喪失，就會感到慚愧無地自容，這才是過錯。』 然而這一門，應該分為因和果來討論。從因上來說，是方才修習；從果上來說，是感受果報。方才修習的因，又有兩種：一是起心動念叫做造，二是實際行動叫做造。起心動念叫做造，就像世人日常生活中，根塵相對，凡是生起一個念頭，必定屬於一個法界。一個法界生起叫做事造，九界隱藏叫做理具。因為隱藏所以不是沒有，因為顯現所以不是空無。完全造作而具足，所以不是沒有而恒常存在；完全具足而造作，所以不是空無而恒常存在。
【English Translation】 English version: It has already been used the water of the rivers to illustrate. That's the meaning. Fearing that you may not understand this meaning, I will show it again with a diagram, so that those who read this book can understand the meaning by observing the image.
Diagram of True Suchness Unchanging and the Ten Realms Latent
The guest asked: 'What is called the True Suchness Following Conditions and the Differences of the Ten Realms?' I replied: 'The previously quoted Avatamsaka Sutra says that it can follow the defiled and pure conditions and fully create the Ten Dharma Realms. This is precisely because the Dharma Realm is a complete and harmonious entity, and the nature of True Suchness is unchanging, just like a gentleman is not limited to a certain vessel, and can do both good and evil. The doctrine of the perfect and sudden teaching is the path of no effort, and the most important point is established on this one word 'ability'. If other schools only uphold the Buddha-nature of the middle way, only possessing good and not evil, then they may be able to do good deeds as described in the scriptures; but they cannot do the things of conquest and warfare as described in the military classics. How can this be considered a person who possesses all kinds of talents, masters all kinds of skills, and achieves virtue? If the doctrine of the perfect and sudden teaching clarifies that the unchanging entity of True Suchness possesses the nature of good and evil of the Ten Realms, then when it does not follow conditions, it is naturally unchanging; if it follows conditions, there will be the functions of defilement and purity of the Ten Realms, which means that it can create the Nine Dharma Realms by following defiled conditions, and create the Buddha Dharma Realm by following pure conditions. The Ten Dharma Realms are both inherent in nature and can be accomplished. There is nothing wrong with simply manifesting one's abilities. This is not like those purely good people, who are inherently unable to do any evil deeds, and are forced by evil people to do evil, fearing that their reputation and virtue will be lost, and they will feel ashamed and have no place to hide. This is a mistake.' However, this gate should be discussed separately in terms of cause and effect. In terms of cause, it is the practice just now; in terms of effect, it is the feeling of retribution. The cause of the practice just now has two types: first, the arising of a thought is called creation, and second, the actual action is called creation. The arising of a thought is called creation, just like in the daily life of ordinary people, when the roots and dusts are in contact, whenever a thought arises, it must belong to a Dharma Realm. The arising of a Dharma Realm is called creation in action, and the latency of the Nine Realms is called possession in principle. Because it is latent, it is not non-existent; because it is manifest, it is not empty. It is fully created and complete, so it is not non-existent but constantly exists; it is fully complete and created, so it is not empty but constantly exists.
無。不有不無。實相理顯。故善觀一念者。三智一心中得矣。二構作名造者。依此真如所起一念。漸漸增長。構造染凈二因。成業性故。現起冥伏。義同上說。是故能善觀一心為界者。三智亦一心中得矣。果論感報者。約三世論。方修之因若在過去。則感報之果在現在。若方修之因在現在。則感報之果在未來。又方修之因有轉不轉。感報之果有定不定。轉則不定。不轉則定。如一念貪心起。為地獄因。若能改格前非。慚愧懺悔。或轉為人天。或轉為四聖。在其用心勵行之不同。下當列圖具明其相。使閱者有所照非成是焉。
真如隨緣十界差別之圖
<
佛界現起九界冥伏之圖
<
一佛法界者
慈雲大師法界圖說云。若人因讀圓滿修多羅。及聞善知識所說。起凈信心。信己一念三道之性。即三德性。苦道即法身。煩惱即般若。結業即解脫。法身究竟。般若清凈。解脫自在。一究竟一切究竟。般若解脫亦究竟。一清凈一切清凈。法身解脫亦清凈。一自在一切自在。法身般若亦自在。即一而三。即三而一。非縱非橫。亦非一異。法身常住。余亦常住。樂我凈亦如是。
【現代漢語翻譯】 現代漢語譯本 『無』與『不有』，『不無』同時存在。實相之理由此顯現。所以，能夠善於觀察一念之人，就能在一心中獲得三智。 第二種是構作名造，指的是依此真如所生起的一念，漸漸增長，構造染凈二因，成就業的性質。現起和冥伏，意義與前面所說相同。因此，能夠善於觀察一心為界限的人，也能在一心中獲得三智。 從果報方面來說，要從三世的角度來討論。如果開始修行的原因在過去，那麼感受果報的結果就在現在。如果開始修行的原因在現在，那麼感受果報的結果就在未來。而且，開始修行的原因有轉變和不轉變，感受果報的結果有定和不定。轉變則不定，不轉變則定。比如，一個貪心念頭生起，是地獄的因。如果能夠改正過去的錯誤，慚愧懺悔，或許可以轉為人天，或者轉為四聖。這在於用心和努力的不同。下面將列出圖表，詳細說明其中的情況，使閱讀的人有所瞭解，不至於把錯誤當成正確。 真如隨緣十界差別之圖 （此處應插入圖片） 佛界現起九界冥伏之圖 （此處應插入圖片） 一佛法界 慈雲大師的《法界圖說》中說：『如果有人因為讀圓滿的修多羅（sutras，經），以及聽聞善知識所說，生起清凈的信心，相信自己一念中的三道之性，就是三德性。苦道就是法身（Dharmakaya，佛的法性身），煩惱就是般若（Prajna，智慧），結業就是解脫（Mukti，解脫）。法身究竟，般若清凈，解脫自在。一究竟則一切究竟，般若解脫也究竟。一清凈則一切清凈，法身解脫也清凈。一自在則一切自在，法身般若也自在。即一而三，即三而一，非縱非橫，也不是一異。法身常住，其餘也常住。樂、我、凈也是這樣。』
【English Translation】 English version 'Non-being' and 'not non-being' coexist with 'not being'. The principle of true reality is thus revealed. Therefore, one who is skilled at observing a single thought can attain the three wisdoms within a single mind. The second is construction and creation, referring to the single thought arising from this True Thusness (Tathata), gradually increasing, constructing the two causes of defilement and purity, and accomplishing the nature of karma. Manifestation and latency have the same meaning as described earlier. Therefore, one who is skilled at observing the mind as a boundary can also attain the three wisdoms within a single mind. In terms of karmic retribution, it should be discussed from the perspective of the three lifetimes. If the cause of starting practice is in the past, then the result of experiencing retribution is in the present. If the cause of starting practice is in the present, then the result of experiencing retribution is in the future. Moreover, the cause of starting practice has transformation and non-transformation, and the result of experiencing retribution has certainty and uncertainty. Transformation leads to uncertainty, while non-transformation leads to certainty. For example, a thought of greed arises, which is the cause of hell. If one can correct past mistakes, feel ashamed, and repent, perhaps one can transform into a human or a deva (god), or transform into the Four Noble Ones. This depends on the difference in effort and practice. The diagrams below will detail the situation, so that readers can understand and not mistake error for correctness. Diagram of the Differences of the Ten Realms According to Conditions of True Thusness (Tathata) (Image to be inserted here) Diagram of the Buddha Realm Manifesting and the Nine Realms Latent (Image to be inserted here) The One Buddha Dharma Realm Master Ciyun's Explanation of the Dharma Realm says: 'If a person, due to reading complete sutras (sutras), and hearing what good teachers say, generates pure faith, believing that the nature of the three paths in their single thought is the three virtues. The path of suffering is the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), affliction is Prajna (Prajna, wisdom), and the knot of karma is liberation (Mukti, liberation). The Dharmakaya is ultimate, Prajna is pure, and liberation is free. One is ultimate, then all are ultimate, Prajna and liberation are also ultimate. One is pure, then all are pure, Dharmakaya and liberation are also pure. One is free, then all are free, Dharmakaya and Prajna are also free. It is one and three, it is three and one, neither vertical nor horizontal, nor one or different. The Dharmakaya is permanent, and the rest are also permanent. Bliss, Self, and Purity are also like this.'
是則常樂四德秘密之藏。遍一切處。一切諸法。悉是佛法。既信是已。以境繫心。以心繫境。心境唸唸相續不斷。必見法性。設未相應。當依一實無作四諦。起四大誓。無所求中吾故求之。依前苦道即苦諦。發一誓願。未度者令度。煩惱及業即集諦。發一誓願。未解者令解。苦通即法身。即是滅諦。發一誓願。未涅槃者令得涅槃。煩惱即菩提。即是道諦。發一誓願。未安者令安。四弘不入。當巧安心止觀。如是次第具修十法。必入五品六根。及分證位。名佛法界。
釋曰。若約佛界。論方修之因轉不轉。感報之果定不定者。佛果既是究竟三身。則惟是定。無不定義。若方修之因。二種中正以佛界現起。則九界冥伏。於一性之中。隨外熏緣強弱不同。如初起一念佛界之心。名造居凡夫。不定聚者。人分兩品。一者若人發佛界心已。其志堅固。唸唸在道。一入永入。此則更無退轉。二者是人雖始發心求佛。然而立心不固。弘誓非堅。或逢逆境。而退為偏乘。或遇順境。而即興凡念。人天善道。逐境漂流。惡道三途。逢緣墮落。起念之造既然。構作之修亦爾。不退轉者。如善財南求。常啼東請。割內貿鴿。至死而不退。投身喂虎。委骨而無移。以進例退。應亦多人。不足為訓。故其錄少出耳。
菩薩界現起九界
【現代漢語翻譯】 現代漢語譯本：這就是常樂我凈四德（常、樂、我、凈是涅槃的四種德性，指佛的境界）秘密的寶藏，遍及一切處，一切諸法都是佛法。既然相信這個道理，就用外境來繫縛內心，用內心來繫縛外境，使心與境唸唸相續不斷，必定能見到法性。如果尚未相應，應當依靠一實無作四諦（苦、集、滅、道四聖諦的真實不虛），發起四大誓願。在無所求之中，我仍然要追求。依據前面的苦道，也就是苦諦，發一個誓願：未被度化的人，令他們被度化。煩惱和業，也就是集諦，發一個誓願：未被理解的人，令他們被理解。苦的通達就是法身，也就是滅諦，發一個誓願：未得涅槃的人，令他們得到涅槃。煩惱就是菩提，也就是道諦，發一個誓願：未得安穩的人，令他們得到安穩。如果四弘誓願不能深入，應當巧妙地安心於止觀。像這樣依次具足地修習十法，必定能進入五品位、六根清凈，以及分證位，這被稱為佛法界。
解釋說：如果從佛界的角度，討論方便修行的因是否轉變，以及感應報應的果是否確定，佛果既然是究竟的三身（法身、報身、應身），那麼就只有確定，沒有不確定的。如果從方便修行的因來說，兩種情況中，正是因為佛界顯現，那麼九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）就隱沒了。在同一自性之中，隨著外在熏習因緣的強弱不同，比如最初生起一念佛界的心，這被稱為造居凡夫，屬於不定聚。人分為兩種：一種是如果有人發了佛界的心之後，他的志向堅定，唸唸都在道上，一旦進入就永遠進入，這樣就不會退轉。另一種是這種人雖然開始發心求佛，然而立心不堅定，弘大的誓願也不堅固，或者遇到逆境，就退轉為偏乘（小乘），或者遇到順境，就生起凡夫的念頭，在人天善道中，隨著環境漂流，在惡道三途中，遇到因緣就墮落。生起念頭的造作是這樣，構造的修行也是這樣。不退轉的例子，比如善財童子南行參訪，常啼菩薩東行求法，割肉貿鴿，直到死也不退轉，投身喂虎，捨棄骨頭也不轉移。以進步的例子來推斷退步的例子，應該也有很多人，不值得作為訓誡，所以記載的很少。
菩薩界顯現九界
【English Translation】 English version: This is the secret treasury of the four virtues of permanence, bliss, self, and purity (permanence, bliss, self, and purity are the four virtues of Nirvana, referring to the realm of the Buddha), pervading all places, and all dharmas are Buddha-dharma. Since you believe in this principle, use the external environment to bind the inner mind, and use the inner mind to bind the external environment, so that the mind and environment are continuously connected in every thought, and you will surely see the Dharma-nature. If you have not yet corresponded, you should rely on the One Reality and Non-Action Four Noble Truths (the true and unwavering nature of the Four Noble Truths of suffering, accumulation, extinction, and the path), and make the Four Great Vows. In the midst of seeking nothing, I still seek. According to the previous path of suffering, which is the Truth of Suffering (Dukkha Satya), make a vow: those who have not been liberated, let them be liberated. Afflictions and karma, which is the Truth of Accumulation (Samudaya Satya), make a vow: those who have not been understood, let them be understood. The understanding of suffering is the Dharmakaya (Dharma Body), which is the Truth of Extinction (Nirodha Satya), make a vow: those who have not attained Nirvana, let them attain Nirvana. Afflictions are Bodhi (enlightenment), which is the Truth of the Path (Magga Satya), make a vow: those who have not been pacified, let them be pacified. If the Four Great Vows cannot be deeply entered, you should skillfully pacify your mind with Shamatha-Vipassana (calm abiding and insight meditation). By practicing the Ten Dharmas in this order, you will surely enter the Five Grades, purification of the Six Senses, and the Partial Realization Position, which is called the Buddha-Dharma Realm.
Explanation: If we discuss the cause of expedient practice from the perspective of the Buddha-realm, whether it transforms or not, and whether the result of responsive retribution is certain or uncertain, since the Buddha-fruit is the ultimate Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), then it is only certain, and there is no uncertainty. If we talk about the cause of expedient practice, among the two situations, it is precisely because the Buddha-realm manifests that the Nine Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) are hidden. Within the same self-nature, depending on the strength of external conditioning, such as initially generating a thought of the Buddha-realm, this is called a 'created dwelling ordinary person', belonging to the uncertain group. People are divided into two types: one is if someone has generated the mind of the Buddha-realm, their aspiration is firm, and every thought is on the path, once they enter, they enter forever, and they will not regress. The other is that although this person initially aspires to seek Buddhahood, their determination is not firm, and their great vows are not strong, or they encounter adverse circumstances and regress to the Hinayana (small vehicle), or they encounter favorable circumstances and generate ordinary thoughts, drifting with the environment in the good paths of humans and devas, and falling into the evil paths of the three lower realms when they encounter conditions. The creation of generating thoughts is like this, and the practice of constructing is also like this. Examples of non-regression include Sudhana's southern pilgrimage, Sadāprarudita's eastern quest for Dharma, cutting flesh to trade for a dove, not regressing until death, throwing oneself to feed a tiger, not moving even if bones are abandoned. Inferring from the examples of progress, there should also be many examples of regression, which are not worth using as admonitions, so few are recorded.
When the Bodhisattva Realm manifests, the Nine Realms...
冥伏之圖
<
二菩薩法界者
法界圖說云。若觀根塵。為迷解本。迷故則有十界苦集。悟故則有四聖滅道。緣此無量四諦。起無量誓願。未度者令度。未解者令解。未安者令安。未得涅槃者令得涅槃。善巧度生。慈眼視物。所集福業與眾生共。如是起一念者。名菩薩法界。
釋曰。若約菩薩法界。論方修有轉不轉。果報有退不退者。此中明轉不轉。復有進不進。退不退二義。言不轉者。惟修此菩薩道而已。轉者復二。有轉心為佛道進而不退者。有雖轉而不進者。果報中復有轉不轉二義。轉者。別教菩薩。登初地。破無明惑。有轉入圓教二住者。此即教行二道。雖則不圓。至於證道。證與圓同是也。不轉者。則始終三道皆別也。然而既登初地。則惟進無退。故無不退義也。若約人論退轉者。如舍利弗尊者。往劫之先。修菩薩道。因外道婆羅門。乞施其眼。菩薩曰。眼施何用。可乞它物。外道曰。余無所需。必欲眼爾。菩薩未具忍力。勉強剜施。外道得眼。嗔而擲地曰。我謂菩薩之眼。必香潔清美。故來乞之。若仍臭穢。與庸人何異。不須此物。以足踐踏而去。菩薩曰。濁世眾生。剛強乃爾。無用之物必欲求之。得之賤辱。真難可度。
【現代漢語翻譯】 現代漢語譯本 冥伏之圖
二菩薩法界者
法界圖說云：若觀根塵，為迷解本。迷故則有十界苦集，悟故則有四聖滅道。緣此無量四諦，起無量誓願：未度者令度，未解者令解，未安者令安，未得涅槃者令得涅槃。善巧度生，慈眼視物，所集福業與眾生共。如是起一念者，名菩薩法界。
釋曰：若約菩薩法界，論方修有轉不轉，果報有退不退者，此中明轉不轉，復有進不進，退不退二義。言不轉者，惟修此菩薩道而已。轉者復二：有轉心為佛道進而不退者，有雖轉而不進者。果報中復有轉不轉二義。轉者，別教菩薩，登初地，破無明惑，有轉入圓教二住者，此即教行二道，雖則不圓，至於證道，證與圓同是也。不轉者，則始終三道皆別也。然而既登初地，則惟進無退，故無不退義也。若約人論退轉者，如舍利弗（Śāriputra）尊者，往劫之先，修菩薩道，因外道婆羅門（Brahmin），乞施其眼。菩薩曰：『眼施何用？可乞它物。』外道曰：『余無所需，必欲眼爾。』菩薩未具忍力，勉強剜施。外道得眼，嗔而擲地曰：『我謂菩薩之眼，必香潔清美，故來乞之。若仍臭穢，與庸人何異？不須此物，以足踐踏而去。』菩薩曰：『濁世眾生，剛強乃爾，無用之物必欲求之，得之賤辱，真難可度。』
【English Translation】 English version The Hidden Chart
The Realm of the Two Bodhisattvas
The explanation of the Dharma Realm Chart says: 'If one observes the roots and dusts (sense organs and their objects), they are the basis of delusion and liberation. Because of delusion, there are the sufferings and accumulations of the ten realms. Because of enlightenment, there are the noble truths of the Four Saints (suffering, accumulation, cessation, path). Based on these immeasurable Four Noble Truths, immeasurable vows arise: to liberate those who have not been liberated, to enlighten those who have not been enlightened, to pacify those who have not been pacified, and to enable those who have not attained Nirvana to attain Nirvana. Skillfully liberating beings, viewing things with compassionate eyes, sharing the accumulated blessings with all beings. Such an arising of a single thought is called the Bodhisattva Dharma Realm.'
Explanation: If we discuss the Bodhisattva Dharma Realm, regarding the practice of methods, whether there is transformation or non-transformation, and regarding the retribution of karma, whether there is regression or non-regression, this section clarifies transformation and non-transformation, and further includes two meanings: advancement and non-regression, and regression and non-regression. 'Non-transformation' means only cultivating the Bodhisattva path. 'Transformation' has two aspects: one is transforming the mind towards the Buddha path, advancing without regression; the other is transforming but not advancing. In the retribution of karma, there are also two meanings: transformation and non-transformation. 'Transformation' refers to the Bodhisattva of the Separate Teaching (別教), who, upon reaching the first ground (初地), breaks through ignorance and delusion, and may transform into the two abodes of the Perfect Teaching (圓教). This refers to the two paths of teaching and practice, which, although not perfect, are the same as the Perfect Teaching in terms of realization. 'Non-transformation' means that all three paths are separate from beginning to end. However, once one reaches the first ground, there is only advancement without regression, so there is no meaning of non-regression. If we discuss regression in terms of individuals, consider the Venerable Śāriputra (舍利弗), who, in a past kalpa, practiced the Bodhisattva path. Because an externalist Brahmin (婆羅門) begged for his eye, the Bodhisattva said, 'What use is an eye offering? You can beg for something else.' The externalist said, 'I have no other need; I must have your eye.' The Bodhisattva, not yet possessing the power of patience, reluctantly gouged out his eye and gave it. The externalist, upon receiving the eye, angrily threw it to the ground, saying, 'I thought the eye of a Bodhisattva would be fragrant, clean, and beautiful, so I came to beg for it. If it is still foul and filthy, how is it different from that of an ordinary person? I do not need this thing,' and trampled it with his foot and left. The Bodhisattva said, 'The beings of this defiled world are so stubborn. They insist on seeking useless things, and when they obtain them, they treat them with contempt. They are truly difficult to liberate.'
不如舍菩薩道。修于聲聞自出生死。由是漸退墮為凡夫。釋論云。舍利弗修菩薩道。經六十劫。於六心中退。又如法華會上。諸聲聞眾。于塵點劫前。大通智勝佛。十六王子所。同聽法華。發無上心。修菩薩行。有不退者。久已作佛。有退轉者。舍大取小。退為凡夫。小乘機熟。今為二乘。直至今生。如來更以五時說法。而成熟之。方得受記。當來作佛。故知修行佛道。與菩薩道。俱有退不退異也。
緣覺法界現起九界冥伏之圖
<
緣覺法界者
法界圖說云。若根塵念起。了之從無明生。生故有行。行招名色。乃至老死。三世相續。如舞火輪。因緣本空。幻化不實。求自然慧。樂獨善寂。觀空心。重。耽住寂定。雖得道果。不慕化人。復有觀物榮落。悟世非常。聞空得道。名為獨覺。如是行者。名為緣覺法界。方修之因轉不轉。果報退不退。于下聲聞法界中共論。
聲聞法界現起九界冥伏之圖
<
聲聞法界者
法界圖說云。若根塵因緣。隨有一念。依色心故苦。由煩惱故集。厭苦斷集。非對治如何。遂依四諦。修十六觀三十七品。如救頭然。由
【現代漢語翻譯】 現代漢語譯本：不如捨棄菩薩道，修習聲聞道以求自求解脫生死。因此逐漸退轉墮落為凡夫。釋論中說，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）修習菩薩道，經歷了六十劫，在六種心中退轉。又如《法華經》法會上，諸位聲聞眾，在塵點劫之前，大通智勝佛的十六位王子處，一同聽聞《法華經》，發起無上菩提心，修習菩薩行。有不退轉者，早已成佛。有退轉者，捨棄大的而取小的，退轉為凡夫。小乘根機成熟，如今成為二乘。直至今日，如來（Tathāgata，佛陀的稱號之一，意為『如來者』或『真如來者』）更以五時說法來成熟他們，方才得以授記，將來成佛。所以可知修行佛道與菩薩道，都有退轉與不退轉的差異。
緣覺法界現起九界冥伏之圖
緣覺法界者
法界圖說中說，如果根塵念頭生起，瞭解它是從無明（avidyā，佛教術語，指對事物真相的無知）產生的。因為產生所以有行（saṃskāra，佛教術語，指業力或意志力）。行招致名色（nāmarūpa，佛教術語，指精神和物質現象），乃至老死。三世相續，如同旋轉的火輪。因緣（hetupratyaya，佛教術語，指事物產生的條件和關係）本來是空的，幻化不真實。尋求自然智慧，喜愛獨自修行，安於寂靜。觀空的心很重，沉溺於寂靜禪定。即使得到道果，也不羨慕度化他人。還有觀察萬物榮盛衰落，領悟世事無常。聽聞空性而得道，名為獨覺（pratyekabuddha，佛教術語，指不依賴他人教導而獨自悟道的修行者）。這樣的修行者，名為緣覺法界。方修之因是否轉，果報是否退轉，在下面的聲聞法界中一同討論。
聲聞法界現起九界冥伏之圖
聲聞法界者
法界圖說中說，如果根塵因緣，隨著一個念頭，因為依附色心（rūpa-citta，佛教術語，指物質和精神），所以感到痛苦。因為煩惱（kleśa，佛教術語，指使人迷惑和痛苦的情緒）所以聚集。厭惡痛苦，斷除聚集，不用對治的方法如何能行？於是依靠四諦（catvāri āryasatyāni，佛教術語，指苦、集、滅、道四條真理），修習十六觀和三十七道品，如同救頭燃。
【English Translation】 English version: It is better not to abandon the Bodhisattva path and instead cultivate the Śrāvakayāna (path of the Hearers) to seek self-liberation from birth and death. Consequently, one gradually regresses and falls into the state of an ordinary person. The Śāstra states that Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) cultivated the Bodhisattva path for sixty kalpas (aeons), regressing in six minds. Furthermore, in the assembly of the Lotus Sūtra, the Śrāvakas, before the kalpa of dust-motes, at the place of the sixteen princes of the Great Universal Wisdom Excellence Buddha, together listened to the Lotus Sūtra, generated the unsurpassed Bodhicitta (mind of enlightenment), and cultivated the Bodhisattva practice. Some did not regress and have long since become Buddhas. Others regressed, abandoning the great for the small, and regressed into ordinary beings. Their capacity for the Small Vehicle matured, and now they are in the Two Vehicles. Until this very life, the Tathāgata (one of the titles of the Buddha, meaning 'Thus Come One' or 'One Who Has Thus Attained') further matures them with the Five Periods of Teaching, so that they may receive the prediction of future Buddhahood. Therefore, it is known that the practice of the Buddha path and the Bodhisattva path both have differences in regression and non-regression.
A Diagram of the Pratyekabuddha Dharmadhātu Showing the Manifestation of the Nine Realms and the Latency of the Nine Realms
The Pratyekabuddha Dharmadhātu
The Explanation of the Dharmadhātu Diagram states: If a thought arises from the root and object, understand that it arises from ignorance (avidyā, a Buddhist term referring to ignorance of the true nature of things). Because of arising, there is action (saṃskāra, a Buddhist term referring to karmic formations or volitional activity). Action leads to name and form (nāmarūpa, a Buddhist term referring to mental and physical phenomena), and eventually to old age and death. The three periods of time continue like a spinning fire wheel. The conditions (hetupratyaya, a Buddhist term referring to the causes and conditions for the arising of phenomena) are fundamentally empty, illusory, and unreal. Seeking natural wisdom, delighting in solitary practice, and being content with tranquility. The mind that contemplates emptiness is heavy, indulging in tranquil samādhi (meditative absorption). Even if one attains the fruit of the path, one does not aspire to transform others. There are also those who observe the flourishing and decline of things, realizing the impermanence of the world. Hearing about emptiness and attaining the path, they are called Pratyekabuddhas (a Buddhist term referring to those who attain enlightenment independently, without relying on the teachings of others). Such practitioners are called the Pratyekabuddha Dharmadhātu. Whether the cause of the initial practice turns or does not turn, and whether the karmic retribution regresses or does not regress, will be discussed together in the Śrāvakayāna Dharmadhātu below.
A Diagram of the Śrāvakayāna Dharmadhātu Showing the Manifestation of the Nine Realms and the Latency of the Nine Realms
The Śrāvakayāna Dharmadhātu
The Explanation of the Dharmadhātu Diagram states: If, due to the conditions of the root and object, a single thought arises, because of attachment to form and mind (rūpa-citta, Buddhist terms referring to material and mental aspects), one experiences suffering. Because of afflictions (kleśa, Buddhist terms referring to defilements or disturbing emotions), there is accumulation. Disgusted with suffering and wanting to eliminate accumulation, how can one do so without applying antidotes? Therefore, relying on the Four Noble Truths (catvāri āryasatyāni, Buddhist terms referring to the truths of suffering, its origin, its cessation, and the path to its cessation), one cultivates the Sixteen Aspects and the Thirty-Seven Limbs of Enlightenment, as if one's head were on fire.
四善根。得入無漏四沙門果。證二涅槃。會偏真理。不得佛法。不慕化人。如獐獨跳不顧后群。如此一念。名聲聞法界。
釋曰。若約緣覺聲聞二法界。論方修有轉不轉。果報有退不退者。亦以一界既起。九界冥伏。於一性之中。隨外熏緣強弱。性不可定。余義同於菩薩轉不轉中。復有進不進。退不退二義。言不轉者。惟修二乘之法而已。轉則有二。一發心轉為菩薩。二發心轉為佛界。轉此二界。復有二心。有一轉之後進而不退者。有雖轉而不進者。果報復有轉不轉二義。不轉者。即定性聲聞緣覺是也。轉者。即藏教二乘人。為通教大乘所接。或通教為別圓二教所接。或從空入。假學菩薩法。或空入假中。修行佛道是也。
天界現起九界冥伏之圖
<
天法界者
法界圖說云。若念心起。多忻天樂。篤其善心。希于來報。齋戒純凈。飯食沙門。造立塔寺。及佛形像。書寫大乘。濟惠貧病。於十善法。止作具修。自然成性。或關禁六根。使六情不蕩。六塵不入。得欲界禪。及色無色定。身心寂靜。三業調良。如此一念。名天法界。
釋曰。約天法界。論方修有轉不轉。亦以一界現起。九界冥伏。於一性之中。隨外熏緣強弱
【現代漢語翻譯】 現代漢語譯本： 四善根（catvāri kuśala-mūlāni）。獲得進入無漏的四沙門果（śrāmaṇya-phala）。證得二涅槃（nirvāṇa）。領會偏頗的真理。無法獲得佛法。不仰慕化人。如同獐子獨自跳躍不顧身後的群體。如此一念，名為聲聞法界（Śrāvakayāna-dhātu）。
解釋：如果從緣覺（Pratyekabuddha）和聲聞（Śrāvaka）這兩個法界（dhātu）來討論，在修行方法上有轉變和不轉變，果報上有退步和不退步。也是因為一個法界生起時，其餘九個法界就隱藏起來。在同一個自性之中，隨著外在熏習因緣的強弱，自性無法確定。其餘的意義與菩薩（Bodhisattva）的轉變和不轉變相同，又有進步和不進步、退步和不退步兩種意義。所謂不轉變，只是修習二乘（śrāvakayāna and Pratyekabuddhayāna）之法而已。轉變則有兩種：一是發心轉為菩薩，二是發心轉為佛界（Buddha-dhātu）。轉變這兩種法界，又有兩種心：一種是轉變之後進步而不退步，一種是雖然轉變但不進步。果報又有轉變和不轉變兩種意義。不轉變的，就是定性聲聞和緣覺。轉變的，就是藏教的二乘人，被通教的大乘所接引，或者通教被別教和圓教所接引，或者從空入假學習菩薩法，或者在空入假中修行佛道。
天界現起九界冥伏之圖
天法界（Deva-dhātu）
法界圖說中說：如果念頭生起，大多欣喜于天上的快樂，篤信善心，希望來世得到回報，齋戒純凈，供養沙門（śrāmaṇa）飯食，建造塔寺以及佛的形像，書寫大乘經典，救濟貧困病人，對於十善法（daśa kuśala karmāṇi），停止作惡，具足修善，自然成為習性。或者關閉六根（ṣaḍ indriyāṇi），使六情不放蕩，六塵不入，獲得欲界禪（kāmadhātu dhyāna），以及色界和無色界定（rūpadhātu and arūpadhātu samāpatti），身心寂靜，三業調和善良。如此一念，名為天法界。
解釋：從天法界來討論，在修行方法上有轉變和不轉變。也是因為一個法界現起，其餘九個法界就隱藏起來。在同一個自性之中，隨著外在熏習因緣的強弱。
【English Translation】 English version: Four good roots (catvāri kuśala-mūlāni). Attaining the four Śrāmaṇya-phala (fruits of Śrāmaṇa) to enter non-outflow. Realizing the two Nirvāṇa (extinguishments). Understanding the biased truth. Unable to obtain the Buddha Dharma. Not admiring transformed people. Like a roe deer jumping alone without regard for the herd behind. Such a single thought is called the Śrāvakayāna-dhātu (Realm of the Hearers).
Explanation: If we discuss the two realms of Pratyekabuddha (Solitary Realizer) and Śrāvaka (Hearer), regarding the method of practice, there are transformations and non-transformations; regarding the results, there are regressions and non-regressions. It is also because when one realm arises, the other nine realms are hidden. Within the same self-nature, depending on the strength of external influences, the self-nature cannot be determined. The remaining meanings are the same as the transformations and non-transformations of the Bodhisattva (Enlightenment Being), and there are also two meanings of progress and non-progress, regression and non-regression. What is meant by non-transformation is only practicing the teachings of the Two Vehicles (śrāvakayāna and Pratyekabuddhayāna). Transformation has two aspects: first, the aspiration transforms into a Bodhisattva; second, the aspiration transforms into the Buddha-dhātu (Realm of the Buddha). Transforming these two realms also involves two types of minds: one is that after transformation, there is progress without regression; the other is that although there is transformation, there is no progress. The results also have two meanings: transformation and non-transformation. Non-transformation refers to the Śrāvakas and Pratyekabuddhas of fixed nature. Transformation refers to the people of the Two Vehicles in the Tripiṭaka teaching, who are received by the Mahāyāna of the Common Teaching, or the Common Teaching is received by the Distinct and Perfect Teachings, or they enter the provisional from emptiness to learn the Bodhisattva path, or they cultivate the Buddha path in the entry from emptiness to the provisional.
Diagram of the Heavenly Realm Manifesting and the Nine Realms Submerged
The Deva-dhātu (Heavenly Realm)
The Explanation of the Realm Diagram says: If a thought arises, mostly rejoicing in the happiness of the heavens, sincerely believing in good intentions, hoping for rewards in the next life, maintaining pure precepts and fasting, offering food to Śrāmaṇas (ascetics), building pagodas and temples, as well as images of the Buddha, writing Mahāyāna scriptures, and helping the poor and sick, stopping evil and fully cultivating good in the ten good deeds (daśa kuśala karmāṇi), naturally becoming a habit. Or closing off the six sense organs (ṣaḍ indriyāṇi), preventing the six emotions from being unrestrained and the six dusts from entering, attaining the dhyāna (meditative states) of the desire realm (kāmadhātu), as well as the samāpatti (attainments) of the form and formless realms (rūpadhātu and arūpadhātu), with body and mind tranquil, and the three karmas harmonious and virtuous. Such a single thought is called the Deva-dhātu.
Explanation: Discussing the Deva-dhātu, regarding the method of practice, there are transformations and non-transformations. It is also because when one realm manifests, the other nine realms are submerged. Within the same self-nature, depending on the strength of external influences.
不同。或修下天之福。而轉為上天。或轉為出世間禪。或減上天之福。而轉為下天。轉為人界。轉為修羅。與夫三途。初不可定。果報有退不退者。不退則長時受天之報。或更升上天。或因修欲定。未到地定。或得初禪二禪。三禪四禪等定。而進升上界。此則不獨不退。兼之有進者也。若天福既盡。而為人道修羅。所謂降德貶墜是也。或天福既盡。而先世惡種正萌。而竟墮三途。如郁頭藍弗。利根聰明。能伏煩惱。得無想定。八萬劫天報既盡。命終之後。墮為飛貍之身。或將崩而升。轉其果報。免於惡趣。生於善道。如三十三天五衰相現。中陰相起。應作豬身。帝釋教其修三歸依法。得免畜生之報。生於舍衛國長者之家。聞法入道。故逐心生。相隨心轉。初無定體也。
人界現起九界冥伏之圖
<
人法界者
法界圖說云。若其唸唸。以無常立德。五戒修身。於國惟忠。於家惟孝。謙損居眾。中正存誠。推德於人。引咎向己。尊上恤下。給孤濟貧。慚愧是壞。慈和為性。深信三寶。崇重三歸。精修齊戒。建立塔寺。但希世樂。無升出心。貪惜自身。戀著眷屬。如此一念。名人法界。
釋曰。約人界論方修轉不轉。果報退不退者
【現代漢語翻譯】 現代漢語譯本 不同。或者修得地獄天的福報，進而轉生到上界天。或者轉為出世間的禪定。或者減少上界天的福報，進而轉生到地獄天，轉生到人界，轉生到修羅道，乃至三惡道。最初是不可確定的。果報有退轉和不退轉的情況。不退轉則長時間享受天界的福報，或者更進一步升到上界天。或者因為修習欲界定、未到地定，或者得到初禪、二禪、三禪、四禪等禪定，而提升到上界。這不僅是不退轉，而且是兼有進步的情況。如果天界的福報已經享盡，而轉生為人道或修羅道，這就是所謂的『降德貶墜』。或者天界的福報已經享盡，而前世的惡因開始顯現，最終墮入三惡道。例如郁頭藍弗（Uddaka Rāmaputta，一位著名的苦行者），他利根聰明，能夠降伏煩惱，得到無想定。八萬劫的天報享盡后，命終之後，墮落為飛貍之身。或者將要墮落時而上升，轉變其果報，免於惡趣，而生於善道。例如三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界）的諸天，五衰相（five signs of decay）顯現，中陰身（antarābhava，死亡和轉世之間的過渡期）出現，本應轉生為豬身。帝釋天（Śakra，佛教中的一位天神）教他修習三歸依法（taking refuge in the Three Jewels），得以免除畜生之報，轉生到舍衛國（Śrāvastī，古代印度城市）的長者之家，聞法入道。所以，果報是隨著心念而生，隨著心念而轉變的，最初並沒有固定的形態。
人界現起九界冥伏之圖
人法界者
法界圖說中說，如果唸唸以無常的道理來立德，用五戒（pañca-śīla，佛教的基本倫理規範）來修身，對國家忠誠，對家庭孝順，謙虛退讓地與人相處，以中正的態度存心誠意，把功德推給別人，把過錯歸於自己，尊敬長輩，體恤下屬，救濟孤獨者，賙濟貧困者，以慚愧為盔甲，以慈悲和善為本性，深信三寶（Three Jewels，佛、法、僧），崇敬三歸依，精進地修習齋戒，建立佛塔寺廟，但求人世間的快樂，沒有超出世間的想法，貪戀自己的身體，執著于自己的眷屬，像這樣的一個念頭，就叫做人法界。
解釋說：根據人界來討論修行是否能轉變，果報是退轉還是不退轉。
【English Translation】 English version Different. Or cultivate the blessings of the lower heavens and be reborn in the upper heavens. Or transform into transcendent meditation. Or diminish the blessings of the upper heavens and be reborn in the lower heavens, reborn into the human realm, reborn into the Asura realm, and even the three evil paths. The beginning is uncertain. The results of karma can either regress or not regress. If they do not regress, one enjoys the blessings of the heavens for a long time, or even ascends to the upper heavens. Or, through cultivating desire-realm concentration, or the concentration of the unreached realm, or attaining the first dhyana, second dhyana, third dhyana, fourth dhyana, and other concentrations, one ascends to the upper realms. This is not only non-regression but also progress. If the blessings of the heavens are exhausted and one is reborn into the human or Asura realm, this is what is called 'decline and fall'. Or, if the blessings of the heavens are exhausted and the seeds of evil from past lives begin to sprout, one ultimately falls into the three evil paths. For example, Uddaka Rāmaputta (a famous ascetic), who was intelligent and able to subdue afflictions, attained the state of non-perception. After eighty thousand kalpas of heavenly reward were exhausted, he fell into the body of a flying fox after death. Or, one may rise when about to fall, transforming their karmic results, avoiding the evil realms, and being born in the good realms. For example, when the five signs of decay appear in the Thirty-three Heavens (Trāyastriṃśa, a heaven in Buddhist cosmology), and the intermediate state (antarābhava, the transitional period between death and rebirth) arises, one is destined to be reborn as a pig. Śakra (a deity in Buddhism) taught him to practice taking refuge in the Three Jewels (Buddha, Dharma, Sangha), thus avoiding the retribution of being an animal and being born into the family of a wealthy man in Śrāvastī (an ancient Indian city), where he heard the Dharma and entered the path. Therefore, karmic results arise with the mind and change with the mind; there is no fixed form in the beginning.
The Diagram of the Nine Realms Manifesting in the Human Realm
The Dharma Realm of Humanity
The Explanation of the Dharma Realm states: If, in every thought, one establishes virtue based on impermanence, cultivates oneself with the five precepts (pañca-śīla, basic ethical guidelines in Buddhism), is loyal to the country, filial to the family, humbly interacts with others, maintains sincerity and integrity in one's heart, attributes merit to others, takes blame upon oneself, respects superiors, cares for subordinates, helps the orphans, and aids the poor, uses shame as armor, takes compassion and harmony as one's nature, deeply believes in the Three Jewels, reveres taking refuge in the Three Jewels, diligently practices fasting and precepts, builds pagodas and temples, only hopes for worldly happiness, has no thought of transcending the world, is greedy for one's own body, and attached to one's family, such a thought is called the Dharma Realm of Humanity.
Explanation: Based on the human realm, discuss whether cultivation can transform, and whether the results of karma regress or not.
。亦以一界現起。九界冥伏。於一性之中。隨外熏緣。強弱不同。復不可定四洲人道中。惟此南洲。人心黠慧。易可化度。心極易轉。如論方修起念。于日用中。根塵相對。而有念生。於十界中。必落一界。未聞大道者。善亦不過於人天。惡則墜墮於三途。如曰人皆可以為堯舜。而竟為之。生前不失為人中之大聖。死後不失為上界之天曹。人皆可以為桀紂。而亦竟為之。生前則失位而殞身。死後必三途之為報。豈非人道轉。而為人中之聖。天中之聖乎。故人天六道。轉與不轉。未始離乎方今日用之一念也。其若曾聞大道。或淺悟偏乘。或深信真如。正方修人道也。而或轉為出世偏乘。或轉為涅槃大道。故佛世之得度成道者。類是人王宰官。長者居士。此方之成佛作祖者。悉系人中俊傑。儒道英豪。果報定不定者。若將因驗果。以果證因。貧富貴賤。業有前定。其或相逐心生。報隨業轉。亦不可定。如報本貧賤。茍有一德之格天。則轉為富貴者有之。身當富貴。有一行之失德。則轉為貧賤者有之。如裴度之還帶。宋祁之度蟻。皆其事也。
阿修羅界現起九界冥伏之圖
<
阿修羅法界者
法界圖說云。若其唸唸。雖好修善佈施齋戒。而
【現代漢語翻譯】 現代漢語譯本：同樣地，以一個界（指十法界中的一個）顯現，其餘九個界則隱藏。在統一的自性之中，隨著外界熏習的因緣，力量的強弱不同，結果也無法確定。在四大洲的人道中，只有南贍部洲的人心機靈聰慧，容易被教化引導。人的心念極易轉變。例如，如果討論如何通過修行來生起念頭，在日常生活中，當根（指眼、耳、鼻、舌、身、意六根）與塵（指色、聲、香、味、觸、法六塵）相對時，就會產生念頭。這念頭在十法界中，必然落入其中一個界。沒有聽聞大道的人，行善也超不過人天道的範圍，作惡則會墮入三惡道。如果說人人都能夠成為堯舜那樣的聖賢，並且努力去做，那麼活著的時候就不會失去作為人中大聖的地位，死後也不會失去作為上界天人的資格。如果說人人都能夠成為夏桀、商紂那樣的暴君，並且真的去做了，那麼活著的時候就會失去地位而喪命，死後必定會受到三惡道的報應。這難道不是人道通過轉變，而成為人中的聖人、天中的聖人嗎？所以，人天六道，轉變與不轉變，從來沒有離開過當今日常的一念。如果有人曾經聽聞大道，或者對小乘佛法有淺顯的領悟，或者對真如實相有深刻的信仰，這才是真正地在修行人道。這樣，或許會轉而修成出世的小乘佛法，或許會轉而修成涅槃大道。所以，在佛陀住世時得度成道的人，大多是國王、宰官、長者、居士。在這個地方（指中國）成佛作祖的人，都是人中的俊傑、儒道的英豪。果報是註定的還是不定的呢？如果用因來驗證果，用果來證明因，那麼貧窮、富貴、尊貴、卑賤，都是由前世的業力決定的。但如果心隨境轉，報應隨著業力而改變，那麼果報也是不確定的。例如，本來是貧賤的命運，如果有一德可以感動上天，那麼就會轉變為富貴。本來是富貴的命運，如果有一件失德的行為，那麼就會轉變為貧賤。像裴度歸還玉帶，宋祁救度螞蟻，都是這樣的例子。 阿修羅界顯現，其餘九界隱藏的圖示。 阿修羅法界： 《法界圖說》中說：如果唸唸之間，雖然喜歡修行善事，佈施，齋戒，但是
【English Translation】 English version: Similarly, with one realm (referring to one of the Ten Dharma Realms) manifesting, the other nine realms remain hidden. Within the unified self-nature, depending on the strength of external influences, the outcomes are uncertain. Among the human realms of the four continents, only Jambudvipa (Southern Continent) has people with sharp minds, easily guided and transformed. The human mind is extremely susceptible to change. For example, if we discuss how to generate thoughts through practice, in daily life, when the six roots (eye, ear, nose, tongue, body, and mind) encounter the six dusts (form, sound, smell, taste, touch, and dharma), thoughts arise. These thoughts, within the Ten Dharma Realms, will inevitably fall into one of them. Those who have not heard the Great Path (Dharma), their good deeds do not exceed the realms of humans and devas (heavenly beings), and their evil deeds will lead to the three evil paths. If it is said that everyone can become a sage like Yao or Shun, and they strive to do so, then in life they will not lose their status as a great sage among humans, and after death they will not lose their qualification as a deva in the upper realms. If it is said that everyone can become a tyrant like Jie or Zhou, and they actually do so, then in life they will lose their position and their lives, and after death they will inevitably receive the retribution of the three evil paths. Is this not the human realm, through transformation, becoming a sage among humans, a sage among devas? Therefore, the six realms of humans and devas, whether they transform or not, have never departed from the present moment's thought in daily life. If someone has heard the Great Path, or has a superficial understanding of Hinayana (Small Vehicle) Buddhism, or has a deep faith in Suchness (True Thusness), then this is truly practicing the human path. In this way, they may transform and cultivate into the Hinayana Buddhism that transcends the world, or they may transform and cultivate into the Great Path of Nirvana. Therefore, those who attained liberation and enlightenment during the Buddha's time were mostly kings, ministers, elders, and lay practitioners. Those who became Buddhas and patriarchs in this land (China) were all outstanding individuals among humans, heroes of Confucianism and Taoism. Are the karmic retributions fixed or unfixed? If we use cause to verify effect, and use effect to prove cause, then poverty, wealth, nobility, and lowliness are all determined by past karma. But if the mind follows circumstances and retributions change with karma, then the karmic retributions are also uncertain. For example, if one's original destiny is poverty and lowliness, but if one has a virtue that can move Heaven, then they will transform into wealth and nobility. If one's original destiny is wealth and nobility, but if one commits a deed that loses virtue, then they will transform into poverty and lowliness. The cases of Pei Du returning the jade belt and Song Qi saving the ants are examples of this. Diagram of the Asura Realm manifesting, with the other nine realms hidden. The Asura Dharma Realm: The 'Explanation of the Dharma Realm Diagram' says: If in every thought, although one likes to cultivate good deeds, give alms, observe precepts, and
多猜嫌。狐疑進退。所修福業。多為勝他。見人修善。情多嫉忌。貢高我慢。珍己輕人。欲彼歸從。不耐謙損。如鴟高飛下視。外揚仁義。內無實德。眾前談論。引長於我。不循理正。不愧賢能。如此行心。是阿修羅法界。
釋曰。約修羅界。論方修與構作轉不轉。果報定不定者。亦以一界現起。九界冥伏。於一性之中。隨外熏緣。強弱不同。若其唸唸如此立行。則定是修羅之因。勢不可轉。其或心生慚愧。改惡遷善。則轉為人天善道。或聞大道。轉為出世間心。即不可定。其若轉為斯下。為畜為鬼為獄。既一失念。則無惡而不為。無趣而不墮也。果報定不定者。楞嚴經說四種修羅。謂胎卵濕化。天趣人趣。鬼趣畜趣。其餘是定非不定。惟以護法力。乘道入空。此種修羅。常住如來法會之下。既聞大道。發回向改悔心。乃乘急戒緩之人也。轉入菩薩道佛道。難可測量。
餓鬼法界現起九界冥伏之圖
<
餓鬼法界者
法界圖說云。若其唸唸無慚無愧。貪求無足。慳吝鄙惜。不施一毛。克削於人。裒歸於我。見人佈施。傍起遮障。見人得利。心生熱惱。性多謟曲。常起邪見。人前正容。屏處放恣。破齊犯戒。恣貪飲食。不信罪福
【現代漢語翻譯】 現代漢語譯本： 多猜疑和嫌隙，對事物猶豫不決。所修的福業，多是爲了勝過他人。見到別人行善，心中多生嫉妒。貢高自大，珍視自己而輕視他人，希望別人順從自己，不能忍受謙虛退讓。如同鴟鳥高飛而下視。表面上宣揚仁義，內心卻沒有實際的德行。在眾人面前談論時，總是誇大自己。不遵循道理正義，不以賢能為榜樣。如此的行心，是阿修羅（Ashura，非天或大力神）法界。
解釋：關於修羅界，討論修行方式與構作的轉變與否，以及果報的確定與否。也是以一個法界的顯現，九個法界的隱藏為基礎。在一個自性之中，隨著外在熏習的因緣，力量強弱不同。如果唸唸都是如此立身行事，那麼必定是修羅的因，這種趨勢難以轉變。如果心中生起慚愧，改惡從善，那麼就能轉為人天善道。或者聽聞大道，轉為出世間的心，就不可確定了。如果轉為更低劣的，成為畜生、餓鬼、地獄，一旦失念，就沒有什麼惡事不做，沒有什麼去處不墮落的。關於果報的確定與否，《楞嚴經》中說了四種修羅，即胎生、卵生、濕生、化生，分別對應天趣、人趣、鬼趣、畜趣。其餘情況是確定的，並非不確定。只有憑藉護法的力量，乘道入空，這種修羅，常住在如來法會之下，聽聞大道，發起迴向改悔之心，是屬於乘急戒緩之人。轉入菩薩道、佛道，難以測量。
餓鬼法界顯現九界冥伏之圖
餓鬼法界
法界圖說：如果唸唸沒有慚愧之心，貪求沒有滿足的時候，慳吝鄙嗇，不肯施捨一毛。剋扣別人，聚集到自己這裡。見到別人佈施，就在旁邊設定障礙。見到別人得到利益，心中就生起熱惱。天性多諂媚彎曲，常常生起邪見。在人前裝作正經的樣子，在私下裡就放縱自己。破壞齋戒，違犯戒律，放縱貪慾飲食。不相信罪福報應。
【English Translation】 English version: Much suspicion and doubt, hesitation in actions. The meritorious deeds performed are mostly for surpassing others. Upon seeing others doing good, jealousy often arises in the heart. Arrogant and conceited, valuing oneself while belittling others, desiring others to follow oneself, unable to endure humility and concession. Like a kite soaring high and looking down. Outwardly proclaiming benevolence and righteousness, but inwardly lacking genuine virtue. When discussing in front of the crowd, always exaggerating oneself. Not following reason and justice, not taking the virtuous and capable as examples. Such a state of mind is the Ashura (non-heavenly being or powerful deity) Dharma Realm.
Explanation: Regarding the Ashura Realm, discussing whether the method of cultivation and construction transforms or not, and whether the karmic retribution is fixed or not, it is also based on the manifestation of one Dharma Realm and the concealment of nine Dharma Realms. Within one's own nature, depending on the external conditioning influences, the strength varies. If one's thoughts are constantly engaged in such actions, then it is definitely the cause of an Ashura, and this trend is difficult to reverse. If shame arises in the heart, and one reforms from evil and moves towards goodness, then one can transform into the good paths of humans and devas (deities). Or, upon hearing the Great Path, one transforms into a mind that transcends the world, then it cannot be determined. If one transforms into something lower, becoming an animal, a hungry ghost, or falling into hell, once one loses mindfulness, there is no evil that one will not commit, and no destination that one will not fall into. Regarding whether the karmic retribution is fixed or not, the Shurangama Sutra speaks of four types of Ashuras, namely, born from wombs, born from eggs, born from moisture, and born from transformation, corresponding to the realms of devas, humans, ghosts, and animals, respectively. The remaining situations are fixed, not unfixed. Only by relying on the power of Dharma protectors, entering emptiness through the path, can this type of Ashura constantly reside under the Dharma assembly of the Tathagata (Thus Come One), hearing the Great Path, and generating the mind of dedication and repentance, belonging to those who emphasize urgency in practice and leniency in precepts. Transforming into the Bodhisattva path or the Buddha path is difficult to measure.
The Hungry Ghost Dharma Realm Manifesting Nine Realms Concealed Diagram
The Hungry Ghost Dharma Realm
Explanation of the Dharma Realm Diagram: If one's thoughts are constantly without shame or remorse, greedily seeking without satisfaction, stingy and miserly, unwilling to give even a hair. Exploiting others, gathering to oneself. Upon seeing others giving alms, setting up obstacles on the side. Upon seeing others gaining benefits, heat and vexation arise in the heart. By nature, one is often flattering and crooked, constantly giving rise to wrong views. In front of people, one pretends to be upright, but in private, one indulges oneself. Breaking the fast and violating the precepts, indulging in greedy eating and drinking. Not believing in the karmic consequences of sin and merit.
。不信因果。不信三寶。不孝所親。是名餓鬼法界。
釋曰。約餓鬼法界。論方修與構作轉不轉。果報定不定者。正以一界現起。九界冥伏。於一性之中。隨其修力強弱。或起或伏。性不可定。若其唸唸如此。定是餓鬼法界。勢不可轉。其若心生慚愧。改惡遷善。則轉為人天善道。或聞大道。轉為出世間心。即不可定。若轉為斯下。為畜為獄。既一失念。則無惡而不造。無趣而不墮也。果報定不定者。第此道有神鬼之分。神道則楞嚴所謂情少想多。輕舉非遠。即為大力。鬼王飛行。羅剎。地行羅剎。游於四天。所去無礙。其中若有善愿善心。護持戒人。或護神咒。隨持咒者。或護禪定。保綏法忍。是等親住如來座下。此亦乘急戒緩之流。果報雖定。既能聞法護法。或轉重報為輕報。則不可定也。若七情三想。沉下水輪。生於火際。受氣猛火。身為餓鬼。常被焚燒。水能害已。無食無飲。經百千劫。此則定非是不定。其若面然鬼王。啟如來施食之教。雖是觀音現示。然非實無以施權。非權無以引實。矧受如來瑜伽法食者。能免多劫之苦。而超生善道。果報豈有定乎。
畜生法界現起九界冥伏之圖
<
畜生法界者
法界圖說云。
【現代漢語翻譯】 現代漢語譯本：不相信因果報應，不相信佛、法、僧三寶（Sanbao），不孝順父母親人，這就是所謂的餓鬼法界（egui fajie）。
解釋：從餓鬼法界（egui fajie）的角度來說，討論修行和造作能否轉變，以及果報是否註定的問題。關鍵在於一個法界顯現時，其他九個法界則隱藏。在同一自性之中，隨著修行力量的強弱，有的法界顯現，有的法界隱藏，自性並非一成不變。如果唸唸都是如此，那一定是餓鬼法界（egui fajie），這種趨勢難以轉變。如果心中生起慚愧之心，改過遷善，就能轉變為人天善道。或者聽聞大道，轉變為出世間的心，那就不是註定的。如果轉為更低階的狀態，成為畜生或墮入地獄，一旦失念，就會無惡不作，無處不墮落。至於果報是否註定，是因為這一道中有神和鬼的區別。神道就像《楞嚴經》（Lengyan jing）所說的，情慾少而妄想多，身體輕盈能飛，即使不遠，也是大力鬼王，飛行羅剎（Luosha），地行羅剎（Luosha），在四天（Sitian）中游蕩，所去之處沒有阻礙。其中如果有善愿善心，護持持戒之人，或者護持神咒，跟隨持咒之人，或者護持禪定，保全忍辱之心，這些人就親近地住在如來座下。這也是奉行緊急之事而放緩戒律的一類。果報雖然是註定的，但既然能夠聽聞佛法、護持佛法，或許能將重報轉為輕報，那就不是註定的了。如果七情濃厚，三種妄想沉入水輪，生於火焰邊緣，承受猛烈的火氣，身體變為餓鬼，經常被焚燒，水也能傷害自己，沒有食物和飲水，經歷百千劫。這種情況一定是註定的，而不是不註定的。至於面然鬼王（Mianran guiwang），開啟如來施食的教化，雖然是觀音（Guanyin）菩薩的示現，但如果不是真實存在，就無法施展權巧方便；如果沒有權巧方便，就無法引導眾生進入真實。更何況接受如來瑜伽法食的人，能夠免除多劫的痛苦，而超生到善道，果報怎麼會是註定的呢？
畜生法界（chusheng fajie）顯現，其他九界隱藏的圖示。
畜生法界（chusheng fajie）是指：
《法界圖說》（Fajie Tushuo）中說：
【English Translation】 English version: Disbelieving in cause and effect (yin guo), disbelieving in the Three Jewels (Sanbao) – the Buddha, the Dharma, and the Sangha – and being unfilial to one's parents and relatives, this is what is called the realm of hungry ghosts (egui fajie).
Explanation: From the perspective of the hungry ghost realm (egui fajie), discussing whether cultivation and actions can be transformed, and whether karmic retribution is fixed or not. The key lies in that when one realm manifests, the other nine realms are hidden. Within the same self-nature, depending on the strength of cultivation, some realms manifest while others remain hidden, and self-nature is not fixed. If one's thoughts are constantly like this, then it is definitely the hungry ghost realm (egui fajie), and this trend is difficult to reverse. If one develops a sense of shame and remorse, and reforms and moves towards goodness, then one can transform into the good paths of humans and devas. Or, upon hearing the Great Way, one can transform into a mind that transcends the world, then it is not fixed. If one transforms into a lower state, becoming an animal or falling into hell, once one loses mindfulness, there is no evil that one will not commit, and no realm that one will not fall into. As for whether karmic retribution is fixed, it is because there is a distinction between gods and ghosts in this path. The path of gods is like what the Shurangama Sutra (Lengyan jing) says: 'Less emotion and more thought, light and able to fly, even if not far, they are powerful ghost kings, flying Rakshasas (Luosha), and earth-walking Rakshasas (Luosha), wandering in the Four Heavens (Sitian), going wherever they please without obstruction.' Among them, if there are good vows and good intentions, protecting those who uphold the precepts, or protecting divine mantras, following those who recite mantras, or protecting meditation, preserving forbearance, these people will closely reside under the seat of the Tathagata. This is also a type of person who prioritizes urgent matters and relaxes the precepts. Although karmic retribution is fixed, since they can hear the Dharma and protect the Dharma, perhaps they can transform heavy retribution into light retribution, then it is not fixed. If the seven emotions are strong and the three types of delusion sink into the water wheel, one is born on the edge of flames, enduring fierce fire, and the body becomes a hungry ghost, constantly being burned, and water can also harm oneself, without food or drink, experiencing hundreds of thousands of kalpas. This situation is definitely fixed, not unfixed. As for the Ghost King Mianran (Mianran guiwang), who initiated the Buddha's teaching of giving food, although it is a manifestation of Avalokiteshvara (Guanyin) Bodhisattva, if it were not real, one could not employ skillful means; without skillful means, one could not guide beings into reality. Moreover, those who receive the Yoga food of the Tathagata can avoid the suffering of many kalpas and be reborn in good paths, how can karmic retribution be fixed?
A diagram of the animal realm (chusheng fajie) manifesting and the other nine realms hidden.
The animal realm (chusheng fajie) refers to:
The 'Explanation of the Realm Diagram' (Fajie Tushuo) says:
若其唸唸耽湎五欲。貪多眷屬。日增月甚。而無厭足。曲理枉物。斷不以公。非法取財。動不由義。秪圖己利。不惻孤貪。明負他財。魯扈抵突。市易負直。公行劫奪。不忠不孝。無賢無愚。不信因果。不信三寶。癡騃無恥。現同畜生。是名畜生法界。
釋曰。約畜生法界。論方修與構作轉不轉。亦以一界現起。九界冥伏。於一性之中。隨其外熏緣強弱。性不可定。若其唸唸如此。定是畜生法界。勢不可轉。其若心生慚愧。改惡遷善。則轉為人天道。或聞大道。轉為出世間心。則不可定也。若轉為斯下。為地獄趣。既一失念。則上品十惡。誹謗三寶。毀菩薩戒等。無惡而不為也。約果報論定不定者。若相遂心生。果隨因轉。如畜之業報。定在屠割。以供庖廚。亦有轉禍為福者。如善鹿王。代母鹿以趣王廚。王問所以。鹿以實對。王因自悔。向鹿說偈。汝為鹿頭人。我為人頭鹿。從今釋汝去。隨意遂水草。遂兼惡鹿王所部群鹿。俱得解脫獵狩之難。豈非報亦可轉乎。又如十千游魚。蒙流水長者。放生施食。說微妙法。命終之後。生三十三天。至光明會上。以聞法因緣。得受記成佛。故六道之中。皆有佛力法力慈悲之力。轉重為輕。化惡為善。直至解脫。俱不可定也。
地獄法界現起九界冥伏之圖
<
【現代漢語翻譯】 現代漢語譯本：如果他念念不忘沉溺於五欲（色、聲、香、味、觸），貪圖眾多的眷屬，一天比一天、一月比一月更加嚴重，而沒有厭足的時候，歪曲事理，冤枉事物，絕對不公正，用非法手段獲取錢財，一舉一動都不合道義，只圖自己有利，不同情孤苦，貪婪無度，明明欠著別人的錢財，卻粗魯蠻橫，抵賴衝突，在市場交易中欺騙隱瞞，公開地搶劫掠奪，不忠不孝，無論賢能還是愚笨，都不相信因果報應，不相信佛、法、僧三寶，愚癡無知，和畜生沒有區別。這就是畜生法界。
解釋：從畜生法界的角度來說，討論方修（方法修習）與構作（行為造作）的轉變與不轉變，也是以一個法界顯現，其餘九個法界隱藏。在同一個自性之中，隨著外在熏習因緣的強弱，自性是不確定的。如果他念念如此，一定是畜生法界，這種趨勢是不可轉變的。如果他心中生起慚愧，改正錯誤，向善發展，就可以轉為人天道；或者聽聞大道，轉為出世間的心，那麼就不可確定了。如果轉為更差的情況，就會墮入地獄道。一旦失念，就會造作上品十惡，誹謗三寶，毀壞菩薩戒等等，沒有哪種惡事不做的。從果報的角度來說，討論確定與不確定，如果相隨心生，果報就會隨著因的轉變而轉變。比如畜生的業報，註定要被宰殺，用來供給廚房。也有轉禍為福的例子，比如善鹿王，代替母鹿去往國王的廚房。國王問他原因，鹿如實回答。國王因此感到後悔，向鹿說了偈語：『你為鹿頭人，我為人頭鹿。從今釋放你離去，隨意享用水草。』於是連同惡鹿王所管轄的鹿群，都得以解脫被獵殺的災難。這難道不是果報也可以轉變嗎？又比如一萬條游魚，蒙受流水長者放生施食，併爲它們宣說微妙的佛法，命終之後，轉生到三十三天。在光明法會上，因為聽聞佛法的因緣，得到授記成佛。所以在六道之中，都有佛力、法力、慈悲的力量，可以將重罪轉為輕罪，將惡業轉化為善業，直至解脫，一切都是不確定的。
地獄法界顯現，其餘九界隱藏的圖示
【English Translation】 English version: If he constantly indulges in the five desires (form, sound, smell, taste, and touch), greedily desires numerous relatives, increasing day by day and month by month without satisfaction, distorts principles, wrongs things, is absolutely unjust, obtains wealth through illegal means, and acts without righteousness, only seeking his own benefit, without compassion for the lonely and greedy, clearly owing others money but being rude and unreasonable, denying and conflicting, deceiving and concealing in market transactions, openly robbing and plundering, being disloyal and unfilial, whether virtuous or foolish, not believing in cause and effect, not believing in the Three Jewels (Buddha, Dharma, Sangha), being ignorant and foolish, no different from animals. This is the animal realm.
Explanation: From the perspective of the animal realm, discussing the transformation and non-transformation of fangxiu (method cultivation) and gouzuo (behavioral actions), it is also with one realm manifesting and the other nine realms hidden. Within the same self-nature, depending on the strength of external熏習 (xunxi) influences, self-nature is uncertain. If he is constantly like this, it is definitely the animal realm, and this trend is irreversible. If he develops shame and remorse, corrects his mistakes, and moves towards goodness, he can transform into the realm of humans and gods; or if he hears the Great Dharma, transforms into a mind of transcending the world, then it cannot be determined. If he transforms into a worse situation, he will fall into the hell realm. Once he loses mindfulness, he will commit the highest level of the ten evils, slander the Three Jewels, break the Bodhisattva precepts, etc., and there is no evil he will not do. From the perspective of karmic retribution, discussing certainty and uncertainty, if it arises following the mind, karmic retribution will transform with the transformation of the cause. For example, the karmic retribution of animals is destined to be slaughtered and used to supply the kitchen. There are also examples of turning misfortune into fortune, such as the virtuous Deer King, who went to the king's kitchen in place of his mother deer. The king asked him the reason, and the deer truthfully replied. The king therefore felt remorse and spoke a verse to the deer: 'You are a deer-headed man, and I am a man-headed deer. From now on, I release you to leave, freely enjoying water and grass.' Thus, even the deer under the jurisdiction of the evil Deer King were freed from the disaster of being hunted. Is this not karmic retribution that can also be transformed? Another example is the ten thousand swimming fish, who received the Liushui Zhangzhe (Elder Flowing Water)'s act of releasing life, giving them food, and expounding the subtle Dharma for them. After their lives ended, they were reborn in the Thirty-three Heavens. At the Bright Light Assembly, because of the karmic connection of hearing the Dharma, they received the prediction of becoming Buddhas. Therefore, within the six realms, there are the power of the Buddha, the power of the Dharma, and the power of compassion, which can transform heavy sins into light sins, and transform evil karma into good karma, until liberation, and everything is uncertain.
Diagram of the hell realm manifesting and the other nine realms hidden.
地獄法界者
法界圖說云。若人親近邪惡友。及性自作惡。起增上心。唸唸相續。造上品十惡。謂殺盜淫。妄言綺語。兩舌惡罵。貪嗔邪見。及五逆罪。犯四重禁。污梵行人。沽酒醉亂。不思君父師長恩德。橫生熱惱。挫抑賢能。黨彼不肖。破塔壞寺。燒壞經像。謗毀大乘。斷學般若。謗無諸佛。破戒受施。用三寶物。偷僧祇物。起于外道斷常諸見。破正因果三世之法。習十二種惡律儀法。(一屠兒。二魁劊。三養豬。四養雞。五捕魚。六獵者。七網鳥。八捕蟒。九咒龍。十獄卒。十一盜賊。十二為王捕賊。及養蠶等業)如是等輩。入阿鼻大熱大寒諸大地獄。是名地獄法界。
釋曰。地獄法界。約方修與構作二因。論轉不轉者。亦以一界見起九界。冥伏於一性之中。隨其造力強弱。性不可定。若其唸唸。作此地獄之因。相續不斷。習以成性。則不可轉。或能慚愧改革。一念迴心。即是善道。或照破此地獄惡念。為四諦。為十二因緣。為六度。為空假中三諦三觀。則轉為出世間。眾生心行。因倒因起。轉與不轉。皆不可定。如阿阇世王。殺父害母。身瘡腫熱。七日之後。當墮地獄。受耆婆大臣勸來佛所。蒙如來月愛三昧光明所照。頓獲清涼
【現代漢語翻譯】 現代漢語譯本
地獄法界
《法界圖說》中說：『如果有人親近邪惡的朋友，並且本性就作惡，生起強烈的意念，唸唸相續，造作上品十惡（即殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪慾、嗔恚、邪見），以及五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），違犯四重禁（比丘戒中的殺、盜、淫、妄），玷污清凈的修行人，賣酒醉亂，不思念君王、父母、師長的恩德，橫生惱怒，壓制賢能，偏袒不賢的人，破壞佛塔、毀壞寺廟，焚燒損壞經書佛像，誹謗大乘佛法，斷絕學習般若智慧，誹謗沒有諸佛，破戒接受供養，使用三寶之物，偷盜僧眾的財物，產生外道的斷見、常見等見解，破壞正確的因果和三世之法，學習十二種惡律儀法（一、屠夫，二、劊子手，三、養豬，四、養雞，五、捕魚，六、獵人，七、網鳥，八、捕蟒，九、咒龍，十、獄卒，十一、盜賊，十二、為國王捕盜賊以及養蠶等行業）。』像這樣的人，會墮入阿鼻地獄以及大熱、大寒等各種大地獄。這就是地獄法界。
解釋：地獄法界，從方修（方法上的修行）和構作（行為的構成）兩種原因來討論轉變與不轉變。也是以一個法界顯現九個法界，隱藏在一個自性之中。隨著造作的力量強弱，自性無法確定。如果唸唸都造作地獄之因，相續不斷，習以為常，那就不可轉變。或者能夠慚愧悔改，一念迴心，就是善道。或者照破這地獄的惡念，將其轉化為四諦、十二因緣、六度，或者空假中三諦三觀，就能轉為出世間。眾生的心行，因顛倒而起，轉變與不轉變，都無法確定。例如阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王），殺父害母，身上生瘡腫熱，七日之後，將要墮入地獄。接受耆婆（Jivaka，古印度名醫）大臣的勸告來到佛所，蒙受如來月愛三昧的光明照耀，立刻獲得清涼。
【English Translation】 English version
The Realm of Hell
The 『Explanation of the Dharma Realm Chart』 states: 『If a person associates with evil friends, and by nature commits evil deeds, generating intense thoughts, continuously creating the highest level of the ten non-virtuous actions (killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, idle chatter, greed, hatred, and wrong views), as well as the five heinous crimes (killing one』s father, killing one』s mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), violating the four major precepts (killing, stealing, sexual misconduct, and lying in the Bhikshu vows), defiling pure practitioners, selling alcohol and causing intoxication, not reflecting on the kindness of rulers, parents, and teachers, giving rise to anger, suppressing the virtuous, favoring the unworthy, destroying pagodas, ruining temples, burning and damaging scriptures and images, slandering the Mahayana teachings, cutting off the study of Prajna wisdom, denying the existence of Buddhas, accepting offerings while breaking precepts, using the property of the Three Jewels, stealing the property of the Sangha, and developing the views of eternalism and annihilationism of external paths, destroying the correct causes and effects and the Dharma of the three periods of time, practicing the twelve kinds of evil disciplines (1. butcher, 2. executioner, 3. pig farmer, 4. chicken farmer, 5. fisherman, 6. hunter, 7. bird trapper, 8. python catcher, 9. dragon charmer, 10. prison guard, 11. thief, 12. one who catches thieves for the king, and industries such as silkworm farming).』 Such beings will enter the Avici Hell and the various great hot and cold hells. This is called the Realm of Hell.
Explanation: The Realm of Hell, in terms of the two causes of 『methodical cultivation』 and 『composition of actions,』 discusses transformation and non-transformation. It also uses one realm to reveal nine realms, hidden within one』s own nature. Depending on the strength of the creative force, the nature cannot be determined. If one constantly creates the causes of hell, continuously and habitually, then it cannot be transformed. Or, if one can feel shame and repent, with a single thought of turning back, that is the path of goodness. Or, if one illuminates and breaks through these evil thoughts of hell, transforming them into the Four Noble Truths, the Twelve Links of Dependent Origination, the Six Paramitas, or the Three Truths and Three Contemplations of emptiness, provisional existence, and the Middle Way, then it can be transformed into the transcendent. The mind and actions of sentient beings arise from delusion; transformation and non-transformation are both uncertain. For example, King Ajatasattu (Ajatasattu, King of Magadha in ancient India), who killed his father and mother, developed sores and swellings on his body. After seven days, he was about to fall into hell. Advised by Minister Jivaka (Jivaka, a famous physician in ancient India) to come to the Buddha, he was illuminated by the light of the Buddha』s Moon-Love Samadhi and immediately obtained coolness.
。身瘡痊癒。聞佛說法。懺悔心重。地獄相滅。得無根信。此已成之因。將墮之果。承佛法力。承懺悔力。承大信力。尚能轉地獄界。為佛法界。況不滅罪生善界乎。又如楞嚴經。佛告阿難。諸佛如來。語無虛妄。若復有人。身具四重十波羅夷。瞬息即經此方他方阿鼻地獄。乃至十方窮書無間。靡不經歷。能以一念。將此法門。于末劫中。開示未學。是人罪障。應念消滅。變其所受地獄苦因。成安樂國。豈非地獄之因。因弘法力。亦可轉耶。約果報論。定不定者。若尋常所論因果。既入地獄。決定受報。無不定理。若不思謙力。懺悔力。亦可回其定果。得生善處。如仙豫國王。所殺五百婆羅門外道竟。墮阿鼻地獄。而興三念。一者知是地獄。二者知為仙豫所殺。三者知因邪見之罪。故墮地獄。由此生大慚愧。懺悔往業。即滅地獄。而得生天。故知阿鼻地獄。全處極聖之自心。毗盧身土。不逾下凡之一念。轉之變之。職由乎人。茍有重悔重悟。變地獄為天堂。在頃刻間也。
性善惡論卷之一 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之二
天臺山幽溪沙門傳燈著
客曰。十界隨緣差別之事。已聞教矣。云何名為不變隨緣無差而差門。余曰。上文所明。十界隨緣差別
【現代漢語翻譯】 現代漢語譯本：身體上的瘡痊癒了。聽聞佛陀說法，懺悔之心深重，地獄之相消滅，獲得無根信（對佛法的堅定信仰）。這是已經形成的惡因，將要墮入的惡果，憑藉佛法的力量，憑藉懺悔的力量，憑藉大信的力量，尚且能夠將地獄界轉變為佛法界，更何況不能消滅罪業，產生善的境界呢？又如《楞嚴經》中，佛陀告訴阿難（佛陀的十大弟子之一）：諸佛如來，所說之語沒有虛妄。如果有人，身犯四重罪（比丘所犯的四種極重罪）和十波羅夷（比丘尼所犯的十種極重罪），瞬間就要經歷此方他方的阿鼻地獄（八大地獄中最苦的一個），乃至十方世界窮盡之處的無間地獄（永無間斷的地獄），沒有不經歷的。如果能以一念（極短的時間）之間，將此法門，在末法時代中，開示給尚未學習的人，這個人的罪障，應念之間就消滅，將他所受的地獄苦因，轉變成安樂的國土。難道不是地獄的惡因，因為弘揚佛法的力量，也可以轉變嗎？從果報的角度來說，關於定業和不定業，如果是通常所說的因果，既然已經進入地獄，就決定要承受果報，沒有不定的道理。如果不憑藉謙卑的力量，懺悔的力量，也可以轉變那已經決定的果報，得以生到善處。例如仙豫國王，殺害了五百個婆羅門外道之後，墮入阿鼻地獄，然後興起了三種念頭：一是知道這裡是地獄，二是知道是被仙豫國王所殺，三是知道是因為邪見的罪過，所以墮入地獄。由此生起大慚愧心，懺悔過去的罪業，立即消滅了地獄之苦，而得以生天。所以知道阿鼻地獄，完全處於極聖的自心之中，毗盧遮那佛（釋迦牟尼佛的法身）的清凈國土，不超出下凡眾生的一念之間。轉變它，改變它，職責在於人。如果有了深重的懺悔和覺悟，將地獄轉變為天堂，就在頃刻之間啊。 《性善惡論》卷一 卍新續藏第 57 冊 No. 0970 《性善惡論》 《性善惡論》卷二 天臺山幽溪沙門傳燈著 客人問：十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）隨著因緣而產生差別的事情，已經聽聞教誨了。什麼是名為不變隨緣無差而差的法門呢？我回答說：上面所說明的，十界隨著因緣而產生差別
【English Translation】 English version: The sores on his body were healed. Hearing the Buddha preach the Dharma, his heart was filled with deep repentance, the appearance of hell vanished, and he attained rootless faith (firm belief in the Buddha's teachings). This is an evil cause that has already been formed, and an evil result that is about to be fallen into. Relying on the power of the Buddha's Dharma, the power of repentance, and the power of great faith, one can still transform the realm of hell into the realm of the Buddha's Dharma, let alone eliminate sins and generate good realms? Furthermore, as in the Surangama Sutra, the Buddha told Ananda (one of the Buddha's ten great disciples): The Tathagatas (Buddhas), their words are without falsehood. If there is someone who has committed the four major offenses (four extremely serious offenses committed by a Bhiksu) and the ten Parajikas (ten extremely serious offenses committed by a Bhiksuni), in an instant, they will experience the Avici Hell (the most painful of the eight great hells) in this and other directions, and even the uninterrupted hell (a hell with no interruption) at the ends of the ten directions, without exception. If one can, in a single thought (an extremely short time), reveal this Dharma to those who have not yet learned it in the Dharma-ending Age, this person's karmic obstacles will be eliminated in an instant, and the causes of suffering in hell that they are to receive will be transformed into a land of peace and happiness. Isn't it that the evil cause of hell can also be transformed by the power of propagating the Dharma? From the perspective of karmic retribution, regarding fixed and unfixed karma, if it is the cause and effect that is usually discussed, once one has entered hell, one is destined to receive retribution, and there is no uncertainty. If one does not rely on the power of humility and the power of repentance, one can also reverse the fixed retribution and be born in a good place. For example, King Kshantivyantari, after killing five hundred Brahman heretics, fell into Avici Hell, and then arose three thoughts: first, he knew that this was hell; second, he knew that he was killed by King Kshantivyantari; and third, he knew that he fell into hell because of the sin of wrong views. From this, he developed great shame and remorse, repented of his past sins, and immediately eliminated the suffering of hell and was able to be born in heaven. Therefore, know that Avici Hell is entirely within the self-mind of the supremely holy, and the pure land of Vairocana Buddha (the Dharmakaya of Sakyamuni Buddha) does not exceed the single thought of ordinary beings. Transforming it, changing it, the responsibility lies with the person. If there is deep repentance and enlightenment, transforming hell into heaven is in an instant. On the Nature of Good and Evil, Volume 1 卍 Newly Continued Canon, Volume 57, No. 0970, On the Nature of Good and Evil On the Nature of Good and Evil, Volume 2 Written by Shramana Chuandeng of Youxi, Tiantai Mountain A guest asked: The matters of the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) differing according to conditions have already been heard. What is the Dharma gate called 'unchanging yet conditioned, undifferentiated yet differentiated'? I replied: What was explained above, the Ten Realms differing according to conditions
門。能隨染凈緣。遂分十法界。此中宜確論性善性惡。與夫修善修惡之旨。性善性惡者。真如不變之體也。修善修惡者。隨緣差別之用也。正以真如不變體中。具善惡二性。故隨緣時。有善惡之用。是則能隨之性。名曰善惡。所隨之緣。名曰染凈。十界善惡之性。具足五陰實法。名為正報。具足國土實法。名為依報。天臺大師。於此具明十界十如。一界有十如。則十界有百如。十界各各互具。成百法界。百法界互具。則千如是具。論實法一千。國土一千。假名一千。如是三千。于真如性中。無不具足。惟其性本具足故。隨染凈緣時。有正報依報三千之事。乃全真如不變之體。而為隨緣之用。以無差別。而為差別。如是等義。具在諸大乘圓頓經中。若顯示其相。則莫過楞嚴。彼於七大文中。而具明性色真空等義。並隨眾生心。應所知量。隨緣之義。地水火風空五大。乃十界之依報也。見識二大。乃十界之正報也。今為具引以發明之。使深信此宗者。有所依憑。亦以知臺宗所立。深契合乎佛旨也。
先明地大
不變隨緣義中。如來先約現前可見易明之事。而開示之云。汝觀地性。粗為大地。細為微塵。至鄰虛塵。柝彼極微色邊際相七分所成。更柝鄰虛即實空性。次明隨緣體虛云。阿難。若此鄰虛柝成虛空。當
知虛空出生色相。汝今問言。由和合故。出生世間諸變化相。汝且觀此一鄰虛塵。用幾虛空和合而有。不應鄰虛合成鄰虛。又鄰虛塵柝入空者。用幾色相。合成虛空。若合色時。合色非空。若空合時。合空非色。色猶可柝。空云何合。三明真如性具之理云。汝元不知如來藏中。性色真空。性空真色。清凈本然。周遍法界。如來藏即真如不變之體也。性色真空。性空真色。此指真如不變體中。所具一分地大。所對一分空大者為言。文言性者。對相而言。蓋有性色。有相色。有性空。有相空。相色相空。乃十法界隨染凈緣造成色之與空。即修善修惡也。今指性善性惡之色空。而此色空。在一性中。體恒不二。亦無差別。與所具三德之性。體亦不二。無有差別。故曰清凈本然周遍法界。清凈即地大中般若德。亦名真諦。本然即地大中解脫德。亦名俗諦。周遍法界。即地大中法身德。亦名中道第一義諦。四明隨緣之義云。隨眾生心應所知量循業發現。與華嚴能隨染凈緣。具造十法界義同。所隨之緣。有心有業。心即十法界染凈二心。業即十法界善惡二業佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂真如不變佛界性善之體。能隨佛界凈心。造佛界修善之色。約其人。則持地菩薩是也
【現代漢語翻譯】 現代漢語譯本 知曉虛空能生出種種色相（rupa，物質現象）。你現在問，由於和合的緣故，才生出世間各種變化的現象。你且觀察這一鄰近虛空的微塵（dust mote next to space），是用多少虛空和合而成的？不應該是鄰近虛空的微塵合成鄰近虛空的微塵。又如果將鄰近虛空的微塵分解到空無的狀態，又需要用多少色相來合成虛空？如果和合色相的時候，和合的色相就不是空。如果是空和合的時候，和合的空就不是微塵。微塵尚且可以分解，空又怎麼能和合呢？ 三明真如（Tathata，本真如是）自性具足之理說，你原本不知道如來藏（Tathagatagarbha，如來藏）中，自性是色即是真空，自性是空即是真色，清凈本來如此，周遍整個法界（Dharmadhatu，宇宙）。如來藏就是真如不變的本體。自性是色即是真空，自性是空即是真色，這是指真如不變本體中所具足的一分地大（earth element），所對應的一分空大（space element）來說的。文中的『性』字，是針對『相』而言。大概有自性之色，有相之色，有自性之空，有相之空。相之色相之空，乃是十法界（Ten realms of existence）隨著染凈的因緣，造成色和空。也就是修善修惡。現在指的是性善性惡的色空。而這色空，在一性之中，本體恒常不二，也沒有差別，與所具足的三德之性，本體也不二，沒有差別。所以說清凈本來如此，周遍法界。清凈就是地大中的般若德（Prajna virtue，智慧功德），也叫真諦（Paramartha-satya，勝義諦）。本然就是地大中的解脫德（Moksha virtue，解脫功德），也叫俗諦（Samvriti-satya，世俗諦）。周遍法界，就是地大中的法身德（Dharmakaya virtue，法身功德），也叫中道第一義諦（Madhyamika-paramartha-satya，中道第一義諦）。 四明隨緣的意義說，隨著眾生的心，適應所能知道的量，順著業力而顯現。與《華嚴經》（Avatamsaka Sutra）所說的能隨著染凈的因緣，具足造作十法界的意義相同。所隨的因緣，有心有業。心就是十法界的染凈二心。業就是十法界的善惡二業。佛界的三智之心叫做凈心。九界的三惑之心叫做染心。佛界順應自性的行為叫做善業。九界違逆自性的行為叫做惡業。意思是真如不變的佛界性善之體，能夠隨著佛界的凈心，造作佛界修善的色。就人而言，就是持地菩薩（Dharanimdhara Bodhisattva）是也。
【English Translation】 English version Knowing that from emptiness arise forms and appearances. You now ask, 'Due to combination, various changing phenomena of the world are born.' You should observe this dust mote next to emptiness. How much emptiness is combined to create it? It shouldn't be that dust motes next to emptiness combine to form dust motes next to emptiness. Furthermore, if a dust mote next to emptiness is broken down into emptiness, how many forms are combined to create emptiness? If forms are combined, the combined forms are not empty. If emptiness is combined, the combined emptiness is not a dust mote. A dust mote can still be broken down, so how can emptiness be combined? The third clarification on the principle of the true nature of Suchness (Tathata) being complete states, 'You originally do not know that in the Tathagatagarbha (Buddha-nature), the nature of form is truly emptiness, and the nature of emptiness is truly form. It is pure and natural, pervading the entire Dharmadhatu (universe).' The Tathagatagarbha is the unchanging essence of Suchness. 'The nature of form is truly emptiness, and the nature of emptiness is truly form' refers to the earth element (earth element) and the corresponding space element (space element) within the unchanging essence of Suchness. The word 'nature' is used in relation to 'appearance.' There is the nature of form, the appearance of form, the nature of emptiness, and the appearance of emptiness. The appearance of form and the appearance of emptiness are the Ten Realms of Existence (Ten realms of existence) created by defiled and pure conditions, which is cultivating good and cultivating evil. Now, it refers to the nature of good and the nature of evil in form and emptiness. And this form and emptiness, within one nature, the essence is always non-dual and without difference, and with the nature of the three virtues it possesses, the essence is also non-dual and without difference. Therefore, it is said to be pure and natural, pervading the Dharmadhatu. Purity is the Prajna virtue (Prajna virtue) in the earth element, also called Paramartha-satya (ultimate truth). Naturalness is the Moksha virtue (liberation virtue) in the earth element, also called Samvriti-satya (conventional truth). Pervading the Dharmadhatu is the Dharmakaya virtue (Dharmakaya virtue) in the earth element, also called Madhyamika-paramartha-satya (the Middle Way's ultimate truth). The fourth clarification on the meaning of following conditions states, 'According to the minds of sentient beings, adapting to the amount that can be known, manifesting according to karma.' This is the same as the meaning in the Avatamsaka Sutra (Flower Garland Sutra) that can create the Ten Realms of Existence (Ten realms of existence) based on defiled and pure conditions. The conditions followed include mind and karma. Mind is the defiled and pure minds of the Ten Realms. Karma is the good and evil karma of the Ten Realms. The mind of the three wisdoms of the Buddha Realm is called the pure mind. The mind of the three delusions of the nine realms is called the defiled mind. The actions of the Buddha Realm that accord with nature are called good karma. The actions of the nine realms that go against nature are called evil karma. It means that the unchanging, inherently good essence of the Buddha Realm of Suchness can create the form of cultivating good in the Buddha Realm according to the pure mind of the Buddha Realm. In terms of people, it is Dharanimdhara Bodhisattva (Earth-holding Bodhisattva).
。約正報。即法身報身應身微塵相海。八萬四千相好。八十種好之色是也。約依報。即常寂光實報無障礙土之色是也。又真如不變九界性惡之體。能隨九界染心。造九界修惡之色。約正報。即三聖變易生死之色。六道分段生死之色是也。約依報。即寔報無障礙土。方便有餘土。凡聖同居土之色是也。至於極惡。則阿鼻地獄。依報正報。莫非其相。是則今人道中。所有正報六尺之軀。所稟地大之相。依報山河國土。凡有質礙之色。英非從真如不變所具性惡之色。自無始隨無明塵沙見思三惑染心。造人天惡業之所招報。故曰隨眾生心應所知量循業發現。心即華嚴所謂染心之緣。業即人天所造五戒十善之業。此之心業。比三途惡道。名為凈心善業。若望出世間四諦十二因緣。皆染心惡業。矧佛法界三智凈心。六度善業哉。
次明火大
不變隨緣義中。如來先約現前可見易明之事。而開示云。火性無我。寄於諸緣。汝觀城中。未食之家。欲炊爨時。手執陽燧。日前求火。次明隨緣其體本虛云。阿難。名和合者。如我與汝一千二百五十比丘。今為一眾。眾雖為一。詰其根本。各各有身。皆有所生氏族名字。如舍利弗婆羅門種。優樓頻羅迦葉波種。乃至阿難瞿曇種姓。阿難。若此火性因和合有。彼手執鏡。于日求火。
【現代漢語翻譯】 現代漢語譯本： 關於正報（指修行者自身所受的果報）。即法身、報身、應身所顯現的微塵相海，以及八萬四千種相好和八十種隨形好所呈現的色相。關於依報（指修行者所處的環境）。即常寂光土和實報無障礙土所呈現的色相。此外，真如（宇宙萬物的本性）不變，但九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的性惡之體，能夠隨著九界的染污之心，造作出九界中各種惡的色相。關於正報，即三乘聖人（聲聞、緣覺、菩薩）變易生死的色相，以及六道眾生分段生死的色相。關於依報，即實報無障礙土、方便有餘土、凡聖同居土所呈現的色相。至於極惡之處，就是阿鼻地獄，無論是依報還是正報，無不顯現出其相應的惡相。因此，現在人道中，我們所擁有的六尺之軀的正報，所稟賦的地大之相，以及山河國土的依報，凡是具有質礙的色相，無一不是從真如不變的本性中所具的性惡之色而來。自從無始以來，隨著無明、塵沙惑、見思惑這三種染污之心，造作人天惡業所招致的果報。所以說，『隨眾生心，應所知量，循業發現』。心，就是《華嚴經》所說的染心之緣。業，就是人天所造的五戒十善之業。這種心和業，相比於三途惡道，可以稱為凈心善業。但如果與出世間的四諦、十二因緣相比，都屬於染心惡業。更何況是佛法界的三智凈心和六度善業呢？ 其次說明火大（四大元素之一，指火元素）。 在不變隨緣的意義中，如來（佛陀的尊稱）首先以現前可見、容易明白的事例來開示說：『火性無我，寄於諸緣』。你們看城中，沒有生火做飯的人家，想要燒火做飯時，用陽燧（古代取火的工具，即凹面鏡）對著太陽求火。接下來闡明隨緣的體性本來是虛幻的，說：『阿難（佛陀的弟子），所謂『和合』，就像我和你以及一千二百五十位比丘，現在組成一個僧團。僧團雖然是一個整體，但追究其根本，每個人都有自己的身體，都有自己的出生氏族和名字。比如舍利弗（佛陀的弟子）是婆羅門種姓，優樓頻羅迦葉（佛陀的弟子）是迦葉波種姓，乃至阿難是瞿曇種姓。阿難，如果這火性是因為和合而有，那麼用手拿著鏡子對著太陽求火，
【English Translation】 English version: Regarding the Proper Reward (referring to the karmic result experienced by a practitioner). This refers to the dust-mote-like ocean of characteristics manifested by the Dharmakaya (Dharma body), Sambhogakaya (Reward body), and Nirmanakaya (Emanation body), as well as the eighty-four thousand characteristics and eighty minor marks of excellence. Regarding the Dependent Reward (referring to the environment in which a practitioner dwells). This refers to the colors and forms manifested in the Land of Eternal Tranquility and the Land of Actual Reward without Obstructions. Furthermore, the True Thusness (the fundamental nature of all things) remains unchanging, but the inherently evil nature of the Nine Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) can, in accordance with the defiled minds of the Nine Realms, create various evil forms within those realms. Regarding the Proper Reward, this refers to the colors and forms of the Transformative Birth and Death of the Three Vehicles of Saints (sravakas, pratyekabuddhas, bodhisattvas), as well as the Segmented Birth and Death of beings in the Six Paths. Regarding the Dependent Reward, this refers to the colors and forms manifested in the Land of Actual Reward without Obstructions, the Land of Expedient Remainder, and the Land of Co-dwelling of Ordinary Beings and Sages. As for the extreme of evil, that is the Avici Hell, where both the Dependent and Proper Rewards manifest their corresponding evil forms. Therefore, in the human realm today, the Proper Reward of our six-foot bodies, the aspect of the great earth element we inherit, and the Dependent Reward of mountains, rivers, and lands—all forms with substance and obstruction—are none other than the colors of inherent evil possessed within the unchanging nature of True Thusness. Since beginningless time, following the defiled minds of the three delusions of ignorance, dust-like afflictions, and views and thoughts, we have created the karmic retributions of evil deeds in the realms of humans and devas. Therefore, it is said, 'According to the minds of sentient beings, in response to what is known, following karma, they are manifested.' The mind is the condition of defilement spoken of in the Avatamsaka Sutra. Karma is the karma of the five precepts and ten good deeds created by humans and devas. This mind and karma, compared to the evil paths of the three lower realms, can be called pure mind and good karma. But compared to the Four Noble Truths and Twelve Links of Dependent Origination of the world-transcending path, they are all defiled mind and evil karma. How much more so are the three wisdoms of pure mind and the six paramitas of good karma in the realm of Buddhahood? Next, we will explain the Great Element of Fire (one of the four great elements). Within the meaning of unchanging yet adapting to conditions, the Tathagata (the Thus Come One, an epithet for the Buddha) first uses examples that are readily visible and easily understood to reveal: 'The nature of fire is without self, relying on various conditions.' You see, in a city, when a household that has not yet cooked a meal wants to start cooking, they use a yangsui (an ancient fire-starting tool, a concave mirror) to seek fire from the sun. Next, he clarifies that the nature of adapting to conditions is fundamentally illusory, saying: 'Ananda (the Buddha's disciple), what is called 'combination' is like myself, you, and the one thousand two hundred and fifty bhikshus (monks), who now form a sangha (community). Although the sangha is a single entity, if we investigate its root, each person has their own body, their own birth clan and name. For example, Sariputra (the Buddha's disciple) is of the Brahmin caste, Uruvilva Kasyapa (the Buddha's disciple) is of the Kasyapa caste, and Ananda is of the Gautama clan. Ananda, if this fire nature exists because of combination, then when one holds a mirror to the sun to seek fire,
此火為從鏡中而出。為從艾出。為從日來。阿難。若日來者。自能燒汝手中之艾。來處林木。皆應受焚。若鏡中出。自能于鏡出然于艾。鏡何不镕。紆汝手執。尚無熱相。云何融泮。若生於艾。何藉日鏡光明相接。然後火生。汝又諦觀。鏡因手執。日從天來。艾本地生。火從何方遊歷於此。日鏡相遠。非和非合。不應火光無從自有。三明真如性具之理云。汝猶不知如來藏中性火真空。性空真火。清凈本然。周遍法界。如來藏即真如不變之體也。性火真空。性空真火。此指真如不變體中。所具一分火大。所對一分空大者為言。文言性者。亦對相而說。蓋有性火。有相火。有性空。有相空。相大相空。乃十法界隨染凈緣。造成空之與火。即修善修惡也。今指性善性惡火之與空。此火即真空。此空即真火。是則性火即真空。性空即真火。故往復言之。而曰性火真空。性空真火。而此空火在一性中。體恒不二。亦無差別。即與所具三德。體亦不二。亦無差別。故曰。清凈本然。周遍法界。清凈即火大中般若德。亦名真諦。本然即火大中解脫德。亦名俗諦。周遍法界。即火大中法身德。亦名中道第一義諦。既曰清凈。則此火大。在一性中。本無污染者也。既曰本然。則此火大。在一性中。本非造作者也。既曰周遍法界。則此火大
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『這火是從鏡子里出來的嗎？還是從艾草里出來的？還是從太陽那裡來的？阿難（Ananda，佛陀的十大弟子之一）。如果是從太陽那裡來的，太陽自己就能燒掉你手中的艾草，太陽光照到的樹林都應該被燒燬。如果是從鏡子里出來的，它自己就能從鏡子里出來然後點燃艾草，那為什麼鏡子沒有被熔化呢？你用手拿著鏡子，尚且沒有熱的感覺，怎麼會熔化呢？如果火是從艾草里產生的，又何必藉助太陽和鏡子的光明相接，然後才能產生火呢？』 『你再仔細觀察，鏡子是因為手拿著，太陽從天上而來，艾草在本地生長，火是從什麼地方遊歷到這裡的呢？太陽和鏡子相隔遙遠，既不是和合，也不是不合，不應該火光沒有來處而自己產生。』 《三昧經》闡述真如自性本具的道理說：『你還不明白如來藏（Tathagatagarbha，一切眾生皆有之佛性）中，自性之火即是真空，自性之空即是真火，清凈本來如此，周遍整個法界。』如來藏就是真如不變的本體啊。『自性之火即是真空，自性之空即是真火』，這是指真如不變的本體中所具有的一部分火大（Tejas，四大元素之一），以及所對應的空大（Akasha，四大元素之一）而言。文中所說的『性』，也是針對『相』而說的。因為有自性之火，有相火；有自性之空，有相空。相大和相空，是十法界（Ten realms of existence）隨著染污或清凈的因緣，造成的空和火，也就是修善或修惡。現在所指的是自性中的善與惡，火與空。這火就是真空，這空就是真火。因此，自性之火就是真空，自性之空就是真火。所以反覆地說，『自性之火即是真空，自性之空即是真火』。而這空和火在同一個自性中，本體恒常不二，也沒有差別，與所具有的三德（Three virtues of the Dharmakaya）本體也不二，也沒有差別。所以說：『清凈本來如此，周遍整個法界。』清凈就是火大中的般若德（Prajna，智慧），也稱為真諦（Paramartha-satya，勝義諦）。本來如此就是火大中的解脫德（Moksha，解脫），也稱為俗諦（Samvriti-satya，世俗諦）。周遍法界，就是火大中的法身德（Dharmakaya，法身），也稱為中道第一義諦（Madhyamaka，中道）。既然說是清凈，那麼這火大，在一個自性中，本來就沒有污染。既然說是本來如此，那麼這火大，在一個自性中，本來就不是造作出來的。既然說是周遍法界，那麼這火大
【English Translation】 English version: The Buddha asked: 'Is this fire coming from the mirror? Or is it coming from the kindling? Or is it coming from the sun? Ananda (one of the ten principal disciples of the Buddha). If it comes from the sun, the sun itself would be able to burn the kindling in your hand, and all the trees in the forest where the sunlight reaches should be burned. If it comes from the mirror, it would be able to come out of the mirror and ignite the kindling, so why hasn't the mirror melted? You are holding the mirror in your hand, and you don't even feel any heat, how could it melt? If the fire is produced from the kindling, why is it necessary to rely on the connection of the light from the sun and the mirror before the fire can be produced?' 'Observe carefully again, the mirror is being held by the hand, the sun comes from the sky, the kindling grows locally, from what place has the fire traveled here? The sun and the mirror are far apart, neither harmonious nor disharmonious, it shouldn't be that the firelight has no origin and arises on its own.' The Samadhi Sutra explains the principle of the inherent nature of True Thusness (Tathata) saying: 'You still do not understand that in the Tathagatagarbha (the womb of the Buddhas, the Buddha-nature inherent in all beings), the fire of self-nature is True Emptiness (Sunyata), and the Emptiness of self-nature is True Fire, pure and originally so, pervading the entire Dharma Realm.' The Tathagatagarbha is the unchanging essence of True Thusness. 'The fire of self-nature is True Emptiness, and the Emptiness of self-nature is True Fire,' this refers to a portion of the fire element (Tejas, one of the four great elements) contained within the unchanging essence of True Thusness, and the corresponding space element (Akasha, one of the four great elements). The 'nature' mentioned in the text is also spoken in relation to 'form'. Because there is fire of self-nature, and there is fire of form; there is Emptiness of self-nature, and there is Emptiness of form. The great form and great Emptiness are the space and fire created by the ten realms of existence (Ten realms of existence) according to the conditions of defilement or purity, which is cultivating good or cultivating evil. What is now referred to is the good and evil in self-nature, the fire and the Emptiness. This fire is True Emptiness, this Emptiness is True Fire. Therefore, the fire of self-nature is True Emptiness, and the Emptiness of self-nature is True Fire. Therefore, it is said repeatedly, 'The fire of self-nature is True Emptiness, and the Emptiness of self-nature is True Fire.' And this Emptiness and fire are in the same self-nature, the essence is always non-dual, and there is no difference, and with the three virtues (Three virtues of the Dharmakaya) it also is non-dual, and there is no difference. Therefore, it is said: 'Pure and originally so, pervading the entire Dharma Realm.' Pure is the Prajna (wisdom) virtue in the fire element, also called Paramartha-satya (ultimate truth). Originally so is the Moksha (liberation) virtue in the fire element, also called Samvriti-satya (conventional truth). Pervading the Dharma Realm is the Dharmakaya (Dharma body) virtue in the fire element, also called Madhyamaka (the Middle Way). Since it is said to be pure, then this fire element, in one self-nature, is originally without defilement. Since it is said to be originally so, then this fire element, in one self-nature, is originally not created. Since it is said to pervade the Dharma Realm, then this fire element
。在一性中。本來絕待者也。四明不變隨緣之義云。隨眾生心。應所知量。循業發現。與華嚴能隨染凈緣。具造十法界義同。所隨有心有業。心即十法界染凈一心。業即十法界善惡二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂真如不變佛界性善。能隨凈心善業之緣。造佛界修善之火。約其人則。烏芻瑟摩是也。約正報則。佛之慧日。光明圓照。法界。日月諸天戢斂重曜。約依報。則無量香云。為光明臺。七寶樓合。常有光明。皆其事也。又真如不變九界性惡。能隨染心惡業之緣。造九界修惡之火。約正報。則身中諸冷暖氣。發而為煩惱火。氣息如煙為障熱為痟渴。約依報。則日月光明。林木煙焰。至於修惡之極。則火龍火蛇。火麟火鼠。諸餓鬼等。受氣猛火。常被燒然。至於八熱地獄。上火徹下。下火徹上。東西交徹。歷劫燒然。依報則極至于劫火所燒。上至初禪。世界所有悉為煨燼。莫非如來藏真如不變性善性惡。能隨染凈緣所造之火。故曰隨眾生心應所知量。單心不立。獨業難成。既有染凈心。必有善惡業。故曰循業發現。
三明水大
不變隨緣義中。先約現前可見易明之事。而開示之云。阿難。水性不定。流息無恒。如室羅城迦毗羅仙。斫迦羅
【現代漢語翻譯】 現代漢語譯本：在唯一真性中，本來就是絕對的、不可分割的。四明宗解釋『不變隨緣』的含義時說：『隨著眾生的心，適應所認知的程度，順著業力而顯現。』這與《華嚴經》中『能隨染凈之緣，具足造作十法界』的意義相同。所隨的包括心和業。心即是十法界的染凈一心。業即是十法界的善惡二行。佛界的三智之心稱為凈心，九界的三惑之心稱為染心。佛界順應本性的行為稱為善業，九界違逆本性的行為稱為惡業。也就是說，真如不變的佛界本性是善良的，能夠隨著凈心善業的因緣，造就佛界修善的火焰。從人的角度來說，烏芻瑟摩（Ucchusma，火頭金剛）就是例子。從正報（果報）的角度來說，佛的智慧之日光芒圓滿照耀法界，日月諸天都收斂起光芒。從依報（環境）的角度來說，無量的香云化為光明臺，七寶樓閣常常有光明，這些都是例證。另外，真如不變的九界本性是邪惡的，能夠隨著染心惡業的因緣，造就九界修惡的火焰。從正報的角度來說，身體中的各種冷暖之氣，散發出來成為煩惱之火，氣息像煙霧一樣成為障礙，熱氣成為消渴。從依報的角度來說，日月的光明、林木的煙焰，乃至修惡到了極點，就會出現火龍、火蛇、火麟、火鼠等，各種餓鬼承受著猛烈的火焰，常常被焚燒。至於八熱地獄，上面的火徹到下面，下面的火徹到上面，東西交錯貫穿，經歷漫長的劫數都在燃燒。依報則到了劫火焚燒的程度，上至初禪天，世界所有的一切都化為灰燼。沒有哪一樣不是如來藏真如不變的本性，善良或邪惡，能夠隨著染凈的因緣所造作的火焰。所以說『隨著眾生的心，適應所認知的程度』。單單有心不能成立，只有業也難以成功。既然有染凈之心，必定有善惡之業，所以說『順著業力而顯現』。 三明水大 在『不變隨緣』的意義中，先從眼前可見、容易明白的事情說起，來開示說：『阿難（Ananda，阿難），水的本性是不定的，流動和靜止沒有恒常。比如室羅城（Sravasti）的迦毗羅仙（Kapila），斫迦羅（Cakkavala）'
【English Translation】 English version: In the one true nature, it is originally absolute and indivisible. The Siming School explains the meaning of 'unchanging yet responsive' by saying: 'Following the minds of sentient beings, adapting to the extent of what is known, manifesting according to karma.' This is the same as the meaning in the Avatamsaka Sutra (Flower Garland Sutra) which states: 'Able to follow the conditions of defilement and purity, fully creating the ten Dharma realms.' What is followed includes both mind and karma. Mind is the one mind of purity and defilement in the ten Dharma realms. Karma is the two actions of good and evil in the ten Dharma realms. The mind of the three wisdoms in the Buddha realm is called the pure mind, and the mind of the three delusions in the nine realms is called the defiled mind. Actions that accord with nature in the Buddha realm are called good karma, and actions that go against nature in the nine realms are called evil karma. That is to say, the unchanging true nature of the Buddha realm is good, and it can, through the conditions of pure mind and good karma, create the fire of cultivating goodness in the Buddha realm. From the perspective of a person, Ucchusma (the Fire Head Vajra) is an example. From the perspective of the direct result (karmic reward), the sunlight of the Buddha's wisdom shines completely throughout the Dharma realm, and the sun, moon, and all the heavens retract their light. From the perspective of the environment, immeasurable fragrant clouds transform into platforms of light, and the seven-jeweled pavilions always have light; these are all examples. Furthermore, the unchanging true nature of the nine realms is evil, and it can, through the conditions of defiled mind and evil karma, create the fire of cultivating evil in the nine realms. From the perspective of the direct result, the various cold and warm energies in the body emanate and become the fire of afflictions, the breath is like smoke and becomes an obstacle, and heat becomes thirst. From the perspective of the environment, the light of the sun and moon, the smoke and flames of forests and trees, and even when evil cultivation reaches its extreme, fire dragons, fire snakes, fire unicorns, fire rats, and various hungry ghosts endure fierce flames and are constantly burned. As for the eight hot hells, the fire above penetrates to the bottom, the fire below penetrates to the top, east and west intersect and penetrate, and they burn for countless eons. The environment reaches the point where it is burned by the fire of the kalpa, up to the first dhyana heaven, and everything in the world is reduced to ashes. Nothing is not the nature of the Tathagatagarbha (Buddha-nature), unchanging true nature, good or evil, able to create fire according to the conditions of defilement and purity. Therefore, it is said, 'Following the minds of sentient beings, adapting to the extent of what is known.' The mind alone cannot be established, and karma alone is difficult to succeed. Since there is a defiled and pure mind, there must be good and evil karma, so it is said, 'Manifesting according to karma.' Threefold Clarity on the Great Element of Water In the meaning of 'unchanging yet responsive,' first, speaking from things that are visible and easy to understand in front of us, to reveal: 'Ananda (Ananda), the nature of water is uncertain, and its flow and cessation are not constant. For example, Kapila (Kapila) of Sravasti (Sravasti), Cakkavala (Cakkavala)'
仙。及缽頭摩訶薩多等諸大幻師。求太陰精。用和幻藥。是諸師等。于白月畫。手執方諸承月中水。二明隨緣體虛云。阿難。此水為復從珠中出。空中自有。為從月來。阿難。若從月來。尚能遠方令珠出水。所經林木。皆應吐流。流則何待方諸所出。不流明水非從月降。若從珠出。則此珠中。常應流水。何待中宵。承白月晝。若從空生。空性無邊。水當無際。從人洎天。皆同滔溺。云何復有水陸空行。汝更諦觀。月從天陟。珠因手執。承珠水盤本人敷設。水自何方流注於此。月珠相遠。非和非合。不應水精無從自有。三明真如性具之理云。汝尚不知如來藏中。性水真空。性空真水。清凈本然。周遍法界。如來藏即真如不變之體也。性水真空。性空真水。此指真如不變體中。所具一分水大。所對一分空大者為言。文言性者。亦對相而說。蓋有性水相水。性空相空。相水相空。乃十法界隨染凈緣。造成空之與水。即修善修惡也。今指性善性惡空水。此水乃真水。此空乃真空。是則性水即真空。性空即真水。故往復言之。而曰性水真空。性空真水。而此空水。在一性中。體恒不二。亦無差別。即與所具三德。體亦不二。亦無差別。故曰清凈本然。周遍法界。清凈即水大中般若德。亦名真諦。本然即水大中解脫德。亦名俗諦。
【現代漢語翻譯】 現代漢語譯本： 仙人，以及缽頭摩訶薩多（Padmaharisatva，偉大的幻術師）等各位偉大的幻術師，爲了求取太陰精（月亮的精華），使用調和的幻藥。這些術師們在白月之夜繪畫，手持方諸（一種古代取露水的器具）承接月中的水。二明隨緣體虛云：阿難（Ananda，佛陀的十大弟子之一）。這水是從珠中出來的呢？還是空中本來就有的？還是從月亮上來的？阿難，如果是從月亮上來的，尚且能使遠方令珠子出水，那麼所經過的林木，都應該吐出水流。如果都吐出水流，又何必等待用方諸來承接呢？不流淌，說明這水不是從月亮上降下來的。如果是從珠子中出來的，那麼這珠子中，應該經常有水流出，又何必等到半夜，承接白天的月亮呢？如果是從空中產生的，空性的體性是無邊無際的，水也應當是無邊無際的，從人到天，都一同被水淹沒。怎麼還會有水陸空三種行走的生物呢？你再仔細觀察，月亮從天上上升，珠子因為被手拿著，承接珠子的水盤是人自己鋪設的。水是從什麼地方流注到這裡的呢？月亮和珠子相隔遙遠，既不是調和，也不是結合，不應該水精無緣無故自己產生。 三明真如性具之理云：你尚且不知道如來藏（Tathagatagarbha，一切眾生皆有成佛的潛能）中，性水真空，性空真水，清凈本然，周遍法界。如來藏就是真如（Tathata，事物的真實如是的狀態）不變的本體。性水真空，性空真水，這是指真如不變的本體中，所具有的一部分水大（Ap-dhatu，地水火風空識七大之一），所對應的一部分空大（Akasa-dhatu，地水火風空識七大之一）來說的。文中所說的『性』，也是針對『相』而說的。大概有性水相水，性空相空。相水相空，乃是十法界（Ten realms，佛教宇宙觀中的十種生命存在狀態）隨著染凈的因緣，造成空和水，也就是修善和修惡。現在指的是性善性惡的空水。這水是真水，這空是真空。那麼性水就是真空，性空就是真水。所以往復地說，就說性水真空，性空真水。而這空和水，在一個體性中，本體恒常不二，也沒有差別，就與所具有的三德（Three virtues，法身、般若、解脫），本體也不二，也沒有差別。所以說清凈本然，周遍法界。清凈就是水大中的般若德（Prajna，智慧），也叫真諦（Paramartha-satya，最高的真理）。本然就是水大中的解脫德（Vimoksha，從束縛中解脫），也叫俗諦（Samvriti-satya，世俗的真理）。
【English Translation】 English version: The immortals, and Padmaharisatva (the great illusionist), and other great illusionists, sought the essence of the moon (Taiyin jing), using blended illusionary medicines. These masters painted on the white moon night, holding a 'fang zhu' (an ancient tool for collecting dew) to receive the water from the moon. The second clarity, 'depending on conditions, the body is empty', says: Ananda (one of the Buddha's ten great disciples), is this water coming from the pearl, or is it originally in the air, or is it coming from the moon? Ananda, if it comes from the moon, it should be able to make the pearl produce water even from afar, and the forests it passes through should all spout water. If they all spout water, then why wait for the 'fang zhu' to receive it? If it doesn't flow, it means the water is not descending from the moon. If it comes from the pearl, then there should always be water flowing out of this pearl, why wait until midnight to receive the moon in the daytime? If it is produced from the air, the nature of emptiness is boundless, and the water should also be boundless, from humans to heavens, all would be drowned. How can there still be creatures walking on water, land, and air? Observe more carefully, the moon rises from the sky, the pearl is held by hand, and the water plate receiving the pearl is set up by people themselves. From where does the water flow into here? The moon and the pearl are far apart, neither blended nor combined, it shouldn't be that the water essence arises from nowhere on its own. The third clarity, 'the principle of the inherent nature of True Thusness', says: You still do not know that in the Tathagatagarbha (the womb of the Tathagata, the potential for Buddhahood in all beings), the nature of water is truly empty, and the nature of emptiness is truly water, pure and originally so, pervading the entire Dharma Realm. The Tathagatagarbha is the unchanging essence of True Thusness (the true state of things). 'The nature of water is truly empty, and the nature of emptiness is truly water', this refers to a portion of the water element (Ap-dhatu, one of the seven great elements: earth, water, fire, wind, space, consciousness) and the corresponding portion of the space element (Akasa-dhatu, one of the seven great elements: earth, water, fire, wind, space, consciousness) within the unchanging essence of True Thusness. The 'nature' mentioned in the text is also spoken in relation to 'form'. There is probably the nature of water and the form of water, the nature of emptiness and the form of emptiness. The form of water and the form of emptiness are the ten realms (Ten realms, the ten states of existence in Buddhist cosmology) following defiled and pure conditions, creating emptiness and water, which is cultivating good and cultivating evil. Now it refers to the emptiness and water of inherently good and inherently evil nature. This water is true water, this emptiness is true emptiness. Then the nature of water is true emptiness, and the nature of emptiness is true water. Therefore, it is said repeatedly, 'the nature of water is truly empty, and the nature of emptiness is truly water'. And this emptiness and water, in one nature, the essence is always non-dual, and there is no difference, it is also non-dual with the three virtues (Three virtues, Dharmakaya, Prajna, Vimoksha) it possesses, and there is no difference. Therefore, it is said 'pure and originally so, pervading the entire Dharma Realm'. Purity is the Prajna virtue (wisdom) in the water element, also called the ultimate truth (Paramartha-satya, the highest truth). Originality is the Vimoksha virtue (liberation from bondage) in the water element, also called the conventional truth (Samvriti-satya, the conventional truth).
周遍法界即水大中法身德。亦名中道第一義諦。既云清凈。則此水大本無污染者也。既云本然。則此水大本無造作者也。既云周遍法界。則此水大本來絕待者也。四明不變隨緣之義云。隨眾生心。應所知量。循業發現。與華嚴能隨染凈緣。具造十法界義同。所隨有心有業。心即十法界染凈二心。業即十法界善惡二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂真如不變佛界性善。能隨凈心善業之緣。造佛界修善之水。約其人。則水天如來月光童子是也。約正報。則入地如水。履水如地。咽喉津液得味中上味。約依報。則也流入德具七寶色。皆悉柔軟。澡浴清凈。隨意淺深。水流光明。常演妙法。鳧雁鴛鴦。和鳴哀雅。四院繞樑。宣暢大乘。又真如不變九界性惡。能隨染心惡業之緣。造九界修惡之水。約正報。則大小便利。膿血津液。約依報。則雨露霜雪。江河淮海。溪澗溝壑。一切諸水。至於極惡。則地獄中。灰河血池。八寒凍裂。又至於極惡。則世界將壞。水災難起。浩浩漾漾。齊於二禪。孟子曰。人性之善也。猶水之就□下也。人無有不善。水無有不下。孟子此說。但知水之相也。未知水之性也。但知水之修惡也。而未知水之修善也。曷為水之性。如經所謂。(［
性水］)真空。性空真水。清凈本然。周遍法界。當其水之在性也如此。則何分上下之與東西。如目為太陰之精。當月之光明。行於太空之時。則自西自東。自南自北。自上自下。無斯而不在求水者。手執方諸。承月中水。一處執珠。一處水出。遍法界執。遍法界生。生滿世間。寧有方所。然則水之為性。豈必流於下乎。曷為水之修善。如安養世界。七寶池中之水。從如意珠王之所涌出。自下而上。流淚花間。尋樹上下。分一四支。此豈孟子激而行之。可使在山者乎。又如彌勒內院。八功德水。亦自下而上。繞于梁間。宣說甚深妙法。亦非激之而使乎上也。要知世間水之流下。修惡中所有水相也。既水之修相。可以為上。而可以為下。則水之為性。清凈本然。周遍法界。性具善惡明矣。又孟子謂吾善養吾浩然之氣。此氣充塞于兩間。為地耶。水耶火耶。風耶空耶。獨然耶。雜然耶。謂之為氣。宜其為五大之餘𦦨也。然今經之取其易見之七大。先發明者。猶是修善修惡中之事。非所謂性善惡也。若夫性色真空。性空真色。清凈本然。周遍法界者。必非直兩間六合而已矣。水大如此。余大皆然。是則依報地水火風空之性。莫不清凈本然。周遍法界而已。具乎性善性惡矣。況人身之六根。與夫六識心性。而不具性善性惡乎。
【現代漢語翻譯】 現代漢語譯本： ［性水］(Xing Shui，水的本性)真空。水的本性是空，但其真空的本性是真實存在的水。這種清凈的本然狀態，周遍于整個法界(Dharma Realm，宇宙)。當水的本性處於這種狀態時，哪裡還有上下東西之分呢？比如眼睛，是太陰(Tai Yin，月亮)的精華。當月亮的光明照耀在太空中時，它自然會遍及東西南北上下，無處不在。求水的人，手持方諸(Fang Zhu，古代取水器具)，承接月中的水。一處執持方諸，一處便有水涌出。遍法界執持，遍法界便有水產生，充滿世間，哪裡還有固定的方位呢？如此說來，水的本性難道一定是要向下流嗎？ 那麼，什麼是水的修善呢？比如在安養世界(An'yang World，極樂世界)，七寶池(Seven Treasure Pond)中的水，從如意珠王(Wish-fulfilling Pearl King)那裡涌出，自下而上，流淌在花間，沿著樹的上下流動，分為四支。這難道是孟子所說的『激而行之，可使在山者乎』(通過外力引導，就能讓水在山上流淌)嗎？又比如彌勒內院(Maitreya Inner Court，彌勒菩薩居住的地方)的八功德水(Eight Merits Water)，也是自下而上，環繞在梁間，宣說甚深微妙的佛法，這也不是通過外力引導而使其上升的啊。 要知道世間的水向下流，是修惡中所顯現的水相。既然水的修行之相，可以向上，也可以向下，那麼水的本性，就是清凈本然，周遍法界，具備善惡的性質，這是很明顯的。還有，孟子說『我善於培養我的浩然之氣』，這種氣充塞于天地之間，是地呢？是水呢？是火呢？是風呢？是空呢？是單一的呢？是複雜的呢？稱之為氣，應該是五大(Five Great Elements，地水火風空)的剩餘部分吧。然而，現在這部經選取了容易見到的七大(Seven Great Elements，地水火風空見識)，先加以闡明，這仍然是修善修惡中的事情，而不是所謂的本性是善是惡。至於本性是色即是空，本性是空即是色，清凈本然，周遍法界，那一定不僅僅是天地六合(天地和東西南北)的範圍了。 水大是這樣，其餘的幾大也是這樣。如此說來，依報(Dependent Retribution，眾生所依賴的生存環境)中的地水火風空的本性，沒有哪一個不是清凈本然，周遍法界的，都具備本性是善是惡的性質。更何況人身的六根(Six Roots，眼耳鼻舌身意)以及六識(Six Consciousnesses，眼識、耳識、鼻識、舌識、身識、意識)的心性，而不具備本性是善是惡的性質呢？
【English Translation】 English version: [The nature of water] (Xing Shui, the essence of water) is true emptiness. The nature of emptiness is true water. It is pure and natural, pervading the entire Dharma Realm (universe). When the nature of water is in this state, how can there be distinctions of up and down, east and west? For example, the eyes are the essence of Tai Yin (the moon). When the moonlight shines in space, it naturally covers east, west, south, north, up, and down, being everywhere. Those who seek water hold Fang Zhu (an ancient water-collecting tool) to receive water from the moon. Holding Fang Zhu in one place produces water in that place. Holding it throughout the Dharma Realm produces water throughout the Dharma Realm, filling the world. Where is there a fixed location? Therefore, does the nature of water necessarily flow downwards? What then is the cultivation of goodness in water? For example, in the Land of Bliss (An'yang World, the Pure Land), the water in the Seven Treasure Pond springs forth from the Wish-fulfilling Pearl King, flowing upwards among the flowers, along the trees, dividing into four branches. Is this what Mencius meant by 'guiding it to flow, making it possible for it to be on the mountain'? Furthermore, the Eight Merits Water in Maitreya's Inner Court also flows upwards, circling around the beams, proclaiming profound and wonderful Dharma. Is this also caused by external force? Know that the downward flow of water in the world is the aspect of water manifested in the cultivation of evil. Since the aspect of water's cultivation can be upwards or downwards, then the nature of water is pure and natural, pervading the Dharma Realm, possessing both good and evil qualities. This is clear. Moreover, Mencius said, 'I am good at cultivating my vast, righteous energy.' This energy fills the space between heaven and earth. Is it earth? Is it water? Is it fire? Is it wind? Is it space? Is it singular? Is it complex? Being called energy, it should be the residue of the Five Great Elements (earth, water, fire, wind, and space). However, this sutra now selects the more easily seen Seven Great Elements (earth, water, fire, wind, space, seeing, and consciousness) to explain first. This is still a matter of cultivating good and evil, not the so-called nature being good or evil. As for the nature of form being emptiness, the nature of emptiness being form, pure and natural, pervading the Dharma Realm, it is certainly not limited to the six directions (heaven, earth, and the four cardinal directions). The element of water is like this, and so are the other great elements. Thus, the nature of the environment (Dependent Retribution, the environment upon which beings depend) – earth, water, fire, wind, and space – is none other than pure and natural, pervading the Dharma Realm, possessing both good and evil qualities. How much more so do the six roots (eyes, ears, nose, tongue, body, and mind) and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) of the human body possess the nature of both good and evil?
第性之善惡。與修不同。修之善惡。則確然有升沉苦樂之異。若夫性之善惡。體具三德。皆不二而二。二而不二。何升沉苦樂之殊哉。
四明風大
不變隨緣義中。先約現前易明之事。而開示之云。風性無體。動靜不常。汝常整衣。入于大眾。僧伽黎角動及傍人。則有微風。拂彼人面。次明隨緣體虛云。此風為復出袈裟角。發於虛空。生彼人面。阿難。此風若復出袈裟角。汝乃披風。其衣飛揚。應離汝體我今說法。會中垂衣。汝看我衣。風何所在。不應衣中。有藏風地。若生虛空。汝衣不動。何因無拂。空性常住。風應常生。若無風時。虛空當滅。滅風可見。滅空何狀。若有生滅。不名虛空。名為虛空。云何風出。若風自生被拂之面。從彼面生。當應拂汝。汝自整衣。云何倒拂。汝審諦觀。整衣在汝。面屬彼人。虛空寂然不參流動。風自誰方鼓動來此。風空性隔。非和非合。不應風性無從自有。三明真如性具之理云。汝宛不知如來藏中。性風真空。性空真風。清凈本然。周遍法界。如來藏真如不變之體也。性風真空。性空真風。此指真如不變體中所具一分風大。所對一分空大者為言。文言性者。亦對相而說。蓋有性風相風。性空相空。相風相空。乃十界真如隨染凈緣。造成空之與風。即修善修惡也。今指
【現代漢語翻譯】 現代漢語譯本： 關於本性的善惡，與修行所帶來的不同。修行的善惡，確實會導致上升、下沉、痛苦和快樂的差異。至於本性的善惡，它本身就具備法身、般若、解脫這三種德性，它們既不是一也不是二，既是二也不是一，哪裡會有上升、下沉、痛苦和快樂的差別呢？ 四明風大（Siming Feng Da）： 在『不變隨緣』的意義中，首先從眼前容易理解的事情開始闡述：風的本性沒有固定的形體，動靜變化無常。你經常整理衣服，進入大眾之中，僧伽黎（Sangharili，袈裟的角）的角動了一下，碰到旁邊的人，就會有微風拂過那個人的臉。接下來闡明隨緣的體性是虛幻的：這風是從袈裟角里出來的呢？還是從虛空中產生，吹到那個人臉上的呢？阿難（Ananda，佛陀的十大弟子之一），這風如果真的是從袈裟角里出來的，那麼你應該披著風，你的衣服應該飛揚起來，離開你的身體。我現在說法，大家都在穿著衣服，你看看我的衣服，風在哪裡呢？不應該在衣服里藏著風的地方。如果是從虛空中產生，你的衣服應該不會動，為什麼沒有拂動呢？虛空的本性是恒常不變的，風應該經常產生。如果沒有風的時候，虛空應該會消失。消失的風可以看見，消失的虛空是什麼樣子呢？如果有生有滅，就不能叫做虛空。如果叫做虛空，風又是怎麼產生的呢？如果風是從被拂面的自身產生的，那麼應該拂你才對。你自己整理衣服，為什麼反而拂到別人呢？你仔細觀察，整理衣服在你，臉屬於別人，虛空寂靜，沒有參與流動。風是從哪個方向鼓動而來的呢？風和空的本性是隔絕的，既不是和諧也不是結合，不應該風的本性沒有來源而自己產生。 三、闡明如來藏（Tathagatagarbha，一切眾生皆有的成佛的可能性）性具的道理：你完全不知道如來藏中，本性是風的真空，本性是空的真風，清凈本來如此，周遍整個法界。如來藏是真如（Tathata，事物的真實如是的狀態）不變的本體。『本性是風的真空，本性是空的真風』，這是指真如不變的本體中所具有的一部分風大，所對應的一部分空大而言。文中所說的『性』，也是針對現象而說的。大概有性風和相風，性空和相空。相風和相空，是十法界（Ten realms）的真如隨著染污和清凈的因緣，造成了空和風，也就是修行善和修行惡。現在指的是
【English Translation】 English version: Regarding the goodness or badness of inherent nature, it differs from what is brought about by cultivation. The goodness or badness of cultivation certainly leads to differences in ascent, descent, suffering, and joy. As for the goodness or badness of inherent nature, it inherently possesses the three virtues of Dharmakaya (the body of essence), Prajna (wisdom), and liberation. They are neither one nor two, both two and not two. How can there be distinctions of ascent, descent, suffering, and joy? Siming Feng Da: In the meaning of 'unchanging yet adapting to conditions,' it first elucidates from easily understood present matters: The nature of wind has no fixed form, and its movement and stillness are impermanent. You often adjust your robes and enter the assembly. When the corner of the Sangharili (corner of the robe) moves and touches the person next to you, a gentle breeze brushes their face. Next, it clarifies that the nature of adapting to conditions is illusory: Does this wind come from the corner of the robe, arise from emptiness, and blow onto that person's face? Ananda (one of the Buddha's ten great disciples), if this wind truly comes from the corner of the robe, then you should be wearing the wind, and your clothes should be fluttering and leaving your body. I am now teaching the Dharma, and everyone is wearing clothes. Look at my clothes, where is the wind? There shouldn't be a place in the clothes that hides the wind. If it arises from emptiness, your clothes shouldn't move. Why is there no fluttering? The nature of emptiness is constant and unchanging, and the wind should arise constantly. If there is no wind, emptiness should disappear. The disappearance of wind can be seen, but what does the disappearance of emptiness look like? If there is arising and ceasing, it cannot be called emptiness. If it is called emptiness, how does the wind arise? If the wind arises from the face being brushed, then it should brush you. You are adjusting your own clothes, why does it brush others instead? Observe carefully, adjusting the clothes is with you, the face belongs to others, and emptiness is still and does not participate in the flow. From which direction does the wind come blowing here? The natures of wind and emptiness are separate, neither harmonious nor combined. The nature of wind should not arise on its own without a source. Third, it elucidates the principle of the Tathagatagarbha (the potential for Buddhahood in all beings) possessing inherent nature: You are completely unaware that in the Tathagatagarbha, the inherent nature is the vacuum of wind, and the inherent nature of emptiness is the true wind, pure and originally so, pervading the entire Dharma realm. The Tathagatagarbha is the unchanging essence of Suchness (the true nature of things). 'The inherent nature is the vacuum of wind, and the inherent nature of emptiness is the true wind,' this refers to a portion of the wind element contained within the unchanging essence of Suchness, corresponding to a portion of the emptiness element. The 'nature' mentioned in the text is also spoken in relation to phenomena. There are roughly inherent wind and phenomenal wind, inherent emptiness and phenomenal emptiness. Phenomenal wind and phenomenal emptiness are the Suchness of the ten realms, creating emptiness and wind according to the conditions of defilement and purity, which is the cultivation of good and the cultivation of evil. It now refers to
性善性惡之風。此風乃真空。此空乃真風。是則性風即真空。性空即真風。故往復言之。而曰性風真空。性空真風。而此風空。在一性中。體恒不二。亦無差別。即與所具三德。體亦不二。亦無差別。故曰清凈本然周遍法界。清凈即風大中般若德。亦名真諦。本然即風大中解脫德。亦名俗諦。周遍法界。即風大中法身德。亦名中道第一義諦。既云清凈。則此風大本無污染者也。既云本然。則此風大本無造作者也。既云周遍法界。則此風大本來絕待者也。四明不變隨緣之義云。隨眾生心。應所知量。循業發現。與華嚴能隨染凈緣。具造十法界義同。所隨有心有業。心即十法界染凈二心。業即十法界順逆二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂真如不變佛界性善。能隨凈心順行之緣。造佛界修善之風。約其人。則然燈如來流□元法王子是也。約正報。則道風德風周流法界。去來坐立終無疲厭。約依報。則八種清風快悅和暢。吹諸寶網及以寶樹。出微妙音。譬如百千種樂同時俱作。聞是音者。自然皆生唸佛念法念僧之心。九界性惡。能隨染心惡業之緣。造九界修惡之風。約正報。則觔轉脈搖。血行氣運。行住坐臥相待而居。約依報。則春和夏熱。秋肅冬寒。倒岳旋嵐
【現代漢語翻譯】 現代漢語譯本： 關於性善性惡的討論，實際上，這股『風』就是真空（śūnyatā，空性）。而這個『空』，就是真正的『風』。因此，『性風』即是真空，『性空』即是真風。所以反覆地說，就是『性風真空』，『性空真風』。而這個『風』和『空』，都在一個『性』中，其本體恒常不變，也沒有差別。它與所具備的三德（triguṇa，三種功德），本體也是不二，也沒有差別。所以說『清凈本然周遍法界』。『清凈』指的是風大（vāyu-dhātu，風元素）中的般若德（prajñā-guṇa，智慧功德），也稱為真諦（paramārtha-satya，勝義諦）。『本然』指的是風大中的解脫德（vimukti-guṇa，解脫功德），也稱為俗諦（saṃvṛti-satya，世俗諦）。『周遍法界』指的是風大中的法身德（dharma-kāya-guṇa，法身功德），也稱為中道第一義諦（madhyamā-prathama-artha-satya，中道第一義諦）。既然說是『清凈』，那麼這風大本來就沒有污染。既然說是『本然』，那麼這風大本來就沒有造作。既然說是『周遍法界』，那麼這風大本來就是絕對的，沒有對待的。 四明（地名，天臺宗的代表地）解釋不變隨緣的含義說：『隨著眾生的心，適應所知的量，順著業力而顯現。』這與《華嚴經》（Avataṃsaka Sūtra）所說的能隨染凈之緣，具足造作十法界（daśa-dhātu，十界）的含義相同。所隨的，有心有業。心就是十法界的染凈二心。業就是十法界的順逆二行。佛界（buddha-dhātu，佛界）的三智之心稱為凈心，九界（nava-dhātu，九界）的三惑之心稱為染心。佛界順應本性的行為稱為善業，九界違逆本性的行為稱為惡業。也就是說，真如（tathātā，如如）不變的佛界性善，能夠隨著凈心順行的因緣，造作佛界修善的風。從人來說，就像燃燈如來（Dīpaṃkara Buddha）和流□元法王子。從正報（adhipati-phala，增上果）來說，就是道風德風周流法界，來來去去，坐著站著，始終沒有疲倦厭煩。從依報（nisyanda-phala，等流果）來說，就是八種清風快悅和暢，吹動各種寶網以及寶樹，發出微妙的聲音，譬如百千種樂器同時演奏。聽到這種聲音的人，自然都會生起唸佛、念法、念僧之心。 九界性惡，能夠隨著染心惡業的因緣，造作九界修惡的風。從正報來說，就是觔轉脈搖，血行氣運，行住坐臥相互對待而存在。從依報來說，就是春和夏熱，秋肅冬寒，倒岳旋嵐。
【English Translation】 English version: The discussion of whether nature is good or evil, in reality, this 'wind' is precisely emptiness (śūnyatā). And this 'emptiness' is the true 'wind'. Therefore, 'nature-wind' is emptiness, and 'nature-emptiness' is true wind. So, repeatedly speaking, it is 'nature-wind emptiness' and 'nature-emptiness true wind'. And this 'wind' and 'emptiness' are both within one 'nature', its essence is constant and unchanging, and there is no difference. It and the three virtues (triguṇa) it possesses are also non-dual in essence, and there is no difference. Therefore, it is said 'pure, inherently pervasive throughout the dharma-realm'. 'Pure' refers to the prajñā-virtue (prajñā-guṇa) within the wind element (vāyu-dhātu), also called the ultimate truth (paramārtha-satya). 'Inherent' refers to the liberation-virtue (vimukti-guṇa) within the wind element, also called the conventional truth (saṃvṛti-satya). 'Pervasive throughout the dharma-realm' refers to the dharma-body-virtue (dharma-kāya-guṇa) within the wind element, also called the middle way first principle truth (madhyamā-prathama-artha-satya). Since it is said to be 'pure', then this wind element is originally without defilement. Since it is said to be 'inherent', then this wind element is originally without fabrication. Since it is said to be 'pervasive throughout the dharma-realm', then this wind element is originally absolute, without duality. Siming (place name, representative place of Tiantai school) explains the meaning of unchanging-depending-on-conditions, saying: 'Following the minds of sentient beings, adapting to the amount of knowledge, manifesting according to karma.' This is the same as what the Avataṃsaka Sūtra says about being able to follow the conditions of defilement and purity, fully creating the ten dharma-realms (daśa-dhātu). What is followed is mind and karma. Mind is the two minds of defilement and purity of the ten dharma-realms. Karma is the two actions of accordance and opposition of the ten dharma-realms. The mind of the three wisdoms of the Buddha-realm (buddha-dhātu) is called the pure mind, and the mind of the three delusions of the nine realms (nava-dhātu) is called the defiled mind. The action of according with nature in the Buddha-realm is called good karma, and the action of opposing nature in the nine realms is called evil karma. That is to say, the true thusness (tathātā) unchanging Buddha-realm nature-good, can follow the conditions of the pure mind according with action, creating the wind of cultivating goodness in the Buddha-realm. In terms of people, it is like Dīpaṃkara Buddha and the Flowing □ Yuan Dharma Prince. In terms of the resultant reward (adhipati-phala), it is the wind of the path and the wind of virtue flowing throughout the dharma-realm, coming and going, sitting and standing, never tired or weary. In terms of the dependent reward (nisyanda-phala), it is the eight kinds of clear wind, pleasant and harmonious, blowing the various jeweled nets and jeweled trees, emitting subtle sounds, like hundreds of thousands of musical instruments playing simultaneously. Those who hear this sound will naturally give rise to the mind of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha. The nature-evil of the nine realms can follow the conditions of the defiled mind and evil karma, creating the wind of cultivating evil in the nine realms. In terms of the resultant reward, it is the turning of tendons and shaking of veins, the flow of blood and movement of qi, walking, standing, sitting, and lying existing in mutual dependence. In terms of the dependent reward, it is the warmth of spring and heat of summer, the solemnity of autumn and cold of winter, overturned mountains and whirling storms.
。日往月諸。又極惡者。地獄惡風吹壞國土。亡者神識。飛墜乘空。寒風凍裂。諸罪人體。成青白蓮華。又極至于大惡者。則劫數盡時。毗藍風起。大地吹之粉碎。須彌化作微塵。上至三禪天中。未免風災所壞。須知。諸力之中。風力最大。世界成住壞空。非風力而莫能主維。大地浮幢王剎。非風輪而莫能執持。日往月來。非風力而莫能執行。春夏秋冬。非風力而莫能生殺。行住坐臥。非風力而莫能折旋。語言談笑。非風力而。莫能說默。思惟擬議。非風力而莫能使然。是皆性惡之能事。修惡之發越也。若夫性善修善之風。則常住妙明。不動周圓。既無有生。而又何滅。既無所住。而亦何遷。正所謂稱性而修。絕待而證者也。
五明空大
不變隨緣義中。先約現前可見易明之事。而開示之云。空性無形。因色顯發。如室羅城。去河遙遠。諸剎利種。及婆羅門。毗舍首陀。兼頗羅墮旃陀羅等。新立安居。鑿井求水。出土一尺。于中則有一尺虛空。如是乃至出土一丈。中間還得一丈虛空。虛空淺深。隨出多少。次明隨緣體虛云。此空為當因土所出。因鑿所有。無因自生。阿難。若復此空無因自生。未鑿土前。何不無礙。唯見大地。迥無通達。若因土出。則土出時。應見空入。若土先出無空入者。云何虛空因土
【現代漢語翻譯】 現代漢語譯本：時光流逝，日月交替。極其邪惡之人，地獄的惡風會吹毀國土。死去之人的神識，會飛墜于空中。寒風凍裂，所有罪人的身體，會變成青白色的蓮花。而極其邪惡之人，則會在劫數終盡之時，毗藍風（指劫末破壞世界的風）興起，將大地吹得粉碎，須彌山（佛教宇宙觀中的山）化作微塵。即使上至三禪天（色界天第三層），也無法避免被風災所摧毀。須知，在各種力量之中，風的力量最大。世界的成住壞空，沒有風力就無法主導維持。大地浮幢王剎（指佛國世界），沒有風輪就無法執持。日昇月落，沒有風力就無法執行。春夏秋冬，沒有風力就無法生髮肅殺。行走站立坐臥，沒有風力就無法轉動。言語談笑，沒有風力就無法說話沉默。思考謀劃，沒有風力就無法實現。這些都是性惡所能做的事情，是修惡的表現。至於性善修善的風，則是常住妙明，不動周圓。既然沒有生，又哪裡會有滅？既然沒有住所，又哪裡會有遷移？這正是所謂的稱性而修，絕待而證的境界。 五明空大 在不變隨緣的意義中，先從眼前可見易懂的事情說起，來開示說：空性沒有形狀，因色（物質）而顯現。比如室羅城（古印度城市名），距離河流遙遠。各個剎利（古印度社會階層，武士）種姓，以及婆羅門（祭司），毗舍（商人），首陀（農民），還有頗羅墮（賤民），旃陀羅（最下等的賤民）等，新建立住所，鑿井取水。挖出一尺土，其中就有一尺虛空。像這樣一直挖到一丈深，中間就有一丈虛空。虛空的深淺，隨著挖出的土的多少而變化。接下來闡明隨緣體虛的道理：這虛空是由於土被挖出而產生的呢？還是因為鑿井而產生的呢？還是無緣無故自己產生的呢？阿難（佛陀的弟子），如果這虛空是無緣無故自己產生的，那麼在沒有挖土之前，為什麼不能無礙地顯現出來呢？只能看到大地，完全沒有通達之處。如果是由於挖土而產生的，那麼在土被挖出來的時候，應該看到虛空進入。如果土先被挖出來，卻沒有虛空進入，那麼虛空怎麼會是因為土而產生的呢？
【English Translation】 English version: Time passes, the sun and moon alternate. For the extremely wicked, the evil winds of hell will destroy the land. The consciousness of the deceased will fly and fall in the air. The cold wind freezes and cracks, and the bodies of all sinners will turn into bluish-white lotuses. And for the extremely wicked, when the kalpa (an aeon in Buddhist cosmology) comes to an end, the 毗藍風 (Vīraṇḍa wind) (wind that destroys the world at the end of a kalpa) will arise, blowing the earth to pieces, and 須彌山 (Sumeru) (the central world-mountain in Buddhist cosmology) will turn into dust. Even up to the third 禪天 (dhyāna heaven) (the third level of the Form Realm), it cannot avoid being destroyed by wind disasters. It should be known that among all forces, the force of wind is the greatest. The formation, existence, destruction, and emptiness of the world cannot be maintained without the force of wind. The 大地浮幢王剎 (Great Earth Banner King Buddha-field) (a Buddha-field) cannot be upheld without the wind wheel. The rising of the sun and the setting of the moon cannot operate without the force of wind. Spring, summer, autumn, and winter cannot generate and kill without the force of wind. Walking, standing, sitting, and lying down cannot turn without the force of wind. Speaking, talking, and laughing cannot speak or be silent without the force of wind. Thinking and planning cannot be realized without the force of wind. These are all the abilities of evil nature, the manifestation of cultivating evil. As for the wind of good nature and cultivating good, it is the constant, wonderful brightness, unmoving and all-encompassing. Since there is no birth, where will there be extinction? Since there is no dwelling place, where will there be migration? This is precisely the so-called cultivation according to nature, and realization beyond duality. The Greatness of the Fivefold Clarity of Emptiness In the meaning of unchanging yet adapting to conditions, first, using easily understandable things visible before us, it is revealed: The nature of emptiness has no form, but manifests through 色 (rūpa) (matter). For example, the city of 室羅城 (Śrāvastī) (an ancient Indian city) is far from the river. Various 剎利 (Kshatriya) (warrior caste), as well as 婆羅門 (Brahmin) (priests), 毗舍 (Vaishya) (merchants), 首陀 (Shudra) (laborers), and also 頗羅墮 (Pukkasa) (outcastes), 旃陀羅 (Chandalas) (untouchables), etc., newly establish residences and dig wells to obtain water. When one foot of earth is dug out, there is one foot of emptiness within. In this way, if one digs down to ten feet, there will be ten feet of emptiness in between. The depth of the emptiness varies with the amount of earth dug out. Next, the principle of emptiness adapting to conditions is explained: Does this emptiness arise because the earth is dug out? Or because of the digging? Or does it arise spontaneously without a cause? 阿難 (Ananda) (Buddha's disciple), if this emptiness arises spontaneously without a cause, then why couldn't it appear unhindered before the earth was dug? One can only see the earth, with no passage through it. If it arises because of the digging, then when the earth is dug out, one should see emptiness entering. If the earth is dug out first, but no emptiness enters, then how can emptiness arise because of the earth?
而出。若無出入。則應空土元無異因。無異則同。則土出時。空何不出。若因鑿出。則鑿出空。應非出土。不因鑿出。鑿自出土。云何見空。汝更審諦諦審諦觀。鑿從人手。隨方轉運。土因地移。如是虛空。因何所出。鑿空虛實。不相為用。非和非合。不應虛空無從自出。三結成空大。以均前之四大云。若此虛空性圓周遍。本不動搖。當知現前地水火風。均名五大。性真圓融。皆如來藏。本無生滅。阿難。汝心昏迷。不悟四大元如來藏。當觀虛空。為出為入。為非出入。四明真如性具之理云。汝全不知如來藏中。性覺真空。性空真覺。清凈本然。周遍法界。如來藏真如不變之體也。性覺真空。性空真覺。此指真如不變體中。所具一分空大。與所具一分覺大。以和會之。覺大約而言之。即根與識也。文言性者。亦對相為言。蓋有性空相空。性覺相覺。相空相覺。乃十界真如隨染凈緣造成空之與覺。今指性善性惡之空覺。此空乃真空。此覺乃真覺。是則性覺。即真空。性空即真覺。故往復言之曰。性覺真空。性空真覺。而此空覺。在於一性。體恒不二。亦無差別。即與所具三德。體亦不二。亦無差別。故曰。清凈本然。周遍法界清凈即空大中般若德。亦名真諦。本然即空大中解脫德。亦名俗諦。周遍法界即空大中法身德。
【現代漢語翻譯】 現代漢語譯本：如果虛空有出入，那麼就應該像土一樣，有不同的原因。如果沒有不同的原因，那麼虛空和土就相同了。如果土被鑿出來，那麼虛空為什麼沒有被鑿出來？如果因為鑿而出現虛空，那麼鑿出來的應該是虛空，而不是土。如果不是因為鑿而出現，鑿子自己從土裡出來，又怎麼能看到虛空呢？你應該更仔細地觀察，鑿子是從人手中，隨著方向轉動和運作的；土是因為地的移動而移動的。那麼，虛空是因為什麼而出現的呢？鑿子和虛空，虛和實，互不相干，既不是和諧也不是結合，不應該虛空沒有原因自己出現。 三種結合形成空大，與前面的四大相同。如果這個虛空的性質是圓滿周遍，本來不動搖的，那麼應當知道現在眼前的地、水、火、風，都叫做五大（指地、水、火、風、空五種元素），它們的性質是真實圓融的，都是如來藏（Tathagatagarbha，一切眾生皆有成佛的可能性），本來沒有生滅。阿難（Ananda，佛陀的十大弟子之一），你的心昏迷，不明白四大（地、水、火、風）本來就是如來藏，應當觀察虛空，是出還是入，還是非出非入。 四、闡明真如（Tathata，事物的真實本性）的體性具足之理：你完全不知道如來藏中，體性是覺悟的真空，體性是空性的真覺，清凈本來如此，周遍法界。如來藏是真如不變的本體。體性是覺悟的真空，體性是空性的真覺，這是指真如不變的本體中，所具有的一部分空大，與所具有的一部分覺大，將它們融合在一起。覺，大約來說，就是根和識。文中所說的『性』，也是針對『相』而言的。有性空相空，性覺相覺，相空相覺，這是十法界（Ten realms，佛教宇宙觀中的十種生命存在狀態）的真如隨著染污和清凈的因緣，造成了空和覺。現在所指的是體性本善本惡的空覺。這個空是真空，這個覺是真覺。所以反覆地說，體性是覺悟的真空，體性是空性的真覺。而這個空覺，在於一個體性，始終不二，也沒有差別，與所具有的三德（Three virtues，法身、般若、解脫），體性也不二，也沒有差別。所以說，清凈本來如此，周遍法界。清凈就是空大中的般若德（Prajna virtue，智慧功德），也叫真諦（Paramartha-satya，勝義諦）。本來如此就是空大中的解脫德（Moksha virtue，解脫功德），也叫俗諦（Samvriti-satya，世俗諦）。周遍法界就是空大中的法身德（Dharmakaya virtue，法身功德）。
【English Translation】 English version: If emptiness has coming and going, then it should be like earth, having different causes. If there are no different causes, then emptiness and earth are the same. If earth is dug out, then why isn't emptiness dug out? If emptiness appears because of digging, then what is dug out should be emptiness, not earth. If it doesn't appear because of digging, and the digging tool comes out of the earth by itself, then how can emptiness be seen? You should observe more carefully: the digging tool is from a person's hand, turning and operating according to direction; earth moves because of the earth's movement. Then, what does emptiness come from? The digging tool and emptiness, emptiness and reality, do not interact with each other, neither harmonious nor combined, emptiness should not appear without a cause. The three combined form the Great Element of Emptiness, the same as the previous four Great Elements. If the nature of this emptiness is perfectly complete and pervasive, originally unmoving, then you should know that the present earth, water, fire, and wind are all called the Five Great Elements (referring to the five elements of earth, water, fire, wind, and space), their natures are truly complete and harmonious, all are the Tathagatagarbha (the potential for Buddhahood in all beings), originally without arising or ceasing. Ananda (one of the Buddha's ten great disciples), your mind is confused, not understanding that the Four Great Elements (earth, water, fire, and wind) are originally the Tathagatagarbha, you should observe emptiness, whether it is coming or going, or neither coming nor going. Four, elucidating the principle of the completeness of the nature of Suchness (Tathata, the true nature of things): You do not fully know that in the Tathagatagarbha, the nature is awakened emptiness, the nature is empty true awareness, pure and originally so, pervading the Dharma Realm. The Tathagatagarbha is the unchanging essence of Suchness. The nature is awakened emptiness, the nature is empty true awareness, this refers to the portion of the Great Element of Emptiness that is contained within the unchanging essence of Suchness, and the portion of the Great Element of Awareness that is contained, merging them together. Awareness, generally speaking, is the roots and consciousnesses. The 'nature' mentioned in the text is also spoken in relation to 'form'. There is nature emptiness and form emptiness, nature awareness and form awareness, form emptiness and form awareness, this is the Suchness of the Ten Realms (the ten realms in Buddhist cosmology) following the conditions of defilement and purity, creating emptiness and awareness. What is now referred to is the emptiness and awareness of the nature being inherently good and inherently evil. This emptiness is true emptiness, this awareness is true awareness. Therefore, it is repeatedly said, the nature is awakened emptiness, the nature is empty true awareness. And this emptiness and awareness, lies in one nature, always non-dual, and without difference, and with the three virtues (Dharmakaya, Prajna, and Liberation) that it possesses, the nature is also non-dual, and without difference. Therefore, it is said, pure and originally so, pervading the Dharma Realm. Purity is the Prajna virtue (wisdom virtue) in the Great Element of Emptiness, also called Paramartha-satya (ultimate truth). Originally so is the Liberation virtue (Moksha virtue) in the Great Element of Emptiness, also called Samvriti-satya (conventional truth). Pervading the Dharma Realm is the Dharmakaya virtue (Dharmakaya virtue) in the Great Element of Emptiness.
亦名中道第一義諦。既云清凈。則此虛空本無污染者(也。本然則此空大本無造作者也。周遍則此空大本來絕待者也。［立］明［下］變隨緣之義云。隨眾生心。應所知量。阿難。)如一井空。空生一井。十方虛空。亦復如是。圓滿十方。寧有方所。循業發現。即華嚴能隨染凈緣。具造十法界。所隨有心有業。心即十法界染凈二心。業即十法界順逆二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂佛界真如不變善性。能隨凈心順行之緣。造佛界修善之空。約其人。則空王如來虛空藏菩薩是也。約正報。則清凈法身寶覺真空。約依報。則虛空為座。常寂光土。此身即土。此土即身。雖曰修成。其實全修證性。與性覺真空。性空真覺。其體冥合。又九界真如不變性惡。能隨染心逆行之緣。造九界修惡之空。約菩薩。則為但中之空。約二乘。則為偏真但空。約世間禪。則非非想處之空。約外道。則為四禪無想之空。約無為教。則為晦昧之空。約闡提。則為不信三世因果。謂人死如燈滅。撥無罪福之空。以至外道六十二見之空。斯人因心。雖邪執為空。死後果報。焉能得空。三途惡道如遊園觀。駝驢豬狗是其行處也。
六明見大
不變隨緣義中。先約現前可見易明
【現代漢語翻譯】 現代漢語譯本： 也稱為中道第一義諦。既然說是清凈的，那麼這虛空原本就沒有污染。（也是。本來如此，那麼這空大原本就沒有造作者。周遍，那麼這空大本來就是絕對的。[立]明[下]變隨緣的意義說：隨眾生的心，應所知的量。（阿難。）如同一口井的虛空，虛空生出一口井。十方虛空，也是這樣。圓滿十方，哪裡有方位處所？循著業力而顯現，就是《華嚴經》所說的能隨著染凈的緣，具足造作十法界。所隨的，有心有業。心就是十法界的染凈二心。業就是十法界的順逆二行。佛界的三智之心稱為凈心。九界的三惑之心稱為染心。佛界順應本性的行為稱為善業。九界違逆本性的行為稱為惡業。所謂佛界的真如不變的善性，能夠隨著凈心順行的因緣，造作佛界修善的虛空。就人而言，就是空王如來（Buddha with the title of King of Emptiness），虛空藏菩薩（Akasagarbha Bodhisattva）。就正報而言，就是清凈法身（Pure Dharma Body），寶覺真空。就依報而言，就是以虛空為座，常寂光土（Land of Eternal Tranquility）。此身就是土，此土就是身。雖然說是修成的，其實是全修證了本性，與性覺真空，性空真覺，其體冥合。又九界的真如不變的惡性，能夠隨著染心逆行的因緣，造作九界修惡的虛空。就菩薩而言，就是但中之空。就二乘而言，就是偏真但空。就世間禪而言，就是非非想處之空。就外道而言，就是四禪無想之空。就無為教而言，就是晦昧之空。就闡提（Icchantika，指斷善根的人）而言，就是不信三世因果，認為人死如燈滅，否定罪福的虛空。以至於外道六十二見的虛空。這些人因為心懷邪見而執著于空，死後的果報，又怎麼能得到空呢？三途惡道如同遊園觀賞，駝驢豬狗是他們行走的場所。
六、明見大
在不變隨緣的意義中，先從現前可見的容易明白的開始說起。
【English Translation】 English version: Also known as the Supreme Truth of the Middle Way. Since it is said to be pure, then this void is originally without defilement. (It is. Originally so, then this great void originally has no creator. Pervasive, then this great void is originally absolute. [Establish] Clarify [Below] the meaning of changing according to conditions, saying: According to the minds of sentient beings, corresponding to the amount of knowledge. (Ananda.) Like the void of a well, the void gives rise to a well. The void of the ten directions is also like this. Perfectly encompassing the ten directions, where is there a location? Following the karma to manifest, that is, the Avatamsaka Sutra says it can follow the conditions of purity and defilement, fully creating the ten Dharma realms. What it follows, there is mind and there is karma. Mind is the two minds of purity and defilement of the ten Dharma realms. Karma is the two practices of accordance and opposition of the ten Dharma realms. The mind of the three wisdoms of the Buddha realm is called the pure mind. The mind of the three delusions of the nine realms is called the defiled mind. The practice of the Buddha realm that accords with nature is called good karma. The practice of the nine realms that opposes nature is called evil karma. The so-called unchanging good nature of Suchness (Tathata) of the Buddha realm can follow the conditions of the pure mind and accordant practice, creating the void of cultivating goodness in the Buddha realm. In terms of people, it is the Emptiness King Tathagata (Buddha with the title of King of Emptiness), Akasagarbha Bodhisattva (Akasagarbha Bodhisattva). In terms of proper retribution, it is the Pure Dharma Body, the Treasure of Awakening and True Emptiness. In terms of dependent retribution, it is taking the void as a seat, the Land of Eternal Tranquility (Land of Eternal Tranquility). This body is the land, this land is the body. Although it is said to be cultivated, it is actually fully cultivating and realizing the nature, and its essence is inseparably united with the emptiness of nature's awakening, and the true awakening of nature's emptiness. Furthermore, the unchanging evil nature of Suchness of the nine realms can follow the conditions of the defiled mind and opposing practice, creating the void of cultivating evil in the nine realms. In terms of Bodhisattvas, it is the emptiness of only the middle. In terms of the two vehicles (Sravakas and Pratyekabuddhas), it is the biased truth and only emptiness. In terms of worldly meditation, it is the emptiness of the realm of neither perception nor non-perception. In terms of external paths, it is the emptiness of the fourth dhyana of non-thought. In terms of non-action teachings, it is the obscure emptiness. In terms of Icchantikas (Icchantika, referring to those who have severed their roots of goodness), it is the emptiness of not believing in the cause and effect of the three lifetimes, thinking that when people die, it is like a lamp extinguished, denying the emptiness of sin and merit. As for the emptiness of the sixty-two views of external paths. These people, because their minds harbor wrong views and are attached to emptiness, how can they obtain emptiness in the karmic retribution after death? The three evil paths are like touring a garden, and camels, donkeys, pigs, and dogs are their places of travel.
- Clarifying the Greatness of Seeing
In the meaning of unchanging and adapting to conditions, let's start with what is currently visible and easy to understand.
之事。而開云之云。阿難。見覺無知。因色空有。如汝今者在祇陀林。朝明夕昏。設居中宵。白月則光。黑月便暗。則明暗等。因見分析。次明隨緣體虛云。此見為復與明與暗。並太虛空。為同一體。為非一體。或同非同。或異非異。阿難。此見若復與明與暗。及與虛空元一體者。則明與暗二體相亡。暗時無明。明時無暗。若與暗一。明則見亡。必一于明。暗時當滅。滅則云何見明見暗。若明暗殊。見無生滅。一云何成。若此見精。與暗與明非一體者。汝離明暗及與虛空。分析見元。作何形相。離明離暗。及離虛空。是見元同龜毛兔角。明暗虛空。三事俱異。從何立見。明暗相背。云何或同。離三元無。云何或異。分空分見。本無邊畔。云何非同。見暗見明。性非遷改。云何非異。汝更細審微細審詳。審諦密觀。明從太陽。暗從黑月。通屬虛空。壅歸大地。如是見精。因何所出。見覺空頑。非和非合。不應見精無從自出。三結成見大。以均前之四大云。若見聞知。性圓周遍。本不動搖。當知無邊不動虛空。並其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。阿難。汝性沉淪。不悟汝之見聞覺知本如來藏。汝當觀此見聞覺知。為生為滅。為同爲異。為非生滅。為非同異。四明真如性具之理云。汝曾不知如來
【現代漢語翻譯】 現代漢語譯本 此事（見覺無知）的發生，就像開雲見日一樣。阿難（Ananda，佛陀的十大弟子之一）。見覺（眼睛的視覺和感覺）本無知覺，是因為有了色（rupa，物質）和空（sunyata，空性）才顯現出來。就像你現在身處祇陀林（Jetavana，祇樹給孤獨園），早晨明亮，傍晚昏暗。如果身處半夜，白月當空則明亮，黑月當空則黑暗。這明暗等現象，都是因為『見』而分析出來的。接下來闡明隨緣體虛的道理：這個『見』，是與明、與暗、與太虛空為同一體呢？還是非同一體？或是同與非同？或是異與非異？阿難，如果這個『見』與明、與暗、以及虛空原本是一體，那麼明與暗兩種體性就互相泯滅了，黑暗的時候就沒有光明，光明的時候就沒有黑暗。如果與黑暗為一體，光明的時候『見』就消失了；必定與光明為一體，黑暗的時候就應當滅亡。滅亡了，又如何能見光明見黑暗呢？如果光明和黑暗是不同的，『見』就沒有生滅，又怎麼能說是一體呢？如果這個『見』的精妙之處，與黑暗與光明不是一體，你離開光明、黑暗以及虛空，分析『見』的本源，它又是什麼形狀呢？離開光明、離開黑暗、以及離開虛空，這個『見』的本源就如同龜毛兔角一樣不存在。光明、黑暗、虛空，這三者都不同，又從何處建立『見』呢？光明和黑暗相互對立，怎麼能說是相同呢？離開這三者，『見』的本源就不存在，怎麼能說是相異呢？分割虛空、分割『見』，本來就沒有邊際，怎麼能說不是相同呢？見黑暗見光明，其體性並非遷變改變，怎麼能說不是相異呢？你再仔細地、微妙地、詳細地審察，審慎地、真實地、細密地觀察。光明來自太陽，黑暗來自黑月，通透屬於虛空，阻塞歸於大地。像這樣的『見』的精妙之處，是從哪裡產生的呢？見覺（視覺和感覺）是空洞頑固的，既不是和合也不是不和合，不應該『見』的精妙之處沒有來處而自己產生。三種結合形成『見』的宏大，以均平前面的四大來說：如果見聞知（視覺、聽覺、知覺）的體性圓滿周遍，本來不動搖，應當知道無邊不動搖的虛空，以及動搖的地、水、火、風，都叫做六大，其體性真實圓融，都是如來藏（Tathagatagarbha，如來法身），本來沒有生滅。阿難，你的自性沉淪，不領悟你的見聞覺知本來就是如來藏。你應當觀察這見聞覺知，是生還是滅？是同還是異？是非生滅？還是非同異？接下來闡明真如（Tathata，真如實性）的體性具備一切的道理：你曾經不知道如來（Tathagata，佛陀） English version This matter (of seeing and knowing without awareness) is like the opening of clouds to reveal the sun. Ananda (one of the Buddha's ten principal disciples), seeing and knowing (the visual sense and feeling) are inherently without awareness; they arise because of form (rupa, matter) and emptiness (sunyata, emptiness). It's like you are now in Jetavana (Jetavana Monastery), morning is bright, and evening is dark. If you are in the middle of the night, the white moon is bright, and the dark moon is dark. These phenomena of brightness and darkness are analyzed because of 'seeing'. Next, explaining the principle of the emptiness of the nature that follows conditions: Is this 'seeing' the same entity as brightness, darkness, and the great void? Or is it not the same entity? Or is it both the same and not the same? Or is it both different and not different? Ananda, if this 'seeing' is originally one entity with brightness, darkness, and the void, then the two natures of brightness and darkness would annihilate each other; there would be no brightness in darkness and no darkness in brightness. If it is one with darkness, then 'seeing' would disappear in brightness; it must be one with brightness, and darkness should perish in darkness. If it perishes, how can one see brightness and see darkness? If brightness and darkness are different, 'seeing' has no birth and death; how can it be said to be one? If the essence of this 'seeing' is not one with darkness and brightness, what form does it take when you separate from brightness, darkness, and the void and analyze the origin of 'seeing'? Separated from brightness, separated from darkness, and separated from the void, the origin of this 'seeing' is as non-existent as a tortoise's hair or a rabbit's horn. Brightness, darkness, and the void are all different; from where is 'seeing' established? Brightness and darkness oppose each other; how can they be the same? Separated from these three, the origin of 'seeing' does not exist; how can they be different? Dividing the void and dividing 'seeing', there is originally no boundary; how can they not be the same? Seeing darkness and seeing brightness, its nature does not change; how can they not be different? You should examine more carefully, subtly, and in detail; observe cautiously, truthfully, and closely. Brightness comes from the sun, darkness comes from the dark moon, transparency belongs to the void, and obstruction belongs to the earth. From where does the essence of such 'seeing' arise? Seeing and knowing (visual sense and feeling) are empty and stubborn, neither harmonious nor unharmonious; the essence of 'seeing' should not arise from nowhere by itself. Three combinations form the greatness of 'seeing', using the equality of the preceding four great elements: If the nature of seeing, hearing, and knowing (visual, auditory, and cognitive senses) is complete and pervasive, originally unmoving, one should know that the boundless, unmoving void, as well as the moving earth, water, fire, and wind, are all called the six great elements, whose nature is truly complete and harmonious, all are the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), originally without birth and death. Ananda, your nature is sinking, not realizing that your seeing, hearing, and knowing are originally the Tathagatagarbha. You should observe this seeing, hearing, and knowing: is it born or does it die? Is it the same or different? Is it neither born nor dying? Or is it neither the same nor different? Next, explaining the principle that the nature of Suchness (Tathata, the true nature of reality) possesses everything: You once did not know the Tathagata (Tathagata, the Buddha)
【English Translation】 English version The occurrence of this matter (seeing and knowing without awareness) is like the opening of clouds to reveal the sun. Ananda (one of the Buddha's ten principal disciples), seeing and knowing (the visual sense and feeling) are inherently without awareness; they arise because of form (rupa, matter) and emptiness (sunyata, emptiness). It's like you are now in Jetavana (Jetavana Monastery), morning is bright, and evening is dark. If you are in the middle of the night, the white moon is bright, and the dark moon is dark. These phenomena of brightness and darkness are analyzed because of 'seeing'. Next, explaining the principle of the emptiness of the nature that follows conditions: Is this 'seeing' the same entity as brightness, darkness, and the great void? Or is it not the same entity? Or is it both the same and not the same? Or is it both different and not different? Ananda, if this 'seeing' is originally one entity with brightness, darkness, and the void, then the two natures of brightness and darkness would annihilate each other; there would be no brightness in darkness and no darkness in brightness. If it is one with darkness, then 'seeing' would disappear in brightness; it must be one with brightness, and darkness should perish in darkness. If it perishes, how can one see brightness and see darkness? If brightness and darkness are different, 'seeing' has no birth and death; how can it be said to be one? If the essence of this 'seeing' is not one with darkness and brightness, what form does it take when you separate from brightness, darkness, and the void and analyze the origin of 'seeing'? Separated from brightness, separated from darkness, and separated from the void, the origin of this 'seeing' is as non-existent as a tortoise's hair or a rabbit's horn. Brightness, darkness, and the void are all different; from where is 'seeing' established? Brightness and darkness oppose each other; how can they be the same? Separated from these three, the origin of 'seeing' does not exist; how can they be different? Dividing the void and dividing 'seeing', there is originally no boundary; how can they not be the same? Seeing darkness and seeing brightness, its nature does not change; how can they not be different? You should examine more carefully, subtly, and in detail; observe cautiously, truthfully, and closely. Brightness comes from the sun, darkness comes from the dark moon, transparency belongs to the void, and obstruction belongs to the earth. From where does the essence of such 'seeing' arise? Seeing and knowing (visual sense and feeling) are empty and stubborn, neither harmonious nor unharmonious; the essence of 'seeing' should not arise from nowhere by itself. Three combinations form the greatness of 'seeing', using the equality of the preceding four great elements: If the nature of seeing, hearing, and knowing (visual, auditory, and cognitive senses) is complete and pervasive, originally unmoving, one should know that the boundless, unmoving void, as well as the moving earth, water, fire, and wind, are all called the six great elements, whose nature is truly complete and harmonious, all are the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), originally without birth and death. Ananda, your nature is sinking, not realizing that your seeing, hearing, and knowing are originally the Tathagatagarbha. You should observe this seeing, hearing, and knowing: is it born or does it die? Is it the same or different? Is it neither born nor dying? Or is it neither the same nor different? Next, explaining the principle that the nature of Suchness (Tathata, the true nature of reality) possesses everything: You once did not know the Tathagata (Tathagata, the Buddha)
藏中。性見覺明。覺精明見。清凈本然。周遍法界。如來藏真如不變之體也。性見覺明。覺精明見。此指真如不變體中所具一分見大。所具一分識大。以和會之。文言性者。乃對相為言。蓋有性見相見。性覺相覺。相見相覺。乃十界真如之性。隨染凈緣造成見之與覺。今指性善性惡之見覺。此見乃真見。此覺乃真覺。是則性見即覺明。覺精即明見。故往復言之曰。性見覺明。覺精明見。而此見覺。體恒不二。亦無差別。即與所具三德。體亦不二。亦無差別。故曰清凈本然周遍法界。清凈即見大中般若德。亦名真諦。本然即見大中解脫德。亦名俗諦。周遍法界。即見大中法身德。亦名中道第一義諦。既云清凈。則此六根本無污染者也。既云本然。則此六根本非造作者也。既云周遍法界。則此六根本來絕待者也。五明不變隨緣之義云。隨眾生心應所知量。如一見根。見周法界。聽嗅。嘗觸。覺觸。覺知。妙德瑩然。周遍法界。圓滿十虛。寧有方所。循業發現。與華嚴能隨染凈緣。具造十法界義同。所隨有心有業。心即十法界染凈二心。業即十法界逆順二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善行。九界逆性之行名惡行謂佛界真如不變善性。能隨凈心順行之緣。造佛界修善之見。約果人。則十方如
【現代漢語翻譯】 現代漢語譯本：藏中，『性見覺明，覺精明見』，指的是如來藏（Tathagatagarbha）真如（Tathata）不變的本體。這裡的『性見覺明，覺精明見』，是指真如不變本體中所具有的一部分見大和一部分識大，用以調和它們。文中的『性』，是相對於『相』而言的。有性見和相見，性覺和相覺。相見相覺，是十法界（Ten Realms）真如的本性，隨著染污和清凈的因緣，造成了見和覺。這裡指的是性善和性惡的見覺。這種見是真見，這種覺是真覺。因此，『性見』就是『覺明』，『覺精』就是『明見』。所以反覆地說，『性見覺明，覺精明見』。而這種見和覺，本體恒常不二，也沒有差別，與所具有的三德（Three Virtues）本體也不二，也沒有差別。所以說『清凈本然周遍法界』。『清凈』是指見大中的般若德（Prajna），也稱為真諦（Paramartha-satya）。『本然』是指見大中的解脫德（Moksha），也稱為俗諦（Samvriti-satya）。『周遍法界』是指見大中的法身德（Dharmakaya），也稱為中道第一義諦（Madhyamaka-paramartha-satya）。既然說是『清凈』，那麼這六根（Six Roots）本來就沒有污染。既然說是『本然』，那麼這六根不是人為造作的。既然說是『周遍法界』，那麼這六根本來就是絕對的。五明不變隨緣的意義是說，隨著眾生的心，應合所知的量。比如一個見根，見周遍法界。聽、嗅、嘗、觸、覺觸、覺知，美妙的德行顯現，周遍法界，圓滿十方虛空，哪裡有固定的處所呢？循著業力而發現。這與《華嚴經》（Avatamsaka Sutra）所說的能隨著染污和清凈的因緣，具足造作十法界的意義相同。所隨的，有心和業。心就是十法界的染凈二心。業就是十法界的逆順二行。佛界的三智之心稱為凈心，九界的三惑之心稱為染心。佛界順應本性的行為稱為善行，九界違逆本性的行為稱為惡行。也就是說，佛界真如不變的善性，能夠隨著凈心順行的因緣，造作佛界修善的見。從果位的人來看，那麼十方如
【English Translation】 English version: In the treasury, 'the seeing of the nature is luminous awareness, the essence of awareness is clear seeing,' refers to the unchanging essence of the Tathagatagarbha (Tathagatagarbha), the True Thusness (Tathata). 'The seeing of the nature is luminous awareness, the essence of awareness is clear seeing,' refers to a portion of the Great Seeing and a portion of the Great Consciousness within the unchanging essence of True Thusness, used to harmonize them. The term 'nature' in the text is spoken in relation to 'form.' There is the seeing of nature and the seeing of form, the awareness of nature and the awareness of form. The seeing and awareness of form are the nature of True Thusness in the Ten Realms (Ten Realms), which, according to the conditions of defilement and purity, create seeing and awareness. Here, it refers to the seeing and awareness of the nature of good and the nature of evil. This seeing is true seeing, this awareness is true awareness. Therefore, 'the seeing of the nature' is 'luminous awareness,' and 'the essence of awareness' is 'clear seeing.' Thus, it is repeatedly said, 'the seeing of the nature is luminous awareness, the essence of awareness is clear seeing.' And this seeing and awareness, the essence is eternally non-dual, without difference, and the essence of the Three Virtues (Three Virtues) it possesses is also non-dual, without difference. Therefore, it is said, 'pure, inherently so, pervading the Dharma Realm.' 'Pure' refers to the Prajna Virtue (Prajna) in the Great Seeing, also known as Paramartha-satya (Paramartha-satya). 'Inherently so' refers to the Liberation Virtue (Moksha) in the Great Seeing, also known as Samvriti-satya (Samvriti-satya). 'Pervading the Dharma Realm' refers to the Dharmakaya Virtue (Dharmakaya) in the Great Seeing, also known as Madhyamaka-paramartha-satya (Madhyamaka-paramartha-satya). Since it is said to be 'pure,' then these Six Roots (Six Roots) are originally without defilement. Since it is said to be 'inherently so,' then these Six Roots are not artificially created. Since it is said to be 'pervading the Dharma Realm,' then these Six Roots are originally absolute. The meaning of the unchanging nature following conditions is that, according to the minds of sentient beings, it corresponds to the measure of what is known. For example, a single root of seeing, seeing pervades the Dharma Realm. Hearing, smelling, tasting, touching, sensory awareness, and cognitive awareness, the wonderful virtues manifest, pervading the Dharma Realm, fulfilling the ten directions of space, where is there a fixed place? It is discovered following karmic forces. This is the same as the meaning in the Avatamsaka Sutra (Avatamsaka Sutra) which says that it can create the Ten Dharma Realms fully according to the conditions of defilement and purity. What follows are mind and karma. Mind is the two minds of defilement and purity in the Ten Dharma Realms. Karma is the two practices of opposition and compliance in the Ten Dharma Realms. The mind of the Three Wisdoms in the Buddha Realm is called the pure mind, and the mind of the Three Delusions in the Nine Realms is called the defiled mind. The practice of compliance with the nature in the Buddha Realm is called good practice, and the practice of opposition to the nature in the Nine Realms is called evil practice. That is to say, the unchanging good nature of True Thusness in the Buddha Realm can, according to the conditions of the pure mind and compliant practice, create the seeing of cultivating goodness in the Buddha Realm. From the perspective of a person in the fruition position, then the Tathagatas of the ten directions
來。窮盡微塵清凈國土。無所不矚。又九界真如不變。隨染心逆行之緣。造九界修惡之見。諸菩薩等。見百千界。而阿那律。見閻浮提。如觀掌中庵摩羅果。阿難尊者。承佛神力。見於初禪。得無障礙。眾生洞視。不過分寸。若自其善惡極者為言。則慈眼視眾生。福聚海無量。如怖鴿入于佛眼。安然不怖。如入三禪。初入身子之影。猶然驚怖。戰剽不安。非以聲聞無明猶在。殺心未盡耶。又如龍子受經。于羅漢。不令正視於師者。以其有見毒在。一視於人。毒氣攻人肌膚。為之銷爍故也。
七明識大
不變隨緣義中。先約現前可見易明之事。而開示之云。阿難。識性無源。因於六種根塵妄出。汝今觀見此會聖眾。用目循歷。其目周視。但如鏡中。無別分析。汝識于中。次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗。次明隨緣體虛云。此識了知。為生於見。為生於相。為生虛空。為無所因突然而出。阿難。若汝識性生於見中。如無明暗及與虛空。四種必無。元無汝見。見性尚無。從何發識。若汝識性生於相中。不從見生。既不見明。亦不見暗。明暗不矚。即無色空。彼相尚無。識從何發。若生於空。非相非見。非見無辨。自不能知。明暗色空。非相滅緣。見聞覺知。無處安立。處此二非
【現代漢語翻譯】 現代漢語譯本： 來。窮盡微塵所及的清凈國土，沒有什麼是不能看到的。而且九界的真如（Tathata，事物的真實本性）是不變的，隨著染污之心的逆行之緣，造就了九界修惡的見解。諸位菩薩等，能見到百千世界，而阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）見到閻浮提（Jambudvipa，我們所居住的這個世界），就像觀看掌中的庵摩羅果（Amra fruit，一種水果）一樣清晰。阿難尊者（Venerable Ananda，佛陀的十大弟子之一，以多聞第一著稱），憑藉佛陀的神力，能見到初禪（First Dhyana，色界的第一禪定）。得到無障礙的境界。眾生的洞察力，不過是幾寸的範圍。如果從善惡的極端來說，那麼慈眼觀看眾生，所積聚的福德像大海一樣無量。就像受驚的鴿子進入佛陀的眼中，安然不害怕，如同進入三禪（Third Dhyana，色界的第三禪定）。剛進入身子的影子，仍然感到驚恐，戰慄不安。這難道不是因為聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）的無明（Avidya，無知）還在，殺心沒有完全消除嗎？又比如龍子聽受佛經，不允許阿羅漢（Arhat，已證悟的聖者）正視於師父，因為他有見毒存在，一旦正視於人，毒氣就會侵蝕人的肌膚，使之消融。
七、闡明識大（Vijnana Mahat，偉大的識）
在不變隨緣的意義中，首先從眼前可見、容易明白的事情入手，來開示說：『阿難（Ananda），識性（Vijnana，識別的本性）沒有根源，是由於六種根塵（Six Sense Organs and Objects，眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）的虛妄作用而產生的。你現在觀看這個法會上的聖眾，用眼睛環顧四周，你的眼睛只是像鏡子一樣，沒有分別分析。而你的識（Vijnana）卻能從中依次標明指認，這是文殊（Manjusri，智慧的象徵），這是富樓那（Purna，佛陀的弟子，以善於說法著稱），這是目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱），這是須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱），這是舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）。』 接下來闡明隨緣的體性是虛幻的，說：『這個識（Vijnana）的了知，是生於見（Sight，視覺）中，還是生於相（Appearance，現象）中，還是生於虛空（Space，空無）中，還是沒有原因突然產生的呢？阿難（Ananda），如果你的識性（Vijnana）生於見（Sight）中，那麼如果沒有明暗以及虛空這四種東西，原本就沒有你的見（Sight），見性（Nature of Sight）尚且沒有，又從何處產生識（Vijnana）呢？如果你的識性（Vijnana）生於相（Appearance）中，不是從見（Sight）中產生，既然不能看見光明，也不能看見黑暗，對明暗沒有關注，就沒有色空（Form and Space），相（Appearance）尚且沒有，識（Vijnana）又從何處產生呢？如果生於虛空（Space），既不是相（Appearance）也不是見（Sight），沒有見（Sight）就無法分辨，自己也不能知道明暗色空（Light, Darkness, Form, and Space），沒有相（Appearance）就沒有滅緣（Cessation Condition），見聞覺知（Seeing, Hearing, Awareness, and Knowing）無處安立，處於這兩種非……』
【English Translation】 English version: Come. Exhausting the pure lands of minute dust, there is nothing that is not seen. Moreover, the Suchness (Tathata) of the Nine Realms is immutable, following the conditions of the defiled mind's adverse actions, creating the views of cultivating evil in the Nine Realms. The Bodhisattvas, etc., see hundreds of thousands of worlds, while Aniruddha (one of the Buddha's disciples, known for his divine eye) sees Jambudvipa (the world we live in) as clearly as looking at an Amra fruit (a type of fruit) in the palm of his hand. Venerable Ananda (one of the Buddha's ten great disciples, known for his great learning), relying on the Buddha's divine power, can see the First Dhyana (the first meditative state in the Form Realm), attaining a state of no obstruction. The insight of sentient beings is limited to a few inches. If speaking from the extremes of good and evil, then the compassionate eyes that view sentient beings accumulate immeasurable merit like the ocean. Like a frightened pigeon entering the Buddha's eye, it is safe and unafraid, as if entering the Third Dhyana (the third meditative state in the Form Realm). Just entering the shadow of the body, it still feels fear, trembling and unease. Is this not because the ignorance (Avidya) of the Sravaka (a disciple who attains enlightenment by hearing the Buddha's teachings) remains, and the intention to kill has not been completely eliminated? Furthermore, like the dragon child receiving the sutra, the Arhat (an enlightened saint) is not allowed to look directly at the teacher, because he has the poison of views. Once he looks directly at someone, the poisonous energy will attack the person's skin, causing it to dissolve.
- Clarifying the Greatness of Consciousness (Vijnana Mahat)
In the meaning of immutability and conditioned arising, first, starting from things that are visible and easy to understand, the Buddha teaches: 'Ananda, the nature of consciousness (Vijnana) has no source; it arises from the false workings of the six sense organs and objects (Six Sense Organs and Objects). Now, you observe the holy assembly at this gathering, looking around with your eyes. Your eyes are merely like a mirror, without separate analysis. But your consciousness (Vijnana) can sequentially identify and point out, 'This is Manjusri (symbol of wisdom), this is Purna (one of the Buddha's disciples, known for his eloquence), this is Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), this is Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), this is Sariputra (one of the Buddha's ten great disciples, known for his wisdom).' Next, clarifying that the nature of conditioned arising is illusory, he says: 'This knowing of consciousness (Vijnana), does it arise from sight (Sight), or does it arise from appearance (Appearance), or does it arise from space (Space), or does it arise suddenly without cause? Ananda, if your nature of consciousness (Vijnana) arises from sight (Sight), then if there were no light and darkness, and space, these four things, there would be no sight (Sight) to begin with. The nature of sight (Nature of Sight) does not even exist, so from where does consciousness (Vijnana) arise? If your nature of consciousness (Vijnana) arises from appearance (Appearance), not arising from sight (Sight), since you cannot see light, nor can you see darkness, without attention to light and darkness, there would be no form and space (Form and Space). Appearance (Appearance) does not even exist, so from where does consciousness (Vijnana) arise? If it arises from space (Space), it is neither appearance (Appearance) nor sight (Sight). Without sight (Sight), there is no way to distinguish, and one cannot know light, darkness, form, and space (Light, Darkness, Form, and Space). Without appearance (Appearance), there is no condition for cessation (Cessation Condition). Seeing, hearing, awareness, and knowing (Seeing, Hearing, Awareness, and Knowing) have nowhere to be established, being in these two non-existences...'
。空則同無。有非同物。縱發汝識。欲何分別。若無所因突然而出。何不日中別識明月。汝更審諦。微細詳審。見托汝睛。相推前境。可狀成有。不相成無。如是識緣。因何所出。識動見澄。非和非合。聞聽覺知。亦復如是。不應識緣無從自出。三結成識大以均前之六大云。若此識心。本無所從。當知了別見聞覺知。圓滿湛然。性非從所。兼彼虛空地水火風。均名七大。性真圓融。皆如來藏。阿難。汝心粗浮。不悟見聞發明了知本如來藏。汝應觀此。六處識心。為同爲異。為空為有。為非同異。為非空有。四明真如性具之理云。汝元不知如來藏中。性識明知覺明真識。妙覺湛然。遍周法界。含吐十虛。寧有方所。如來藏真如不變之體也。性識明知覺明真識。此指真如不變體中。所具一分識大。對明知覺明。以和會之。文言性者。亦對相為言。蓋有性識性覺。相識相覺。相識相覺乃十界真如之性。隨染凈緣。造成識之與覺。今指性善性惡之識覺。此識乃明知。此覺乃真覺。故往復言之曰。性識明知覺明真識。而此識覺。體恒不二。性無差別。即與所具三德之性。體恒不二。亦無差別。故曰妙覺湛然。遍周法界。含吐十方。寧有方所。妙覺湛然。即識大上。兼有般若解脫。二德。亦名真俗二諦。遍周法界。即識大上法身德
【現代漢語翻譯】 現代漢語譯本：空和無是相同的。有和物體不是相同的。縱然你發揮你的意識，想要分辨什麼呢？如果沒有任何原因突然產生，為什麼不在白天辨識明月呢？你更要仔細審視，細微詳盡地審視。見是依託你的眼睛，相互推移到前面的境界，可以根據形態構成『有』，不能相互構成就是『無』。像這樣的識緣，是從哪裡產生的呢？識是動的，見是澄明的，不是和合，也不是結合。聞聽覺知，也是這樣。不應該是識緣沒有來處而自己產生。三種結合形成識大，與前面的六大相同。如果這個識心，本來沒有來處，應當知道了別見聞覺知，圓滿澄澈，其性不是從外而來。連同虛空、地、水、火、風，總共稱為七大，其性真實圓融，都是如來藏（Tathagatagarbha，如來法身）。阿難（Ananda，佛陀十大弟子之一），你的心粗淺浮躁，不領悟見聞發明了知本來就是如來藏。你應該觀察這六處識心，是相同還是不同？是空還是有？是非同還是非異？是非空還是非有？ 你原本不知道如來藏中，性識明知覺明真識，妙覺湛然，遍佈法界，包含吐納十方虛空，哪裡會有固定的處所呢？如來藏是真如（Tathata，事物的真實如是之性）不變的本體。性識明知覺明真識，這裡指的是真如不變本體中所具有的一部分識大，用來對照明知覺明，以便調和它們。文中的『性』字，也是針對『相』而言的，大概有性識性覺，相識相覺。相識相覺是十界真如的性質，隨著染污或清凈的因緣，造成識和覺。現在指的是性善性惡的識覺。這個識是明知，這個覺是真覺，所以反覆地說：性識明知覺明真識。而這個識覺，本體恒常不二，性沒有差別，就與所具有的三德之性，本體恒常不二，也沒有差別。所以說妙覺湛然，遍周法界，包含吐納十方。哪裡會有固定的處所呢？妙覺湛然，就是在識大上，兼有般若（Prajna，智慧）解脫（vimoksha，自在）二德，也稱為真俗二諦。遍周法界，就是在識大上具有法身德。
【English Translation】 English version: Emptiness is the same as non-existence. Existence is not the same as objects. Even if you exert your consciousness, what do you want to distinguish? If it arises suddenly without any cause, why don't you distinguish the bright moon in the daytime? You should examine more carefully, scrutinize minutely and thoroughly. Seeing relies on your eyes, pushing each other towards the front realm, which can be shaped into 'existence', and cannot be mutually formed is 'non-existence'. Where does such consciousness-arising come from? Consciousness is moving, seeing is clear, neither harmonious nor combined. Hearing, listening, perceiving, and knowing are also like this. It should not be that consciousness-arising arises from nowhere by itself. The three combined form the great consciousness, which is the same as the previous six great elements. If this mind of consciousness originally has no origin, then you should know that distinguishing seeing, hearing, perceiving, and knowing is complete and clear, and its nature does not come from outside. Together with space, earth, water, fire, and wind, they are collectively called the seven great elements, whose nature is truly complete and harmonious, all are the Tathagatagarbha (如來藏, the womb of the Tathagata). Ananda (阿難, one of the ten great disciples of the Buddha), your mind is superficial and impetuous, not realizing that seeing, hearing, manifesting, and knowing are originally the Tathagatagarbha. You should observe these six places of consciousness-mind, are they the same or different? Are they empty or existent? Are they neither the same nor different? Are they neither empty nor existent? You originally did not know that in the Tathagatagarbha, the nature-consciousness, bright knowing, and illuminating true consciousness, the wonderful enlightenment is clear and pervasive, encompassing the entire Dharma Realm, containing and emitting the ten directions of emptiness, where would there be a fixed place? The Tathagatagarbha is the unchanging essence of Suchness (Tathata, 事物的真實如是之性). Nature-consciousness, bright knowing, and illuminating true consciousness, here refers to a part of the great consciousness possessed in the unchanging essence of Suchness, used to contrast bright knowing and illuminating, in order to harmonize them. The word 'nature' in the text is also in relation to 'form', there are probably nature-consciousness and nature-perception, form-consciousness and form-perception. Form-consciousness and form-perception are the nature of Suchness in the ten realms, which, according to the conditions of defilement or purity, create consciousness and perception. Now it refers to the consciousness and perception of good and evil nature. This consciousness is bright knowing, this perception is true perception, so it is repeatedly said: nature-consciousness, bright knowing, and illuminating true consciousness. And this consciousness-perception, the essence is always not two, the nature has no difference, that is, with the nature of the three virtues possessed, the essence is always not two, and there is no difference. Therefore, it is said that the wonderful enlightenment is clear and pervasive, encompassing the entire Dharma Realm, containing and emitting the ten directions. Where would there be a fixed place? The wonderful enlightenment is clear, that is, on the great consciousness, there are also Prajna (般若, wisdom) and Vimoksha (解脫, liberation), also known as the two truths of true and mundane. Pervading the entire Dharma Realm, that is, on the great consciousness, there is the Dharmakaya virtue.
。亦名中道第一義諦。既云妙覺湛然。則此六識。本無污染造作者也。既云周遍法界。則此六識。本來絕待者也。五明不變隨緣之義云。隨眾生心。應所知量。循業發現。即華嚴能隨染凈緣具造十法界。所隨有心有業。心即十法界染凈二心。業即十法界。逆順二行。佛界三智之心名凈心。九界三惑之心名染心。佛界順性之行名善業。九界逆性之行名惡業。謂佛界真如不變性善。能隨凈心善業之緣。造佛界修善之識。即庵摩羅識。大圓鏡智。妙觀察智。平等性智。成所作智是也。又九界真如不變性惡。能隨染心惡業之緣。造九界眾生之識。約菩薩。未斷無明。則尚居八識。約二乘。無明全在。正在八識。約六道凡夫。則八識七識六識五識全在。
已上所引。楞嚴經七大之文。皆名真如不變隨緣。無差而差之旨。自是如來金口誠言。非是天臺故為臆說。信如來則信天臺。信天臺方信如來也。
客曰。不變隨緣無差而差之旨。已聞教矣。云何名為隨緣不變。差而無差。余曰。君果能信無差而差。豈不能信差而無差。第膚說易曉。髓旨難明。欲深是義。先須了向所引。真如一性之中。已具無差而差差而無差之旨。蓋以如來藏一性言之。尚何差別之有。然而藏性之中。既具七大之性。各各不同。能為善不善因。則無
【現代漢語翻譯】 現代漢語譯本：也叫做中道第一義諦（指最高的真理）。既然說是妙覺湛然（指覺悟的境界清澈明亮），那麼這六識（指眼識、耳識、鼻識、舌識、身識、意識）本來就沒有污染和造作。既然說是周遍法界（指真理無處不在），那麼這六識本來就是絕對的，沒有任何對待。五明不變隨緣的意義是說：隨著眾生的心，應合所知的量，順著業力而顯現。這就是《華嚴經》所說的能隨著染污和清凈的因緣，具足地造作十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。所隨的包括心和業，心就是十法界的染污和清凈二心，業就是十法界的逆行和順行。佛界的三智之心叫做凈心，九界（指除了佛界之外的九個法界）的三惑之心叫做染心。佛界順應本性的行為叫做善業，九界違逆本性的行為叫做惡業。意思是說，佛界的真如（指事物的本性）不變，本性是善良的，能夠隨著清凈的心和善業的因緣，造作佛界修善的識，也就是庵摩羅識（第九識）、大圓鏡智（轉化第八識）、妙觀察智（轉化第七識）、平等性智（轉化第六識）、成所作智（轉化前五識）。另外，九界的真如不變，本性是惡的，能夠隨著染污的心和惡業的因緣，造作九界眾生的識。就菩薩而言，如果沒有斷除無明（指對事物真相的迷惑），那麼還停留在八識（指阿賴耶識）。就二乘（指聲聞和緣覺）而言，無明完全存在，正在第八識中。就六道凡夫而言，那麼八識、七識（指末那識）、六識、五識（指眼識、耳識、鼻識、舌識、身識）全部存在。
以上所引用的《楞嚴經》七大（指地、水、火、風、空、見、識七大）的經文，都叫做真如不變隨緣，沒有差別而有差別的宗旨。這都是如來（指佛）金口所說的真實之言，不是天臺宗（指中國佛教的一個宗派）故意臆測的說法。相信如來就應該相信天臺宗，相信天臺宗才能相信如來。
客人問道：『不變隨緣，沒有差別而有差別的宗旨，我已經聽聞教導了。那麼，怎樣叫做隨緣不變，有差別而沒有差別呢？』我回答說：『您如果能夠相信沒有差別而有差別，難道就不能相信有差別而沒有差別嗎？只是粗淺的說法容易理解，精髓的意義難以明白。想要深入理解這個意義，首先必須明白前面所引用的，真如一性（指真如的單一不變的本性）之中，已經具備了沒有差別而有差別，有差別而沒有差別的宗旨。因為就如來藏（指包含一切可能性的本性）一性而言，還有什麼差別可言呢？然而，藏性之中，既然具備了七大的性質，各自不同，能夠成為善和不善的因，那麼沒有』
【English Translation】 English version: It is also called the Middle Way First Truth (referring to the highest truth). Since it is said to be '妙覺湛然' (Miàojué Zhànrán) [wonderful enlightenment, clear and bright], then these six consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) originally have no defilement or creation. Since it is said to be '周遍法界' (Zhōubiàn Fǎjiè) [pervading the Dharma Realm], then these six consciousnesses are originally absolute, without any duality. The meaning of the Fivefold Illumination of Unchanging-depending-on-conditions is: according to the minds of sentient beings, corresponding to the amount of what is known, following karma to manifest. This is what the Avatamsaka Sutra says about being able to create the Ten Dharma Realms (referring to hells, hungry ghosts, animals, asuras, humans, heavens, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) completely, depending on defiled and pure conditions. What is depended on includes mind and karma. Mind is the defiled and pure minds of the Ten Dharma Realms, and karma is the adverse and favorable actions of the Ten Dharma Realms. The mind of the Three Wisdoms of the Buddha Realm is called the pure mind, and the mind of the Three Confusions of the Nine Realms (referring to the nine realms excluding the Buddha Realm) is called the defiled mind. Actions that accord with the nature of the Buddha Realm are called good karma, and actions that go against the nature of the Nine Realms are called bad karma. It means that the True Thusness (referring to the nature of things) of the Buddha Realm is unchanging, and its nature is good. It can create the consciousness of cultivating goodness in the Buddha Realm, depending on the conditions of the pure mind and good karma, which are the Amala consciousness (ninth consciousness), the Great Perfect Mirror Wisdom (transforming the eighth consciousness), the Wonderful Observing Wisdom (transforming the seventh consciousness), the Equality Wisdom (transforming the sixth consciousness), and the Accomplishing Wisdom (transforming the first five consciousnesses). In addition, the True Thusness of the Nine Realms is unchanging, and its nature is evil. It can create the consciousness of sentient beings in the Nine Realms, depending on the conditions of the defiled mind and bad karma. As for bodhisattvas, if they have not cut off ignorance (referring to delusion about the true nature of things), then they still reside in the eighth consciousness (referring to the Alaya consciousness). As for the Two Vehicles (referring to sravakas and pratyekabuddhas), ignorance is fully present, residing in the eighth consciousness. As for ordinary beings in the Six Paths, then the eighth consciousness, seventh consciousness (referring to the Manas consciousness), sixth consciousness, and the first five consciousnesses are all present.
The above quotations from the Surangama Sutra regarding the Seven Great Elements (referring to earth, water, fire, wind, space, perception, and consciousness) are all called True Thusness Unchanging-depending-on-conditions, the principle of no difference yet difference. These are the true words spoken from the golden mouth of the Tathagata (referring to the Buddha), not the fabricated sayings of the Tiantai school (referring to a school of Chinese Buddhism). Believing in the Tathagata means believing in the Tiantai school, and believing in the Tiantai school means believing in the Tathagata.
The guest asked: 'I have already heard the teachings on the principle of Unchanging-depending-on-conditions, no difference yet difference. Then, what is meant by depending-on-conditions yet unchanging, difference yet no difference?' I replied: 'If you can believe in no difference yet difference, how can you not believe in difference yet no difference? It's just that superficial explanations are easy to understand, while the essence is difficult to grasp. If you want to deeply understand this meaning, you must first understand that within the True Thusness One Nature (referring to the single, unchanging nature of True Thusness) that was quoted earlier, the principle of no difference yet difference, and difference yet no difference, is already present. Because, in terms of the Tathagatagarbha (referring to the nature that contains all possibilities) One Nature, what difference is there to speak of? However, since the nature of the storehouse contains the natures of the Seven Great Elements, each being different and capable of being the cause of good and bad, then there is no'
差而差之義見矣。雖復七大自性有異。其實同居一性之中。此則差而無差之旨見矣。惟其一性。已具斯旨。是故能隨染凈緣。具造十法界時。則染凈雖異。而善惡攸分。其實從真如不變體中無差。而隨緣差別。以此謂之無差而差。既不變而隨緣。必隨緣而不變。是故隨緣造十界時。謂之差而無差。今具以經中隨緣之義。重論于君。如火大中明。未食之家。欲炊㸑時。手執陽燧。日前求火。一處執鏡。一處火生。遍法界執。滿世開起。起遍世間。寧有方所。然而六合之內。同一日光。獨不得言火性之無差乎。遍世界執滿世間起。獨不得言無差而差乎。然則千處萬處。均此一火。獨不得言差而無差乎。然而火以暖為性。冬至陽生井泉生暖者火也。春來大地萬匯生機者火也。摩頂至踵。暖氣周遊者火也。眼見生光。鼻騰煙𦦨者火也。第世人著相火而迷性火。自於依正。妄生差別。起染污意。而分別是非。或得此而失彼。守一而忘諸。彼之性火即真空。性空即真火。清凈本然周遍法界者。當體照明。湛然清凈。本來成規。毫無造作。即遮那體周遍法界者。豈受汝污染造作。而有方所哉。火大如是。余大可知。無差而差。差而無差之旨。盡於是矣。客曰。妙法之義已領旨矣。假以譬喻可得聞乎。余曰。不變隨緣隨緣不變之喻。如
【現代漢語翻譯】 現代漢語譯本：差而差之的意義就顯現了。即使七大（地、水、火、風、空、見、識）自性有所不同，但實際上它們共同存在於一個自性之中。這就是差而無差的宗旨顯現了。正因為這一個自性，已經具備了這個宗旨，所以能夠隨著染凈的因緣，具足造作十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）時，那麼染凈雖然不同，善惡也有所區分，但實際上是從真如（事物本來的真實如是的狀態）不變的本體中無差別，而隨著因緣產生差別。因此稱之為無差而差。既然是不變而隨緣，必定是隨緣而不變。所以隨緣造作十界時，稱之為差而無差。現在用經中的隨緣之義，再次向您闡述。比如火大（火元素）中，沒有食物的人家，想要做飯時，手持陽燧（古代取火的工具，即凹面鏡），對著太陽求火，一處對著鏡子，一處就生出火來。遍及法界執持陽燧，整個世界都燃起火焰。燃起遍滿世間的火焰，難道有固定的處所嗎？然而六合（天地四方）之內，都是同一道日光。難道能說火性沒有差別嗎？遍及世界執持陽燧，滿世界都燃起火焰，難道能說無差而差嗎？既然千處萬處，都是這同一團火，難道能說差而無差嗎？然而火以溫暖為本性，冬至陽氣生髮，井水生暖，這就是火的作用。春天到來，大地萬物生機勃勃，這也是火的作用。從頭頂到腳跟，暖氣週身執行，這是火的作用。眼睛看到光明，鼻子聞到煙氣，這也是火的作用。只是世人執著于現象上的火，而迷惑于本性的火，自己對於依報（眾生所依止的環境）和正報（眾生的身心）妄生差別，產生染污的意念，而分別是非，或者得到這個而失去那個，守住一個方面而忘記其他方面。他們所說的性火就是真空（超越一切現象的真實存在），性空就是真火（真實的火性）。清凈本然，周遍法界的，當體就是光明照耀，湛然清凈，本來就是如此，毫無造作。就是遮那（毗盧遮那佛，意為光明遍照）的本體周遍法界，難道會受到你的污染造作，而有固定的處所嗎？火大是這樣，其他幾大也可以這樣理解。無差而差，差而無差的宗旨，全部都在這裡了。客人說：『妙法的意義我已經領會了，可以用比喻來說明嗎？』我回答說：『不變隨緣，隨緣不變的比喻，比如……』 English version: The meaning of 'difference and difference' is thus revealed. Although the seven great elements (earth, water, fire, wind, space, perception, and consciousness) have different self-natures, they actually coexist within one self-nature. This is the manifestation of the principle of 'difference yet no difference'. Precisely because this one self-nature already possesses this principle, it is able to fully create the ten Dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) according to the conditions of defilement and purity. So, although defilement and purity are different, and good and evil are distinguished, in reality, there is no difference from the unchanging essence of Suchness (Tathata), yet differences arise according to conditions. Therefore, it is called 'no difference yet difference'. Since it is unchanging yet adapts to conditions, it must adapt to conditions without changing. Therefore, when creating the ten realms according to conditions, it is called 'difference yet no difference'. Now, I will use the meaning of 'according to conditions' from the scriptures to explain it to you again. For example, in the great element of fire (fire element), when a family without food wants to cook, they hold a yangsui (a tool for obtaining fire in ancient times, i.e., a concave mirror) to the sun to seek fire. When the mirror is focused in one place, fire is produced. Holding the yangsui throughout the entire Dharma realm, flames ignite throughout the world. Igniting flames that fill the world, is there a fixed location? Yet, within the six directions (heaven, earth, and the four cardinal directions), it is the same sunlight. Can it be said that the nature of fire has no difference? Holding the yangsui throughout the world, flames ignite throughout the world, can it be said that there is no difference yet difference? Since thousands of places are all this one fire, can it be said that there is difference yet no difference? However, fire takes warmth as its nature. During the winter solstice, when yang energy arises and the well water becomes warm, this is the function of fire. When spring arrives, and all things on earth are full of vitality, this is also the function of fire. From the crown of the head to the soles of the feet, when warmth circulates throughout the body, this is the function of fire. When the eyes see light and the nose smells smoke, this is also the function of fire. It is just that people are attached to the phenomenal fire and are deluded by the essential fire, and they falsely create differences between the dependent reward (the environment that sentient beings rely on) and the proper reward (the body and mind of sentient beings), giving rise to defiled thoughts and distinguishing between right and wrong, or gaining this and losing that, holding onto one aspect and forgetting the others. What they call the nature-fire is precisely empty space (sunyata), and empty space is precisely true fire (true fire-nature). That which is pure and natural, pervading the Dharma realm, is inherently illuminating, serenely pure, originally complete, without any fabrication. That which is the body of Vairocana (meaning 'light that shines everywhere') pervading the Dharma realm, how can it be subject to your defilement and fabrication, and have a fixed location? The great element of fire is like this, and the other great elements can be understood in the same way. The principle of 'no difference yet difference' and 'difference yet no difference' is all here. The guest said, 'I have already understood the meaning of the wonderful Dharma. Can you explain it with a metaphor?' I replied, 'The metaphor of unchanging yet adapting to conditions, and adapting to conditions without changing, is like...'
【English Translation】 English version: The meaning of 'difference and difference' is thus revealed. Although the seven great elements (earth, water, fire, wind, space, perception, and consciousness) have different self-natures, they actually coexist within one self-nature. This is the manifestation of the principle of 'difference yet no difference'. Precisely because this one self-nature already possesses this principle, it is able to fully create the ten Dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and Buddhas) according to the conditions of defilement and purity. So, although defilement and purity are different, and good and evil are distinguished, in reality, there is no difference from the unchanging essence of Suchness (Tathata), yet differences arise according to conditions. Therefore, it is called 'no difference yet difference'. Since it is unchanging yet adapts to conditions, it must adapt to conditions without changing. Therefore, when creating the ten realms according to conditions, it is called 'difference yet no difference'. Now, I will use the meaning of 'according to conditions' from the scriptures to explain it to you again. For example, in the great element of fire (fire element), when a family without food wants to cook, they hold a yangsui (a tool for obtaining fire in ancient times, i.e., a concave mirror) to the sun to seek fire. When the mirror is focused in one place, fire is produced. Holding the yangsui throughout the entire Dharma realm, flames ignite throughout the world. Igniting flames that fill the world, is there a fixed location? Yet, within the six directions (heaven, earth, and the four cardinal directions), it is the same sunlight. Can it be said that the nature of fire has no difference? Holding the yangsui throughout the world, flames ignite throughout the world, can it be said that there is no difference yet difference? Since thousands of places are all this one fire, can it be said that there is difference yet no difference? However, fire takes warmth as its nature. During the winter solstice, when yang energy arises and the well water becomes warm, this is the function of fire. When spring arrives, and all things on earth are full of vitality, this is also the function of fire. From the crown of the head to the soles of the feet, when warmth circulates throughout the body, this is the function of fire. When the eyes see light and the nose smells smoke, this is also the function of fire. It is just that people are attached to the phenomenal fire and are deluded by the essential fire, and they falsely create differences between the dependent reward (the environment that sentient beings rely on) and the proper reward (the body and mind of sentient beings), giving rise to defiled thoughts and distinguishing between right and wrong, or gaining this and losing that, holding onto one aspect and forgetting the others. What they call the nature-fire is precisely empty space (sunyata), and empty space is precisely true fire (true fire-nature). That which is pure and natural, pervading the Dharma realm, is inherently illuminating, serenely pure, originally complete, without any fabrication. That which is the body of Vairocana (meaning 'light that shines everywhere') pervading the Dharma realm, how can it be subject to your defilement and fabrication, and have a fixed location? The great element of fire is like this, and the other great elements can be understood in the same way. The principle of 'no difference yet difference' and 'difference yet no difference' is all here. The guest said, 'I have already understood the meaning of the wonderful Dharma. Can you explain it with a metaphor?' I replied, 'The metaphor of unchanging yet adapting to conditions, and adapting to conditions without changing, is like...'
來於七大文首。先總示之矣。今君欲因喻明。余當依經冰水之喻。約九喻以行之共為十喻。一冰水喻。二器空喻。三波水喻。四漚海喻。五月水喻。六日火喻。七風空喻。八色空喻。九金器喻。十陽春喻。
一冰水喻者
如來因阿難。疑佛常說和合因緣。一切世間種種變化。皆因四大和合發明。云何如來因緣自然二俱排擯。佛則示以非和不和之義。初示非和合不可云。若彼大性體非和合。則不能與諸大雜和。猶如虛空不和諸色。古人云。此約真如隨緣。不同頑空之性也。次示和合不可云。若和合者。同於變化。始終相成。生滅相續。生死死生。生生死死。如旋火輪。未有休息。古人云。此約真如不變。不同變化等相也。非不和合既不可。和合又不可。此理幽玄。卒難開示。故示之譬喻云。如水成冰。冰還成水。此喻真如不變隨緣。隨緣不變也。蓋水之成冰。嚴塞使之然也。冰之成水。陽春使之然也。若非和合者。水何因而成冰。冰何因而成水。若和合者。水何和而成冰。冰何和而成水。不變隨緣。隨緣不變。如斯而已。此喻應取濕性。喻七大真如之性。水喻佛法界隨緣之相。冰喻九法界隨緣之相。嚴寒喻染緣。陽春喻凈緣。隨嚴塞以成冰。而濕既無虧。隨陽春以成水。而濕亦不改。喻隨染緣以為九。而真
如之性不減。隨凈緣以成佛。而真如之性不增。下文廣明七大。無非發明此理。以喻合法。以法合喻。不變隨緣。無差而差。差而無差之義成矣。
二器空喻者
文亦出於本經義。稍殊於今義。經義因阿難疑見性有舒有卷。故如來破云。一切世間。大小內外。諸所事業。各屬前塵。不應說言見有舒縮。譬如方器中見方空。吾復問汝。此方器中所見方空。為復定方。為不定方。若定方者。別安圓器。空不應圓。若不定者。在方器中應無方空。汝言不知斯義所在。義性如是。云何為在。阿難。若復欲令入無方圓。但除器方。空體無方。不應說言更除虛空。方相所在。經義以虛空喻見性。以器喻一切世間。大小諸塵事業。今則借虛空。以喻真如不變無差之體。借方圓群器。喻十界隨緣差別之用。如虛空雖無大小方圓。不妨隨器不同以成乎。大小方圓之空。在虛空固無差也。在群器故有差也。然而在虛空同此空也。在群器亦同此空也。可喻不變隨緣無差而差。隨緣不變差而無差也。是則終日不變無差。而不妨乎隨緣之差。終日隨緣之差。不妨乎不變無差。不變隨差。體用而恒即。無差而差。一異而常同。善觀喻者。性善性惡。修善修惡。無差而差。差而無差之旨得矣。
三波水喻者
譬如世間無有不
【現代漢語翻譯】 現代漢語譯本： 如真如的體性不會減少。隨著清凈的因緣而成就佛果，而真如的體性也不會增加。下文將廣泛闡明地、水、火、風、空、見、識七大，無非是爲了闡明這個道理。用比喻來印證佛法，用佛法來印證比喻，不變與隨緣，無差別而有差別，有差別而無差別的意義就成立了。
二、器空的比喻
這段文字也出自《楞嚴經》的義理，但與現在的意義略有不同。《楞嚴經》的義理是，因為阿難懷疑見性有舒展和收縮，所以如來破斥說：『一切世間，無論大小內外，各種事業，都屬於外在的塵境，不應該說見性有舒展和收縮。』譬如在方形器皿中看到方形的虛空，我再問你，這方形器皿中所見的方形虛空，是固定的方形，還是不固定的方形？如果是固定的方形，那麼換成圓形器皿，虛空就不應該是圓形的。如果是不固定的方形，那麼在方形器皿中應該沒有方形的虛空。』你（阿難）說不知道這個道理在哪裡，義性就是這樣，怎麼能說它『在』哪裡呢？阿難，如果想要讓它進入無方無圓的狀態，只要除去器皿的方形，虛空的本體就沒有方形。不應該說再除去虛空，方形的相狀在哪裡。』《楞嚴經》的義理是用虛空比喻見性，用器皿比喻一切世間的大小塵境和事業。現在則是借用虛空，來比喻真如不變無差別的本體；借用方形、圓形等各種器皿，來比喻十法界隨緣差別的作用。如同虛空雖然沒有大小方圓，不妨礙它隨著器皿的不同而成就大小方圓的虛空。在虛空中本來就沒有差別，在各種器皿中就有了差別。然而在虛空中，都是同一個虛空；在各種器皿中，也都是同一個虛空。可以比喻不變隨緣，無差別而有差別；隨緣不變，有差別而無差別。這樣就是終日不變無差別，而不妨礙隨緣的差別；終日隨緣的差別，不妨礙不變無差別。不變隨差別，本體和作用恒常統一；無差別而有差別，同一和差異始終相同。善於觀察比喻的人，就能明白性善性惡，修善修惡，無差別而有差別，有差別而無差別的宗旨了。
三、波水的比喻
譬如世間沒有不 English version: The nature of Suchness (Tathata) does not diminish. It becomes a Buddha by following pure conditions, and the nature of Suchness does not increase. The following text extensively explains the seven great elements (earth, water, fire, wind, space, perception, and consciousness), all to illustrate this principle. Using metaphors to confirm the Dharma, and using the Dharma to confirm metaphors, the meaning of unchanging and conditioned, non-difference and difference, difference and non-difference is established.
Two, the metaphor of space in a container
This passage also comes from the meaning of the Shurangama Sutra, but it is slightly different from the current meaning. The meaning of the Shurangama Sutra is that because Ananda doubted that the nature of seeing had expansion and contraction, the Thus Come One refuted: 'All worlds, whether large or small, internal or external, all kinds of activities belong to external dust realms, and it should not be said that the nature of seeing has expansion and contraction.' For example, seeing square space in a square container, I ask you again, is the square space seen in this square container a fixed square or an unfixed square? If it is a fixed square, then if you change to a round container, the space should not be round. If it is an unfixed square, then there should be no square space in the square container.' You (Ananda) said you don't know where this principle is, the nature of meaning is like this, how can you say it 'is' anywhere? Ananda, if you want to make it enter a state of no square and no round, just remove the squareness of the container, and the substance of space has no squareness. You shouldn't say to remove space again, where is the appearance of squareness?' The meaning of the Shurangama Sutra is to use space as a metaphor for the nature of seeing, and to use containers as a metaphor for the size of the world and activities. Now, space is borrowed to metaphor the unchanging and undifferentiated substance of True Thusness; square, round, and other containers are borrowed to metaphor the conditioned and differentiated functions of the ten realms. Just as space, although it has no size or shape, does not prevent it from becoming space of different sizes and shapes depending on the container. There is originally no difference in space, and there is difference in various containers. However, in space, it is all the same space; in various containers, it is also the same space. It can be compared to unchanging and conditioned, non-difference and difference; conditioned and unchanging, difference and non-difference. This means that it is unchanging and undifferentiated all day long, without hindering the difference of conditionality; the difference of conditionality all day long does not hinder the unchanging and undifferentiated. Unchanging with difference, the substance and function are always unified; non-difference and difference, sameness and difference are always the same. Those who are good at observing metaphors can understand the purpose of good and evil nature, cultivating good and evil, non-difference and difference, and difference and non-difference.
Three, the metaphor of waves and water
For example, there is no in the world that is not
【English Translation】 English version: The nature of Suchness (Tathata) does not diminish. It becomes a Buddha by following pure conditions, and the nature of Suchness does not increase. The following text extensively explains the seven great elements (earth, water, fire, wind, space, perception, and consciousness), all to illustrate this principle. Using metaphors to confirm the Dharma, and using the Dharma to confirm metaphors, the meaning of unchanging and conditioned, non-difference and difference, difference and non-difference is established.
Two, the metaphor of space in a container
This passage also comes from the meaning of the Shurangama Sutra, but it is slightly different from the current meaning. The meaning of the Shurangama Sutra is that because Ananda doubted that the nature of seeing had expansion and contraction, the Thus Come One refuted: 'All worlds, whether large or small, internal or external, all kinds of activities belong to external dust realms, and it should not be said that the nature of seeing has expansion and contraction.' For example, seeing square space in a square container, I ask you again, is the square space seen in this square container a fixed square or an unfixed square? If it is a fixed square, then if you change to a round container, the space should not be round. If it is an unfixed square, then there should be no square space in the square container.' You (Ananda) said you don't know where this principle is, the nature of meaning is like this, how can you say it 'is' anywhere? Ananda, if you want to make it enter a state of no square and no round, just remove the squareness of the container, and the substance of space has no squareness. You shouldn't say to remove space again, where is the appearance of squareness?' The meaning of the Shurangama Sutra is to use space as a metaphor for the nature of seeing, and to use containers as a metaphor for the size of the world and activities. Now, space is borrowed to metaphor the unchanging and undifferentiated substance of True Thusness; square, round, and other containers are borrowed to metaphor the conditioned and differentiated functions of the ten realms. Just as space, although it has no size or shape, does not prevent it from becoming space of different sizes and shapes depending on the container. There is originally no difference in space, and there is difference in various containers. However, in space, it is all the same space; in various containers, it is also the same space. It can be compared to unchanging and conditioned, non-difference and difference; conditioned and unchanging, difference and non-difference. This means that it is unchanging and undifferentiated all day long, without hindering the difference of conditionality; the difference of conditionality all day long does not hinder the unchanging and undifferentiated. Unchanging with difference, the substance and function are always unified; non-difference and difference, sameness and difference are always the same. Those who are good at observing metaphors can understand the purpose of good and evil nature, cultivating good and evil, non-difference and difference, and difference and non-difference.
Three, the metaphor of waves and water
For example, there is no in the world that is not
波之水。亦無不濕之波。在水自分乎動靜之殊。在濕固無有波水之異。以濕喻真如不變無差之性。以水喻隨緣差別之用。知水處波處之濕性無殊。可以悟修善修惡之真如不異。斯則豈惟體用之性恒同。亦以見修門之大體不異。凈名之生死即涅槃。煩惱即菩提之理得矣。
四漚海喻者
經中斥迷己為物云。譬如百千澄清大海棄之。惟認一浮漚體。目為全潮。窮盡瀛渤。然而漚果非海乎。漚果異海乎。經但斥人認物為己。以小為大。若會萬物以為也。轉物同如來者。知全海以為漚。漚還匝海。悟全漚以即海。海不離漚。蓋以漚相而言之。持一浮泡而已。方彼大海。不啻毛剎之相懸。能觀漚體者。漚相雖小。漚體則寬。故諸如來。於一毛端。現寶王剎。坐微塵里。轉大法輪。蓋得乎此。是則海喻真如之體。漚喻隨緣之用。全海以為漚。可喻全真如不變之體以隨緣。全漚而在海。可喻全隨緣之用而在體。千漚兢起。不妨無差處以為差。一海恬然。不妨隨緣而不變。能了漚海之喻。則不變隨緣隨緣不變。無差而差差而無差之旨。思過半矣。
五月水喻者
此下四喻出於楞嚴。本是於法。今借之為喻。以顯乎法。蓋經文所說。乃是用修惡近淺之事。以明性水隨緣之義。今約喻言。故無咎也。如經云。水性
不定。流息無恒。如室羅城。迦毗羅仙。斫迦羅仙。及缽頭摩訶薩等。諸大幻師。求太陰精。用和幻藥。是諸師等。于白月晝。手執方諸。承月中水。一處執珠。一處水出。遍法界執。滿法界生。生滿世間。寧有方所。今以空中之月。以喻真如不變之體。所取之水。以喻隨緣差別之用。空中月色。不妨終日不變以隨緣。手中之水。不妨終日隨緣而不變。是故於空水之喻。能了達者。則于真不變隨緣。隨緣不變之旨得矣。
六日火喻
經云。汝觀城中未食之家。欲炊㸑時。手執陽燧。日前求火。當知世人一處執鏡。一處生火。遍法界執。滿世間起。起遍世間。寧有方所。今以空中之日。喻真如不變之體。滿世間火。喻隨緣差別之用。空中之火。不異手中之火。手中之火。不異空中之火。以喻真如不變之性。無差而差。隨縱變造之用。差而無差。其旨甚明。
七風空喻者
經云。風性無體。動靜不常。汝常整衣。入于大眾。僧伽黎角。動及傍人。則有微風。拂彼人面。如汝一人微動服衣。有微風出。遍法界拂。滿國土生。周遍世界。寧有方所。今以虛空。喻真如不變之體。風喻隨緣變造之用。空中之風。不異拂面之風。拂面之風。不異空中之風。空中之風。以喻真如不變之體。無差而差。拂面之
【現代漢語翻譯】 現代漢語譯本：不定。流息無恒。譬如室羅城（Śrāvastī，古印度城市名）。迦毗羅仙（Kapila，印度教哲學家，數論派的創始人）。斫迦羅仙。以及缽頭摩訶薩（Padma Mahāsattva，偉大的蓮花存在）等，這些偉大的幻術師，爲了尋求太**，使用調和的幻藥。這些幻術師們在白天的月光下，手持方諸（取水器），承接月中的水。一處拿著珠子，一處水就流出，在整個法界拿著，整個法界都產生。產生充滿世間，哪裡有固定的地方呢？現在用空中的月亮，來比喻真如不變的本體。所取的水，比喻隨緣而變的差別作用。空中的月色，不妨礙它整天不變而隨順因緣。手中的水，不妨礙它整天隨順因緣而不變。因此，對於空和水的比喻，能夠了解通達的人，就能明白真如不變而隨緣，隨緣而不變的宗旨了。 六日火喻 經中說：『你觀察城中沒有吃飯的人家，想要做飯的時候，手持陽燧（取火器），對著太陽求火。』應當知道世人一處拿著鏡子，一處就生出火來，在整個法界拿著，整個世間都燃起。燃遍整個世間，哪裡有固定的地方呢？現在用空中的太陽，比喻真如不變的本體。充滿世間的火，比喻隨緣而變的差別作用。空中的火，不異於手中的火。手中的火，不異於空中的火。用以比喻真如不變的自性，無差別而有差別，隨順縱任變造的作用。差別而無差別，其中的旨意非常明顯。 七風空喻 經中說：『風的性質沒有固定的形體，動靜沒有常態。你經常整理衣服，進入大眾之中，僧伽黎（saṃghāṭī，袈裟）的角，觸動到旁邊的人，就會有微風，拂過那個人的面龐。』就像你一個人稍微動一下衣服，就有微風產生，吹拂整個法界，充滿整個國土，周遍整個世界，哪裡有固定的地方呢？現在用虛空，比喻真如不變的本體。風比喻隨緣變造的作用。空中的風，不異於拂面的風。拂面的風，不異於空中的風。空中的風，用以比喻真如不變的本體，無差別而有差別，拂面之
【English Translation】 English version: Indefinite. The flow and cessation are impermanent. Like Śrāvastī (an ancient Indian city), Kapila (a Hindu philosopher, founder of the Samkhya school), Cakara Immortal, and Padma Mahāsattva (the Great Lotus Being), these great illusionists seek the Supreme ** using harmonized illusionary medicine. These masters, during the daytime under the moonlight, hold a 'fang zhu' (a water-collecting device) to receive water from the moon. Holding a pearl in one place, water flows out in another. Holding it throughout the entire Dharma Realm, the entire Dharma Realm arises. Arising and filling the world, where is there a fixed location? Now, the moon in the sky is used to symbolize the unchanging essence of True Thusness (Tathātā). The water collected is used to symbolize the differential functions that arise according to conditions. The moonlight in the sky does not hinder it from remaining unchanged throughout the day while adapting to conditions. The water in hand does not hinder it from adapting to conditions throughout the day without changing. Therefore, for those who can understand the analogy of emptiness and water, they will grasp the principle of True Thusness being unchanging yet adapting to conditions, and adapting to conditions yet remaining unchanged. Six: The Analogy of Fire and the Sun The sutra says, 'You observe families in the city who have not eaten, and when they want to cook, they hold a 'yang sui' (a fire-starting device) to seek fire from the sun.' You should know that people hold a mirror in one place, and fire arises in another. Holding it throughout the entire Dharma Realm, the entire world ignites. Igniting throughout the entire world, where is there a fixed location? Now, the sun in the sky is used to symbolize the unchanging essence of True Thusness. The fire filling the world is used to symbolize the differential functions that arise according to conditions. The fire in the sky is not different from the fire in hand. The fire in hand is not different from the fire in the sky. This is used to symbolize the unchanging nature of True Thusness, undifferentiated yet differentiated, following the function of spontaneous transformation. Differentiated yet undifferentiated, the meaning is very clear. Seven: The Analogy of Wind and Emptiness The sutra says, 'The nature of wind has no fixed form, and its movement and stillness are not constant. You often adjust your robes and enter the assembly. The corner of your saṃghāṭī (a type of robe) touches the person next to you, and a gentle breeze arises, brushing their face.' Just as when you slightly move your clothing, a gentle breeze arises, blowing throughout the entire Dharma Realm, filling the entire country, pervading the entire world, where is there a fixed location? Now, emptiness is used to symbolize the unchanging essence of True Thusness. Wind is used to symbolize the function of transformation that arises according to conditions. The wind in the sky is not different from the wind brushing the face. The wind brushing the face is not different from the wind in the sky. The wind in the sky is used to symbolize the unchanging essence of True Thusness, undifferentiated yet differentiated, the brushing of the
風。以喻隨緣變造之用。差而無差。厥義甚明。
八色空喻者
經云。阿難。空性無形。因色顯發。如室羅城。去河遙處。諸剎利等。新立安居。鑿井求水。出土一尺。于中則有一尺虛空。如是乃至出土一丈。中間還得一丈虛空。虛空淺深。隨出多少。如一井空。空生一井。十方虛空亦復如是。圓滿十方。寧有方所。此文廣辨空土元無異因。與前性色即直空。性空即真色同旨。是則出土得空。空色元同一體。空中之空。即土中之空。土中之空。即空中之空。空中之空不變。土中之空亦不變。空中之空。既不變隨緣。能為土中之空。則無差而差。井中之空。雖隨緣變造。其實差而無差。以喻真如不變之體。無差而差。隨緣變造。差而無差。亦甚分明。
九金器喻者
此取出礦之金。不取在礦之金。若取在礦之金。此則濫同別教但中佛性。煩惱異菩提。真如隨緣猶為其變。今取出礦之金。正如君子不器。善惡皆能。但彰己能。何過之有。故金之為眾器也。雖有佛像生像。瓶盤釵釧之殊。自其金體觀之。則一而無二。金體不二。可喻真如不變之體。眾器差別。可喻隨緣變造之用。真金不礙眾器。眾器不失黃金。則真如不變無差而差。隨緣變造差而無差之旨成矣。
十陽春喻者
比陽春
{ "translations": [ "現代漢語譯本：風的比喻，是用來比喻真如隨緣變造的作用。看似有差別，實則沒有差別，這個道理非常明顯。", "", "八色空的比喻：", "", "經文中說：『阿難（Ananda，佛陀的十大弟子之一）。空性的本質沒有形狀，因色法而顯現。比如室羅城（Śrāvastī，古印度城市名）遠離河流的地方，諸剎利（Kshatriya，古印度社會種姓制度中的第二等級）等新建立住所，鑿井取水。挖出一尺深的土，其中就有一尺的虛空。像這樣一直挖到一丈深，中間就有一丈的虛空。虛空的深淺，隨著挖出的土的多少而變化。就像一口井的虛空，虛空產生於一口井。十方虛空也是這樣，圓滿十方，哪裡有固定的處所呢？』這段文字廣泛地闡述了空和土原本沒有不同的原因，與前面所說的『性色即是真空，性空即是真色』的宗旨相同。這樣看來，挖出土就得到虛空，虛空和色法原本就是一體的。空中的空，就是土中的空；土中的空，就是空中的空。空中的空不變，土中的空也不變。空中的空，既然不變而能隨緣，成為土中的空，那就是沒有差別而有差別。井中的空，雖然隨著因緣而變化，其實是有差別而沒有差別。這是用來比喻真如不變的本體，沒有差別而有差別，隨緣變造，有差別而沒有差別，也非常清楚。", "", "九金器的比喻：", "", "這裡取的是已經從礦中提煉出來的黃金，而不是還在礦中的黃金。如果取還在礦中的黃金，那就和別教（指藏教，天臺宗判教方法之一）所說的『但中佛性』（只在中間有佛性）一樣，認為煩惱不同於菩提（bodhi，覺悟），真如隨著因緣而變化。現在取已經提煉出來的黃金，正像君子不侷限於某種器物一樣，善惡都能做，只要能彰顯自己的能力，有什麼過錯呢？所以黃金作為各種器物，雖然有佛像、生像、瓶、盤、釵、釧等不同，但從黃金的本體來看，則是一而沒有二。黃金的本體沒有二，可以比喻真如不變的本體；各種器物的差別，可以比喻隨緣變造的作用。真金不妨礙各種器物，各種器物不失去黃金的本質，那麼真如不變，沒有差別而有差別，隨緣變造，有差別而沒有差別的宗旨就成立了。", "", "十陽春的比喻：", "", "比喻陽春", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
之發生萬物已。實寂然而不動。遇有感而遂通。是以卉木叢林。觸之即發。如桃李梅柳。感之即芳。陽春遍於萬匯。不妨無差以為差。物物皆具陽春。不妨差別以無差。以喻真如不變而隨緣。隨緣不變。無差而差之旨瞭然。差而無差之義不忒矣。
客曰。真如不變隨緣。無差而差。隨緣不變。差而無差之旨。聞前法喻已曉然矣。云何名為因心本具。毫無虧欠門。余曰。因心者。指今在凡夫地。慕佛果以修因之心也。發心雖然廣大。約境猶居陰中。即以日用根塵相對。隨起一念。或善。或惡。或無記。或世間心。出世間心。即以此念。而為所觀之境。如此之心。屬第六識。名為陰心。亦名人心。言本具者。正以此心。於十界中必屬一界。若起三綱五常之心。即是人界。若此一界現起。名為事造。則九界冥伏。於一性之中名為理具。而此一界具十如是。謂據外攬而可別。名為人界如是相。據內自性不改。名為人界如是性。人界主質。名為如是體。能修戒善功能。名為人界如是力。構造綱常。名為人界如是作。時習成種。名為人界如是因。助善具度。名為人界如是緣。表表威儀丈夫可敬。名為人界如是果。招生中國富貴王侯。名為人界如是報。初相為本。終窮為末。如此十如。促居一念。了不可得。即是無諦。雖不可
【現代漢語翻譯】 現代漢語譯本： 由此發生萬物。實際上寂靜而不動搖，遇到感應就貫通。因此花草樹木，接觸到就生長；如桃樹、李樹、梅樹、柳樹，感受到就散發芬芳。溫暖的春天遍佈萬物，不妨將無差別看作差別，萬物都具備陽春的生機，不妨將差別看作無差別。這用來比喻真如（Tathata，事物的真實如是之相）不變而隨順因緣，隨順因緣而不變。無差別而有差別的旨意就清楚了，差別而無差別的意義就沒有錯誤了。
客人問道：『真如不變而隨順因緣，無差別而有差別，隨順因緣而不變，差別而無差別的旨意，聽了前面的法喻已經明白了。什麼叫做因心本自具足，毫無虧欠的法門呢？』 我回答說：『因心，指的是現在處於凡夫地位，仰慕佛果而修因的心。發心雖然廣大，但從境界來說仍然處於陰暗之中。就以日常生活中根（indriya，感覺器官）塵（visaya，感覺對像）相對而言，隨之生起一念，或者善，或者惡，或者無記（neither good nor bad，非善非惡），或者是世間心，或者是出世間心，就以這一念作為所觀察的境界。這樣的心，屬於第六識（mano-vijnana，意識），稱為陰心，也叫人心。』 『所說的本具，正是指這顆心，在十法界（ten realms of existence，十種不同的生命存在狀態）中必定屬於一個法界。如果生起三綱五常的心，那就是人界。如果這一個法界顯現出來，稱為事造，那麼其他九個法界就隱藏起來，在一性（one nature，統一的本性）之中稱為理具。而這一個法界具備十如是（ten suchnesses，十種如是），就是說根據外在的把握而可以區分，稱為人界如是相（appearance）。根據內在自性不改變，稱為人界如是性（nature）。人界的主體，稱為如是體（entity）。能夠修習戒律善行的功能，稱為人界如是力（power）。構造綱常倫理，稱為人界如是作（function）。時常學習成為種子，稱為人界如是因（primary cause）。輔助善行具備度量，稱為人界如是緣（condition）。外表威儀令人尊敬，稱為人界如是果（effect）。招來中國富貴王侯的果報，稱為人界如是報（retribution）。最初的相為根本，最終的窮盡為末端，這樣的十如是，短暫地存在於一念之中，完全不可得，這就是無諦（no truth，沒有真諦）。雖然不可得』
【English Translation】 English version: From this, all things arise. In reality, it is still and unmoving, responding and connecting when stimulated. Therefore, plants and trees grow when touched; like peach, plum, and willow trees, they emit fragrance when sensed. The warm spring pervades all things, allowing us to see no difference as difference. All things possess the vitality of spring, allowing us to see difference as no difference. This is used to illustrate that the True Thusness (Tathata, the true nature of things) remains unchanged while adapting to conditions, and adapts to conditions without changing. The meaning of no difference yet difference is clear, and the meaning of difference yet no difference is without error.
The guest asked, 'The meaning of True Thusness remaining unchanged while adapting to conditions, no difference yet difference, adapting to conditions without changing, and difference yet no difference, is already understood from the previous Dharma metaphors. What is meant by the Dharma gate of the inherent completeness of the causal mind, without any deficiency?' I replied, 'The causal mind refers to the mind of cultivating causes while aspiring to Buddhahood, while currently in the position of an ordinary person. Although the aspiration is vast, in terms of realm, it is still in darkness. Taking the daily interaction of the senses (indriya, sense organs) and sense objects (visaya, objects of sense) as an example, a thought arises accordingly, whether good, evil, neutral (neither good nor bad), worldly, or transcendental. This thought is taken as the object of observation. Such a mind belongs to the sixth consciousness (mano-vijnana, mind consciousness), called the yin mind, also known as the human mind.' 『What is meant by inherent completeness refers precisely to this mind, which must belong to one of the ten realms of existence (ten realms of existence, ten different states of life) within the ten realms. If the mind of the three cardinal guides and five constant virtues arises, that is the human realm. If this one realm manifests, it is called event-created, then the other nine realms are hidden, and within the one nature (one nature, unified essence) it is called principle-inherent. And this one realm possesses the ten suchnesses (ten suchnesses, ten aspects of reality), that is, according to external grasp it can be distinguished, called the suchness of appearance of the human realm. According to the internal self-nature not changing, it is called the suchness of nature of the human realm. The main substance of the human realm is called the suchness of entity. The function of being able to cultivate precepts and good deeds is called the suchness of power of the human realm. Constructing the cardinal guides and constant virtues is called the suchness of function of the human realm. Constantly learning and becoming a seed is called the suchness of primary cause of the human realm. Assisting good deeds and possessing measure is called the suchness of condition of the human realm. The dignified appearance is respectable, called the suchness of effect of the human realm. Attracting the retribution of wealth and nobility in China is called the suchness of retribution of the human realm. The initial appearance is the root, and the final exhaustion is the end. Such ten suchnesses, briefly existing in one thought, are completely unattainable, and this is no truth (no truth, no ultimate truth). Although unattainable』
得。十法宛然。即是有諦。皆是佛性。一一真常。即是中諦。名為如是本末究竟等。然又具五陰十種如是。國土十種如是。假名十種如是。成三十如是。如此一界。在一性中。與九法界。性體融通。各各互具。是則每一界具十法界。成百法界。一界十如是。百界則千如是。歷假名五陰國土。成三千如是。如此三千。但約一番互具而論。若番番互具。則萬億兆媛。不可以頭數而列舉也。既性是三諦三德。則此一念三千之法。體是法身。一一週遍法界。故性是般若。一一照明如大明在天。無幽不燭。了無煩惱。故常處解脫。蕭然累表。了無生死繫縛。故如是人心。而與佛性無二無別。如是解了名為見性。如是照見。名為成佛。天臺之言。直指人心見性成佛者。蓋見乎此成乎此也。如是說者。名為即修論性。非即性成性。若即性論性。已如前第一真如不變十界冥伏門中說竟。雖即修論性。與前第一門大體。無二無別。但前即性論性。如即海論海。今此門中。即修論性。如指漚而即海也。良由真如不變隨緣。造此一念。既無差而差。故此隨緣一念。當體不變。差而無差。有界千如三千性相。即法身即般若即解脫。如剖栴檀片片皆香。如碎白璧分分皆真。如搗萬種香為丸。若燒一塵。具足眾氣。如人入大海浴。已用諸河之水。又
【現代漢語翻譯】 現代漢語譯本 得。十法宛然，即是有諦（存在之真理）。皆是佛性（覺悟的本性）。一一真常，即是中諦（不偏不倚的真理）。名為如是本末究竟等（事物的本性、現象和最終結果都是平等無別的）。 然又具五陰（色、受、想、行、識，構成個體存在的五種要素）十種如是。國土（生存環境）十種如是。假名（虛幻的名稱）十種如是。成三十如是。如此一界（一個世界），在一性（統一的本性）中，與九法界（九種不同的存在狀態）性體融通，各各互具。是則每一界具十法界，成百法界。一界十如是，百界則千如是。歷假名五陰國土，成三千如是。 如此三千，但約一番互具而論。若番番互具，則萬億兆媛，不可以頭數而列舉也。既性是三諦（空諦、假諦、中諦）三德（法身德、般若德、解脫德），則此一念三千之法，體是法身（佛的真身）。一一週遍法界，故性是般若（智慧）。一一照明如大明在天，無幽不燭。了無煩惱，故常處解脫（從束縛中解脫）。蕭然累表，了無生死繫縛，故如是人心，而與佛性無二無別。如是解了名為見性（認識到自己的本性）。如是照見，名為成佛（達到覺悟）。 天臺之言，直指人心見性成佛者，蓋見乎此成乎此也。如是說者，名為即修論性（通過修行來認識本性）。非即性成性（不是本性本身創造本性）。若即性論性（如果從本性本身來討論本性），已如前第一真如不變十界冥伏門中說竟。雖即修論性，與前第一門大體，無二無別。但前即性論性，如即海論海。今此門中，即修論性，如指漚而即海也。良由真如不變隨緣，造此一念。既無差而差，故此隨緣一念，當體不變。差而無差。有界千如三千性相，即法身即般若即解脫。如剖栴檀片片皆香。如碎白璧分分皆真。如搗萬種香為丸，若燒一塵，具足眾氣。如人入大海浴，已用諸河之水。又
【English Translation】 English version Understood. The ten dharmas (laws/principles) are clearly present, which is the Satya (truth of existence). All are Buddha-nature (the nature of enlightenment). Each and every one is truly constant, which is the Madhyamāpratipadā (the Middle Way truth). It is called 'suchness' (tathata) from beginning to end, ultimately equal. Furthermore, it possesses the ten suchnesses of the five skandhas (form, feeling, perception, mental formations, consciousness - the five aggregates that constitute individual existence). The ten suchnesses of the land (environment). The ten suchnesses of provisional names (illusory names). Forming thirty suchnesses. This one realm (world), within one nature (unified nature), interpenetrates with the nature of the nine dharma realms (nine different states of existence), each possessing the others. Therefore, each realm possesses the ten dharma realms, forming a hundred dharma realms. One realm has ten suchnesses, a hundred realms then have a thousand suchnesses. Through provisional names, five skandhas, and lands, three thousand suchnesses are formed. These three thousand are only discussed in terms of one instance of mutual possession. If instance after instance mutually possesses, then there would be countless billions, impossible to enumerate. Since the nature is the three truths (emptiness, provisional existence, the Middle Way) and the three virtues (dharmakaya, prajna, liberation), then this single thought of three thousand dharmas is essentially the dharmakaya (the true body of the Buddha). Each and every one pervades the dharma realm, therefore the nature is prajna (wisdom). Each and every one illuminates like the great light in the sky, leaving no darkness unilluminated. Completely without afflictions, therefore constantly abiding in liberation (freedom from bondage). Serene and surpassing all burdens, completely without the bondage of birth and death, therefore such a human mind is no different from Buddha-nature. Such understanding is called 'seeing the nature' (realizing one's own nature). Such clear seeing is called 'becoming a Buddha' (attaining enlightenment). The words of Tiantai (a Buddhist school), 'directly pointing to the human mind, seeing the nature and becoming a Buddha,' are indeed seeing this and becoming this. Such a teaching is called 'discussing the nature through practice' (cultivating to realize the nature). Not 'the nature itself creating the nature' (not the nature creating itself). If discussing the nature from the nature itself, it has already been discussed in the previous first gate of 'the unchanging true suchness and the hidden ten realms.' Although discussing the nature through practice, it is essentially no different from the previous first gate. But the previous discussing the nature from the nature itself is like discussing the ocean from the ocean. Now in this gate, discussing the nature through practice is like pointing to a bubble and immediately seeing the ocean. Because the unchanging true suchness follows conditions, creating this one thought. Since there is no difference yet there is difference, therefore this one thought that follows conditions is inherently unchanging. Different yet not different. Having realms, thousands of suchnesses, and three thousand natures and characteristics, which are the dharmakaya, prajna, and liberation. Like splitting sandalwood, each piece is fragrant. Like breaking white jade, each fragment is genuine. Like grinding ten thousand kinds of incense into a ball, if burning a single particle, it contains all the fragrances. Like a person entering the ocean for a bath, having already used the water of all the rivers. Furthermore
合前十喻。則如水之為冰。冰還即水。如空之投器。器不異空。如水之為波。波仍是水。如海之起漚。漚體全海。乃至如月水。如日火。如風空。如空色。如金器。如陽春。悉不變隨緣。隨緣不變。無差而差。差而無差者也。
客又問曰。前真如不變隨緣門。既具論十界依正二報。是則身色依正。無非性具。則隨緣時無不遍造。皆可論隨緣不變之旨。今但云因心本具。惟約心言。而身色依正不言何也。余對曰。今天臺家性具圓宗。正約色心依正皆性具故。則隨緣時。無不遍造。所造色心依正。無不當體隨緣不變。故四明祖師云。又應了知。法界圓融不思議體。作我一念之心。亦復舉體。作生作佛。作依作正。作根作境。一心一塵。至一極微。無非全體而作。既一一法全法界作故。趣舉一法。即是圓融法界全分。既全法界。有何一法不具諸法。故知法界三德。不大。一念三德不小。剎海三德不多。一塵三德不少。故華嚴云。心如工畫師。造種種五陰。一切世間中。無不從心造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。今宗正約此旨。以釋法華經題之妙法。謂法者。心佛眾生之三法也。妙者三無差別也。然雖三皆無差。若約近要。又莫要於心。故天臺大師云。佛法太高。眾生太廣。初心為難。三無差別
。觀心則易。今約世人近要者為言。故獨指心法。非身色依正。而不具論。故知眾生色心依正。一念一塵。與真如不變之體。毫無虧欠也。
性善惡論卷之二 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之三
天臺山幽溪沙門傳燈著
客曰。因心本具。毫無虧欠。既領旨矣。果地圓證。一無所改。其義云何。余對曰。前門約眾生心法。在因本具。明毫無虧欠。雖與真如之體。對論無虧。正欲與如來果位。對論無差。今此門中。亦雖與真如不變。對論不改。正欲與心生對論無差。蓋眾生心法。根塵念起。既具百界千如三千性相。即真俗中。是故圓修行人之所修者。照此不思議境也。至於果位圓證者。證此不思議境也。故荊溪大師云。三千未顯。同名無明。三千既顯。同稱常樂。四明尊者云。又復應知。六即之義。不專在佛。一切假實。三乘人天。下至蛣𧏙地獄色心。皆須六即辨其初后。所謂理蛣𧏙。名字乃至究竟蛣𧏙。以論十界。皆理性故。無非法界。一不可改。故名字去不惟顯佛。九亦同彰。至於果成。十皆究竟。正以十界真如不變之體。而能隨緣。故使隨緣造成十界。其體不變。今論佛果。則隨凈緣造成佛法界。而真如性中所具十種法界。與夫三諦。悉皆不變。
【現代漢語翻譯】 現代漢語譯本：觀察自心就容易明白這個道理。現在針對世人容易理解和掌握的要點來說，所以只著重於心法，而沒有詳細討論身、色、依報和正報。因此要知道，眾生的色、心、依報和正報，每一個念頭、每一粒微塵，都與真如不變的本體毫無虧欠。
性善惡論卷之二 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之三
天臺山幽溪沙門傳燈著
客人問：『既然明白了因地的心本來就具足，毫無虧欠的道理。那麼，果地上圓滿證得，一無所改，又是什麼意思呢？』我回答說：『前面所說的，是就眾生的心法，在因地本來具足，說明毫無虧欠。雖然與真如的本體相對而言沒有虧欠，正是要與如來的果位相對而言沒有差別。現在這裡所說的，也是雖然與真如不變的本體相對而言沒有改變，正是要與心生相對而言沒有差別。因為眾生的心法，根、塵、念頭生起，就具足百界千如三千性相，即是真俗中道。所以圓教修行人所修的，就是觀照這不可思議的境界。至於果位圓滿證得，就是證得這不可思議的境界。』所以荊溪大師說：『三千性相未顯現時，都叫做無明；三千性相顯現時，都叫做常樂。』四明尊者說：『又應當知道，六即的意義，不只在於佛，一切假和實，三乘人天，下至蛣𧏙（一種小蟲）地獄的色心，都必須用六即來辨別其初后。所謂理蛣𧏙，名字乃至究竟蛣𧏙。用以討論十法界，都是理性，沒有不是法界的，一不可改變。』所以名字位不只顯現佛，九法界也同樣彰顯。至於果位成就，十法界都究竟。正是因為十法界真如不變的本體，能夠隨緣，所以使得隨緣造成十法界，而其本體不變。現在討論佛果，就是隨清凈的緣造成佛法界，而真如自性中所具足的十種法界，以及三諦，都完全不變。
【English Translation】 English version: Observing one's own mind makes it easy to understand this principle. Now, focusing on the essential points that are easy for people to understand and grasp, I emphasize the mind-dharma (xinfa) alone, without discussing the body (shen), form (se), dependent environment (yibao), and proper reward (zhengbao) in detail. Therefore, know that the sentient beings' body, mind, dependent environment, and proper reward, every thought, every mote of dust, are without any deficiency in relation to the unchanging essence of Suchness (zhenru).
Treatise on the Nature of Good and Evil, Volume 2 Supplement to the Buddhist Canon, Volume 57, No. 0970, Treatise on the Nature of Good and Evil
Treatise on the Nature of Good and Evil, Volume 3
Written by Shramana Chuandeng of Youxi, Tiantai Mountain
A guest asked: 'Since I understand the principle that the mind in the causal stage (yin) is originally complete and without any deficiency, what does it mean that the fruition stage (guo) is perfectly realized and nothing is changed?' I replied: 'What was said earlier was about the mind-dharma of sentient beings, originally complete in the causal stage, explaining that there is no deficiency. Although there is no deficiency in relation to the essence of Suchness, it is precisely to say that there is no difference in relation to the fruition stage of the Tathagata (Rulai). What is said here is also that although there is no change in relation to the unchanging essence of Suchness, it is precisely to say that there is no difference in relation to the arising of the mind. Because the mind-dharma of sentient beings, with the arising of roots (gen), objects (chen), and thoughts (nian), possesses the three thousand natures and appearances of the hundred realms and thousand suchnesses (baijie qianru sanqian xingxiang), which is the Middle Way of truth and convention. Therefore, what the practitioners of the perfect teaching (yuanjiao) cultivate is to illuminate this inconceivable realm. As for the perfect realization of the fruition stage, it is to realize this inconceivable realm.' Therefore, Great Master Jingxi said: 'When the three thousand are not manifest, they are all called ignorance (wuming); when the three thousand are manifest, they are all called constant joy (changle).' Venerable Siming said: 'Furthermore, it should be known that the meaning of the Six Identities (liuji) is not only for the Buddha, but all provisional and real, the three vehicles (sancheng), humans and devas (rentian), down to the earthworm (qiyin) and the mind and form of hell, must use the Six Identities to distinguish their beginning and end. The so-called Identity in Principle (li qiyin), Identity in Name, up to Ultimate Identity. Using this to discuss the Ten Dharma Realms (shifajie), all are principle, and there is nothing that is not the Dharma Realm, and nothing can be changed.' Therefore, the Identity in Name not only manifests the Buddha, but the other nine realms are also manifested. As for the accomplishment of the fruition, all ten are ultimate. It is precisely because the unchanging essence of Suchness of the Ten Dharma Realms can accord with conditions (suiyuan), so that according with conditions creates the Ten Dharma Realms, while its essence remains unchanged. Now, discussing the Buddha-fruit, it is that according with pure conditions creates the Buddha-dharma realm, and the ten kinds of Dharma Realms contained in the Suchness-nature, as well as the Three Truths (sant諦), all remain completely unchanged.
但佛界現起。九界冥伏。謂之為佛。其實所具九界冥伏者。毫無所改。今為廣引經文。明證非虛。凡為五意。一證成果地圓證十界之性。二證成果地圓證三諦之體。三證成果地圓起一多之用。四證成果地圓起十界之用。五證成果地妙用之事。
一證成果地圓證十界之性者
若廣引證。諸餘大乘經典。說圓證十界。其文至多。今且近引大眾目前易見之經。如大佛頂經。如來彰自證中雲。我以不滅不生。合如來藏。而如來藏元明心妙。即心。即空。即地水火風。即眼耳鼻舌身意。即色聲香味觸法。即眼識界。如是乃至即意識界。此則如來至於果位。本具六凡法界。不失自性也。又云。即明無明。明無明盡。如是乃至即老即死。即老死盡。即苦即集。即滅即道。即智即得。此則如來至於極果。本具二乘法界。不失自性也。又云。即檀那。即尸羅。即毗黎耶。即羼提。即禪那。即般剌若。即波羅蜜多。此則如來至於果位。本具菩薩法界。不失自性也。如是乃至即怛闥阿竭。即阿羅訶三耶三菩。即大涅槃。即常即樂。即我即凈。此則如來至於果位。本具佛界。方得究竟也。以此而觀。豈非果地圓證十界之性乎。
二證成果地圓證三諦之體者
而如來藏妙明元心。十界俱非。正以非。則遣情。纖塵而不立
。即十法界皆空。般若德也。又云。而如來藏元明心妙。十界俱即。正以即。則立法。萬象森然。即十法界。皆有解脫德也。又云。而如來藏妙明心元。十界俱離。即離非是即非即。正以離即俱遣二邊不存。非即俱是真俗宛然。法身德也。而此三諦三德。皆不離十種法界而辯。豈非因具十界三諦修用十界三觀。果證十界三德乎。
三證成果地圓起一多之用者
經云。我以不滅不生。合如來藏。而如來藏。惟妙覺明。圓照法界。是故於中一為無量。無量為一。小中現大。大中現小。於一毫端現寶王剎。坐微塵里轉大法輪。此正如來藏中性具十界。依報一塵。正報一毛。一色一心。無非真如不變之體。比隨凈緣而為依正色心之時。一毛一塵。無非法界。今稱性圓證。故稱性圓現。一即法界。乃無量之一。無量亦法界。乃一之無量。以至小亦法界。大亦法界。一毛之正報亦法界。一塵之依報亦法界。一毛一塵法界不小。無量剎海法界不大。不大不小。故能毛剎相容。一多自在。正類漚海器空。波濕冰水。余之六喻亦復如是。故發真如妙覺明性。本地風光。了非奇特也。
四證成果地圓起十界之用者
經敘觀音。修耳根圓通。生滅既滅。寂滅現前。忽然超越世出世間。十方圓明。獲二殊勝。一者上合
【現代漢語翻譯】 現代漢語譯本：即十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）皆是空性。這是般若（智慧）之德。又說：『而如來藏（一切眾生本具的清凈自性）元明心妙，十界俱即』，正是因為『即』，所以能建立法則，萬象森然，即十法界皆有解脫之德。又說：『而如來藏妙明心元，十界俱離』，即『離』不是『即』也不是『非即』，正是因為『離』，『即』和『非即』都被捨棄，二邊都不存在，『非即』和『俱是』，真諦和俗諦宛然存在，這是法身之德。而這三諦（空諦、假諦、中諦）三德（法身德、般若德、解脫德），都離不開十種法界來辨析。難道不是因為具備十界三諦，修用十界三觀（空觀、假觀、中觀），才能在果地上證得十界三德嗎？ 三、 證成果地圓起一多之用者 經中說：『我以不滅不生，合如來藏，而如來藏，惟妙覺明，圓照法界，是故於中一為無量，無量為一，小中現大，大中現小，於一毫端現寶王剎（佛國），坐微塵里轉大法輪』。這正如如來藏中本性具足十界，依報（眾生所依止的物質世界）一塵，正報（眾生的身心）一毛，一色一心，無非真如（事物的真實本性）不變之體。比隨凈緣而為依正色心之時，一毛一塵，無非法界。今稱性圓證，故稱性圓現。一即法界，乃無量之一，無量亦法界，乃一之無量。以至小亦法界，大亦法界。一毛之正報亦法界，一塵之依報亦法界。一毛一塵法界不小，無量剎海法界不大。不大不小，故能毛剎相容，一多自在。正類漚海器空，波濕冰水。其餘的六個比喻也是這樣。所以發起真如妙覺明性，本地風光，了非奇特啊。 四、 證成果地圓起十界之用者 經中敘述觀音（觀世音菩薩），修耳根圓通，生滅既滅，寂滅現前，忽然超越世出世間，十方圓明，獲得兩種殊勝。
【English Translation】 English version: That is, all Ten Dharma Realms (referring to Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas, Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) are empty in nature. This is the virtue of Prajna (wisdom). It is also said: 'And the Tathagatagarbha (the pure self-nature inherent in all beings) is originally bright, the mind is subtle, and all Ten Realms are immediately present.' It is precisely because of 'immediacy' that laws can be established, and all phenomena are lush and vibrant. That is, all Ten Dharma Realms have the virtue of liberation. It is also said: 'And the Tathagatagarbha is the wonderful and bright source of the mind, and all Ten Realms are separate.' That is, 'separation' is neither 'immediacy' nor 'non-immediacy.' It is precisely because of 'separation' that 'immediacy' and 'non-immediacy' are both abandoned, and the two extremes do not exist. 'Non-immediacy' and 'both are' mean that the true and conventional truths are clearly present. This is the virtue of the Dharmakaya. And these Three Truths (the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way) and Three Virtues (the virtue of Dharmakaya, the virtue of Prajna, and the virtue of Liberation) cannot be separated from the Ten Dharma Realms for analysis. Isn't it because one possesses the Three Truths of the Ten Realms, cultivates and uses the Three Contemplations (the Contemplation of Emptiness, the Contemplation of Provisional Existence, and the Contemplation of the Middle Way) of the Ten Realms, that one can realize the Three Virtues of the Ten Realms in the fruition stage? Three: To prove the use of oneness and multiplicity arising from the perfected fruition ground. The Sutra says: 'I use non-extinction and non-birth to unite with the Tathagatagarbha, and the Tathagatagarbha is only wonderfully enlightened, illuminating the entire Dharma Realm. Therefore, within it, one becomes infinite, and infinite becomes one. The small manifests the large, and the large manifests the small. In the tip of a hair, the Treasure King's Land (Buddha Land) appears, and sitting in a tiny dust mote, the Great Dharma Wheel is turned.' This is just like the inherent nature of the Tathagatagarbha possessing all Ten Realms. The dependent retribution (the material world relied upon by sentient beings) is a single dust mote, and the direct retribution (the body and mind of sentient beings) is a single hair. A single color and a single thought are none other than the unchanging essence of Suchness (the true nature of things). Compared to the time when following pure conditions becomes dependent and direct retribution, color, and mind, a single hair and a single dust mote are none other than the Dharma Realm. Now, it is said that the nature is perfectly realized, so it is said that the nature is perfectly manifested. One is the Dharma Realm, which is one of the infinite. The infinite is also the Dharma Realm, which is the infinite of one. Even the smallest is the Dharma Realm, and the largest is also the Dharma Realm. The direct retribution of a single hair is also the Dharma Realm, and the dependent retribution of a single dust mote is also the Dharma Realm. The Dharma Realm of a single hair and a single dust mote is not small, and the Dharma Realm of infinite lands and seas is not large. Neither large nor small, therefore hair and lands can accommodate each other, and oneness and multiplicity are at ease. It is just like the empty vessel in the sea of foam, the wet wave, ice, and water. The remaining six metaphors are also like this. Therefore, the wonderful and bright nature of Suchness is awakened, and the local scenery is not peculiar at all. Four: To prove the use of the Ten Realms arising from the perfected fruition ground. The Sutra narrates that Avalokitesvara (Guanshiyin Bodhisattva) cultivates perfect penetration through the ear organ. When birth and death are extinguished, quiescent extinction appears, and suddenly one transcends the world and the supramundane, and the ten directions are perfectly illuminated, obtaining two kinds of supreme victory.
十方諸佛本妙覺心。與佛如來同一慈力。二者下合十方六道眾生。同一悲仰。夫上合十方諸佛。下合十方六道。豈非果位圓證十界之性歟。至於從體起用。則曰。由我供養觀音如來。蒙彼如來授我如幻聞熏聞脩金剛三昧。與佛如來同慈力。故令我身成三十二應。入諸國土。三十二應不出十界。經云。若諸菩薩。入三摩地。進修無漏。勝解現圓。我現佛身。而為說法。令其解脫。此從所證本具佛法界。而示現者也。經云。若諸有學。寂靜妙明勝解現圓。我于彼前。現獨覺身。而為說法。令其解脫。若諸有學。斷十二緣。緣斷勝性。勝妙現圓。我于彼前。現緣覺身。而為說法。令其解脫。此從所證本具緣覺法界。而示現者也。經云。若諸有學。得四諦空。修道入滅。勝妙現圓。我于彼前。現聲聞身。而為說法。令其解脫。此從所證本具聲聞法界。而示現者也。經云。若有眾生。欲心明悟。不犯欲塵。欲心清凈。我于彼前。現梵王身而為說法。令其解脫。此從所證本具梵天王法界。而示現者也。經云。若諸眾生。欲身自在。遊行十方。我于彼前。現自在天身。而為說法。令其成就。若諸眾生。欲身自在。飛行虛空。我于彼前。現大自在天身。而為說法。令其成就。若諸眾生。愛統鬼神。救護國土。我于彼前。現天大將軍身。
【現代漢語翻譯】 現代漢語譯本 十方諸佛原本具有的微妙覺悟之心，與佛如來具有相同的慈悲力量。這兩者向下與十方六道眾生相合，使眾生都懷有同樣的仰慕之心。向上與十方諸佛相合，向下與十方六道相合，這難道不是果位圓滿證得十法界的本性嗎？至於從本體生起作用，經文說：『由於我供養觀音如來（Avalokiteśvara Tathagata），蒙受觀音如來傳授我如幻聞熏聞脩金剛三昧（vajra-samādhi），與佛如來具有相同的慈悲力量。』因此，使我能化現三十二應身，進入各個國土。這三十二應身沒有超出十法界。經文說：『如果各位菩薩，進入三摩地（samādhi），進一步修習無漏之法，殊勝的理解顯現圓滿，我就顯現佛身，為他們說法，使他們得到解脫。』這是從所證得的本具佛法界而示現的。經文說：『如果各位有學之人，寂靜微妙光明，殊勝的理解顯現圓滿，我就在他們面前，顯現獨覺身，為他們說法，使他們得到解脫。』如果各位有學之人，斷除十二因緣，因緣斷滅，殊勝的自性，殊勝微妙顯現圓滿，我就在他們面前，顯現緣覺身，為他們說法，使他們得到解脫。』這是從所證得的本具緣覺法界而示現的。經文說：『如果各位有學之人，證得四諦空性，修習道法進入寂滅，殊勝微妙顯現圓滿，我就在他們面前，顯現聲聞身，為他們說法，使他們得到解脫。』這是從所證得的本具聲聞法界而示現的。經文說：『如果有眾生，慾念之心明瞭覺悟，不觸犯欲塵，慾念之心清凈，我就在他們面前，顯現梵王身，為他們說法，使他們得到解脫。』這是從所證得的本具梵天王法界而示現的。經文說：『如果各位眾生，想要身體自在，**十方，我就在他們面前，顯現自在天身，為他們說法，使他們成就。如果各位眾生，想要身體自在，飛行於虛空，我就在他們面前，顯現大自在天身，為他們說法，使他們成就。如果各位眾生，喜愛統領鬼神，救護國土，我就在他們面前，顯現天大將軍身。
【English Translation】 English version The original subtle and enlightened mind of all Buddhas in the ten directions possesses the same compassionate power as the Tathagata Buddha. These two combine downwards with the sentient beings of the six realms in the ten directions, causing them to have the same admiration. Combining upwards with all the Buddhas in the ten directions and downwards with the six realms in the ten directions, isn't this the complete realization of the nature of the ten realms in the fruition position? As for arising from the substance to function, it is said: 'Because I made offerings to Avalokiteśvara Tathagata (觀音如來), I received from that Tathagata the illusory hearing-perfuming-hearing-cultivation vajra-samādhi (金剛三昧), possessing the same compassionate power as the Tathagata Buddha.' Therefore, it enables me to manifest thirty-two response bodies, entering various lands. These thirty-two response bodies do not go beyond the ten realms. The sutra says: 'If all Bodhisattvas enter samādhi (三摩地), further cultivating the undefiled, and the superior understanding manifests completely, I will manifest a Buddha body and teach them the Dharma, enabling them to attain liberation.' This is a manifestation from the inherently possessed Buddha Dharma realm that has been realized. The sutra says: 'If all learners are tranquil, subtly bright, and the superior understanding manifests completely, I will manifest a Pratyekabuddha body before them and teach them the Dharma, enabling them to attain liberation.' If all learners sever the twelve links of dependent origination, the links of dependent origination are severed, the superior nature, the superior subtlety manifests completely, I will manifest a Pratyekabuddha body before them and teach them the Dharma, enabling them to attain liberation.' This is a manifestation from the inherently possessed Pratyekabuddha Dharma realm that has been realized. The sutra says: 'If all learners attain the emptiness of the Four Noble Truths, cultivate the path and enter extinction, the superior subtlety manifests completely, I will manifest a Śrāvaka body before them and teach them the Dharma, enabling them to attain liberation.' This is a manifestation from the inherently possessed Śrāvaka Dharma realm that has been realized. The sutra says: 'If there are sentient beings whose minds are enlightened about desire, do not violate the dust of desire, and whose minds of desire are pure, I will manifest a Brahma King body before them and teach them the Dharma, enabling them to attain liberation.' This is a manifestation from the inherently possessed Brahma King Dharma realm that has been realized. The sutra says: 'If all sentient beings desire bodily freedom, **in the ten directions, I will manifest a Deva of Sovereignty body before them and teach them the Dharma, enabling them to achieve it. If all sentient beings desire bodily freedom and to fly in the sky, I will manifest a Great Deva of Sovereignty body before them and teach them the Dharma, enabling them to achieve it. If all sentient beings love to govern ghosts and spirits and protect the country, I will manifest a Heavenly General body before them.
而為說法。令其成就。若諸眾生。愛統世界。保護眾生。我于彼前。現四天王身。而為說法。令其成就。若諸眾生。愛生天宮。驅使鬼神。我于彼前。現四天王國太子身。而為說法。令其成就。此皆從所證本具天法界。而示現者也。經云。若諸眾生。樂為人王。我于彼前。現人王身。而為說法。令其成就。此從所證人法界中至尊。而示現者也。經云。若諸眾生。愛主族姓。世間推讓。我于彼前。現長者身。而為說法。令其成就。若諸眾生。愛談名言。清凈自居。我于彼前。現居士身。而為說法。令其成就。若諸眾生。愛治國土。剖斷邦邑。我于彼前。現宰官身。而為說法。令其成就。若諸眾生。愛諸數術。攝衛自居。我于彼前。現婆羅門身。而為說法。令其成就。若有男子。好學出家。持諸戒律。我于彼前。現比丘身。而為說法。令其成就。若有女人。好學出家。持諸禁戒。我于彼前。現比丘尼身而為說法。令其成就。若有男子。樂持五戒。我于彼前。現優婆塞身。而為說法。令其成就。若有女子。五戒自居。我于彼前。現優婆夷身。而為說法。令其成就。若有女人。內政立身。以修家國。我于彼前。現女主身及國夫人。命婦大家。而為說法。令其成就。若有眾生。不壞男根。我于彼前。現童男身。而為說法。令其成
【現代漢語翻譯】 現代漢語譯本 然後為他們說法，使他們得以成就。如果眾生喜愛統治世界，保護眾生，我就在他們面前顯現四天王（Caturlokapala，佛教的護法神）身，為他們說法，使他們得以成就。如果眾生喜愛升到天宮，驅使鬼神，我就在他們面前顯現四天王國太子身，為他們說法，使他們得以成就。這些都是從我所證得的本具的天法界而示現的。 經中說：『如果眾生喜歡做人王，我就在他們面前顯現人王身，為他們說法，使他們得以成就。』這是從我所證得的人法界中最尊貴的身份而示現的。 經中說：『如果眾生喜愛成為宗族的首領，受到世間的推崇和禮讓，我就在他們面前顯現長者身，為他們說法，使他們得以成就。如果眾生喜愛談論名言，清凈自處，我就在他們面前顯現居士身，為他們說法，使他們得以成就。如果眾生喜愛治理國土，決斷邦邑事務，我就在他們面前顯現宰官身，為他們說法，使他們得以成就。如果眾生喜愛各種數術，以此來保護自己，我就在他們面前顯現婆羅門身，為他們說法，使他們得以成就。如果有男子喜歡學習佛法出家，持守各種戒律，我就在他們面前顯現比丘（Bhiksu，佛教出家男眾）身，為他們說法，使他們得以成就。如果有女子喜歡學習佛法出家，持守各種禁戒，我就在他們面前顯現比丘尼（Bhiksuni，佛教出家女眾）身，為他們說法，使他們得以成就。如果有男子樂於持守五戒，我就在他們面前顯現優婆塞（Upasaka，在家男居士）身，為他們說法，使他們得以成就。如果有女子以五戒來約束自己，我就在他們面前顯現優婆夷（Upasika，在家女居士）身，為他們說法，使他們得以成就。如果有女人在內主持家政，以此來修身齊家治國，我就在他們面前顯現女主身以及國夫人、命婦大家，為他們說法，使他們得以成就。如果有眾生保持男根不壞，我就在他們面前顯現童男身，為他們說法，使他們得以成就。
【English Translation】 English version And then preach the Dharma for them, enabling them to achieve enlightenment. If sentient beings cherish ruling the world and protecting all beings, I will manifest before them the body of the Four Heavenly Kings (Caturlokapala, the four guardian gods in Buddhism) and preach the Dharma, enabling them to achieve enlightenment. If sentient beings cherish being born in the heavenly palaces and commanding ghosts and spirits, I will manifest before them the body of the Crown Prince of the Four Heavenly Kingdoms and preach the Dharma, enabling them to achieve enlightenment. All these manifestations arise from the heavenly Dharma realm that I have realized and inherently possess. The sutra says: 'If sentient beings desire to be human kings, I will manifest before them the body of a human king and preach the Dharma, enabling them to achieve enlightenment.' This manifestation arises from the most venerable position within the human Dharma realm that I have realized. The sutra says: 'If sentient beings cherish being the head of a clan, respected and deferred to by the world, I will manifest before them the body of an elder and preach the Dharma, enabling them to achieve enlightenment. If sentient beings cherish discussing famous sayings and dwelling in purity, I will manifest before them the body of a householder and preach the Dharma, enabling them to achieve enlightenment. If sentient beings cherish governing countries and adjudicating affairs of states, I will manifest before them the body of a government official and preach the Dharma, enabling them to achieve enlightenment. If sentient beings cherish various numerological arts to protect themselves, I will manifest before them the body of a Brahmin and preach the Dharma, enabling them to achieve enlightenment. If there are men who delight in studying the Dharma and leaving home, upholding various precepts, I will manifest before them the body of a Bhiksu (Buddhist monk) and preach the Dharma, enabling them to achieve enlightenment. If there are women who delight in studying the Dharma and leaving home, upholding various prohibitions, I will manifest before them the body of a Bhiksuni (Buddhist nun) and preach the Dharma, enabling them to achieve enlightenment. If there are men who delight in upholding the five precepts, I will manifest before them the body of an Upasaka (layman) and preach the Dharma, enabling them to achieve enlightenment. If there are women who restrain themselves with the five precepts, I will manifest before them the body of an Upasika (laywoman) and preach the Dharma, enabling them to achieve enlightenment. If there are women who manage domestic affairs and cultivate themselves to govern their families and countries, I will manifest before them the body of a queen, a lady of the court, or a noblewoman, and preach the Dharma, enabling them to achieve enlightenment. If there are sentient beings who preserve their male faculties, I will manifest before them the body of a young boy and preach the Dharma, enabling them to achieve enlightenment.
就。若有處女。愛樂處身。不求侵暴。我于彼前。現童女身。而為說法。令其成就。此皆從所證本具人界差別示現者也。經云。若有諸天。樂出天倫。我現天身。而為說法。令其成就。若有諸龍。樂出龍倫。我現龍身。而為說法。令其成就。若有藥叉。樂度本倫。我于彼前。現藥叉身。而為說法。令其成就。乃至若乾闥婆。阿修羅。迦樓羅。緊那羅。摩呼羅伽。人非人等。有形無形。有想無想。樂脫其倫。我于彼前。皆現其身。而為說法。令其成就。此皆從所證本具天龍八部法界。乃至三途惡道。無不示現者也。下文更明與諸十方三世六道眾生同悲仰故。令諸眾生。於我身心。獲十四種無畏功德。以至四不思議。莫非圓證十界從體起用之事。蓋未嘗有無體之用。亦未嘗有無用之體。若非眾生因心本具諸佛果地圓證。全體起用。皆名有作神通。焉稱無謀而應。將因驗果。以果證因。性具之理。皎然明白也。
五證成果地妙用之事者
如上所引之文。證成果上起用。具足十界。而有性善性惡兩種法門。謂之法門者。法以軌則為稱。門以出入為義。謂此性善性惡。皆果人度生軌則。果人則從此二門出而利生。眾生則之此二門入而作佛。故稱性善性惡法門。然此二門。性善則常。性惡則變。如釋迦如來一代施化。
【現代漢語翻譯】 現代漢語譯本：如果有個處女，喜愛保持處女之身，不希望受到侵犯，我便在她面前示現童女之身，為她說法，使她成就。這些都是從我所證得的本具人界差別而示現的。經中說：『如果有諸天，喜歡脫離天道輪迴，我就示現天身，為他們說法，使他們成就。』『如果有諸龍，喜歡脫離龍道輪迴，我就示現龍身，為他們說法，使他們成就。』『如果有藥叉（夜叉，一種守護神），喜歡脫離本道輪迴，我就在他們面前示現藥叉身，為他們說法，使他們成就。』乃至如果有乾闥婆（香神），阿修羅（非天），迦樓羅（金翅鳥），緊那羅（歌神），摩呼羅伽（大蟒神），人非人等，有形無形，有想無想，喜歡脫離各自的輪迴，我都在他們面前示現他們的身形，為他們說法，使他們成就。這些都是從我所證得的本具天龍八部法界，乃至三途惡道，無不示現的。下文更進一步說明，因為與十方三世六道眾生同感悲憫和仰慕，使眾生從我的身心中，獲得十四種無畏功德，乃至四種不可思議的境界，沒有哪一樣不是圓滿證得十法界從本體生起妙用的事。因為從來沒有脫離本體的妙用，也沒有脫離妙用的本體。如果不是眾生的因地心性本自具足諸佛的果地圓滿證悟，全體起用，都只能叫做有為造作的神通，怎麼能稱得上是不假思索而應驗呢？這是用因來驗證果，用果來證明因，性具的道理，清清楚楚明明白白。 五、證成果地妙用之事： 如上面所引用的經文，證明了在果地上起用，具足十法界，並且有性善和性惡兩種法門。所謂『法門』，『法』是以軌則為名稱，『門』是以出入為意義。意思是說，這性善和性惡，都是果地之人度化眾生的軌則。果地之人就從此二門出入而利益眾生，眾生就從此二門進入而成就佛果。所以稱為性善性惡法門。然而這兩個法門，性善是恒常不變的，性惡是變化無常的。例如釋迦如來一生的教化。
【English Translation】 English version: If there is a virgin who cherishes her virginity and does not seek violation, I will appear before her in the form of a virgin and preach the Dharma to her, enabling her to achieve enlightenment. All these manifestations arise from the inherent differences in the human realm that I have realized. As the sutra says, 'If there are devas (gods) who wish to escape the cycle of heavenly existence, I will appear in the form of a deva and preach the Dharma to them, enabling them to achieve enlightenment.' 'If there are nagas (dragons) who wish to escape the cycle of dragon existence, I will appear in the form of a naga and preach the Dharma to them, enabling them to achieve enlightenment.' 'If there are yakshas (a type of guardian spirit) who wish to escape their own cycle of existence, I will appear before them in the form of a yaksha and preach the Dharma to them, enabling them to achieve enlightenment.' And so on, if there are gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, those with form, those without form, those with thought, those without thought, who wish to escape their respective cycles of existence, I will appear before them in their respective forms and preach the Dharma to them, enabling them to achieve enlightenment. All these manifestations arise from the inherent Dharma realms of the eight classes of gods and dragons that I have realized, even extending to the three evil paths, without exception. The following text further explains that because of the shared compassion and admiration with sentient beings in the ten directions, three periods of time, and six realms of existence, sentient beings obtain fourteen kinds of fearlessness from my body and mind, and even four kinds of inconceivable states. None of these is not the perfect realization of the ten Dharma realms arising from the essence of the self. Because there is never a function separate from the essence, nor an essence separate from the function. If it were not for the inherent nature of sentient beings' minds possessing the perfect enlightenment of the Buddhas' fruition ground, the entire function would be called contrived supernatural powers. How could it be called responding without deliberation? This is using the cause to verify the effect, and using the effect to prove the cause. The principle of inherent nature is clearly and plainly understood. 5. Proof of the Wonderful Function of the Fruition Ground: As the sutra text quoted above proves, the function arises from the fruition ground, fully possessing the ten Dharma realms, and there are two kinds of Dharma gates: the nature of goodness and the nature of evil. The term 'Dharma gate' means that 'Dharma' is named for its rules, and 'gate' is defined by its entry and exit. It means that this nature of goodness and nature of evil are both the rules by which those in the fruition ground liberate sentient beings. Those in the fruition ground enter and exit through these two gates to benefit sentient beings, and sentient beings enter through these two gates to achieve Buddhahood. Therefore, they are called the Dharma gates of the nature of goodness and the nature of evil. However, of these two gates, the nature of goodness is constant and unchanging, while the nature of evil is changing and impermanent. For example, the teachings of Shakyamuni Buddha throughout his life.
無非行善順理之道。即以四種佛身。說半滿之教。皆性善也。常道也。若夫善不足以化。則不得不施乎惡。乃如來不得已而然。特千常之一變爾。性善法門。人所共曉。事涉多門。不能繁引。今但以理越常情。駭目驚心者。略引一二。以驗性惡法門之不虛。
略為四科。一究竟性惡法門。二分真性惡法門。三相似性惡法門。四觀行性惡法門。
一究竟者
即釋迦如來。五時施化之跡。有涉此門者。具在大藏。未能具檢。
今略引六緣。
第一最初成道降魔緣
因果經云。釋迦如來。將成正覺。魔王宮殿。自然動搖。魔王念言。瞿曇當成正覺。及未成道。往壞亂之。於是手執弓箭。與諸眷屬。俱往樹下。語菩薩言。汝應修轉輪王業。捨出家法。今若不起。我試射汝。菩薩怡然。不驚不動。魔王挽弓放箭。停于空中。其鏃向下變成蓮華。魔王復遣三女。白菩薩言。仁者至德。愿侍左右。答言。汝植小善。得為天身。不合無常。而作妖媚。今便可去。吾不相須。時三天女變成老姥。頭白麵皺。魔王即以軟語誘言。汝若不樂人間。我舍天位與五欲樂。悉將與汝。菩薩答言。汝先小修施。今得為自在天王。此福有期。要還沉溺。非我所須。魔曰。我之果報是汝所知。汝之果報誰復知者。菩
【現代漢語翻譯】 現代漢語譯本： 無非是行善和順應事物規律的道理。就是用四種佛身（法身、報身、應身、化身）宣說半字教和滿字教，都是關於本性善良的教義，是永恒不變的真理。如果行善不足以教化，那就不得不施行惡的手段，這是如來佛不得已而為之，只是萬分之一的變通。關於本性善良的法門，人們普遍瞭解，涉及的方面很多，不能一一列舉。現在只選取一些道理超出常情，令人震驚的事情，簡單地引用一兩個例子，來驗證本性邪惡法門的真實不虛。
大致分為四類：一、究竟性惡法門；二、分真性惡法門；三、相似性惡法門；四、觀行性惡法門。
一、究竟性惡法門
就是釋迦如來（Śākyamuni，佛教創始人）五時教化的事蹟中，有涉及到這個法門的。具體內容都在大藏經（Tripiṭaka）中，無法全部查閱。
現在簡單地列舉六個因緣：
第一、最初成道降伏魔障的因緣
《因果經》中說，釋迦如來（Śākyamuni）將要成就正覺（saṃbodhi，完全覺悟）時，魔王（Māra）的宮殿自然震動搖晃。魔王（Māra）心想：『喬達摩（Gautama，釋迦牟尼的姓）將要成就正覺（saṃbodhi），趁他還沒成道，去破壞他。』於是手持弓箭，帶著他的眷屬，一起到菩提樹下，對菩薩（Bodhisattva）說：『你應該修習轉輪王的功業，放棄出家修行。現在如果你不起來，我就要射你。』菩薩（Bodhisattva）安然不動，毫不驚慌。魔王（Māra）拉弓放箭，箭停留在空中，箭頭向下變成蓮花。魔王（Māra）又派遣三個女兒，對菩薩（Bodhisattva）說：『仁者您有極高的德行，我們願意侍奉在您左右。』菩薩（Bodhisattva）回答說：『你們種下小小的善根，才得以成為天人，不應該貪戀無常，而做出妖媚的事情。現在你們可以離開了，我不需要你們。』當時三個天女變成老婦，頭髮花白，面容憔悴。魔王（Māra）就用溫和的言語誘惑說：『如果你不喜歡人間，我捨棄天王的地位，把五欲之樂全部給你。』菩薩（Bodhisattva）回答說：『你先前稍微修習佈施，現在才得以成為自在天王。這種福報有期限，最終還是要沉溺輪迴，不是我所需要的。』魔王（Māra）說：『我的果報是你所知道的，你的果報誰又知道呢？』菩
【English Translation】 English version: It is nothing more than the principles of doing good and following the natural order of things. It is through the four Buddha bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya, and Transformation Body) that the half-word and full-word teachings are expounded, all of which pertain to the doctrine of inherent goodness, the eternal truth. If goodness is insufficient to transform, then one must resort to evil means, which the Tathāgata (如來，Buddha) does reluctantly, merely as one variation among thousands of constants. The Dharma gate of inherent goodness is widely understood, involving many aspects that cannot be enumerated exhaustively. Now, only a few examples that transcend common sense and are shocking will be briefly cited to verify the truth of the Dharma gate of inherent evil.
Broadly, it can be divided into four categories: 1. The ultimate Dharma gate of inherent evil; 2. The partially true Dharma gate of inherent evil; 3. The seemingly similar Dharma gate of inherent evil; 4. The Dharma gate of inherent evil through contemplation and practice.
- The Ultimate
This refers to the traces of Śākyamuni Buddha's (釋迦如來，the founder of Buddhism) teachings during the five periods, some of which involve this Dharma gate. The details are in the Tripiṭaka (大藏經，Buddhist canon), which cannot be fully examined.
Now, let's briefly cite six causes and conditions:
First, the cause and condition of subduing demons upon the initial attainment of enlightenment
The Sutra of Cause and Effect states: When Śākyamuni Buddha (釋迦如來) was about to attain perfect enlightenment (saṃbodhi, 正覺), the palace of the Māra king (魔王，demon king) naturally shook. The Māra king (魔王) thought, 'Gautama (瞿曇，Śākyamuni's surname) is about to attain perfect enlightenment (saṃbodhi), I must disrupt him before he attains it.' Thereupon, he held a bow and arrow and, with his retinue, went to the Bodhi tree and said to the Bodhisattva (菩薩，enlightenment being), 'You should cultivate the deeds of a Chakravartin king (轉輪王，wheel-turning king) and abandon the ascetic life. If you do not rise now, I will try to shoot you.' The Bodhisattva (菩薩) remained calm, without surprise or movement. The Māra king (魔王) drew his bow and released an arrow, which stopped in mid-air, its tip turning downward and transforming into a lotus flower. The Māra king (魔王) then sent three daughters, who said to the Bodhisattva (菩薩), 'Benevolent one, you possess supreme virtue; we wish to serve you at your side.' The Bodhisattva (菩薩) replied, 'You have planted small seeds of goodness, enabling you to be born as celestial beings. You should not indulge in impermanence and engage in seductive behavior. Now you may leave; I do not need you.' At that time, the three celestial maidens transformed into old women, with white hair and wrinkled faces. The Māra king (魔王) then enticed him with gentle words, saying, 'If you do not enjoy the human realm, I will relinquish my position as the king of gods and give you all the pleasures of the five desires.' The Bodhisattva (菩薩) replied, 'You previously cultivated a little giving, and now you have become the sovereign of the Heaven of Free Enjoyment. This blessing has a limit; you will eventually sink back into the cycle of rebirth, which is not what I desire.' The Māra (魔王) said, 'My karmic reward is known to you, but who knows your karmic reward?'
薩答言。惟此地知。於是大地六種震動。地神涌出。而語魔言。菩薩昔以頭目髓腦。國城妻子。像馬珍寶。而用佈施不可稱計。為求無上正真之道。是故汝今不應惱亂。魔聞怖懼。即自思惟。我今當更設方便。廣集軍眾。以力迫脅。時諸軍眾忽然來至。充滿虛空。執戈操劍。多頭多目。諸惡類形。圍繞菩薩。四面煙起。四海涌沸。是諸魔眾。各盡威力。角目切齒。橫飛豎擲。菩薩觀之。如童子戲。空中有神。隱身而言。菩薩歷劫修習善果。欲導眾生。云何汝今惱亂導師。今日決定。樹下成無上道。此地乃是過去諸佛金剛之座。堪受妙定。非汝所摧。汝今冥應息憍慢意而奉事之。是時魔王。聞空中聲。即還本宮。又雜寶藏經云。惡魔波旬。將八十億眾。欲來壞佛。語云。汝不急去。我擲汝海水。佛語波旬。汝今先能動此澡瓶。然後可能擲我海水。波旬不能令動。軍眾壞散。佛本行經云。波旬長子商主。即頂禮菩薩。求乞懺悔。白言。我父無智觸忤。大聖愿得恕亮。
客問曰。魔王以惡意加佛。佛未嘗以毫惡向之。何足以為性惡。余對曰。即世尊以惡向之。無非慈善根力。令彼自然潰散。雖謂之惡。實非惡也。況性之善惡。體本融通。于彼因善得益。謂之性善。于惡得益。謂之性惡。夫惡以不順為義。如今之降魔。
【現代漢語翻譯】 現代漢語譯本 薩答言：『只有這塊土地知道。』於是大地發生六種震動，地神涌出，對魔說道：『菩薩過去曾用頭、眼、骨髓、腦髓、國家、城池、妻子、象、馬、珍寶等佈施，數量不可計數，為的是求得無上正真之道。因此你現在不應該惱亂他。』魔聽到後感到恐懼，隨即心想：『我現在應當另設方便，廣泛聚集軍隊，用武力脅迫。』這時，各種軍隊忽然到來，充滿天空，手執長戈，操持利劍，多頭多目，各種醜惡的形象，圍繞著菩薩。四面升起煙霧，四海翻騰沸騰。這些魔眾，各自竭盡威力，怒目切齒，橫飛豎擲。菩薩觀看他們，如同觀看兒童遊戲。空中有神，隱身說道：『菩薩經歷無數劫修習善果，想要引導眾生，你為何現在要惱亂導師？今日必定在此樹下成就無上道。此地乃是過去諸佛的金剛之座，堪能承受微妙禪定，不是你所能摧毀的。你現在應該停止驕慢之心，而恭敬地侍奉他。』這時，魔王聽到空中的聲音，立即返回自己的宮殿。《雜寶藏經》中說，惡魔波旬（Mara Papiyas，惡魔的名字）率領八十億部眾，想要破壞佛陀，（魔）說道：『你如果不趕快離開，我就用海水淹沒你。』佛對波旬（Mara Papiyas）說：『你現在先能移動這個澡瓶，然後才可能用海水淹沒我。』波旬（Mara Papiyas）不能使澡瓶移動，他的軍隊潰散。《佛本行經》中說，波旬（Mara Papiyas）的長子商主，立即頂禮菩薩，請求懺悔，說道：『我的父親沒有智慧，冒犯了大聖，希望您能寬恕。』
客人問道：『魔王用惡意加害佛陀，佛陀從未用絲毫惡意對待他，怎麼能說（佛）本性是惡的呢？』我回答說：『即使世尊用「惡」對待他，也無非是慈善的根力，使他們自然潰散。雖然稱之為「惡」，實際上並非惡。況且本性的善惡，本體本來就是融通的。對於他（魔）來說，因為善而得到益處，就稱之為性善；因為惡而得到益處，就稱之為性惡。惡，以不順從為意義。就像現在的降魔。』
【English Translation】 English version Sada replied: 'Only this earth knows.' Then the great earth shook in six ways, and the earth deity emerged and said to Mara (Mara, the evil one): 'The Bodhisattva in the past used his head, eyes, marrow, brains, country, cities, wife, elephants, horses, and treasures for almsgiving, incalculable in number, in order to seek the unsurpassed and truly enlightened path. Therefore, you should not disturb him now.' Mara (Mara) heard this and was frightened, and immediately thought: 'Now I should devise other means, widely gather troops, and coerce him with force.' At this time, various troops suddenly arrived, filling the sky, holding spears and wielding swords, with many heads and many eyes, all kinds of evil forms, surrounding the Bodhisattva. Smoke rose on all sides, and the four seas surged and boiled. These demon hosts, each exhausted their power, gnashing their teeth, flying horizontally and throwing vertically. The Bodhisattva watched them as if watching children playing. A deity in the sky, hiding his body, said: 'The Bodhisattva has cultivated good fruits for countless kalpas, wanting to guide sentient beings, why do you now disturb the guide? Today, he will definitely attain the unsurpassed path under this tree. This place is the Vajra seat of the Buddhas of the past, capable of receiving subtle samadhi, not to be destroyed by you. You should now cease your arrogance and serve him respectfully.' At this time, the Mara king (Mara, the evil one) heard the voice in the sky and immediately returned to his palace. The Za Bao Zang Jing (Miscellaneous Treasure Store Sutra) says that the evil Mara Papiyas (Mara Papiyas, name of the evil one) led eighty billion troops, wanting to destroy the Buddha, (the demon) said: 'If you do not leave quickly, I will flood you with seawater.' The Buddha said to Mara Papiyas (Mara Papiyas): 'If you can first move this bathing vase, then you may be able to flood me with seawater.' Mara Papiyas (Mara Papiyas) could not move the bathing vase, and his troops scattered. The Fo Ben Xing Jing (Sutra of the Buddha's Fundamental Conduct) says that Mara's (Mara) eldest son, Shangzhu, immediately prostrated himself before the Bodhisattva, begging for repentance, saying: 'My father is without wisdom and has offended the Great Sage, may you forgive him.'
A guest asked: 'The Mara king (Mara) harmed the Buddha with malice, but the Buddha never treated him with the slightest malice, how can it be said that (the Buddha's) nature is evil?' I replied: 'Even if the World-Honored One treated him with 'evil,' it was nothing more than the root power of compassion, causing them to naturally collapse. Although it is called 'evil,' it is not actually evil. Moreover, the goodness and evil of nature are fundamentally interconnected. For him (the demon), because of good he benefits, it is called good nature; because of evil he benefits, it is called evil nature. Evil is defined as disobedience. Like the subduing of demons now.'
令其箭鏃成花。變魔逆境以為順境。化諸天女老獘。變魔順境以為逆境。惱亂其心。皆性惡邊事也。
第二佛化淫女令生厭苦緣
觀佛三昧經云。佛告阿難。我昔夏安居時。波羅捺國有一淫女。名曰妙意。于佛有緣。佛與難陀。將往淫女舍。日日乞食。此女於我不曾恭敬。但共難陀偏生愛著。已經七日。女心念言。沙門瞿曇。若能遣難陀阿難。從我所愿。我當種種供養。佛告阿難難陀。汝從今日莫往彼村。世尊獨至女樓。一日至三日放金色光。化諸天人。此女不悟。後日世尊。復將阿難難陀。在樓下行。淫女愛敬二比丘故。遙以眾華散佛及二比丘。阿難告言。汝可禮佛。女愛阿難。應時作禮。佛化作三童子。年皆十五。面貌端正。女見歡喜。為化少年。投地敬禮。白少年言。丈夫。我今此舍。如功德天。富貴自在。眾寶莊嚴。我今以身及以奴婢。奉上丈夫。可備灑掃。若能顧納。隨我所愿。一切供給。無所愛惜。化人坐床。未及食頃。女前親近言。愿遂我意。化人不違。一日一夜心不疲厭。至二日時愛心漸息。至三日時白言。丈夫可起飲食。化人即起。纏綿不已。女已生厭悔。白言丈夫。異人乃爾。化人告言。我先世法。凡與女通。經十二日。爾乃休息。女聞此語。如人食噎。既不得吐。又不得咽。身體
【現代漢語翻譯】 現代漢語譯本 使其箭矢化為鮮花，將魔障逆境轉變為順境，使眾天女衰老醜陋，將魔障順境轉變為逆境，擾亂他們的心智，這些都是屬於心性邪惡的範疇。
第二佛陀教化，使其產生厭惡痛苦的因緣
《觀佛三昧經》中記載，佛陀告訴阿難，過去我在夏安居的時候，波羅捺國有一個妓女，名叫妙意（Miaoyi，meaning 'Wonderful Intention'），與佛有緣。佛陀與難陀（Nanda，one of the principal disciples of the Buddha）一同前往妓女的住所，每日乞食。這個女子對我並不恭敬，只是對難陀特別愛慕。已經過了七天，女子心中想道：『沙門瞿曇（Śramaṇa Gautama，another name of Buddha），如果能讓難陀和阿難（Ānanda，one of the principal disciples of the Buddha）聽從我的意願，我將給予種種供養。』佛陀告訴阿難和難陀：『從今天起，你們不要再去那個村莊。』世尊獨自來到妓女的樓閣，一日至三日放出金色光芒，化現諸天人，但這女子沒有醒悟。之後，世尊再次帶著阿難和難陀在樓下行走。妓女因為愛慕敬重這兩位比丘，遠遠地用鮮花散向佛陀和兩位比丘。阿難告訴她說：『你應該禮拜佛陀。』女子因為愛慕阿難，立刻行禮。佛陀化作三個童子，年齡都是十五歲，容貌端正。女子見了非常歡喜，爲了化現的少年，投身在地敬禮，對少年說道：『丈夫，我現在住的這所房子，如同功德天（Lakshmi，goddess of fortune, beauty and prosperity），富貴自在，用各種珍寶裝飾。我現在將我的身體以及奴婢，奉獻給丈夫，可以用來灑掃。如果能顧念接納，隨我所愿，一切供給，沒有絲毫吝惜。』化人坐在床上，還沒來得及吃飯，女子上前親近說道：『希望滿足我的心意。』化人沒有拒絕，一日一夜心不疲倦。到了第二天，愛心漸漸消退。到了第三天，女子說道：『丈夫可以起來吃飯了。』化人立刻起身，纏綿不已。女子已經開始厭惡後悔，說道：『丈夫，你和別人不一樣。』化人告訴她說：『這是我前世的法則，凡是與女子交合，都要經過十二日才會休息。』女子聽到這話，如同食物噎在喉嚨里，既吐不出來，又咽不下去，身體
【English Translation】 English version May their arrowheads become flowers, transform adverse circumstances into favorable ones, make all the heavenly women old and decrepit, transform favorable circumstances into adverse ones, and disturb their minds. These are all matters pertaining to the realm of evil nature.
Second, the Buddha's transformation to create conditions for aversion and suffering
The Contemplation of Buddha Samadhi Sutra states: The Buddha told Ānanda, 'In the past, during my summer retreat, there was a courtesan in the country of Varanasi named Miaoyi (Wonderful Intention), who had an affinity with the Buddha. The Buddha, together with Nanda, went to the courtesan's residence to beg for food daily. This woman never showed respect to me, but was particularly fond of Nanda. After seven days, the woman thought to herself, 'If the Śramaṇa Gautama could make Nanda and Ānanda follow my wishes, I would offer all kinds of offerings.' The Buddha told Ānanda and Nanda, 'From today onwards, do not go to that village.' The World-Honored One went alone to the courtesan's tower, and for one to three days emitted golden light, transforming into various heavenly beings, but this woman did not awaken. Later, the World-Honored One again walked below the tower with Ānanda and Nanda. Because the courtesan loved and respected these two bhikshus, she scattered flowers from afar towards the Buddha and the two bhikshus. Ānanda told her, 'You should pay homage to the Buddha.' Because the woman loved Ānanda, she immediately paid homage. The Buddha transformed into three boys, all fifteen years old, with handsome faces. The woman was very happy to see them, and prostrated herself on the ground to the transformed youths, saying, 'Husband, my house is now like that of Lakshmi (goddess of fortune, beauty and prosperity), rich and free, adorned with various treasures. I now offer my body and servants to my husband, who can use them for sweeping and cleaning. If you can consider accepting them, according to my wishes, everything will be provided, without any stinginess.' The transformed man sat on the bed, and before he could eat, the woman approached him and said, 'I hope to fulfill my desires.' The transformed man did not refuse, and for one day and one night, his heart did not tire. By the second day, her love gradually subsided. By the third day, the woman said, 'Husband, you can get up and eat.' The transformed man immediately got up and continued to be intimate. The woman had already begun to feel disgusted and regretful, saying, 'Husband, you are different from others.' The transformed man told her, 'This is my law from a previous life. Whenever I have intercourse with a woman, it takes twelve days before I rest.' When the woman heard this, it was as if food was stuck in her throat, unable to be spit out or swallowed, and her body
苦痛。如被杵搗。至四日時。如被車轢。至五日時。如鐵丸入體。至六日時。肢節悉痛。如箭入心。女念言。我聞凈飯王子。救濟苦人。今日何故不來救我。作是念已。懊惱自責。我從今日乃至壽終。不貪色慾。寧與虎狼獅子惡獸。同處一室。不受此苦。作是語已。復起飯食。行坐共俱。無奈之何。化人亦嗔。唾云。弊惡女。廢我事業。我今共汝合體一處。不如早死。父母宗親。若來覓我。於何自藏。我寧自縊死。不堪受恥。女言。獘物我不用爾。欲死隨意。化人取刀刺頸。血污女身。逶迤在地。女不能勝。亦不得免。死經二日青瘀臭黑。三日䏺脹。四日爛殨。大小便利及諸惡蟲。迸血諸膿。涂漫女身。女極惡厭而不得離。至五日時。皮肉漸爛。至六日時。肉落都盡。至七日時。惟有臭骨。如膠如漆。粘著女身。女發誓言。若諸天神及與仙人。凈飯王子。能免我苦。我持此舍一切珍寶。以用給施。作是念時。佛將阿難難陀。帝釋在前。擎寶(［香爐］)燒無價香。梵王在後。擎大寶蓋。無量諸天。作天伎樂。佛放常光。照耀天地。一切大眾。皆見如來詣此女樓。時女見佛。心懷慚愧。藏骨無處。取諸白㲲無量眾香。褁其臭骨。臭勢如故。不可覆藏。女見世尊。即為作禮。以慚愧故。身映骨上。臭骨忽然在女背上。女流
淚而言。如來功德慈悲無量。若能令我離此苦者。愿為弟子。心終不退。佛神力故臭骨不現。女大歡喜。為佛作禮。白佛言世尊。我今所珍一切施佛。佛為咒愿。梵音流暢。女聞歡喜。應時即得須陀洹道。
第三降伏曠野鬼神緣
涅槃經云。善男子。如我一時。游彼曠野聚落叢樹。在其林下。有一鬼神。即名曠野。純食肉血。多殺眾生。復于其聚。日食一人。善男子。我于爾時。為彼鬼神。廣說法要。然復暴惡愚癡無智。不受教法。我即化身為大力鬼。動其宮殿。令不安所。彼鬼於時將其眷屬。出其宮殿。欲來拒逆。鬼見我時。即失心念。惶怖躄地。迷悶斷絕。猶如死人。我以慈愍。手摩其身。即還起坐。作如是言。快哉今日還得身命。是大神王具大威德。有慈愍心。赦我愆咎。即於我所生善信心。我即還復如來之身。復更為說種種法要。令彼鬼神受不殺戒。即於是日。曠野村中有一長者。次應當死。村人已送付彼鬼神。鬼神得已。即以施我。我既受已。便為長者。更立名字。名手長者。爾時彼鬼即白我言。世尊。我及眷屬。惟仰血肉以自存活。今已受戒。當何資立。我即答言。后今當來聲聞弟子。隨其修行佛法之處。悉當令其施汝飲食。善男子。以是因緣。為諸比丘。制如是戒。汝等從今。常當施彼曠
【現代漢語翻譯】 現代漢語譯本：她哭著說：『如來（Tathagata，佛的稱號之一）的功德和慈悲是無量的。如果能讓我脫離這痛苦，我願意成為您的弟子，此心永不退轉。』由於佛的神力，那股惡臭的骨頭消失不見。女子非常歡喜，向佛作禮，稟告佛說：『世尊（Bhagavan，佛的稱號之一），我現在將我所珍視的一切都佈施給佛。』佛為她誦咒祝願，梵音流暢。女子聽聞後心生歡喜，當下就證得了須陀洹道（Srotapanna，佛教四果位之初果）。
第三 降伏曠野鬼神因緣
《涅槃經》（Nirvana Sutra）中說：『善男子，如我過去某一世，在曠野的聚落叢林中游化。在那片樹林下，住著一個鬼神，名叫曠野（Wilderness），它只吃血肉，經常殺害眾生，並且每天都要吃掉聚落中的一個人。善男子，我當時爲了這個鬼神，廣泛地宣講佛法要義。然而它卻十分暴戾、愚癡、沒有智慧，不接受我的教誨。於是我變化成大力鬼的形象，震動它的宮殿，讓它不得安寧。那個鬼當時帶著它的眷屬，從宮殿里出來，想要抵抗我。鬼看到我時，立刻失去了心智，驚慌地癱倒在地，昏迷不醒，就像死人一樣。我以慈悲之心，用手撫摩它的身體，它立刻醒來坐起，說道：『太好了，今天我還能保住性命！』您是大神王，具有偉大的威德，有慈悲之心，赦免了我的罪過。』於是它對我生起了善信心。我隨即恢復成如來的身相，再次為它宣講種種佛法要義，讓那個鬼神受持不殺生戒。就在當天，曠野村中有一位長者，輪到他被吃掉，村民已經把他送給了那個鬼神。鬼神得到長者后，就將他佈施給了我。我接受后，便為長者重新取了一個名字，叫手長者（Handful）。當時那個鬼就對我說：『世尊，我和我的眷屬，只能依靠血肉來維持生命。現在我已經受了戒，以後靠什麼生活呢？』我回答說：『以後我的聲聞弟子（Sravaka，聽聞佛法而修行的弟子）在修行佛法的地方，都會佈施飲食給你們的。』善男子，因為這個因緣，我為各位比丘（Bhikkhu，佛教出家男眾）制定了這樣的戒律：你們從今以後，應當經常佈施食物給曠野鬼神。』
【English Translation】 English version: Weeping, she said, 'The merits and compassion of the Tathagata (one of the titles of the Buddha) are immeasurable. If you can deliver me from this suffering, I am willing to become your disciple, and my heart will never waver.' Due to the Buddha's divine power, the foul-smelling bones disappeared. The woman was overjoyed and bowed to the Buddha, saying, 'Bhagavan (another title of the Buddha), I now offer everything I cherish to the Buddha.' The Buddha chanted blessings for her, the Sanskrit sounds flowing smoothly. Upon hearing this, the woman's heart filled with joy, and she immediately attained the state of Srotapanna (the first of the four stages of enlightenment).
Third: The Circumstances of Subduing the Wilderness Ghost and Spirit
The Nirvana Sutra states: 'Good man, once upon a time, I was wandering in the wilderness, in a village amidst the trees. Underneath those trees lived a ghost and spirit named Wilderness (Wilderness), who only ate flesh and blood, often killing living beings, and eating one person from the village every day. Good man, at that time, I extensively preached the essence of the Dharma to this ghost and spirit. However, it was violent, ignorant, and without wisdom, and did not accept my teachings. Therefore, I transformed into a powerful ghost, shaking its palace and causing it unrest. The ghost, at that time, brought its retinue out of the palace, intending to resist me. When the ghost saw me, it immediately lost its mind, fell to the ground in fear, and fainted, as if dead. With compassion, I stroked its body with my hand, and it immediately woke up and sat up, saying, 'How wonderful that I can still keep my life today! You are a great divine king, possessing great power and virtue, with a compassionate heart, forgiving my transgressions.' Thus, it developed good faith in me. I then reverted to the form of the Tathagata and again preached various Dharma teachings to it, causing the ghost and spirit to take the precept of not killing. On that very day, there was an elder in the Wilderness village who was next in line to be eaten, and the villagers had already sent him to the ghost and spirit. After receiving the elder, the ghost and spirit gave him to me as an offering. After accepting him, I gave the elder a new name, Handful (Handful). At that time, the ghost said to me, 'Bhagavan, my retinue and I can only survive on flesh and blood. Now that I have taken the precepts, what will we live on in the future?' I replied, 'In the future, my Sravaka (disciples who hear and practice the Dharma) disciples, wherever they practice the Dharma, will offer you food and drink.' Good man, because of this circumstance, I established this precept for all Bhikkhus (Buddhist monks): From now on, you should always offer food to the Wilderness ghost and spirit.'
野鬼食。若有住處。不能施者。當知是輩。非我弟子。即是天魔徒黨眷屬。善男子。如來為欲調伏眾生。故示如是種種方便。非故令彼生怖畏也。第四以木打護法鬼。第五在一山上。推羊頭鬼。令墮山下。第六復于樹頭。撲護獼猴鬼。第七令護財象見五獅子。第八使金剛神。怖薩遮尼揵。第九亦以針刺箭毛鬼身。如來複云。雖作如是。亦不令彼諸鬼等。有殘滅者。直欲令彼安住正法。故示如是種種方便。
第四降護財醉象緣
涅槃經云。善男子。我說是慈有無量門。所謂神通。善男子。如提婆達。教阿阇世。欲害如來。是時我入王舍大城。次第乞食。阿阇世王。即放護財狂醉之象。欲令害我及諸弟子。其象爾時踏殺無量百千眾生。眾生死已。多有血氣。是象嗅已。狂醉倍常。見我翼從被服赤色。謂呼是血。而復見趣我弟子中。未離欲者。四散驅走。惟除阿難。爾時王舍城中一切人民。同時舉聲號哭流淚。作如是言。怪哉如來今日終沒。如何正覺一旦散壞。是時調達心生歡喜。瞿曇沙門歿滅甚善。從今已往真是不現。快哉此計。我願得遂。善男子。我于爾時。為欲降伏護財象故。即入慈定。舒手示之。即於五指出五獅子。其象見已。心生怖畏。失大小便。舉身投地。敬醴我足。善男子。我時手指實無獅子。
【現代漢語翻譯】 現代漢語譯本 野鬼食：如果（修行人）有住處，卻不能佈施（食物給這些野鬼），應當知道這些人不是我的弟子，而是天魔的黨羽眷屬。善男子，如來爲了調伏眾生，所以示現這些種種方便，不是故意讓他們產生怖畏。第四（種方便是）用木頭打護法鬼。第五（種方便是）在一座山上，把羊頭鬼推下山。第六（種方便是）又在樹上，撲打守護獼猴的鬼。第七（種方便是）讓守護財寶的大象看見五隻獅子。第八（種方便是）讓金剛神，恐嚇薩遮尼犍（Satyakanirgrantha，一位外道）。第九（種方便是）也用針刺箭毛鬼的身。如來又說，雖然這樣做，也不會讓那些鬼等，有殘缺毀滅的，只是想讓他們安住于正法，所以示現這些種種方便。
第四 降伏護財醉象的因緣
《涅槃經》說：善男子，我說這慈悲有無量的門，就是神通。善男子，比如提婆達多（Devadatta，佛陀的堂弟）教唆阿阇世（Ajatasatru，一位國王），想要加害如來。當時我進入王舍大城（Rajagrha，一座城市）次第乞食。阿阇世王就放出守護財寶的狂醉大象，想要加害我和我的弟子們。那大象當時踐踏殺死了無數百千的眾生。眾生死後，有很多血跡。這大象聞到血腥味后，更加狂醉。它看見我的隨從穿著紅色的衣服，以為是血，又衝向我的弟子們。沒有脫離慾望的弟子們，四處逃散，只有阿難（Ananda，佛陀的十大弟子之一）沒有逃走。當時王舍城中的一切人民，同時舉聲號哭流淚，這樣說道：『奇怪啊，如來今天就要終結了嗎？如何正覺（Sammasambuddha，正等覺）會一下子散壞呢？』當時提婆達多心中歡喜，（心想）『瞿曇（Gotama，佛陀的姓氏）沙門（Sramana，出家修行者）歿滅了，很好。從今以後真（佛）是不再顯現了。太好了這個計策，我希望能夠成功。』善男子，我在當時，爲了降伏護財象的緣故，就進入慈定，伸出手指示現它，就在五指中出現五隻獅子。那大象看見后，心中產生怖畏，失禁大小便，全身倒在地上，恭敬地禮拜我的腳。善男子，我當時的手指上實際上沒有獅子。
【English Translation】 English version Wild Ghost Food: If (practitioners) have dwellings but cannot give alms (to these wild ghosts), it should be known that these people are not my disciples, but followers and relatives of the heavenly demons. Good men, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) shows these various skillful means in order to subdue sentient beings, not to deliberately cause them to be fearful. The fourth (skillful means) is to strike the Dharma-protecting ghosts with wood. The fifth (skillful means) is to push the sheep-headed ghost down the mountain on a mountain. The sixth (skillful means) is to strike the ghost guarding the monkeys on a tree. The seventh (skillful means) is to make the elephant guarding wealth see five lions. The eighth (skillful means) is to have the Vajra (Vajra, 'Diamond' or 'Thunderbolt') deity frighten Satyakanirgrantha (Satyakanirgrantha, a non-Buddhist ascetic). The ninth (skillful means) is to prick the body of the arrow-feathered ghost with needles. The Tathagata also said, 'Although doing so, it will not cause those ghosts to be maimed or destroyed, but only to make them dwell in the right Dharma, so these various skillful means are shown.'
The Fourth: The Circumstance of Subduing the Drunken Elephant Guarding Wealth
The Nirvana Sutra says: 'Good men, I say that this compassion has countless doors, which are spiritual powers. Good men, for example, Devadatta (Devadatta, Buddha's cousin) instigated Ajatasatru (Ajatasatru, a king) to harm the Tathagata. At that time, I entered the great city of Rajagrha (Rajagrha, a city) to beg for food in sequence. King Ajatasatru then released the drunken elephant guarding wealth, intending to harm me and my disciples. At that time, the elephant trampled and killed countless hundreds of thousands of beings. After the beings died, there was much blood. After smelling the blood, the elephant became even more drunk. Seeing my attendants wearing red clothes, it thought it was blood and rushed towards my disciples. Those disciples who had not yet detached from desire scattered and fled, except for Ananda (Ananda, one of the Buddha's ten principal disciples). At that time, all the people in the city of Rajagrha simultaneously raised their voices, weeping and shedding tears, saying, 'How strange, will the Tathagata end today? How can the Sammasambuddha (Sammasambuddha, Perfectly Enlightened One) be destroyed all at once?' At that time, Devadatta felt joy in his heart, (thinking) 'The Sramana (Sramana, wandering ascetic) Gotama (Gotama, Buddha's family name) is dead, very good. From now on, the true (Buddha) will no longer appear. How wonderful this plan is, I hope it will succeed.' Good men, at that time, in order to subdue the elephant guarding wealth, I entered the Samadhi of Loving-kindness, extended my hand and showed it to the elephant, and five lions appeared from my five fingers. When the elephant saw this, it became frightened, lost control of its bowels, and fell to the ground, respectfully prostrating at my feet. Good men, at that time, there were actually no lions on my fingers.'
乃是修行慈善根力。令彼調伏。
第五仙豫王殺婆羅門緣
涅槃經云。我念往昔。於此閻浮提。作大國王。名曰仙豫。愛念敬重大乘經典。其心純善。無有粗惡嫉姤慳吝。口常宣說愛語善語。身常攝護貧窮孤獨。佈施精進無有休廢。時世無佛聲聞緣覺。我于爾時。愛樂大乘方等經典。十二年中事婆羅門。供給所須。過十二年。施安已訖。即作是言。卿等今當發阿耨多羅三藐三菩提心。婆羅門言。大王。菩提之性。是無所有。大乘經典亦復如是。大王云何乃令人物。同於虛空。善男子。我于爾時。心重大乘。聞婆羅門誹謗方等。聞已即時斷其命根。諸婆羅門命終之後。生阿鼻地獄。即有三念。一者。自念我從何處而來生此。即便自知從人道中來。二者。自念我今所生。為是何處。即便自知是阿鼻獄。三者。自念乘何業緣而來生此。即便自知乘謗方等大乘經典。不信因緣。為國主所殺而來生此。念是事已。即于大乘方等經典。生信敬心。尋時命終。生甘露鼓如來世界。于彼壽命。具足十劫。善男子。以是義故。我于往昔。乃與是人十劫壽命。云何名殺。善男子。以是義故。菩薩摩訶薩。于諸眾生終無奪命。善男子。汝能所問。殺婆羅門時。得是地不。善男子。我時已得。以愛念故。斷其命根。非噁心也。善男
【現代漢語翻譯】 現代漢語譯本 這是修行慈善的根本力量，爲了使他們能夠被調伏。
第五個例子是仙豫王殺婆羅門的故事
《涅槃經》中說：『我回憶過去，在這閻浮提（Jambudvipa，指我們所居住的這個世界）做大國王，名叫仙豫（Xianyu）。我喜愛、敬重大乘經典，內心純善，沒有粗暴、邪惡、嫉妒、慳吝。口中常說愛語、善語，身體常常照顧貧窮孤獨的人，佈施精進，從不停止。當時世上沒有佛，也沒有聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）。我在那時，喜愛大乘方等經典，用十二年的時間侍奉婆羅門（Brahmin，古印度僧侶），供給他們所需。過了十二年，佈施完畢后，我就對他們說：『你們現在應當發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』婆羅門說：『大王，菩提的本性，是空無所有的，大乘經典也是如此。大王您為什麼要把人與虛空等同呢？』善男子，我在那時，內心非常重視大乘，聽到婆羅門誹謗方等經典，聽了之後立即斷了他們的命根。這些婆羅門死後，都墮入了阿鼻地獄（Avīci hell，八大地獄中最苦之處）。他們立刻產生了三種念頭：第一，自己想到我是從哪裡來到這裡受生的？立刻知道自己是從人道中來的。第二，自己想到我現在所生的地方，是哪裡？立刻知道是阿鼻地獄。第三，自己想到我是因為什麼業緣而來到這裡受生的？立刻知道是因為誹謗方等大乘經典，不相信因果，被國王所殺而來到這裡受生的。想到這些事後，立刻對大乘方等經典生起了信心和敬意，隨即命終，轉生到甘露鼓如來（Amrita Drum Tathagata）的世界，在那裡的壽命，足足有十劫（Kalpa，極長的時間單位）。善男子，因為這個緣故，我在過去，才給了這些人十劫的壽命。這怎麼能叫殺呢？善男子，因為這個緣故，菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）對於一切眾生，終究不會奪取他們的性命。善男子，你所問的，殺婆羅門時，是否證得了菩薩地？善男子，我那時已經證得了。因為愛護他們的緣故，才斷了他們的命根，不是因為噁心啊。善男子。』
【English Translation】 English version This is the fundamental power of cultivating charity, in order to subdue them.
The fifth example is the story of King Xianyu killing Brahmins.
The Nirvana Sutra says: 'I recall in the past, in this Jambudvipa (the world we live in), I was a great king named Xianyu. I loved and respected the Mahayana scriptures, and my heart was pure and good, without rudeness, evil, jealousy, or stinginess. My mouth often spoke loving and kind words, and my body often took care of the poor and lonely, giving alms diligently without ceasing. At that time, there were no Buddhas, Shravakas (disciples who attained enlightenment by hearing the Buddha's teachings), or Pratyekabuddhas (practitioners who attained enlightenment on their own without a teacher). At that time, I loved the Mahayana Vaipulya Sutras and served the Brahmins (ancient Indian priests) for twelve years, providing them with what they needed. After twelve years, after the almsgiving was completed, I said to them: 'You should now generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).' The Brahmins said: 'Great King, the nature of Bodhi is empty and without anything, and so are the Mahayana scriptures. Why does the Great King equate people with emptiness?' Good man, at that time, I valued the Mahayana very much. Hearing the Brahmins slander the Vaipulya Sutras, I immediately cut off their life roots. After these Brahmins died, they all fell into Avici hell (the most painful of the eight great hells). They immediately had three thoughts: First, they thought, where did I come from to be born here? They immediately knew that they came from the human realm. Second, they thought, where am I born now? They immediately knew it was Avici hell. Third, they thought, what karmic cause did I come here to be born from? They immediately knew that it was because of slandering the Vaipulya Mahayana scriptures, not believing in cause and effect, and being killed by the king that they came here to be born. After thinking about these things, they immediately developed faith and respect for the Mahayana Vaipulya scriptures, and then died and were reborn in the world of the Amrita Drum Tathagata. Their lifespan there was fully ten kalpas (extremely long units of time). Good man, for this reason, in the past, I gave these people a lifespan of ten kalpas. How can this be called killing? Good man, for this reason, Bodhisattva-Mahasattvas (Bodhisattvas with great aspirations) will never take the lives of all sentient beings. Good man, what you asked, did I attain the Bodhisattva ground when I killed the Brahmins? Good man, I had already attained it at that time. It was out of love for them that I cut off their life roots, not out of malice. Good man.'
子。譬如父母。惟有一子。愛之甚重。犯官憲制。是時父母以怖畏故。若擯若殺。無有噁心。菩薩摩訶薩。為護正法。亦復如是。若有眾生。謗大乘者。即以鞭撻苦加治之。或奪其命。欲令改往遵修善法。菩薩常當作是思惟。以何因緣。能令眾生髮起信心。隨其方便。要當爲之。
第六如來因中救賈人緣
涅槃經云。定光佛時。有五百賈人。入海求寶。有異心者念言。我今悉害賈人。獨取珍寶。時閻浮提有大導師。名曰大哀。時寐夢中。海神語之。賈眾之中有一賊。欲殺五百伴。獨取寶物。假令事遂。墜地獄中。今仁導師當行權變。令賈人不死。賊不獲罪。導師思惟七日。無餘方便。惟當殺此𠒋人。若白眾者。必皆興怒。當共殺之。俱隨惡趣。設我獨殺。我當受罪。吾寧自忍百千劫苦。不令賈人普被危害。復令一賊墜地獄中。先為說法。令心欣然踴躍臥寐。佛言。大哀導師。因眾賈人。興于大哀。以權方便。害此一賊。命終之後。生第十二光音天上。時大哀者。則吾身也。以斯方便。超千劫生死。同船五百賈人。斯賢劫中。五百佛興者是。
第二分真即性惡法門(論文殊等諸大菩薩。神通化現事蹟極多。今引一二有涉性惡法門者。以證非虛。廣載大藏。實不啻於此也)
提婆達多惡知識緣
【現代漢語翻譯】 現代漢語譯本： 『子。譬如父母。惟有一子。愛之甚重。犯官憲制。是時父母以怖畏故。若擯若殺。無有噁心。』——兒子，好比父母，只有一個兒子，非常疼愛。如果他觸犯了國家的法律，這時父母因為害怕他繼續作惡，可能會驅逐甚至殺死他，但內心並沒有惡意。 『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）。為護正法。亦復如是。若有眾生。謗大乘者。即以鞭撻苦加治之。或奪其命。欲令改往遵修善法。』——菩薩摩訶薩爲了守護正法，也是這樣。如果有人誹謗大乘佛法，就用鞭打等嚴厲的手段來懲治他，甚至剝奪他的生命，目的是讓他改正錯誤，遵循修習善法。 『菩薩常當作是思惟。以何因緣。能令眾生髮起信心。隨其方便。要當爲之。』——菩薩常常應當這樣思考：用什麼方法才能讓眾生髮起信心？無論用什麼方便，都要去做。
『第六如來因中救賈人緣』
『涅槃經云。定光佛（Dīpaṃkara Buddha）時。有五百賈人。入海求寶。有異心者念言。我今悉害賈人。獨取珍寶。時閻浮提（Jambudvīpa，我們所居住的大陸）有大導師。名曰大哀。時寐夢中。海神語之。賈眾之中有一賊。欲殺五百伴。獨取寶物。假令事遂。墜地獄中。今仁導師當行權變。令賈人不死。賊不獲罪。』——《涅槃經》中說，在定光佛時期，有五百個商人入海尋寶。其中有一個心懷異心的人想：我現在要殺光這些商人，獨自佔有寶物。當時在閻浮提有一位偉大的導師，名叫大哀。他在睡夢中，海神告訴他：商隊中有一個盜賊，想要殺死五百個同伴，獨自奪取寶物。如果讓他得逞，他將會墮入地獄。現在仁慈的導師您應當採取權宜之計，讓商人們不死，盜賊也不獲罪。 『導師思惟七日。無餘方便。惟當殺此𠒋人。若白眾者。必皆興怒。當共殺之。俱隨惡趣。設我獨殺。我當受罪。吾寧自忍百千劫苦。不令賈人普被危害。復令一賊墜地獄中。先為說法。令心欣然踴躍臥寐。』——導師思考了七天，沒有其他辦法，只有殺死這個盜賊。如果告訴大家，大家一定會憤怒，一起殺了他，這樣大家都會墮入惡道。如果我獨自殺了他，我應當承受罪過。我寧願自己忍受千百劫的痛苦，也不讓商人們普遍受到危害，又讓一個盜賊墮入地獄。於是先為盜賊說法，讓他內心欣然踴躍，然後趁他睡著時殺了他。 『佛言。大哀導師。因眾賈人。興于大哀。以權方便。害此一賊。命終之後。生第十二光音天上。時大哀者。則吾身也。以斯方便。超千劫生死。同船五百賈人。斯賢劫（Bhadrakalpa，現在這個賢劫）中。五百佛興者是。』——佛說，大哀導師，因為憐憫眾商人，生起大慈悲心，用權宜之計，殺死了這個盜賊。他死後，生到了第十二光音天。當時的大哀導師，就是我的前身。用這種方便，超越了千劫的生死輪迴。同船的五百個商人，就是這個賢劫中，將要出現的五百尊佛。
『第二分真即性惡法門(論文殊（Mañjuśrī）等諸大菩薩。神通化現事蹟極多。今引一二有涉性惡法門者。以證非虛。廣載大藏。實不啻於此也)』——第二部分，關於「分真即性惡」的法門（關於文殊等各位大菩薩，神通變化的事蹟非常多。現在引用一兩個涉及到「性惡」法門的例子，來證明並非虛假。詳細記載於大藏經中，實際上遠不止這些）。
『提婆達多（Devadatta）惡知識緣』——提婆達多作為惡知識的因緣。
【English Translation】 English version: 『Son. For example, parents have only one son. They love him very much. If he violates the laws of the state, the parents, out of fear, may banish or even kill him, but they have no malicious intent.』 -- Son, it's like parents who have only one son and love him dearly. If he violates the laws of the country, the parents, fearing he will continue to do evil, might expel or even kill him, but they have no ill will in their hearts. 『Bodhisattva-Mahāsattva (great Bodhisattva). To protect the Dharma, it is also like this. If there are sentient beings who slander the Mahayana, they will be severely punished with whips and other means, or even have their lives taken, in order to make them correct their mistakes and follow the practice of good Dharma.』 -- The Bodhisattva-Mahāsattva, in order to protect the true Dharma, is also like this. If there are sentient beings who slander the Mahayana Dharma, they will be punished with whips and other severe measures, even deprived of their lives, with the aim of making them correct their errors and follow the practice of good Dharma. 『Bodhisattvas should always think like this: By what means can sentient beings develop faith? Whatever means are available, they must be used.』 -- Bodhisattvas should always think like this: What means can be used to make sentient beings develop faith? Whatever means are available, they must be used.
『Sixth: The Cause and Condition of the Tathagata Saving Merchants』
『The Nirvana Sutra says: During the time of Dīpaṃkara Buddha, there were five hundred merchants who entered the sea to seek treasure. One of them, with a different intention, thought: I will kill all the merchants now and take the treasures for myself. At that time, in Jambudvīpa (the continent we live on), there was a great leader named Great Compassion. In a dream, the sea god told him: Among the merchants, there is a thief who wants to kill five hundred companions and take the treasures for himself. If he succeeds, he will fall into hell. Now, the benevolent leader should take expedient measures to prevent the merchants from dying and the thief from being punished.』 -- The Nirvana Sutra says that during the time of Dīpaṃkara Buddha, there were five hundred merchants who entered the sea to seek treasure. One of them, with a different intention, thought: I will kill all the merchants now and take the treasures for myself. At that time, in Jambudvīpa, there was a great leader named Great Compassion. In a dream, the sea god told him: Among the merchants, there is a thief who wants to kill five hundred companions and take the treasures for himself. If he succeeds, he will fall into hell. Now, the benevolent leader should take expedient measures to prevent the merchants from dying and the thief from being punished. 『The leader thought for seven days and found no other way but to kill this thief. If he told the others, they would all be angry and kill him together, and they would all fall into evil realms. If I kill him alone, I will bear the sin. I would rather endure hundreds of thousands of kalpas of suffering than let the merchants be harmed and let a thief fall into hell. First, he preached the Dharma to the thief, making his heart joyful and excited, and then killed him while he was asleep.』 -- The leader thought for seven days and found no other way but to kill this thief. If he told the others, they would all be angry and kill him together, and they would all fall into evil realms. If I kill him alone, I will bear the sin. I would rather endure hundreds of thousands of kalpas of suffering than let the merchants be harmed and let a thief fall into hell. First, he preached the Dharma to the thief, making his heart joyful and excited, and then killed him while he was asleep. 『The Buddha said: The leader Great Compassion, because of his compassion for the merchants, killed this thief with expedient means. After his death, he was born in the twelfth heaven of Light and Sound. The leader Great Compassion at that time was my former self. By this means, he transcended thousands of kalpas of birth and death. The five hundred merchants on the same boat are the five hundred Buddhas who will appear in this Bhadrakalpa (the current fortunate kalpa).』 -- The Buddha said that the leader Great Compassion, because of his compassion for the merchants, killed this thief with expedient means. After his death, he was born in the twelfth heaven of Light and Sound. The leader Great Compassion at that time was my former self. By this means, he transcended thousands of kalpas of birth and death. The five hundred merchants on the same boat are the five hundred Buddhas who will appear in this Bhadrakalpa.
『Second Part: The Dharma Gate of Dividing the True and Immediately Being Evil (Regarding Mañjuśrī and other great Bodhisattvas, there are many instances of miraculous transformations. Now, one or two examples involving the Dharma gate of 'inherent evil' are cited to prove that they are not false. They are extensively recorded in the Great Treasury Sutra, and in reality, there are far more than these).』 -- Second part, concerning the Dharma gate of 'dividing the true and immediately being evil' (Regarding Mañjuśrī and other great Bodhisattvas, there are many instances of miraculous transformations. Now, one or two examples involving the Dharma gate of 'inherent evil' are cited to prove that they are not false. They are extensively recorded in the Great Treasury Sutra, and in reality, there are far more than these).
『Devadatta's Cause and Condition as an Evil Friend』 -- Devadatta's cause and condition as an evil friend.
昔于定光佛時。釋迦為摩納婆。就珍寶仙人學。學習既成。念欲報思。自惟貧乏。於時耶若達欲嫁女。時有須摩提求為女婿。聦明有智。而形貌醜。摩納婆遇見論義。須摩提屈在言下。耶若達歡喜。大賜珍寶。以女妻之。摩提生忿。發誓未來世世常惱。為此因緣。常觸惱也。自是以後經歷六道。常相觸惱。文多不載。
調達此世因緣
調達此雲天熱。亦云天授。為斛飯王子。乃是佛堂弟。阿難親兄。調達有三十相。出家誦六萬法聚。滿十二韋陀。為利養故。往詣佛所。求學神通。佛不為說。令觀無常。自可得道。復至舍利弗。目揵連。乃至百弟子所。皆不為說神通之法。阿難親弟。未得佗心。授與通法。調達入山。學得五通。心念。誰作檀越。阇世太子有大王相。或自變身作象馬寶。于王子前。抱持歍嗽。復至天上。取天華天食。語王子言。我作新佛。汝作新王。豈不快耶。有時變為小兒。阇王置之膝上。以唾歍其口中。后從佛索眾。佛呵之曰。癡人無知。尚不以眾付舍利弗及目犍連等。況汝癡人食人涕唾者。因茲結恨。別構五法。以誘佛眾。言五法者。一糞掃衣。二常乞食。三坐食。四常露坐。五不受鹽及以五味。與正理論不同。正理云。一不受五味。二斷肉。三斷鹽。四不受割截衣。五不居聚
【現代漢語翻譯】 現代漢語譯本 過去在定光佛（Dipamkara Buddha）時期，釋迦（Sakyamuni）是摩納婆（Manava，青年）時，跟隨珍寶仙人（Sage Ratna）學習。學業完成後，想要報答恩情，但覺得自己貧窮。當時耶若達（Jnanadatta）想要嫁女兒，須摩提（Sumati）求娶為婿，他聰明有智慧，但相貌醜陋。摩納婆遇見須摩提，與他辯論義理，須摩提在言辭上屈服。耶若達很高興，大量賞賜珍寶，並將女兒嫁給他。須摩提心生忿恨，發誓未來世世代代都要惱害他。因為這個因緣，他們常常互相觸惱。自此以後，經歷六道輪迴，常常互相觸惱，其中細節繁多，不一一記載。
調達（Devadatta）此世的因緣
調達，此雲天熱，也叫天授。是斛飯王（Suklodana）的王子，是佛的堂弟，阿難（Ananda）的親哥哥。調達有三十二相。出家后誦讀六萬法聚，精通十二韋陀（Vedas）。爲了獲得利養，前往佛陀處，請求學習神通。佛陀沒有為他說法，讓他觀察無常，自己可以得道。他又去舍利弗（Sariputra）、目犍連（Maudgalyayana），乃至其他百位弟子處，他們都不為他說神通之法。阿難是他的親弟弟，還沒有得到他心通，就將神通之法傳授給他。調達進入山中，學得五神通。他心中想，誰可以做檀越（danapati，施主）？阇世（Ajatasatru）太子有大王之相。調達有時自己變身成象、馬、寶物，在王子麵前，抱著他併發出『歍嗽』的聲音。又到天上，取來天上的花和食物，告訴王子說：『我做了新佛，你做了新王，豈不快樂嗎？』有時變為小兒，阇王將他放在膝上，用唾沫吐在他的口中。後來他向佛陀索要僧眾，佛陀呵斥他說：『癡人無知，尚且不將僧眾託付給舍利弗和目犍連等人，何況你這個癡人，吃人涕唾的人。』因此結下怨恨，另外設立五法，來引誘佛陀的僧眾。所說的五法是：一、穿糞掃衣（pamsula）；二、常行乞食；三、坐著吃飯；四、常常露天而坐；五、不接受鹽以及五味。這與正理論不同。正理論說：一、不接受五味；二、斷肉；三、斷鹽；四、不接受割截衣；五、不居住在聚落中。
【English Translation】 English version In the past, during the time of Dipamkara Buddha, Sakyamuni, as Manava (youth), studied under Sage Ratna. After completing his studies, he wanted to repay the kindness, but felt he was poor. At that time, Jnanadatta wanted to marry off his daughter, and Sumati sought to marry her. He was intelligent and wise, but ugly in appearance. Manava met Sumati and debated with him on the principles of righteousness, and Sumati was defeated in words. Jnanadatta was very happy and bestowed many treasures, and married his daughter to him. Sumati became resentful and vowed to harm him in every future life. Because of this cause, they often annoyed each other. Since then, through the six realms of reincarnation, they often annoyed each other. There are many details, which will not be recorded one by one.
The causes and conditions of Devadatta in this life
Devadatta, which means 'heavenly heat' or 'heaven-given'. He was the prince of Suklodana, the Buddha's cousin, and Ananda's elder brother. Devadatta had thirty-two marks. After leaving home, he recited sixty thousand Dharma teachings and was proficient in the twelve Vedas. In order to gain profit and support, he went to the Buddha and asked to learn supernatural powers. The Buddha did not teach him, but told him to observe impermanence, and he could attain the Way himself. He also went to Sariputra, Maudgalyayana, and even the other hundred disciples, but they did not teach him the Dharma of supernatural powers. Ananda, his own brother, had not yet attained telepathy, so he taught him the Dharma of supernatural powers. Devadatta entered the mountains and learned the five supernatural powers. He thought in his heart, who can be a danapati (patron)? Prince Ajatasatru had the appearance of a great king. Devadatta sometimes transformed himself into elephants, horses, and treasures, and in front of the prince, he held him and made 'coughing' sounds. He also went to heaven, took heavenly flowers and food, and told the prince, 'I have become a new Buddha, and you have become a new king, wouldn't that be wonderful?' Sometimes he transformed into a small child, and King Ajatasatru placed him on his lap and spat saliva into his mouth. Later, he asked the Buddha for the Sangha, and the Buddha rebuked him, saying, 'Foolish man, ignorant, I would not entrust the Sangha to Sariputra and Maudgalyayana, let alone you, a foolish man who eats people's saliva.' Because of this, he harbored resentment and established five other Dharmas to entice the Buddha's Sangha. The five Dharmas he spoke of were: 1. wearing rag robes (pamsula); 2. always begging for food; 3. eating while sitting; 4. always sitting in the open air; 5. not accepting salt and the five flavors. This is different from the correct theory. The correct theory says: 1. not accepting the five flavors; 2. abstaining from meat; 3. abstaining from salt; 4. not accepting cut clothes; 5. not living in settlements.
落邊寺。佛在王舍城。有因緣集僧。調達從座起。行五法籌云。忍此五法者是毗尼。時有五百新學無智捉籌。調達語言。不須佛及僧。便將往伽耶山。自共作羯磨。時諸比丘以此事白佛。佛言。癡人消滅善心。墜于泥黎。一劫莫救。身子目連往伽耶山。調達告身子曰。為眾說法。我今背痛。便右脅臥。目連現通。身子說法。遂將五百新學。還歸佛所。臥起失眾。而生嗔恨。推山壓佛。密跡金剛。以杵擬之。碎石迸來。傷佛足指。華色比丘尼呵之。拳打眼出。作三逆罪。復教阇世。殺父成就。害母加行。自行教佗五逆罪故。生身墮入阿鼻地獄。
報恩經云。爾時如來。即遣阿難。往到地獄。問訊提婆達多。苦可忍不。爾時阿難。受如來教。至地獄門外。問牛頭阿旁言。為我喚提婆達多。牛頭阿旁言。汝問何佛提婆達多。過去諸佛皆有提婆達多。阿難言。我喚釋迦牟尼佛提婆達多。爾時阿旁。即語提婆達多。阿難在外。欲得相見。提婆達多即言。善來阿難。如來猶能憐念於我耶。阿難言。如來遣我問訊。苦痛可堪忍不。提婆達多言。我處阿鼻地獄。猶如比丘入三禪樂。佛言。菩薩摩訶薩。修大方便。引接眾生。其受生死無量大苦。不以為患。若有人言。提婆達多實是惡人。入阿鼻獄者。無有是處。如來爾時。即為大
【現代漢語翻譯】 現代漢語譯本： 落邊寺。佛陀在王舍城。因為一些因緣聚集了僧眾。提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）從座位上站起來，推行五法，聲稱：『能夠忍受這五法的就是符合毗尼（Vinaya，戒律）的。』當時有五百個新學僧人，沒有智慧，接受了他的主張。提婆達多說：『不需要佛陀和僧眾。』於是帶領他們前往伽耶山，自己共同進行羯磨（Karma，儀式）。當時，眾比丘將此事稟告佛陀。佛陀說：『這個愚癡的人消滅了善心，墜入泥犁（Niraya，地獄），一劫（Kalpa，極長的時間單位）都無法救度。』舍利弗（Sariputra，佛陀的十大弟子之一）和目犍連（Maudgalyayana，佛陀的十大弟子之一）前往伽耶山。提婆達多告訴舍利弗說：『為大眾說法吧，我現在背痛。』於是右脅躺下。目犍連展現神通，舍利弗說法，最終將五百個新學僧人帶回佛陀處。提婆達多臥床不起，失去了大眾，因此心生嗔恨，試圖推山壓佛。密跡金剛（Vajrapani，佛教護法神）用杵（Vajra，金剛杵）去抵擋，碎石飛濺，傷了佛陀的足趾。華色比丘尼（Utpalavarna，一位著名的比丘尼）呵斥他，被他一拳打瞎了眼睛。他犯下了三種逆罪（matricide, patricide, and killing an Arhat）。又教唆阿阇世（Ajatasattu，一位國王）殺父篡位，並有殺母的意圖。因為自己實行並教唆他人犯下五逆罪（five heinous crimes），活著的時候就墮入了阿鼻地獄（Avici Hell，佛教中最底層的地獄）。
《報恩經》中說：當時如來（Tathagata，佛陀的稱號）就派遣阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）前往地獄，慰問提婆達多，問他：『痛苦可以忍受嗎？』當時阿難接受如來的教導，到達地獄門外，問牛頭阿旁（獄卒）說：『為我叫提婆達多。』牛頭阿旁說：『你問的是哪位佛的提婆達多？過去諸佛都有提婆達多。』阿難說：『我叫的是釋迦牟尼佛（Sakyamuni Buddha）的提婆達多。』當時阿旁就告訴提婆達多說：『阿難在外面，想要見你。』提婆達多立刻說：『阿難來了，很好。如來還能夠憐憫我嗎？』阿難說：『如來派遣我來慰問你，痛苦可以忍受嗎？』提婆達多說：『我身處阿鼻地獄，就像比丘進入三禪樂（third dhyana）一樣。』佛陀說：『菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修習大方便，引導接引眾生，即使承受生死輪迴的無量大苦，也不以為患。』如果有人說：『提婆達多確實是惡人，墮入阿鼻地獄。』這種說法是不對的。如來當時，就為大眾……』
【English Translation】 English version: At Lopana Temple, the Buddha was in Rajagriha (present-day Rajgir). Due to certain circumstances, he gathered the Sangha (community of monks). Devadatta (Buddha's cousin who later betrayed Buddhism) rose from his seat and proposed five rules, claiming, 'Those who can endure these five rules are in accordance with the Vinaya (monastic code).' At that time, five hundred newly ordained monks, lacking wisdom, accepted his proposal. Devadatta said, 'There is no need for the Buddha and the Sangha.' So he led them to Gaya Mountain, where they jointly performed Karma (rituals) on their own. Then, the Bhikkhus (monks) reported this matter to the Buddha. The Buddha said, 'This foolish person has extinguished his good heart and fallen into Niraya (hell), and cannot be saved for a Kalpa (an extremely long period of time).' Sariputra (one of the Buddha's ten great disciples) and Maudgalyayana (one of the Buddha's ten great disciples) went to Gaya Mountain. Devadatta told Sariputra, 'Preach the Dharma (teachings) to the assembly, for I have a backache.' So he lay down on his right side. Maudgalyayana displayed his supernatural powers, and Sariputra preached the Dharma, eventually bringing the five hundred newly ordained monks back to the Buddha. Devadatta, bedridden, lost the assembly and became resentful, attempting to push a mountain to crush the Buddha. Vajrapani (a Buddhist guardian deity) used his Vajra (thunderbolt) to stop him, but the shattered stones flew and injured the Buddha's toe. Utpalavarna (a famous Bhikkhuni) scolded him, and he punched her, blinding her. He committed three of the five heinous crimes (matricide, patricide, and killing an Arhat). He also incited Ajatasattu (a king) to kill his father and usurp the throne, and intended to kill his mother. Because he practiced and taught others to commit the five heinous crimes, he fell into Avici Hell (the deepest hell in Buddhism) while still alive.
The Sutra of Gratitude says: At that time, the Tathagata (Buddha's title) sent Ananda (one of the Buddha's ten great disciples, known for his memory) to hell to inquire after Devadatta, asking, 'Is the suffering bearable?' Then Ananda, receiving the Tathagata's instructions, arrived at the gate of hell and asked the ox-headed wardens, 'Call Devadatta for me.' The ox-headed wardens said, 'Which Buddha's Devadatta are you asking about? All past Buddhas have had a Devadatta.' Ananda said, 'I am calling for Sakyamuni Buddha's Devadatta.' Then the wardens told Devadatta, 'Ananda is outside and wants to see you.' Devadatta immediately said, 'Ananda has come, good. Is the Tathagata still able to have compassion for me?' Ananda said, 'The Tathagata sent me to inquire after you, is the suffering bearable?' Devadatta said, 'I am in Avici Hell, but it is like a Bhikkhu entering the third dhyana (state of meditative absorption).' The Buddha said, 'Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate great skillful means to guide and receive sentient beings, and do not regard the immeasurable suffering of birth and death as a problem.' If someone says, 'Devadatta is indeed an evil person and has fallen into Avici Hell,' that is not correct. At that time, the Tathagata, for the sake of the assembly...'
眾。顯發提婆達多微密妙行大方便時。無量百千菩薩。得無生法忍。無量百千人。發阿耨多羅三藐三菩提心。無量百千人。得須陀洹果乃至阿羅漢。虛空神天。雨眾天華。遍覆大眾。作天伎樂。放大光明。贊言善哉。如來所說未曾也。一切大眾聞佛說法。頭面作禮歡喜而去。
提婆達多善知識緣
法華提婆達多品云。爾時佛告諸菩薩。及天人四眾。吾於過去無量劫中。求法華經。無有懈倦。于多劫中常作國王。發願求于無上菩提。心不退轉。為欲滿足六波羅蜜。勤行佈施。心無吝惜。像馬七珍。國城妻子。奴婢僕從。頭目髓腦。身肉手足。不惜軀命。時世人民。壽命無量。為於法故。捐舍國位。委正太子。擊鼓宣令。四方求法。誰能為我說大乘者。吾當終身供給走使。時有仙人。來白王言。我有大乘。名妙法華經。若不違我。當爲宣說。王聞仙言。歡喜踴躍。即隨仙人。供給所須。採果汲水。拾薪設食。乃至以身而為床座。身心無倦。於時奉事經于千歲。為於法故。精勤給侍。令無所乏。爾時世尊。欲重宣此義。而說偈言。
我念過去劫 為求大法故 雖作世國王 不貪五欲樂 推鐘告四方 誰有大法者 若為我解說 身當爲奴僕 時有阿私仙 來白于大王 我有微妙法 世
【現代漢語翻譯】 現代漢語譯本 大眾。顯現提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）微妙難行的偉大方便之時，無數百千菩薩，證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。無數百千人，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。無數百千人，證得須陀洹果（Srotapanna，入流果）乃至阿羅漢果（Arhat，無學果）。虛空中的神天，降下各種天花，遍佈覆蓋大眾。演奏天上的音樂，放出巨大的光明。讚歎說：『善哉！如來所說真是前所未有！』一切大眾聽聞佛陀說法，頭面著地行禮，歡喜而去。
提婆達多善知識因緣
《法華經·提婆達多品》中說：當時佛陀告訴諸位菩薩以及天人四眾：『我在過去無數劫中，爲了尋求《法華經》，沒有絲毫懈怠。在許多劫中常常做國王，發願尋求無上菩提，心不退轉。爲了滿足六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），勤奮地行佈施，心中沒有吝惜。大象、駿馬、七寶珍物、國城妻子、奴婢僕從、頭目髓腦、身肉手足，都不吝惜生命。當時的世間人民，壽命都很長。爲了求法，捐舍國王之位，委託給太子，擊鼓宣令，向四方尋求佛法。誰能為我說大乘佛法，我當終身供給差遣。』當時有一位仙人，來告訴國王說：『我有大乘佛法，名為《妙法蓮華經》。如果您不違揹我，我當爲您宣說。』國王聽聞仙人的話，歡喜踴躍，立即跟隨仙人，供給所需，採摘果實、汲取清水、拾取柴火、設定飲食，甚至以自己的身體作為床座，身心沒有疲倦。當時奉事仙人經歷了千年，爲了求法，精勤地給侍，使仙人沒有缺乏。 當時世尊，想要再次宣說這個意義，而說了偈語：
『我憶念過去劫，為求大法的緣故，雖然做世間國王，不貪戀五欲之樂，敲鐘告訴四方，誰有大法的人，如果為我解說，我當以身作奴僕。當時有阿私仙人，來告訴大王，我有微妙的法，世…
【English Translation】 English version The assembly. When revealing the great expedient means of the subtle and wonderful practices of Devadatta (Devadatta, cousin of the Buddha, often opposed to the Buddha), immeasurable hundreds of thousands of Bodhisattvas attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas). Immeasurable hundreds of thousands of people aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment). Immeasurable hundreds of thousands of people attained the fruit of Srotapanna (Srotapanna, stream-enterer) up to the fruit of Arhat (Arhat, one who is free from learning). Gods and deities in the sky rained down various heavenly flowers, covering the entire assembly. They played heavenly music and emitted great light, praising, 'Excellent! What the Tathagata has spoken is unprecedented!' All the assembly, hearing the Buddha's teaching, bowed their heads to the ground and departed with joy.
The Good Friend Condition of Devadatta
In the Devadatta Chapter of the Lotus Sutra, it says: At that time, the Buddha told the Bodhisattvas and the four assemblies of gods and humans: 'In the past, for immeasurable kalpas, I sought the Lotus Sutra without the slightest懈怠 (xie dai, negligence). In many kalpas, I often acted as a king, vowing to seek unsurpassed Bodhi, with a mind that did not退轉 (tui zhuan, regress). In order to fulfill the Six Paramitas (Six Paramitas, six perfections: giving, morality, patience, diligence, meditation, and wisdom), I diligently practiced giving, without any吝惜 (lin xi, stinginess) in my heart. Elephants, horses, seven treasures, countries, cities, wives, slaves, servants, heads, eyes, marrow, brains, flesh, hands, and feet, I did not惜 (xi, begrudge) my life. The people of that time had immeasurable lifespans. For the sake of the Dharma, I relinquished the position of king, entrusted it to the crown prince, beat the drum to proclaim, and sought the Dharma in all directions. Whoever can explain the Great Vehicle Dharma to me, I will serve and employ them for life.' At that time, there was an immortal who came and told the king, 'I have the Great Vehicle Dharma, called the Wonderful Dharma Lotus Sutra. If you do not違背 (wei bei, disobey) me, I will explain it to you.' The king, hearing the immortal's words, rejoiced and immediately followed the immortal, providing what was needed, picking fruits, drawing water, gathering firewood, preparing food, and even using his own body as a bed, without weariness in body or mind. At that time, he served the immortal for a thousand years, diligently attending to him for the sake of the Dharma, so that the immortal lacked nothing. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'I recall past kalpas, for the sake of seeking the Great Dharma, although I was a king of the world, I did not貪 (tan, crave) the pleasures of the five desires, I struck the bell to announce in all directions, whoever has the Great Dharma, if they explain it to me, I will use my body as a servant. At that time, there was an immortal Asita, who came and told the great king, I have the subtle Dharma, the world...
間所希有 若能修行者 吾當為汝說 時王聞仙言 心生大歡喜 即便隨仙人 供給於所須 採薪及果蓏 隨時恭敬與 情存妙法故 身心無懈倦 普為諸眾生 勤求于大法 亦不為己身 及以五欲樂 故為大國王 勤求獲此法 遂至得成佛 今故為汝說
佛告諸比丘。爾時王者。則我身是。時仙人者。今提婆達多是。由提婆達多善知識故。令我具足六波羅蜜。慈悲喜捨。三十二相。八十種好。紫磨金色。十力四無所畏。四攝法。十八不共。神通道力。成等正覺。廣度眾生。皆因提婆達多善知識故。告諸四眾。提婆達多。卻後過無量劫。當得成佛。號曰天王如來。應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛世尊。世界名天道。時天王佛住世二十中劫。廣為眾生。說于妙法。恒河沙眾生。得阿羅漢果。無量眾生。發緣覺心。恒河沙眾生。發無上道心。得無生忍。至不退轉。時天王佛般涅槃后。正法住世二十中劫。全身舍利。起七寶塔。高六十由旬。縱廣四十由旬。諸天人民。悉以雜華。末香燒香涂香。衣服瓔珞。幢幡寶蓋。伎樂歌頌。禮拜供養七寶妙塔。無量眾生。得阿羅漢果。無量眾生。悟辟支佛。不可思議眾生。發菩提心。至不退轉。佛告
【現代漢語翻譯】 現代漢語譯本： 如此難得的機會。 若有人能依此修行，我當爲你宣說。當時國王聽聞仙人的話語，心中生起極大的歡喜，便跟隨仙人，供給一切所需。 採摘柴火和瓜果蔬菜，隨時恭敬地奉上。心中存有求取妙法的念頭，身心沒有絲毫的懈怠和疲倦。爲了普度一切眾生，勤奮地尋求大法。 也不為自己，以及五欲之樂。因此，身為大國王，勤奮地尋求此法，最終得以成佛，現在才為你宣說。
佛陀告訴各位比丘：當時的國王，就是我的前身。當時的仙人，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）。由於提婆達多這位善知識的緣故，使我具足了六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧），慈悲喜捨四無量心（Four Immeasurables，慈愛、悲憫、隨喜、捨棄），三十二相（Thirty-two marks of a Great Man），八十種好（Eighty Minor Marks），身如紫磨金色，十力（Ten Powers of a Buddha），四無所畏（Four Fearlessnesses），四攝法（Four Ways of Gaining Disciples），十八不共法（Eighteen Unique Qualities of a Buddha），神通之力，成就等正覺（Perfect Enlightenment），廣度眾生，這一切都因為提婆達多這位善知識的緣故。告訴各位四眾弟子，提婆達多，在經過無量劫之後，當得成佛，名號為天王如來（Devarāja Tathāgata），應供（Worthy of Offerings），正遍知（Perfectly Enlightened），明行足（Perfect in Wisdom and Conduct），善逝（Well-Gone），世間解（Knower of the World），無上士（Unsurpassed One），調御丈夫（Leader of Men），天人師（Teacher of Gods and Men），佛世尊（Buddha, the World-Honored One）。世界名為天道。當時天王佛住世二十中劫，廣為眾生宣說妙法，恒河沙數般的眾生，證得阿羅漢果（Arhat，已解脫的聖者）。無量眾生，發起緣覺之心（Pratyekabuddha，獨覺者）。恒河沙數般的眾生，發起無上道心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟），達到不退轉的境界。當時天王佛般涅槃（Parinirvana，完全的涅槃）之後，正法住世二十中劫。全身舍利，建造七寶塔，高六十由旬（Yojana，古印度長度單位），縱廣四十由旬。諸天人民，都用各種雜華、末香、燒香、涂香、衣服瓔珞、幢幡寶蓋、伎樂歌頌，禮拜供養七寶妙塔。無量眾生，證得阿羅漢果。無量眾生，領悟辟支佛（Pratyekabuddha，獨覺佛）。不可思議的眾生，發起菩提心（Bodhi-citta，覺悟之心），達到不退轉的境界。佛陀告訴
【English Translation】 English version: So rare and precious. If one can practice accordingly, I shall explain it to you. At that time, the king, hearing the words of the immortal, felt great joy in his heart and followed the immortal, providing all that was needed. Gathering firewood and fruits and vegetables, offering them respectfully at all times. Cherishing the thought of seeking the wonderful Dharma, his body and mind were without any懈怠(xie dai, laxity) or fatigue. For the sake of universally saving all sentient beings, he diligently sought the Great Dharma. Not for himself, nor for the pleasures of the five desires. Therefore, as a great king, he diligently sought this Dharma and eventually attained Buddhahood, and now I tell it to you.
The Buddha told the Bhikshus (Bhikshu, Buddhist monk): The king at that time was my past self. The immortal at that time is now Devadatta (Devadatta, Buddha's cousin, known for opposing the Buddha). Because of Devadatta, the good knowing friend, I have perfected the Six Pāramitās (Six Pāramitās, Perfections of giving, morality, patience, effort, meditation, and wisdom), the Four Immeasurables (Four Immeasurables, loving-kindness, compassion, sympathetic joy, and equanimity), the Thirty-two marks of a Great Man (Thirty-two marks of a Great Man), the Eighty Minor Marks (Eighty Minor Marks), a body like purple-gold, the Ten Powers of a Buddha (Ten Powers of a Buddha), the Four Fearlessnesses (Four Fearlessnesses), the Four Ways of Gaining Disciples (Four Ways of Gaining Disciples), the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), the power of supernatural abilities, and attained Perfect Enlightenment (Perfect Enlightenment), universally saving sentient beings, all because of Devadatta, the good knowing friend. Tell the fourfold assembly, Devadatta, after countless kalpas (Kalpa, eon), will attain Buddhahood, named Devarāja Tathāgata (Devarāja Tathāgata, Heavenly King Thus Come One), Worthy of Offerings (Worthy of Offerings), Perfectly Enlightened (Perfectly Enlightened), Perfect in Wisdom and Conduct (Perfect in Wisdom and Conduct), Well-Gone (Well-Gone), Knower of the World (Knower of the World), Unsurpassed One (Unsurpassed One), Leader of Men (Leader of Men), Teacher of Gods and Men (Teacher of Gods and Men), Buddha, the World-Honored One (Buddha, the World-Honored One). The world is named 天道(Tiandao, Heavenly Path). At that time, the Buddha Devarāja will live in the world for twenty intermediate kalpas, widely speaking the wonderful Dharma for sentient beings, countless sentient beings like the sands of the Ganges River will attain the Arhat fruit (Arhat, liberated saint). Countless sentient beings will develop the Pratyekabuddha mind (Pratyekabuddha, Solitary Buddha). Countless sentient beings like the sands of the Ganges River will develop the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind), attain the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, acceptance of the non-arising of all dharmas), and reach the state of non-retrogression. At that time, after the Buddha Devarāja enters Parinirvana (Parinirvana, complete Nirvana), the True Dharma will remain in the world for twenty intermediate kalpas. A seven-jeweled stupa will be built for the whole-body relics, sixty yojanas (Yojana, ancient Indian unit of distance) high and forty yojanas wide. All the gods and people will use various mixed flowers, powdered incense, burning incense, scented ointment, clothing, necklaces, banners, and jeweled canopies, musical instruments, songs, and hymns to pay homage and make offerings to the wonderful seven-jeweled stupa. Countless sentient beings will attain the Arhat fruit. Countless sentient beings will awaken to become Pratyekabuddhas. Inconceivable sentient beings will develop the Bodhi-citta (Bodhi-citta, mind of enlightenment) and reach the state of non-retrogression. The Buddha told
諸比丘。未來世中。若有善男子善女人。聞妙法華經提婆達多品。凈心信敬。不生疑惑者。不墮地獄餓鬼畜生。生十方佛前。所生之處。常聞此經。若生人天中。受勝妙樂。若在佛前。蓮華化生。
論曰。夫順以逆成。善因惡濟。譬如火能克金。金非火不煉。石能攻玉。玉非石不礱。是則釋迦如來。性善法門。究竟圓滿。全由提婆達多性惡法門。多方造就。故法華云。由提婆達多善知識故。令我具足六波羅蜜。慈悲喜捨。三十二相。八十種好。紫磨金色。十力四無所畏。四攝法。十八不共。神通道力。成等正覺。廣度眾生。又曰。提婆達多。卻後過無量劫。當得成佛。號曰天王如來。具足十號。夫提婆達多。果以惡而為之惡。則永為惡知識。長沉淪三苦海。不得受記作佛矣。又釋迦如來。果視逆而為之逆。則不應云由提婆達多善知識故。令我具足六波羅蜜等。而得作佛矣。求其深故。茍微性善惡法門。則無以闡揚。故列于分真性善惡法門之首。有以知上讓釋迦。下冠文殊也。然如來則全性善以起修善。以修善而臻極乎性善矣。若夫提婆達多者。豈不得云全性惡以起修惡。以修惡而臻極乎性惡。是則提婆達多。本跡俱深。固不可得而思議者也。
凈名居士降天魔緣
凈名經云。佛告持世菩薩。汝行詣
【現代漢語翻譯】 現代漢語譯本 諸位比丘，未來世中，如果有善男子、善女人，聽聞《妙法蓮華經·提婆達多品》，以清凈心信奉敬仰，不生疑惑，就不會墮入地獄、餓鬼、畜生道。他們會出生在十方諸佛面前，所生之處，常常聽聞此經。如果生在人道或天道中，就能享受殊勝美妙的快樂。如果能在佛前，就會在蓮花中化生。
論曰：順境往往由逆境成就，善因需要惡緣來濟助。譬如火能剋制金屬，但金屬不經火煉就無法成器；石頭可以用來琢磨玉石，玉石不經石頭雕琢就不能成器。因此，釋迦如來性善的法門，之所以能究竟圓滿，完全是由於提婆達多性惡的法門，從多方面成就了他。所以《法華經》說：『由於提婆達多這位善知識的緣故，使我具足了六波羅蜜（dana-paramita 佈施，sila-paramita 持戒，ksanti-paramita 忍辱，virya-paramita 精進，dhyana-paramita 禪定，prajna-paramita 智慧），慈悲喜捨四無量心，三十二相，八十種好，紫磨金色身，十力（dasabala 十種力量），四無所畏（catu-vaisaradyani 四種無所畏懼），四攝法（catuh-samgraha-vastuni 四種攝取眾生的方法），十八不共法（astava-dasavenika-dharmah 十八種不與二乘共通的功德），神通威力，成就正等正覺，廣度眾生。』又說：『提婆達多，在經過無量劫之後，當得成佛，號曰天王如來，具足十號（tathagata 如來，arhat 阿羅漢，samyak-sambuddha 正等覺，vidya-carana-sampanna 明行足，sugata 善逝，lokavid 世界解，anuttara-purusa-damya-sarathi 無上士調御丈夫，sasta deva-manusyanam 天人師，buddha 佛，bhagavat 世尊）。』如果提婆達多，真的以作惡為樂，那麼他將永遠成為惡知識，長久沉淪在三苦海（duhkha-samudra 苦惱之海）中，不可能被授記成佛。如果釋迦如來，真的把逆境看作是逆境，那麼就不應該說『由於提婆達多這位善知識的緣故，使我具足六波羅蜜等』，而得以成佛。探求其中的深意，如果不是因為性善惡的法門，就無法闡揚佛法。所以將它列在分真性善惡法門的首位，由此可知，這是上讓釋迦，下冠文殊啊。然而如來是完全從性善出發而修善，通過修善而達到極致的性善。至於提婆達多，難道不能說是完全從性惡出發而修惡，通過修惡而達到極致的性惡嗎？因此，提婆達多的本跡都非常深奧，本來就不是我們可以思議的。
《凈名居士降天魔緣》
《凈名經》說：佛告訴持世菩薩：『你前往……』
【English Translation】 English version Monks, in the future, if there are good men and good women who hear the 'Devadatta Chapter' of the Wonderful Dharma Lotus Flower Sutra, and with pure hearts believe and revere it, without giving rise to doubts, they will not fall into the hells, the realms of hungry ghosts, or the animal realm. They will be born before the Buddhas of the ten directions, and in every place they are born, they will constantly hear this sutra. If they are born among humans or gods, they will receive supreme and wonderful bliss. If they are before the Buddha, they will be born from a lotus flower.
Commentary: Adversity often leads to accomplishment, and evil conditions can assist good causes. For example, fire can conquer metal, but metal cannot be refined without fire. Stone can be used to polish jade, but jade cannot be crafted without stone. Therefore, Shakyamuni Tathagata's (釋迦如來) Dharma gate of inherent goodness (性善) could achieve ultimate perfection entirely because of Devadatta's (提婆達多) Dharma gate of inherent evil (性惡), which facilitated it in many ways. Thus, the Lotus Sutra says: 'Because of this good teacher, Devadatta, I have been able to perfect the Six Paramitas (dana-paramita - generosity, sila-paramita - discipline, ksanti-paramita - patience, virya-paramita - diligence, dhyana-paramita - meditation, prajna-paramita - wisdom), the Four Immeasurable Minds (慈悲喜捨 - loving-kindness, compassion, joy, equanimity), the Thirty-two Marks (三十二相), the Eighty Minor Characteristics (八十種好), a body of purple-gold color (紫磨金色), the Ten Powers (dasabala - 十力), the Four Fearlessnesses (catu-vaisaradyani - 四無所畏), the Four Means of Attraction (catuh-samgraha-vastuni - 四攝法), the Eighteen Unshared Qualities (astava-dasavenika-dharmah - 十八不共法), supernatural powers, and the strength to achieve perfect enlightenment, extensively liberating sentient beings.' It also says: 'Devadatta, after countless kalpas, will attain Buddhahood, named Heavenly King Tathagata (天王如來), possessing the Ten Titles (tathagata, arhat, samyak-sambuddha, vidya-carana-sampanna, sugata, lokavid, anuttara-purusa-damya-sarathi, sasta deva-manusyanam, buddha, bhagavat).'
If Devadatta truly took pleasure in doing evil, then he would forever be an evil teacher, perpetually sinking in the three seas of suffering (duhkha-samudra), unable to receive the prediction of Buddhahood. If Shakyamuni Tathagata truly regarded adversity as adversity, then he should not have said, 'Because of this good teacher, Devadatta, I have been able to perfect the Six Paramitas, etc.,' and thus attain Buddhahood. Seeking its profound meaning, if it were not for the Dharma gate of inherent goodness and evil, there would be no way to expound the Dharma. Therefore, it is listed at the beginning of the Dharma gate of distinguishing true inherent goodness and evil, from which it can be known that this is yielding to Shakyamuni above and crowning Manjushri below. However, the Tathagata fully cultivates goodness based on inherent goodness, and through cultivating goodness, reaches the ultimate inherent goodness. As for Devadatta, could it not be said that he fully cultivates evil based on inherent evil, and through cultivating evil, reaches the ultimate inherent evil? Therefore, Devadatta's origin and traces are both profound, and fundamentally beyond our ability to conceive.
'The Story of Vimalakirti Subduing the Heavenly Demons'
The Vimalakirti Sutra says: The Buddha told the Bodhisattva Holder of the World: 'You go to...'
維摩詰問疾。持世白佛。世尊。我不堪任詣彼問疾。所以者何。憶念我昔住于靜室。時魔波旬。從萬二千天女。狀如帝釋。鼓樂絃歌。來詣我所。與其眷屬。稽首我足。合掌恭敬。於一面立。我意謂是帝釋。而語之言。善來憍尸迦。雖福應有。不當自恣。當觀五欲無常。以求善本。于身命財而修堅法。即語我言。正士。受是萬二千天女。可備掃灑。我言憍尸迦。無以此非法之物。要我沙門釋子。此非我宜。所言未訖。時維摩詰來為我言。非帝釋也。是為魔來嬈固汝耳。即語魔言。是諸女等。可以與我。如我應受。魔即驚懼。念維摩詰將無惱我。欲隱形去而不能隱。盡其神力。亦不得去。即聞空中聲曰。波旬。以女與之。乃可得去。魔以畏故。俯仰而與。爾時維摩詰語諸女言。魔以汝等與我。今汝皆當發阿耨多羅三藐三菩提心。即隨所應而為說法。令發道意。復言汝等已發道意。有法樂可以自娛。不應復樂五欲樂也。天女即問。何謂法樂。答言。樂常信佛。樂欲聽法。樂供養眾。樂離五欲。樂觀五陰如怨賊。樂觀四大如毒蛇。樂觀內入如空聚。樂隨護道意。樂饒益眾生。樂供養師。樂廣行施。樂堅持戒。樂忍辱柔和。樂勤集善根。樂禪定不亂。樂離垢明慧。樂廣菩提心。樂降伏眾魔。樂斷諸煩惱。樂凈佛國土。樂成就相
【現代漢語翻譯】 現代漢語譯本 維摩詰（Vimalakirti，一位在家菩薩的名字）問疾。持世（Dṛtiśrī，一位佛陀的弟子）稟告佛陀說：『世尊，我不堪勝任去他那裡問候病情。』這是什麼原因呢？回憶起我過去住在靜室的時候，當時魔王波旬（Māra Pāpīyas，佛教中的惡魔）帶領一萬二千天女，她們的形態如同帝釋（Indra，佛教中的天神），敲鑼打鼓，彈奏歌唱，來到我的住所。她們和她們的眷屬，叩拜我的雙足，合掌恭敬，在一旁站立。我以為她們是帝釋，就對她們說：『歡迎你，憍尸迦（Kauśika，帝釋的另一個名字）。雖然你有福報，但不應當放縱自己，應當觀察五欲（pañca kāmaguṇa，色、聲、香、味、觸）的無常，以尋求善的根本。對於身命財產，應當修習堅固的佛法。』魔王就對我說：『正士，接受這一萬二千天女，可以供你打掃灑水。』我說：『憍尸迦，不要用這種非法的東西來要挾我這個沙門（śrāmaṇa，出家修行者）、釋迦牟尼佛的弟子，這不適合我。』話還沒有說完，當時維摩詰就來對我說：『她們不是帝釋，是魔王來擾亂迷惑你的。』維摩詰就對魔王說：『這些天女，可以給我，就像我應該接受的一樣。』魔王立刻驚恐害怕，心想維摩詰難道要惱怒我嗎？想要隱身離去卻不能隱身，用盡他的神力，也不能離開。當時就聽到空中有聲音說：『波旬，把天女給他，你才可以離開。』魔王因為害怕，只好答應把天女給了維摩詰。當時維摩詰對天女們說：『魔王把你們給了我，現在你們都應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』然後就根據她們各自的根器為她們說法，使她們發起求道之心。又說：『你們已經發起了求道之心，有佛法的快樂可以用來自我娛樂，不應該再貪戀五欲的快樂了。』天女們就問：『什麼是佛法的快樂呢？』維摩詰回答說：『樂於恒常地信仰佛陀，樂於想要聽聞佛法，樂於供養僧眾，樂於遠離五欲，樂於觀察五陰（pañca-skandha，色、受、想、行、識）如同怨賊，樂於觀察四大（catvāri mahābhūtāni，地、水、火、風）如同毒蛇，樂於觀察內六入（ṣaḍ āyatanāni，眼、耳、鼻、舌、身、意）如同空聚，樂於隨順守護求道之心，樂於饒益眾生，樂於供養師長，樂於廣泛地行佈施，樂於堅持戒律，樂於忍辱柔和，樂於勤奮地積聚善根，樂於禪定而不散亂，樂於遠離垢染而有明亮的智慧，樂於廣大的菩提心，樂於降伏各種魔障，樂於斷除各種煩惱，樂於清凈佛國國土，樂於成就佛的莊嚴相好。』
【English Translation】 English version Vimalakirti (Vimalakirti, the name of a lay bodhisattva) inquired about the illness. Dṛtiśrī (Dṛtiśrī, a disciple of the Buddha) reported to the Buddha, 'World Honored One, I am not capable of going to him to inquire about his illness.' What is the reason for this? I recall that when I was dwelling in a quiet room, the demon king Māra Pāpīyas (Māra Pāpīyas, the demon in Buddhism) led twelve thousand heavenly maidens, who appeared like Indra (Indra, a deity in Buddhism), playing drums and singing, to my dwelling. They and their retinue bowed at my feet, joined their palms respectfully, and stood to one side. I thought they were Indra, so I said to them, 'Welcome, Kauśika (Kauśika, another name for Indra). Although you have blessings, you should not indulge yourselves. You should observe the impermanence of the five desires (pañca kāmaguṇa, form, sound, smell, taste, and touch) in order to seek the root of goodness. Regarding body, life, and wealth, you should cultivate steadfast Dharma.' The demon king then said to me, 'Righteous one, accept these twelve thousand heavenly maidens, who can serve you by sweeping and sprinkling water.' I said, 'Kauśika, do not use such unlawful things to tempt me, a śrāmaṇa (śrāmaṇa, a renunciate), a disciple of Śākyamuni Buddha; this is not appropriate for me.' Before I finished speaking, Vimalakirti came and said to me, 'They are not Indra; it is the demon king come to disturb and confuse you.' Vimalakirti then said to the demon king, 'These heavenly maidens can be given to me, as I should receive them.' The demon king was immediately frightened, thinking, 'Is Vimalakirti going to anger me?' He wanted to disappear but could not, and even with all his divine power, he could not leave. Then a voice was heard in the sky saying, 'Pāpīyas, give the maidens to him, and then you can leave.' The demon king, out of fear, had to agree to give the maidens to Vimalakirti. At that time, Vimalakirti said to the heavenly maidens, 'The demon king has given you to me, so now you should all arouse the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).' Then, according to their respective capacities, he taught them the Dharma, causing them to arouse the aspiration for enlightenment. He also said, 'You have already aroused the aspiration for enlightenment; there is the joy of the Dharma that you can use to entertain yourselves, and you should no longer crave the pleasures of the five desires.' The heavenly maidens then asked, 'What is the joy of the Dharma?' Vimalakirti replied, 'It is the joy of constantly believing in the Buddha, the joy of wanting to hear the Dharma, the joy of making offerings to the Sangha, the joy of being apart from the five desires, the joy of observing the five skandhas (pañca-skandha, form, feeling, perception, mental formations, and consciousness) as enemies, the joy of observing the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind) as poisonous snakes, the joy of observing the six internal sense bases (ṣaḍ āyatanāni, eye, ear, nose, tongue, body, and mind) as empty gatherings, the joy of following and protecting the aspiration for enlightenment, the joy of benefiting sentient beings, the joy of making offerings to teachers, the joy of widely practicing generosity, the joy of upholding the precepts, the joy of patience and gentleness, the joy of diligently accumulating good roots, the joy of samādhi without disturbance, the joy of being apart from defilements and having bright wisdom, the joy of the vast Bodhi mind, the joy of subduing all demons, the joy of cutting off all afflictions, the joy of purifying the Buddha lands, the joy of accomplishing the auspicious marks of a Buddha.'
好故修諸功德。樂莊嚴道場。樂聞深法不畏。樂三脫門。不樂非時。樂近同學。樂於非同學中心無恚礙。樂將護惡知識。樂親近善知識。樂心喜清凈。樂修無量道品之法。是為菩薩法樂。於是波旬告諸女言。我欲與汝俱還天宮。諸女言。以我等與此居士。有法樂。我等甚樂。不復樂五欲樂也。魔言居士。可舍此女一切所有施於彼者。是為菩薩。維摩詰言。我已舍矣。汝便將去。令一切眾生得法愿具足。於是諸女問維摩詰。我等云何止於魔宮。維摩詰言。諸姊。有法門。名無盡燈。汝等當學。無盡燈者。譬如一燈燃百千燈。冥者皆明。明終不盡。如是諸姊。夫一菩薩開導百千眾生。令發阿耨多羅三藐三菩提心。于其道意亦不滅盡。隨所說法。而自增益一切善。是名無盡燈也。汝等雖住魔宮。以此無盡燈。令無數天子天女。發阿耨多羅三藐三菩提心者。為報佛恩。亦大饒益一切眾生。爾時天女頭面禮維摩詰足。隨魔還宮。忽然不現。
文殊師利菩薩三處度夏緣
寶篋經云。時大德迦葉。語舍利弗。我亦曾見文殊師利希有神通。舍利弗。爾時世尊成佛未久。我久出家。是時文殊師利童子。始初至此娑婆世界。從寶王世界寶相佛所。來欲見佛釋迦牟尼。供養恭敬。爾時世尊。在舍衛國祇陀林中。給孤窮精舍。夏坐
三月。我時不見文殊師利。若如來前。若眾僧中。若於食時。若說戒日。若僧行次。都不見之。過三月已臨自恣時。乃見其面。我即問言。文殊師利。何處坐夏。即答我言。大德迦葉。我住是舍衛大城波斯匿王后宮一月。復一月住童子學堂。復一月住諸淫女舍。我聞是已。心甚不悅。即作是念。云何當共是不凈人。而作自恣。我即出堂便擊楗椎。欲擯文殊師利童子。爾時世尊。即告文殊師利童子。汝往看是摩訶迦葉。今者何故打楗椎也。白言世尊。我已見之。欲擯於我。佛語文殊師利童子。今可現汝自在神力神通境界。令彼聲聞心得清凈。勿于汝所生不凈心。於時文殊師利童子。即入三昧。其三昧名現一切佛土。文殊師利入三昧已。十方各如恒河沙等諸佛世界。其中皆有摩訶迦葉頭陀第一。悉打楗椎。於時世尊。即問我言。摩訶迦葉。汝今何故打于楗椎。我言世尊。文殊師利。自說是言。夏三月中住王后宮及淫女舍。為擯是故。打于楗椎。爾時世尊。身放光明遍照十方。而告我言。汝今遍觀十方世界。為見何事。我時遍觀無量無邊恒河沙等十方世界。其中皆有摩訶迦葉。而打楗椎欲擯文殊。是一切處。亦有文殊在佛前坐。佛告我言。汝今欲擯何處文殊。為此世界。為十方界。我時即禮佛世尊足。作如是言。聽我悔過。
【現代漢語翻譯】 現代漢語譯本 三個月的時間裡，我沒有見到文殊師利（Manjushri，菩薩名）。無論是在如來（Tathagata，佛的稱號）面前，還是在僧眾之中，或者在吃飯的時候，或者在說戒的日子，或者在僧人行進的佇列里，都沒有見到他。過了三個月，臨近自恣日（Pravāraṇa，佛教節日）的時候，才見到他的面。我便問他說：『文殊師利，你在哪裡度過夏安居（Vassa，雨季的閉關修行）？』他回答我說：『大德迦葉（Mahākāśyapa，佛陀十大弟子之一），我第一個月住在舍衛大城（Śrāvastī，古印度城市）波斯匿王（Prasenajit，古印度拘薩羅國國王）的後宮，第二個月住在童子學堂，第三個月住在妓女的住所。』我聽了這些話，心裡很不高興，就想：『怎麼能和這樣不清凈的人一起舉行自恣呢？』我便走出佛堂，敲擊楗椎（Ghaṇṭā，召集僧眾的法器），想要驅逐文殊師利童子。這時，世尊（Bhagavat，佛的稱號）告訴文殊師利童子：『你去看一看摩訶迦葉，他現在為什麼敲擊楗椎？』文殊師利童子回答說：『世尊，我已經看見了，他想要驅逐我。』佛告訴文殊師利童子：『現在你可以顯現你的自在神力神通境界，讓那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）心中得到清凈，不要對你產生不清凈的心。』當時，文殊師利童子就進入三昧（Samādhi，禪定）。這個三昧的名字叫做現一切佛土。文殊師利進入三昧后，十方各個如同恒河沙（Gaṅgā，印度河流）一樣多的諸佛世界中，都有摩訶迦葉，都是頭陀（Dhūta，苦行）第一，都在敲擊楗椎。這時，世尊問我：『摩訶迦葉，你現在為什麼敲擊楗椎？』我回答說：『世尊，文殊師利自己說，在夏安居的三個月里，住在國王的後宮和妓女的住所，爲了驅逐他，所以敲擊楗椎。』當時，世尊身上放出光明，遍照十方，然後告訴我：『你現在遍觀十方世界，看到了什麼？』我當時遍觀無量無邊如同恒河沙一樣多的十方世界，其中都有摩訶迦葉，都在敲擊楗椎想要驅逐文殊。在所有這些地方，也有文殊在佛前坐著。佛告訴我：『你現在想要驅逐哪裡的文殊？是這個世界，還是十方世界？』我當時就頂禮佛世尊的腳，這樣說：『請允許我懺悔過錯。』
【English Translation】 English version For three months, I did not see Manjushri (Manjushri, a Bodhisattva). Whether in front of the Tathagata (Tathagata, an epithet of the Buddha), or among the Sangha (Sangha, the Buddhist monastic community), or during meal times, or on the day of reciting the precepts, or in the order of the monks' procession, I did not see him at all. After three months, when the Pravāraṇa (Pravāraṇa, a Buddhist festival marking the end of the rainy season retreat) was approaching, I finally saw his face. I immediately asked him, 'Manjushri, where did you spend the Vassa (Vassa, the rainy season retreat)?' He replied to me, 'Venerable Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples), for one month I stayed in the inner palace of King Prasenajit (Prasenajit, the king of Kosala in ancient India) in the great city of Śrāvastī (Śrāvastī, an ancient Indian city), for another month I stayed in the boys' school, and for another month I stayed in the houses of courtesans.' When I heard this, I was very displeased and thought, 'How can I perform the Pravāraṇa with such an impure person?' I then went out of the hall and struck the Ghaṇṭā (Ghaṇṭā, a bell used to summon the Sangha), intending to expel the boy Manjushri. At that time, the Bhagavat (Bhagavat, an epithet of the Buddha) said to the boy Manjushri, 'Go and see why Mahākāśyapa is striking the Ghaṇṭā now.' Manjushri replied, 'Bhagavat, I have already seen it; he wants to expel me.' The Buddha said to the boy Manjushri, 'Now you can manifest your supernatural powers and spiritual realm, so that those Śrāvakas (Śrāvaka, disciples who learn by hearing the teachings) may have pure minds and not generate impure thoughts towards you.' At that time, Manjushri entered Samādhi (Samādhi, meditative absorption). The name of this Samādhi is Manifesting All Buddha Lands. After Manjushri entered Samādhi, in each of the ten directions, in worlds as numerous as the sands of the Gaṅgā (Gaṅgā, the Ganges River), there was a Mahākāśyapa, foremost in Dhūta (Dhūta, ascetic practices), all striking the Ghaṇṭā. At that time, the Bhagavat asked me, 'Mahākāśyapa, why are you striking the Ghaṇṭā now?' I replied, 'Bhagavat, Manjushri himself said that during the three months of the Vassa, he stayed in the king's inner palace and in the houses of courtesans; therefore, I am striking the Ghaṇṭā to expel him.' At that time, the Bhagavat emitted light from his body, illuminating the ten directions, and then said to me, 'Now you have observed the worlds in the ten directions; what have you seen?' I then observed countless worlds in the ten directions, as numerous as the sands of the Gaṅgā, and in each of them there was a Mahākāśyapa, striking the Ghaṇṭā, wanting to expel Manjushri. In all these places, there was also Manjushri sitting before the Buddha. The Buddha said to me, 'Which Manjushri do you want to expel now? Is it the one in this world, or the ones in the ten directions?' At that time, I prostrated myself at the feet of the Buddha, saying, 'Please allow me to repent for my transgression.'
世尊。是文殊師利法王之子。成就菩薩如是不可思議功德。我從佛所。成有量智。而欲度無量智慧。以不知故而打楗椎。佛告我言。摩訶迦葉。汝之所見十方世界文殊師利。亦復夏三月住王后宮及淫女舍。此間文殊師利童子。令是波斯匿王宮中五百女人。不退阿耨多羅三藐三菩提。亦令五百淫女五百童子。得不退轉無上正道。復有百千眾生。以聲聞法而調伏之。無量眾生得生天上。我時白言。大德世尊。文殊師利為說何法。乃能如是教化眾生。佛言迦葉。汝今可問文殊師利。自當答汝。我時即間文殊師利。汝說何法。教化調伏如是眾生。彼答我言。非惟說法教導眾生。大德迦葉。或有眾生。以娛樂而調伏之。或以護持。或以威伏。或以財攝。或以貧劣。或現大莊嚴。或現神通。或現釋身。或現梵身。或現護世身。或現轉輪王身。或隨各各所事諸天而為現身。或以軟語。或以粗語。或二俱用。或以謫罰。或以密益。或現作子。何以故。大德迦葉。眾生有于雜種之行。以雜種法而調伏之。大德迦葉。我以方便化眾生界。然後說法。令其究竟畢定調伏。
文殊菩薩現神變緣
寶篋經云。爾時大德阿難。復語舍利弗。我亦曾見文殊師利神通變化。大德舍利弗。昔於一時。世尊在此舍衛國祇陀林中給孤窮精舍。與大
【現代漢語翻譯】 現代漢語譯本： 世尊，這位文殊師利（Manjushri，智慧的象徵）是法王之子，成就了菩薩不可思議的功德。我從佛陀那裡獲得了有限的智慧，卻想度化擁有無量智慧的人，因為不瞭解情況而妄下判斷。佛陀告訴我：『摩訶迦葉（Mahakashyapa，佛陀的大弟子之一），你所見到的十方世界中的文殊師利，也同樣會在夏季的三個月住在王后宮殿和妓女住所。』此地的文殊師利童子，令波斯匿王（Prasenajit，古代憍薩羅國國王）宮中的五百名女人，不退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。也令五百名妓女和五百名童子，得到不退轉的無上正道。還有成百上千的眾生，通過聲聞法（shravaka-yana，小乘佛法）而得到調伏。無量眾生因此得以上生天界。我當時稟告說：『大德世尊，文殊師利為他們說了什麼法，才能如此教化眾生？』佛陀說：『迦葉，你現在可以去問文殊師利，他自然會回答你。』我當時就問文殊師利：『您說了什麼法，才能教化調伏如此眾生？』他回答我說：『不僅僅是說法才能教導眾生。大德迦葉，有的眾生，通過娛樂來調伏他們；有的通過護持；有的通過威懾；有的通過財物攝受；有的通過示現貧困；有的示現盛大的莊嚴；有的示現神通；有的示現釋迦牟尼佛（Shakyamuni）的身相；有的示現梵天（Brahma）的身相；有的示現護世天王的身相；有的示現轉輪王（Chakravartin）的身相；有的隨順他們所崇拜的諸天而示現相應的身相；有的用柔和的語言；有的用粗暴的語言；有的兩者並用；有的用責罰；有的用秘密的利益；有的示現作他們的子女。』為什麼呢？大德迦葉，眾生的行為是多種多樣的，所以要用多種多樣的方法來調伏他們。大德迦葉，我用種種方便來化度眾生，然後再為他們說法，使他們最終徹底地得到調伏。
文殊菩薩示現神變的因緣
《寶篋經》中說：當時大德阿難（Ananda，佛陀的十大弟子之一）又對舍利弗（Sariputra，智慧第一的佛陀弟子）說：『我也曾見過文殊師利的神通變化。大德舍利弗，過去有一次，世尊在舍衛國（Shravasti）的祇陀林（Jetavana）給孤獨園（Anathapindika-arama）中，與大
【English Translation】 English version: The World Honored One, this Manjushri (symbol of wisdom) is the son of the Dharma King, having accomplished the inconceivable merits of a Bodhisattva. I, having obtained limited wisdom from the Buddha, desire to liberate those with immeasurable wisdom, and rashly judge due to my ignorance. The Buddha told me, 'Mahakashyapa (one of the Buddha's great disciples), the Manjushri you see in the ten directions also dwells in the queen's palace and brothels during the three months of summer.' This Manjushri child causes the five hundred women in King Prasenajit's (King of Kosala) palace to not regress from Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). He also causes five hundred courtesans and five hundred children to attain the irreversible supreme path. Furthermore, hundreds of thousands of beings are subdued through the Shravaka-yana (the vehicle of hearers). Countless beings are thus reborn in the heavens.' At that time, I reported, 'Great Virtuous World Honored One, what Dharma does Manjushri preach that he can educate beings in such a way?' The Buddha said, 'Kashyapa, you may now ask Manjushri, and he will naturally answer you.' I then asked Manjushri, 'What Dharma do you preach to educate and subdue such beings?' He answered me, 'It is not only through preaching the Dharma that beings are taught. Great Virtuous Kashyapa, some beings are subdued through entertainment; some through protection; some through intimidation; some through the acquisition of wealth; some through the manifestation of poverty; some through the manifestation of great adornment; some through the manifestation of supernatural powers; some through the manifestation of the body of Shakyamuni (the Buddha); some through the manifestation of the body of Brahma; some through the manifestation of the body of the Guardian Kings of the World; some through the manifestation of the body of a Chakravartin (wheel-turning king); some manifest bodies according to the various deities they worship; some use gentle words; some use harsh words; some use both; some use reprimands; some use secret benefits; some manifest as their children.' Why is this? Great Virtuous Kashyapa, beings have diverse actions, so they must be subdued with diverse methods. Great Virtuous Kashyapa, I use various skillful means to transform sentient beings, and then I preach the Dharma to them, so that they may ultimately and completely be subdued.
The Circumstances of Manjushri Bodhisattva Manifesting Supernatural Transformations
The 'Treasure Casket Sutra' says: At that time, the Great Virtuous Ananda (one of the Buddha's ten great disciples) again said to Sariputra (the Buddha's disciple foremost in wisdom), 'I have also seen the supernatural transformations of Manjushri. Great Virtuous Sariputra, once upon a time, the World Honored One was in the Jeta Grove (Jetavana) of Shravasti (ancient Indian city), in the Anathapindika-arama (Anathapindika's monastery), with a large
比丘僧八百人俱。諸菩薩眾萬二千人。是時興大悲云。時雨經七日七夜而不休止。諸大德聲聞。若得禪定及解脫者。若入禪定。七日不食。余凡夫人及諸學人。五日絕食。飢困羸瘦。不能往覲見佛世尊。禮敬供養。我時念言。是諸比丘。甚為大苦。當往白佛。我時便法佛世尊所。頂禮佛足。白佛言世尊。諸比丘僧。絕食五日。極為羸瘦。不能從床而自起止。世尊告我。阿難。汝今可以是事。往語文殊師利。彼當充足比丘僧食。我承佛教。往詣彼文殊師利所住室中。到已具說如是之事。時文殊師利。為釋梵護世而演說法。即答我言。阿難。汝往敷座。若時已至。便擊楗椎。我從文殊師利。聞是語已。即便敷座住在一處。看文殊師利何時出房。是文殊師利。普為梵釋護世天王。廣演說法。名曰分別一切身三昧。不出于房。我作是念。文殊師利。將不令諸比丘失食。時文殊師利。凡作己身。為諸釋梵護世。說是分別一切身三昧。文殊師利。亦即入此分別一切身三昧已。從房而出。入舍衛大城。次華乞食。我時不見。魔王波旬作是念言。文殊師利師子吼已。入舍衛大城而行乞食。我今當蔽舍衛城中。諸婆羅門長者居士。無入出者。不令施食。爾時文殊師利童子。隨所至處。門戶悉閉。無往來者。文殊師利。即時觀知是魔波旬隱
蔽諸人。我今當作誠實言誓。爾時即作是志誠言。我之所集一毛孔中所有福慧。設恒河沙等諸佛世界滿中諸魔之所無有。我此語實。魔蔽當去。令魔自身作居士像。於四衢道諸巷陌中。唱如是言。當施文殊當施文殊。若施是者。獲大果報。若施三千大千世界。其中所有一切眾生。給諸樂具百千億歲。不如施此文殊師利。一指端許。所生福勝。文殊師利。須臾之間立此誓已。爾時諸天遍開城中一切門戶。令諸人眾皆趣文殊師利童子。時魔波旬作居士像。于諸四衢街巷陌中。唱如是言。當施文殊當施文殊。若施是者。獲大果報。若施三千大千世界一切眾生樂供養具。經百千歲。不如施此文殊師利一指端許。所生福勝。時文殊師利。以神通力。令所持缽。受諸種種美妙飲食及餅果等。不相和雜。如別器盛。八百比丘。萬二千菩薩所食之食。在一缽中。不見此缽若滿若減。爾時文殊師利童子。于舍衛大城乞食已足。出舍衛城。以缽置地。語魔波旬。以為凈人。可持此缽在前而去。時魔波旬不能舉缽。生慚恥心。語文殊師利。我今不能舉此地缽。文殊師利語波旬言。汝今成就大威神力。云何不能舉地小缽。時魔波旬盡其神力。不能舉缽如毛分許。怪未曾有。語文殊師利。我之神力。舉伊沙陀山。置之手掌擲虛空中。今不能舉如此
小缽一毛分許。文殊師利語波旬言。若大眾生。大人大力。彼所持缽。非汝波旬所能擎舉。是時文殊師利童子。即以一指持舉地缽。著波旬手。語波旬言。汝為凈人持缽前行。時魔波旬盡力行缽。在前而去。爾時自在天子。與萬二千天子侍從圍繞。來向文殊師利童子。頂禮其足。右繞已畢語波旬言。汝非使人。何故持缽在他前行。魔言。天子。我今不堪與有力者諍。天子語言。波旬。汝亦成就大威神力。爾時波旬為文殊師利力所持故。答言。天子。愚癡之力。是為魔力。慧明之力。是菩薩力。憍慢之力。是為魔力。大智慧力。是菩薩力。諸邪見力。是為魔力。空無相無作力。是菩薩力。諸顛倒力。是為魔力。正真諦力。是菩薩力。我我所力。是為魔力。大慈悲力。是菩薩力。貪瞋癡力。是為魔力。三解脫力。是菩薩力。生死之力。是為魔力。無生無滅無有諸行無生忍力。是菩薩力。魔王波旬說是法時。于大眾中五百天子。發阿耨多羅三藐三菩提心。千二百菩薩得無生法忍。時文殊師利。共魔波旬。持此缽食。置迦利羅華園中已。俱出外去。我時不見文殊師利。乃至食時猶不出房。我作是念。文殊師利將不令諸比丘僧眾失於日時。當往佛所具白是事。即至佛所。頂禮佛足。白言世尊。食時已至。文殊師利。猶不出房。佛
【現代漢語翻譯】 現代漢語譯本： 小缽即使只值一毛錢，文殊師利（Manjushri，智慧的象徵）對波旬（Mara，魔王）說：『如果眾多眾生，大人大力，他們所持的缽，不是你波旬所能舉起的。』當時，文殊師利童子就用一根手指舉起地上的缽，放在波旬手中，對波旬說：『你作為凈人，拿著缽在前面走。』當時，魔王波旬竭盡全力拿著缽，在前面走去。這時，自在天子（Ishvara，一種天神）與一萬二千天子侍從圍繞，來到文殊師利童子面前，頂禮他的腳，右繞完畢后對波旬說：『你不是使者，為什麼拿著缽在別人前面走？』魔王說：『天子，我現在不能和有力者爭鬥。』天子說：『波旬，你也成就了很大的威神力。』當時，波旬因為被文殊師利的力量所控制，回答說：『天子，愚癡的力量，是魔的力量；智慧明亮的力量，是菩薩的力量；驕慢的力量，是魔的力量；大智慧的力量，是菩薩的力量；各種邪見的力量，是魔的力量；空、無相、無作的力量，是菩薩的力量；各種顛倒的力量，是魔的力量；正真諦的力量，是菩薩的力量；我及我所有的力量，是魔的力量；大慈悲的力量，是菩薩的力量；貪、嗔、癡的力量，是魔的力量；三解脫的力量，是菩薩的力量；生死的力量，是魔的力量；無生、無滅、沒有諸行、無生忍的力量，是菩薩的力量。』魔王波旬說這些法的時候，在大眾中，五百天子發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），一千二百菩薩得到了無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）。當時，文殊師利和魔王波旬，拿著這個缽里的食物，放在迦利羅華園（Karali-lu-hua-yuan，花園名）中后，一起出去了。我當時沒有看見文殊師利，直到吃飯的時候還沒有出房間。我這樣想：文殊師利難道要讓各位比丘僧眾錯過吃飯的時間嗎？我應當去佛那裡詳細稟告這件事。就到佛那裡，頂禮佛足，稟告世尊：『吃飯的時間已經到了，文殊師利還沒有出房間。』佛
【English Translation】 English version: Even a small bowl worth a fraction of a hair, Manjushri (Manjushri, symbol of wisdom) said to Mara (Mara, the demon king): 'If many beings, great and powerful, hold a bowl, it is not something you, Mara, can lift.' At that time, the Manjushri Bodhisattva immediately lifted the bowl from the ground with one finger and placed it in Mara's hand, saying to Mara: 'You, as a clean person, carry the bowl and walk ahead.' At that time, Mara exerted all his strength to carry the bowl and walked ahead. At this time, Ishvara (Ishvara, a type of deity) came to Manjushri Bodhisattva, surrounded by twelve thousand deities and attendants, prostrated at his feet, and after circumambulating him to the right, said to Mara: 'You are not a messenger, why are you carrying the bowl in front of others?' Mara said: 'Deity, I am now unable to contend with those who have power.' The deity said: 'Mara, you have also attained great majestic power.' At that time, Mara, being controlled by the power of Manjushri, replied: 'Deity, the power of ignorance is the power of Mara; the power of bright wisdom is the power of a Bodhisattva; the power of arrogance is the power of Mara; the power of great wisdom is the power of a Bodhisattva; the power of various wrong views is the power of Mara; the power of emptiness, signlessness, and non-action is the power of a Bodhisattva; the power of various inversions is the power of Mara; the power of true reality is the power of a Bodhisattva; the power of self and what belongs to self is the power of Mara; the power of great compassion is the power of a Bodhisattva; the power of greed, hatred, and delusion is the power of Mara; the power of the three liberations is the power of a Bodhisattva; the power of birth and death is the power of Mara; the power of no birth, no death, no actions, and the patience of non-birth is the power of a Bodhisattva.' When Mara spoke these teachings, among the assembly, five hundred deities generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and twelve hundred Bodhisattvas attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of things). At that time, Manjushri and Mara, carrying the food in this bowl, placed it in the Karali-lu-hua-yuan (Karali-lu-hua-yuan, name of a garden) and then went out together. I did not see Manjushri at that time, and he had not come out of the room even at mealtime. I thought: Is Manjushri going to cause the monks to miss the mealtime? I should go to the Buddha and report this matter in detail. So I went to the Buddha, prostrated at his feet, and reported to the World-Honored One: 'The mealtime has arrived, but Manjushri has not yet come out of the room.' The Buddha
告我言。阿難。汝不到此迦利羅園中而看之耶。我白佛言。大德世尊。見一小缽。其食滿中。佛告我言。速打楗椎。集比丘僧。我言世尊。比丘僧多。是一缽食當與誰耶。佛語我言。汝勿慮是。設使三千大千世界。所有一切諸眾生等。于百千歲。食此缽食。猶不能盡。何以故。是文殊師利力所持缽。文殊師利。有種波羅蜜無量功德。我聞佛語。便打楗椎。集比丘僧。時此缽食。不相和雜。香美眾味。取不可盡。充滿大眾。缽食不減。時魔波旬。欲惱文殊師利童子。即便化作四千比丘。衣服弊壞。威儀粗惡。執持破缽。鼻眼角睞。手拳腳跛。其形醜惡。在下行坐。以此缽食。復充足之。時魔波旬。令化比丘。人人各食摩伽陀國千種之食。然此缽食猶滿不減。令諸守園作使之人。傳食疲頓。時文殊師利。以神力持。令魔波旬所化比丘缽食不減。手口俱滿。而不能咽。氣閉眼張。悉皆躄地。文殊師利語波旬言。汝諸比丘。何不更食。惡魔答言。文殊師利。是諸比丘在地垂死。汝將不以毒食與耶。文殊師利語波旬言。已盡毒人當有何毒。內有毒者。則施人毒。內無毒者。不施人毒。波旬。所謂毒者。名貪瞋癡。善贊法中所調伏者。若與人毒無有是處。又魔波旬。所謂毒者。無明。有愛見。我我所見。無因緣見。于名色見。愛恚
瞋見。我見。眾生見。諸蓋纏。計著諸陰起種性慢。報著諸入常住三界。繫著所依守護取捨。若來若去。愛著于身。堅著壽命。不凈思念。愛樂染心。多起諸過違逆因緣。斷見常見。謟曲憍慢。妄想分別。示現詐偽。執著巢窟。出沒卷舒。驚畏於空。于無想中生墮落想。于無作中生死畏想。于無著處生起畏想。于出生死生起縛想。于駛流示生度想。助菩提生非法想。于邪見中生正見想。于惡知識生善知識想。違佛謗法輕眾僧。不捨憍慢。增長諍訟。實不實想。不實實想。于欲樂中生功德想。于有為中心生狂惑。于生死行。不見其過。涅槃中生驚怖想。波旬。如是諸法。于妙法中。名之為毒。佛正法中。無如是事。波旬。甘露法者。是名佛法。安隱法者。是名佛法。無戲論法。是名佛法。無過惡法。是名佛法。無結使法。是名佛法。出要之法。是名佛法。無怖畏法。是名佛法。無分別法。是名佛法。不執自他法。是名佛法。無譏呵法。是名佛法。作舍作歸依。作洲渚作守護法。是名佛法。調伏寂法。是名佛法。自凈無垢照明之法。是名佛法。正向正趣法。是名佛法。無諸妄想善調伏法。是名佛法。善教善道隨宜之法。是名佛法。自說說他法。是名佛法。如法調伏諸外道法。是名佛法。降諸魔法。是名佛法。斷生死流法。
【現代漢語翻譯】 現代漢語譯本： 嗔見（因嗔恨而產生的錯誤見解），我見（執著于自我的見解），眾生見（認為存在永恒不變的眾生的見解），諸蓋纏（被各種煩惱所纏繞），計著諸陰起種性慢（執著於五蘊，產生種姓的傲慢），報著諸入常住三界（認為六根六塵是常住的，並因此受困于欲界、色界、無色界），繫著所依守護取捨（被所依賴的事物束縛，並執著于守護和取捨），若來若去（執著于來去），愛著于身（貪愛執著于身體），堅著壽命（頑固地執著于壽命），不凈思念（對不凈之物產生錯誤的念頭），愛樂染心（喜愛並沉溺於被污染的心），多起諸過違逆因緣（常常產生各種過失，違背因緣法則），斷見常見（持斷滅見或常見），謟曲憍慢（諂媚虛偽，驕傲自滿），妄想分別（虛妄的念頭和分別），示現詐偽（表現出虛假的姿態），執著巢窟（執著于自己的住所），出沒卷舒（像動物一樣時而出現時而隱藏），驚畏於空（對空性感到恐懼），于無想中生墮落想（在無想狀態中產生墮落的想法），于無作中生死畏想（在無為的狀態中產生對生死的恐懼），于無著處生起畏想（在無所執著的地方產生恐懼），于出生死生起縛想（在脫離生死輪迴的地方產生被束縛的想法），于駛流示生度想（在湍急的河流中錯誤地認為已經得度），助菩提生非法想（幫助菩提產生非法的想法），于邪見中生正見想（在邪見中產生正見的想法），于惡知識生善知識想（在惡知識那裡產生善知識的想法），違佛謗法輕眾僧（違背佛陀的教導，誹謗佛法，輕視僧眾），不捨憍慢（不捨棄驕傲和傲慢），增長諍訟（增加爭論和訴訟），實不實想（認為真實的是不真實的），不實實想（認為不真實的是真實的），于欲樂中生功德想（在慾望的快樂中產生功德的想法），于有為中心生狂惑（在有為法中產生迷惑和狂亂），于生死行，不見其過（在生死輪迴中，看不到其中的過患），涅槃中生驚怖想（在涅槃中產生驚恐的想法）。 波旬（Pāpīyas，魔王）。如是諸法，于妙法中，名之為毒（這些法在妙法中被稱為毒藥）。佛正法中，無如是事（在佛陀的正法中，沒有這樣的事情）。波旬（Pāpīyas，魔王）。甘露法者，是名佛法（甘露之法，就是佛法）。安隱法者，是名佛法（安穩平靜之法，就是佛法）。無戲論法，是名佛法（沒有虛妄戲論之法，就是佛法）。無過惡法，是名佛法（沒有過失和罪惡之法，就是佛法）。無結使法，是名佛法（沒有煩惱束縛之法，就是佛法）。出要之法，是名佛法（解脫之道，就是佛法）。無怖畏法，是名佛法（沒有恐懼之法，就是佛法）。無分別法，是名佛法（沒有分別執著之法，就是佛法）。不執自他法，是名佛法（不執著自己和他人的法，就是佛法）。無譏呵法，是名佛法（沒有譏諷和呵斥之法，就是佛法）。作舍作歸依，作洲渚作守護法，是名佛法（作為捨棄，作為皈依，作為洲渚，作為守護的法，就是佛法）。調伏寂法，是名佛法（調伏煩惱，寂靜涅槃之法，就是佛法）。自凈無垢照明之法，是名佛法（自身清凈，沒有污垢，能夠照明的法，就是佛法）。正向正趣法，是名佛法（正確方向，正確趨向的法，就是佛法）。無諸妄想善調伏法，是名佛法（沒有各種虛妄念想，能夠善於調伏的法，就是佛法）。善教善道隨宜之法，是名佛法（善巧的教導，良好的道路，隨順根機的法，就是佛法）。自說說他法，是名佛法（自己宣說，也為他人宣說的法，就是佛法）。如法調伏諸外道法，是名佛法（如法調伏各種外道的法，就是佛法）。降諸魔法，是名佛法（降伏各種魔法的法，就是佛法）。斷生死流法（斷除生死輪迴的法）。 是名佛法（就是佛法）。
【English Translation】 English version: 'Anger-seeing (seeing based on anger). Self-seeing (seeing based on attachment to self). Sentient being-seeing (seeing based on the belief in permanent sentient beings). Entangled by all coverings (hindrances). Clinging to the aggregates, arising from pride of lineage. Retribution clinging to the sense bases, constantly abiding in the three realms. Bound to what is relied upon, guarding, taking, and rejecting. Coming and going. Affectionately attached to the body. Firmly clinging to life. Impure thoughts. Loving and delighting in defiled mind. Frequently arising from various faults, opposing causal conditions. Annihilationist views, eternalist views. Flattery, deceit, arrogance, and pride. Delusional discriminations. Displaying deceit and falsehood. Clinging to nests and caves. Emerging, disappearing, contracting, and expanding. Fearing emptiness. In non-perception, generating thoughts of falling. In non-action, generating fearful thoughts of birth and death. In non-attachment, generating fearful thoughts. In escaping birth and death, generating thoughts of bondage. In a swift current, showing thoughts of crossing over. Aiding Bodhi, generating thoughts of non-Dharma. In wrong views, generating thoughts of right views. In evil friends, generating thoughts of good friends. Violating the Buddha, slandering the Dharma, belittling the Sangha. Not abandoning arrogance and pride. Increasing disputes and contentions. Thinking what is real is unreal. Thinking what is unreal is real. In sensual pleasures, generating thoughts of merit. In conditioned phenomena, generating madness and confusion. In the activities of birth and death, not seeing their faults. In Nirvana, generating fearful thoughts.' Pāpīyas (the Evil One, Mara). 'Such dharmas, in the wonderful Dharma, are called poison. In the Buddha's true Dharma, there are no such things.' Pāpīyas (the Evil One, Mara). 'The Dharma of nectar is called the Buddha's Dharma. The Dharma of peace and security is called the Buddha's Dharma. The Dharma without idle talk is called the Buddha's Dharma. The Dharma without faults and evils is called the Buddha's Dharma. The Dharma without fetters is called the Buddha's Dharma. The Dharma of deliverance is called the Buddha's Dharma. The Dharma without fear is called the Buddha's Dharma. The Dharma without discrimination is called the Buddha's Dharma. The Dharma that does not cling to self or other is called the Buddha's Dharma. The Dharma without criticism is called the Buddha's Dharma. The Dharma that makes abandonment, makes refuge, makes an island, makes protection is called the Buddha's Dharma. The Dharma of taming and tranquility is called the Buddha's Dharma. The Dharma of self-purification, without defilement, and illumination is called the Buddha's Dharma. The Dharma of right direction and right approach is called the Buddha's Dharma. The Dharma without delusions and well-tamed is called the Buddha's Dharma. The Dharma of good teaching, good path, and suitable means is called the Buddha's Dharma. The Dharma of self-speaking and speaking for others is called the Buddha's Dharma. The Dharma that tames all external paths according to the Dharma is called the Buddha's Dharma. The Dharma that subdues all magic is called the Buddha's Dharma. The Dharma that cuts off the stream of birth and death' is called the Buddha's Dharma.
是名佛法。正念之法。是名佛法。住念處故。正斷法是名佛法。斷諸惡故。神足法是名佛法。觀身心輕故。諸根法是名佛法。信為首故。諸力法是名佛法。無能降伏故。諸覺法是名佛法。次第覺故。正道法是名佛法。正流入故。三昧法是名佛法。究竟寂靜故。智慧法是名佛法。貫穿諸聖解脫法故。真諦法是名佛法。無忿恚故。諸辨法是名佛法。法辭及義樂說無滯故。明瞭無常苦無我法。是名佛法。呵毀一切諸有為故。空法是名佛法。降伏一切諸外道故。寂靜法是名佛法。趣涅槃故。波羅蜜法是名佛法。至彼岸故。方便法是名佛法。善攝取故。慈法是名佛法。無過智故。悲法是名佛法。無逼切故。喜法是名佛法。滅不喜故。舍法是名佛法。所作辦故。禪法是名佛法。滅憍慢故。不斷三寶法是名佛法。發菩提心故。一切安樂無苦惱法。是名佛法。不求諸有故。說是法時。魔王所將五百天子。發阿耨多羅三藐三菩提心。
性善惡論卷之三 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之四
天臺山幽溪沙門傳燈著
文殊師利菩薩降魔緣(此猶屬分真即性惡法門第五緣)
魔逆經云。文殊師利菩薩。與大光天子演說大法。天子聞已報曰難及。(云云)至未曾有。文殊師
【現代漢語翻譯】 現代漢語譯本： 這被稱為佛法（Buddha-dharma）。正念之法，這被稱為佛法。因為安住于念處。正確的斷除之法，這被稱為佛法。因為斷除一切惡。神足之法，這被稱為佛法。因為觀察身心輕安。諸根之法，這被稱為佛法。因為以信為首。諸力之法，這被稱為佛法。因為沒有能夠降伏的。諸覺之法，這被稱為佛法。因為次第覺悟。正道之法，這被稱為佛法。因為正確地流入。三昧之法，這被稱為佛法。因為究竟寂靜。智慧之法，這被稱為佛法。因為貫穿諸聖解脫之法。真諦之法，這被稱為佛法。因為沒有忿恨。諸辨之法，這被稱為佛法。因為對於法、辭、義樂於宣說而沒有滯礙。明瞭無常、苦、無我之法，這被稱為佛法。因為呵斥毀壞一切諸有為法。空法，這被稱為佛法。因為降伏一切諸外道。寂靜法，這被稱為佛法。因為趨向涅槃（Nirvana）。波羅蜜（Paramita）法，這被稱為佛法。因為到達彼岸。方便法，這被稱為佛法。因為善於攝取。慈法，這被稱為佛法。因為沒有過失的智慧。悲法，這被稱為佛法。因為沒有逼迫。喜法，這被稱為佛法。因為滅除不喜。舍法，這被稱為佛法。因為所作已辦。禪法，這被稱為佛法。因為滅除憍慢。不斷三寶之法，這被稱為佛法。因為發起菩提心。一切安樂沒有苦惱之法，這被稱為佛法。因為不求諸有。當宣說此法時，魔王所帶領的五百天子，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）。 《性善惡論》卷之三 卍新續藏第 57 冊 No. 0970 《性善惡論》 《性善惡論》卷之四 天臺山幽溪沙門傳燈著 文殊師利菩薩降魔緣（此仍然屬於分真即性惡法門第五緣） 《魔逆經》云：文殊師利菩薩，與大光天子演說大法。天子聽聞后稟告說難以企及。（云云）乃至未曾有。文殊師利菩薩
【English Translation】 English version: This is called the Buddha-dharma. The dharma of right mindfulness, this is called the Buddha-dharma, because of abiding in the abodes of mindfulness. The dharma of right abandonment, this is called the Buddha-dharma, because of abandoning all evils. The dharma of spiritual powers, this is called the Buddha-dharma, because of observing the lightness of body and mind. The dharma of the faculties, this is called the Buddha-dharma, because of having faith as the foremost. The dharma of the powers, this is called the Buddha-dharma, because there is nothing that can subdue them. The dharma of the factors of enlightenment, this is called the Buddha-dharma, because of awakening in sequence. The dharma of the right path, this is called the Buddha-dharma, because of rightly entering the stream. The dharma of samadhi, this is called the Buddha-dharma, because of ultimate tranquility. The dharma of wisdom, this is called the Buddha-dharma, because of penetrating all the holy dharmas of liberation. The dharma of the ultimate truth, this is called the Buddha-dharma, because of no anger. The dharma of eloquence, this is called the Buddha-dharma, because of being delighted to speak about the dharma, words, and meanings without hindrance. The dharma of understanding impermanence, suffering, and no-self, this is called the Buddha-dharma, because of scolding and destroying all conditioned dharmas. The dharma of emptiness, this is called the Buddha-dharma, because of subduing all the non-Buddhist paths. The dharma of tranquility, this is called the Buddha-dharma, because of going towards Nirvana. The Paramita dharma, this is called the Buddha-dharma, because of reaching the other shore. The dharma of skillful means, this is called the Buddha-dharma, because of skillfully gathering. The dharma of loving-kindness, this is called the Buddha-dharma, because of wisdom without fault. The dharma of compassion, this is called the Buddha-dharma, because of no oppression. The dharma of joy, this is called the Buddha-dharma, because of extinguishing unhappiness. The dharma of equanimity, this is called the Buddha-dharma, because what needed to be done is done. The dharma of dhyana, this is called the Buddha-dharma, because of extinguishing arrogance. The dharma of not cutting off the Three Jewels, this is called the Buddha-dharma, because of generating the Bodhi-citta. The dharma of all happiness without suffering, this is called the Buddha-dharma, because of not seeking existence. When this dharma was spoken, the five hundred celestial beings led by the demon king generated the Anuttara-samyak-sambodhi-citta. The Treatise on the Nature of Good and Evil, Volume 3 Supplement to the Buddhist Canon, Volume 57, No. 0970, The Treatise on the Nature of Good and Evil The Treatise on the Nature of Good and Evil, Volume 4 Written by the Shramana Chuandeng of Youxi, Tiantai Mountain The Circumstances of Manjushri Bodhisattva Subduing Demons (This still belongs to the fifth circumstance of the Dharma-gate of Differentiating the Real from the Provisional, which is the Nature of Evil) The Sutra of the Demon's Opposition says: Manjushri Bodhisattva expounded the Great Dharma to the Great Light Deva. After hearing it, the deva reported that it was difficult to attain. (etc.) Even to the unprecedented. Manjushri Bodhisattva
利。今所說者。微妙巍巍。無極之慧。超異如是。而魔波旬不來至此。欲廢亂之行於逆乎。適說是已須臾未久。時魔波旬在於虛空。興大雲雨。謦揚大音。其音普聞。一切時眾各心念言。何等聲流溢乃爾。爾時世尊告文殊師利。仁寧見魔所興亂乎。答曰。唯然天中天。文殊師利即如其像。三昧思惟。令魔自然五處見縛。尋便墮地喚呼稱怨。恚恨。罵詈文殊師利。今當祖械鎖縛我身。文殊答曰。咄魔波旬。復有繫縛。堅固難解。逾過於此。今者所被。如卿不覺。何謂堅縛。吾我顛倒恩愛邪見縛。因緣繫縛。卿常為此枷鎖所縛。不自覺知。魔又啟曰。惟見原赦。使得解脫。文殊答曰。汝當興造行作佛事。我能令卿從縛得脫。魔即對曰。我于佛法無所妨廢。亦無所壞。當以何因興作佛事。文殊答曰。波旬。欲知興作佛事。乃為菩薩智慧變化。假使如來興作佛事。不足為難。魔作佛事斯乃為奇。於是文殊師利。即如其像三昧思惟。使魔波旬變作佛像。三十二相莊嚴其身。坐師子床。智慧辨才。所說如佛。而宣此言。所欲問者。一切眾生。諸所狐疑。自恣所啟。當爲發遺。時大迦葉問魔波旬。比丘修行以何為縛。魔尋答曰。計我禪定。而志寂然。則是有想。無想品第想空為要。毀眾見想。想于要想。興于眾念。御無愿想。壞諸所
{ "translations": [ "現代漢語譯本：", "利。現在所說的，是微妙而偉大的、無邊際的智慧，超凡脫俗。然而魔王波旬（Mara Papiyas，佛教中的欲界第六天之主，常來擾亂修行者）卻沒有來到這裡，想要以邪惡的行為來擾亂嗎？話音剛落沒多久，當時魔王波旬在虛空中，興起巨大的雲雨，發出巨大的聲響。那聲音普遍傳開，一切在場的大眾各自心中想著：『這是什麼聲音如此喧囂？』", "這時，世尊告訴文殊師利（Manjusri，象徵智慧的菩薩）：『你看見魔王所興起的擾亂了嗎？』", "回答說：『是的，天中天（Tathagata如來的稱號之一）。』", "文殊師利隨即如其所觀，以三昧（Samadhi，佛教中的一種精神集中狀態）思惟，使魔王自然地五處被束縛。隨即魔王便墮落地面，呼喊著，抱怨著，憤怒地謾罵文殊師利：『現在要用刑具鎖鏈來束縛我的身體嗎？』", "文殊答道：『咄，魔王波旬，還有比這更加堅固難以解脫的束縛，你現在所受的，就像你沒有察覺一樣。什麼叫做堅固的束縛呢？就是吾我（Atman，認為有『我』的執著）顛倒、恩愛（貪愛）邪見（錯誤的見解）的束縛，因緣（Hetu-pratyaya，事物產生和存在的原因和條件）的繫縛。你常常被這些枷鎖所束縛，卻不自覺知。』", "魔王又稟告說：『只希望能夠得到原諒，讓我能夠解脫。』", "文殊答道：『你應當興造，行作佛事（Buddha-karma，利益眾生的事業），我就能讓你從束縛中解脫。』", "魔王隨即回答說：『我對於佛法沒有什麼妨礙和破壞，應當以什麼原因來興作佛事呢？』", "文殊答道：『波旬，想要知道興作佛事，乃是菩薩（Bodhisattva，立志成佛的修行者）的智慧變化。假使如來（Tathagata，佛的稱號之一）興作佛事，不足為難，魔王作佛事才算是稀奇。』", "於是文殊師利，隨即如其所觀，以三昧思惟，使魔王波旬變作佛像，三十二相（Lakshana，佛所具有的三十二種殊勝的身體特徵）莊嚴其身，坐在師子床（Simhasana，佛所坐的座位）上，具有智慧和辯才，所說的話如同佛陀一般，並且宣說：『想要提問的人，一切眾生，所有疑惑不解之處，隨意發問，我將為你們開解。』", "當時大迦葉（Mahakasyapa，佛陀的十大弟子之一）問魔王波旬：『比丘（Bhikkhu，出家修行的男子）修行以什麼為束縛？』", "魔王隨即答道：『執著於我的禪定（Dhyana，佛教的冥想），而追求寂然不動，這就是有想（有念頭）。在無想（沒有念頭）的品類中，以想空（空無念頭）為最重要。毀壞眾生的見解和想法，想著要想的，興起眾多的念頭，駕馭無愿的想法，破壞一切所……』", " ", "english_translations": [ "English version:", "Li. What is being spoken now is subtle and majestic, boundless wisdom, extraordinarily unique. Yet Mara Papiyas (the lord of the sixth heaven in the desire realm in Buddhism, who often comes to disturb practitioners) has not come here, intending to disrupt with evil deeds? As soon as these words were spoken, not long after, Mara Papiyas was in the void, causing great clouds and rain, emitting a great sound. That sound spread universally, and all those present each thought in their hearts: 'What is this sound that is so clamorous?'", "At this time, the World-Honored One told Manjusri (the Bodhisattva symbolizing wisdom): 'Do you see the disturbance caused by Mara?'", "He replied: 'Yes, the Tathagata (one of the titles of the Buddha).'", "Manjusri then, as he observed, contemplated in Samadhi (a state of mental concentration in Buddhism), causing Mara to be naturally bound in five places. Immediately, Mara fell to the ground, shouting, complaining, and angrily cursing Manjusri: 'Now are you going to use instruments and chains to bind my body?'", "Manjusri replied: 'Tut, Mara Papiyas, there are bonds even more solid and difficult to break than these, and you are currently subjected to them, as if you are unaware. What are these solid bonds? They are the bonds of ego (Atman, the attachment to the idea of 'self') delusion, loving attachment (greed), and wrong views (incorrect beliefs), the ties of cause and condition (Hetu-pratyaya, the causes and conditions for the arising and existence of things). You are constantly bound by these shackles, yet you are not aware of it.'", "Mara then reported: 'I only hope to be forgiven and allowed to be released.'", "Manjusri replied: 'You should initiate and perform Buddha-karma (deeds that benefit sentient beings), and I will be able to release you from your bonds.'", "Mara immediately replied: 'I have no obstruction or destruction of the Buddha-dharma (the teachings of the Buddha), so for what reason should I initiate Buddha-karma?'", "Manjusri replied: 'Papiyas, if you want to know about initiating Buddha-karma, it is the wisdom transformation of a Bodhisattva (a practitioner who aspires to become a Buddha). If a Tathagata (one of the titles of the Buddha) were to initiate Buddha-karma, it would not be difficult, but for Mara to perform Buddha-karma would be extraordinary.'", "Then Manjusri, as he observed, contemplated in Samadhi, causing Mara Papiyas to transform into a Buddha image, his body adorned with the thirty-two marks (Lakshana, the thirty-two auspicious physical characteristics of a Buddha), sitting on a lion throne (Simhasana, the seat of a Buddha), possessing wisdom and eloquence, speaking as if he were the Buddha, and proclaiming: 'Those who wish to ask questions, all sentient beings, all those with doubts and uncertainties, feel free to ask, and I will enlighten you.'", "At that time, Mahakasyapa (one of the ten great disciples of the Buddha) asked Mara Papiyas: 'What binds a Bhikkhu (a male monastic practitioner) in their practice?'", "Mara immediately replied: 'Clinging to my meditation (Dhyana, Buddhist meditation), and seeking stillness, this is having thought (having mental activity). Among the categories of non-thought (no mental activity), emptiness of thought is the most important. Destroying the views and thoughts of sentient beings, thinking about what is to be thought, arousing many thoughts, controlling the desireless thought, destroying all that is...'" ] }
愿。為泥洹想。而樂無為。毀生死想。是迦葉修行比丘之系也。所以者何。迦葉當知。不當毀壞諸所獨見。因而行空也。所謂空者。諸見皆空。不當毀念。未于無相。所以者何。敢可所念。悉為無相。不當毀愿而求無愿。其所愿者。悉亦無愿。不當毀生死而求泥洹。曉了生死不可得處。則為泥洹。迦葉當知。其行泥洹。不起思想。當於眾著。令無所起。毀壞滅盡。泥洹本凈無所起生。乃為無為。說是語時。五百比丘心逮清凈。如是乃至須菩提舍利弗目揵連。其尊弟子五百人等。各各自問己身所知。時魔波旬。各各分別而發之。於是諸天天眾。有一天子。名曰須深。問魔波旬。文殊師利。屬者講說諸魔事業。仁豈堪任重複理議。何謂菩薩之魔事。時魔答曰。天子當知。菩薩魔事則有二十。何謂二十。恐畏生死。欲得解脫。遵修玩習。于佛正法。稽首歸命而有望想。則為魔業。如是菩薩魔事凡有二十。具說如經。於時世尊贊魔波旬。善哉善哉。快說於斯菩薩魔事。假使有人論此法事。聽省奉行。不從魔教。其人則建佛大道法。說講經典。獲諸二十事。何為二十。大慈大哀。如是凡有二十條。具如經說。於是須深天子。問魔波旬。怯哉善利。巧為如來之所嗟嘆。時魔報曰。吾身不用快哉善利。譬如男子鬼神著之。當可所說計
【現代漢語翻譯】 現代漢語譯本 愿（發願）。爲了涅槃（Nirvana）的念想，而喜好無為（不受任何事物束縛的狀態）。破除對生死的執著。這是迦葉（Kasyapa）所教導的修行比丘的修行體系。為什麼這麼說呢？迦葉你要知道，不應當毀壞自己所獨到的見解，而盲目地去追求空（Sunyata）。所謂的空，是指一切見解都是空性的。不應當破除念頭，而一味地追求無相（無任何表象的狀態）。為什麼這麼說呢？如果所有的念頭都變成無相，那是不可能的。不應當破除願望而追求無愿，因為所有的願望本身也是無愿的。不應當破除生死而追求涅槃，如果能夠明白生死是不可得的，那就是涅槃。迦葉你要知道，修行涅槃，不應該生起任何思想。對於眾生的執著，要讓它無從生起，徹底滅盡。涅槃的本性是清凈的，沒有生起和產生，這才是真正的無為。當佛陀說這些話的時候，五百比丘的心得到了清凈。像這樣，乃至須菩提（Subhuti）、舍利弗（Sariputra）、目犍連（Maudgalyayana）等，這些尊貴的弟子五百人，各自詢問自己所瞭解的道理。這時，魔波旬（Mara Papiyas）各自進行分辨並闡述。於是，諸天天眾中，有一天子，名叫須深（Susima），問魔波旬：『文殊師利（Manjusri）所講述的都是關於魔的事業，你難道能夠勝任重複辯論嗎？什麼是菩薩（Bodhisattva）的魔事呢？』這時，魔回答說：『天子你要知道，菩薩的魔事有二十種。什麼是二十種呢？害怕生死，想要得到解脫，遵循並玩味佛的正法，稽首歸命卻又有所期望和念想，這就是魔業。』像這樣，菩薩的魔事總共有二十種，具體內容如經文所說。這時，世尊讚歎魔波旬：『說得好啊，說得好啊！你能夠很好地說出菩薩的魔事。』假使有人討論這些佛法，聽聞、省察、奉行，不聽從魔的教導，這個人就能建立佛的大道法。如果有人宣講經典，就能獲得這二十種利益。什麼是二十種利益呢？大慈大悲等等，總共有二十條，具體內容如經文所說。於是，須深天子問魔波旬：『你真是怯弱啊，卻被如來所讚歎。』這時，魔回答說：『我並不需要如來的讚歎。譬如男子被鬼神附身，他所說的話又能算得了什麼呢？』
【English Translation】 English version Wishing. Desiring Nirvana (Nirvana), and delighting in non-action (a state free from any bondage). Destroying the thought of birth and death. This is the system of practice for the monks taught by Kasyapa (Kasyapa). Why is this so? Kasyapa, you should know that you should not destroy your own unique insights and blindly pursue emptiness (Sunyata). The so-called emptiness means that all views are empty in nature. You should not destroy thoughts and blindly pursue no-form (a state without any appearance). Why is this so? It is impossible for all thoughts to become formless. You should not destroy wishes and pursue no-wish, because all wishes are inherently wishless. You should not destroy birth and death and pursue Nirvana. If you can understand that birth and death are unattainable, that is Nirvana. Kasyapa, you should know that practicing Nirvana should not give rise to any thoughts. Regarding the attachments of sentient beings, you must prevent them from arising and completely extinguish them. The nature of Nirvana is pure, without arising or production, and this is true non-action. When the Buddha spoke these words, the minds of the five hundred monks were purified. Like this, even Subhuti (Subhuti), Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and other venerable disciples, five hundred in all, each inquired about the principles they understood. At this time, Mara Papiyas (Mara Papiyas) each distinguished and elaborated. Then, among the heavenly beings, a Deva named Susima (Susima) asked Mara Papiyas: 'Manjusri (Manjusri) speaks of the deeds of Mara, can you be competent to repeat the debate? What are the deeds of a Bodhisattva (Bodhisattva) that are demonic?' At this time, Mara replied: 'Deva, you should know that there are twenty demonic deeds of a Bodhisattva. What are the twenty? Fearing birth and death, wanting to attain liberation, following and savoring the Buddha's true Dharma, bowing and taking refuge but having expectations and thoughts, this is demonic karma.' Like this, there are a total of twenty demonic deeds of a Bodhisattva, the specific content is as described in the scriptures. At this time, the World Honored One praised Mara Papiyas: 'Well said, well said! You can well speak of the demonic deeds of a Bodhisattva.' If someone discusses these Buddhist teachings, listens, reflects, and practices, and does not listen to the teachings of Mara, then this person can establish the Buddha's great Dharma. If someone preaches the scriptures, they can obtain these twenty benefits. What are the twenty benefits? Great compassion and so on, there are a total of twenty, the specific content is as described in the scriptures. Then, the Deva Susima asked Mara Papiyas: 'You are truly timid, but you are praised by the Tathagata.' At this time, Mara replied: 'I do not need the praise of the Tathagata. For example, if a man is possessed by a ghost, what can be said of what he says?'
實不是。其人所語。鬼神所言也。如是仁者。今吾所說。文殊師利之所發動不當宣傳言是我說。天子問曰。今仁變成佛身形。不以歡乎。又復相好莊嚴其身。坐師子床。講說經法。不以樂耶。魔復報曰。卿等見我相好嚴身。我還自觀枷鎖繫縛。天子告曰。波旬自歸悔過伏罪文殊師利。文殊師利威神。原赦波旬。波旬答曰。不當首悔學于大乘菩薩大士。所以者何。行菩薩者。不見缺漏瑕穢之界。興嗔恚者。設壞冤恨。乃當對悔稽首自歸。天子又問。菩薩忍辱為何等類。其魔報曰。菩薩忍辱有十二事。何謂十二。志性忍辱而無瑕玼。如是有十二種。如經具說。於是須深天子。問魔波旬。卿若尋說此二十事。至十二忍。寧踴躍乎。答曰歡喜。須深即啟文殊師利。仁者原赦魔波旬罪。文殊問魔。誰為系汝。報曰。不知誰為縛我。答曰。波旬。卿不被縛。自想為縛。一切愚癡凡夫之士。其亦若茲。心本悉凈。無所思念。志在想著。不知無常。計有常想。苦為樂想。無身計身。不凈凈想無色色想。無痛癢思。想生死識而想五陰。如今波旬惡畏繫縛。何因得脫。又曰。今我不復得解脫乎。答曰。如是波旬。已得解脫者。不復更脫。何因得脫。由緣從於虛偽之想。而致繫縛。蠲除此穢名曰解脫。於是文殊師利。舍所建立威神感動。令魔
波旬即復如故。文殊師利。復與須深天子說法將畢。爾時魔波旬。心懷憂戚。泣淚如雨。而說此言。若此經典所流佈處。諸魔波旬不得其便。脫有受持。斷絕魔事。魔說此語。即便沒去。
魔界行不污菩薩化魔緣
首楞嚴三昧經云。舍利弗白佛言。世尊。未曾有也。今說首楞嚴三昧。而是惡魔不來嬈亂。佛告舍利弗。汝欲見魔衰惱事不。唯然已見。爾時佛放眉間白毫相光。一切眾會。皆見惡魔。被五繫縛。不能自解。佛告舍利弗。汝見惡魔被五縛不。唯然已見。此惡魔者。為誰所縛。佛言。是首楞嚴三昧威神之力。爾時會中有一菩薩。名魔界行不污。白佛言。唯然世尊。我今當現於魔界中自在神力。令魔得住首楞嚴三昧。佛言隨意。時魔界行不污菩薩。即于會中忽然不現。現於魔宮。語惡魔言。汝寧不聞佛說首楞嚴三昧。無量眾生。皆發阿耨多羅三藐三菩提心。出汝境界。亦復當度脫餘人出汝境界。魔即報言。我聞佛說首楞嚴三昧名字。以被五縛。不能得往。所謂兩手兩足及頭。又問惡魔。誰系汝者。魔即答言。我適發心。欲往壞聽受首楞嚴三昧者。即被五縛。我適復念。諸佛菩薩。大有威德。難可壞亂。我若往者。或當自壞。不如自住於此宮殿。作是念已。即於五縛而得解脫。菩薩答言。如是一切凡夫
【現代漢語翻譯】 現代漢語譯本 波旬（Mara，魔王）隨即恢復原樣。文殊師利（Manjushri）尊者再次為須深天子（Sushima Deva）說法，即將結束時，魔波旬心懷憂愁，淚如雨下，說道：『如果這部經典流佈之處，所有的魔波旬都無法得逞，如果有人受持這部經典，就能斷絕魔事。』 魔說完這些話，就消失了。
魔界行不污菩薩化魔緣
《首楞嚴三昧經》（Shurangama Samadhi Sutra）中記載，舍利弗（Sariputra）問佛說：『世尊，真是前所未有啊！現在宣講《首楞嚴三昧》，而惡魔卻不來擾亂。』 佛告訴舍利弗：『你想看魔衰敗惱怒的樣子嗎？』 舍利弗回答：『是的，想看。』 當時，佛從眉間放出白毫相光，所有在場的大眾都看到惡魔被五花大綁，無法自行解脫。 佛告訴舍利弗：『你看到惡魔被五縛了嗎？』 舍利弗回答：『是的，看到了。』 佛問：『這個惡魔是被誰束縛的？』 佛說：『是《首楞嚴三昧》的威神之力。』 當時，法會中有一位菩薩，名叫魔界行不污（One who is unsoiled by the ways of the demonic realm），他問佛說：『世尊，我現在應當在魔界中展現自在的神力，讓魔能夠安住于《首楞嚴三昧》。』 佛說：『隨你的意願。』 當時，魔界行不污菩薩就在法會中忽然消失，顯現在魔宮中，對惡魔說：『你難道沒有聽說佛宣講《首楞嚴三昧》嗎？無量的眾生都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），脫離你的境界，而且還將度脫其他人脫離你的境界。』 魔回答說：『我一聽到佛宣講《首楞嚴三昧》的名字，就被五花大綁，無法前往。這五縛就是兩手、兩足和頭。』 菩薩又問惡魔：『是誰束縛你的？』 魔回答說：『我剛發起念頭，想要去破壞聽受《首楞嚴三昧》的人，就被五縛束縛。我又想到，諸佛菩薩具有大威德，難以破壞擾亂，我如果前往，或許會自取滅亡，不如安住在自己的宮殿里。』 這樣一想，就從五縛中解脫了出來。 菩薩回答說：『確實如此，一切凡夫』
【English Translation】 English version Mara (Mara, the Demon King) then returned to his original state. Manjushri (Manjushri) was again preaching to the Deva Sushima (Sushima Deva), and as he was about to finish, Mara, with a sorrowful heart and tears like rain, said, 'If this sutra is spread, all Maras will be unable to take advantage of it. If anyone upholds this sutra, they will cut off demonic affairs.' After saying these words, the demon disappeared.
The Demon Realm Practitioner Who Remains Unstained Transforms Demons
The Shurangama Samadhi Sutra (Shurangama Samadhi Sutra) states that Sariputra (Sariputra) asked the Buddha, 'World Honored One, this is unprecedented! Now the Shurangama Samadhi is being preached, but the evil demons do not come to disturb.' The Buddha told Sariputra, 'Do you want to see the demons in decline and distress?' Sariputra replied, 'Yes, I want to see.' At that time, the Buddha emitted a white ray of light from between his eyebrows, and all those present saw the evil demon bound by five bonds, unable to free himself. The Buddha told Sariputra, 'Do you see the evil demon bound by five bonds?' Sariputra replied, 'Yes, I see.' The Buddha asked, 'Who bound this evil demon?' The Buddha said, 'It is the power of the Shurangama Samadhi.' At that time, there was a Bodhisattva in the assembly named One Who is Unsoiled by the Ways of the Demonic Realm, who asked the Buddha, 'World Honored One, I should now manifest the power of freedom in the demonic realm, so that the demon can abide in the Shurangama Samadhi.' The Buddha said, 'As you wish.' At that time, the Bodhisattva Who is Unsoiled by the Ways of the Demonic Realm suddenly disappeared from the assembly and appeared in the demon palace, saying to the evil demon, 'Have you not heard the Buddha preach the Shurangama Samadhi? Countless beings have aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), escaping your realm, and will also liberate others from your realm.' The demon replied, 'As soon as I heard the name of the Shurangama Samadhi being preached by the Buddha, I was bound by five bonds and could not go. These five bonds are my two hands, two feet, and head.' The Bodhisattva then asked the demon, 'Who bound you?' The demon replied, 'As soon as I had the thought of trying to disrupt those who were listening to the Shurangama Samadhi, I was bound by five bonds. I also thought that the Buddhas and Bodhisattvas have great power and virtue, and are difficult to disrupt. If I go, I might destroy myself, so I should just stay in my palace.' With this thought, he was released from the five bonds. The Bodhisattva replied, 'Indeed, all ordinary beings'
。憶想分別。顛倒取相。是故有縛。動念戲論。是故有縛。見聞覺知。是故有縛。此中實無縛者解者。所以者何。諸法無縛。本解脫。諸法無縛。本無脫故。常解脫相。世問愚癡。如來以此法門說法。若有眾生。得知此義。欲求解脫。勤心精進。則于諸縛而得解脫。時魔眾中七百天女。以天香華末香涂香。及諸瓔珞。散魔界行不污菩薩。而作是言。我何時于魔境界。而得解脫。菩薩報言。汝等若能不壞魔縛。則得解脫。云何名為魔縛。謂六十二見。若人不壞此諸見者。即于魔縛而得解脫。天女復言。云何名為不壞諸見而得解脫。答言。諸見本無所從來。去無所至。若諸知見無去來相者。即于魔縛而得解脫。諸見非有非無。若不分別有無。即于魔縛而得解脫。若無所見。是為丘見。如是正見。無正無邪。若法無正無邪。無作無受。即于魔縛而得解脫。是諸見者。非內非外。亦非中間。如是諸見亦復不念。即于魔縛而得解脫。七百天女。聞說此法。即得順忍。而作是言。我等亦當于魔界中行無所污。度脫一切魔所縛者。爾時魔界行不污菩薩。語惡魔言。汝諸眷屬。已發阿耨多羅三藐三菩提心。當從此縛而得解脫。時諸天女慈愍魔故。皆作是言。可發阿耨多羅三藐三菩提心。弗于安隱生怖畏想。弗於樂中而生苦想。弗于解脫
而生縛想。爾時惡魔生謟曲心。而作是言。若汝舍離菩提心者。我當發心。時諸天女以方便力。而謂魔言。我等皆已舍離此心。汝便可發阿耨多羅三藐三菩提心。若一菩薩發菩提心。一切菩薩亦同是心。所以者何。心無差別。于諸眾生心皆平等。爾時惡魔。謂魔界行不污菩薩言。我今當發阿耨多羅三藐三菩提心。以是善根令我脫縛。說此言已。即自見身。從縛解脫。時魔界行不污菩薩。以神通力。放大光明。現凈妙身。照于魔宮。魔自見身。無有威光。猶如墨聚。時魔眾中二百天女。深著淫慾。見此菩薩身色端正。起染愛心。各作是言。是人若能與我從事。我等皆當隨順其教。時此菩薩。知諸天女宿緣應度。即時化作二百天子。色貌端嚴。如身無異。又作二百寶交露臺勝魔宮觀。是諸天女。皆自見身。在此寶臺。各各自謂。與此菩薩共相娛樂。所愿得滿。淫慾意息。皆生深心。愛敬菩薩。菩薩即時。隨其所應。而為說法。皆發阿耨多羅三藐三菩提心。時魔界行不污菩薩。謂惡魔言。汝可詣佛。魔作是念。我縛已解。當詣佛所壞亂說法。爾時惡魔。眷屬圍繞。行詣佛所。白言世尊。弗復說是首楞嚴三昧。所以者何。說是三昧。我身即時被五繫縛。惟愿如來。更說餘事。時堅意菩薩。謂惡魔言。誰解汝縛。答言。魔界行不
【現代漢語翻譯】 現代漢語譯本：於是產生了被束縛的想法。這時，惡魔生起了諂媚虛偽的心，說道：『如果你們捨棄菩提心，我便發菩提心。』當時，諸位天女用方便之力，對惡魔說：『我們都已經捨棄了此心，你便可以發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。如果一位菩薩發了菩提心，一切菩薩也都是同樣的心。』為什麼呢？因為心沒有差別，對於一切眾生，心都是平等的。當時，惡魔對魔界行不污菩薩說：『我現在應當發阿耨多羅三藐三菩提心，用這個善根讓我脫離束縛。』說完這話后，他立刻看見自己的身體從束縛中解脫出來。當時，魔界行不污菩薩用神通之力，放出大光明，顯現清凈美妙的身體，照耀著魔宮。惡魔自己看見自己的身體，沒有威光，就像一團墨。當時，魔眾中的二百位天女，深深地執著于淫慾，看見這位菩薩的身體相貌端正，生起愛染之心，各自說道：『這個人如果能與我行男女之事，我們都應當隨順他的教導。』當時，這位菩薩知道諸位天女宿世的因緣應該被度化，立刻化作二百位天子，容貌端莊美麗，與自身沒有差別。又化作二百個寶交露臺，勝過魔宮的景象。這些天女，都各自看見自己的身體，在這寶臺上，各自認為與這位菩薩共同娛樂，所希望的都得到滿足，淫慾之意平息，都生起深深的敬愛菩薩之心。菩薩立刻隨著她們各自的情況，為她們說法，都發了阿耨多羅三藐三菩提心。當時，魔界行不污菩薩對惡魔說：『你可以去佛那裡。』惡魔心想：『我的束縛已經解開，應當去佛那裡破壞擾亂說法。』當時，惡魔被眷屬圍繞著，前往佛那裡，稟告世尊：『不要再說這《首楞嚴三昧》（Śūraṅgama Samādhi，勇健定）了。』為什麼呢？因為說了這個三昧，我的身體立刻就被五種束縛所捆綁。希望如來，再說其他的事情。當時，堅意菩薩對惡魔說：『是誰解開了你的束縛？』惡魔回答說：『是魔界行不污菩薩。』 English version: Then arose the thought of being bound. At that time, the evil Māra (demon) developed a flattering and deceitful mind and said, 'If you abandon the Bodhi-citta (the mind of enlightenment), I will generate it.' At that time, the goddesses, using skillful means, said to Māra, 'We have all abandoned this mind; you may generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment).' If one Bodhisattva generates the Bodhi-citta, all Bodhisattvas share the same mind.' Why? Because the mind has no difference; it is equal towards all beings. At that time, Māra said to the Bodhisattva who practices in the realm of Māra without being defiled, 'I shall now generate the Anuttara-samyak-sambodhi-citta, and with this good root, may I be freed from bondage.' Having said this, he immediately saw his body released from bondage. At that time, the Bodhisattva who practices in the realm of Māra without being defiled, using his supernatural power, emitted great light, manifested a pure and wonderful body, illuminating the Māra's palace. Māra saw his own body, without radiance, like a heap of ink. At that time, two hundred goddesses in the Māra's assembly, deeply attached to lust, seeing the Bodhisattva's body and appearance so handsome, developed feelings of love and desire, each saying, 'If this person could engage in sexual relations with me, we would all follow his teachings.' At that time, this Bodhisattva, knowing that the karmic connections of these goddesses from past lives should be liberated, immediately transformed into two hundred heavenly princes, with beautiful and dignified appearances, no different from his own body. He also created two hundred jeweled platforms, surpassing the splendor of the Māra's palace. These goddesses each saw themselves on these jeweled platforms, each thinking that they were enjoying themselves with this Bodhisattva, their desires fulfilled, their lustful thoughts subsided, and they all developed deep respect and love for the Bodhisattva. The Bodhisattva then, according to their individual needs, taught them the Dharma, and they all generated the Anuttara-samyak-sambodhi-citta. At that time, the Bodhisattva who practices in the realm of Māra without being defiled said to the evil Māra, 'You may go to the Buddha.' Māra thought, 'My bondage has been released; I should go to the Buddha to disrupt and confuse the Dharma teaching.' At that time, Māra, surrounded by his retinue, went to the Buddha and said to the World Honored One, 'Do not speak of the Śūraṅgama Samādhi (the Heroic March Samadhi) anymore.' Why? Because when this Samadhi is spoken of, my body is immediately bound by five bonds. I hope the Tathagata (the Thus Come One) will speak of other matters.' At that time, the Bodhisattva Firm Intent said to the evil Māra, 'Who released your bondage?' He replied, 'The Bodhisattva who practices in the realm of Māra without being defiled.'
【English Translation】 Then arose the thought of being bound. At that time, the evil Mara developed a flattering and deceitful mind and said, 'If you abandon the Bodhi-citta, I will generate it.' At that time, the goddesses, using skillful means, said to Mara, 'We have all abandoned this mind; you may generate the Anuttara-samyak-sambodhi-citta.' If one Bodhisattva generates the Bodhi-citta, all Bodhisattvas share the same mind.' Why? Because the mind has no difference; it is equal towards all beings. At that time, Mara said to the Bodhisattva who practices in the realm of Mara without being defiled, 'I shall now generate the Anuttara-samyak-sambodhi-citta, and with this good root, may I be freed from bondage.' Having said this, he immediately saw his body released from bondage. At that time, the Bodhisattva who practices in the realm of Mara without being defiled, using his supernatural power, emitted great light, manifested a pure and wonderful body, illuminating the Mara's palace. Mara saw his own body, without radiance, like a heap of ink. At that time, two hundred goddesses in the Mara's assembly, deeply attached to lust, seeing the Bodhisattva's body and appearance so handsome, developed feelings of love and desire, each saying, 'If this person could engage in sexual relations with me, we would all follow his teachings.' At that time, this Bodhisattva, knowing that the karmic connections of these goddesses from past lives should be liberated, immediately transformed into two hundred heavenly princes, with beautiful and dignified appearances, no different from his own body. He also created two hundred jeweled platforms, surpassing the splendor of the Mara's palace. These goddesses each saw themselves on these jeweled platforms, each thinking that they were enjoying themselves with this Bodhisattva, their desires fulfilled, their lustful thoughts subsided, and they all developed deep respect and love for the Bodhisattva. The Bodhisattva then, according to their individual needs, taught them the Dharma, and they all generated the Anuttara-samyak-sambodhi-citta. At that time, the Bodhisattva who practices in the realm of Mara without being defiled said to the evil Mara, 'You may go to the Buddha.' Mara thought, 'My bondage has been released; I should go to the Buddha to disrupt and confuse the Dharma teaching.' At that time, Mara, surrounded by his retinue, went to the Buddha and said to the World Honored One, 'Do not speak of the Shurangama Samadhi anymore.' Why? Because when this Samadhi is spoken of, my body is immediately bound by five bonds. I hope the Tathagata will speak of other matters.' At that time, the Bodhisattva Firm Intent said to the evil Mara, 'Who released your bondage?' He replied, 'The Bodhisattva who practices in the realm of Mara without being defiled.'
污菩薩。解我係縛。汝許何事。而得解脫。魔言。我許發阿耨多羅三藐三菩提心。爾時佛告堅意菩薩。今是惡魔為解縛故。發菩提心。非清凈意。如是堅意。我滅度后。后五百歲。多有比丘。為利養故。發菩提心。非清凈意。堅意。汝觀首楞嚴三昧勢力。佛法威神。是諸比丘比丘尼。優婆塞優婆夷。以輕戲心。貪利養心。隨逐它心。聞是三昧。而發菩提心。我皆知此心。與阿耨多羅三藐三菩提。得作因緣。何況聞是首楞嚴三昧。能以凈心。發阿耨多羅三藐三菩提。當知此人。于佛法中。已得畢定。堅意菩薩白佛言。世尊。今此惡魔。聞說首楞嚴三昧。為解縛故發菩提心。亦得具足佛法因緣耶。佛言。如汝所說。惡魔以聞是三昧福德因緣。及發菩提心因緣故。于未來世。得舍一切魔事魔行。魔謟曲心。魔衰惱事。從今以後。漸漸當得首楞嚴三昧力。成就佛道。堅意菩薩。謂惡魔言。如來今已與汝授記。魔言。善男子。我不以清凈心發阿耨多羅三藐三菩提。如來何故與我授記。如佛言曰。從心有業。從業有報。我自無心求菩提道。如來何故與我授記。時佛欲斷眾會疑故。告堅意言。菩薩授記凡有四種。何謂為四。有未發心而與授記。有適發心而與授記。有密授記。有得無生法忍現前授記。是謂為四。惟有如來能知此事。一
【現代漢語翻譯】 現代漢語譯本 污菩薩，解開我的束縛，你答應什麼事，才能得到解脫？』魔說：『我答應發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』 這時佛告訴堅意菩薩（Dridhamati Bodhisattva）：『現在這個惡魔爲了解脫束縛的緣故，發起菩提心（Bodhi-citta，覺悟之心），並非清凈的意念。像這樣，堅意，我滅度之後，后五百歲，有很多比丘（bhiksu，出家男眾）爲了利益供養的緣故，發起菩提心，並非清凈的意念。 堅意，你觀察首楞嚴三昧（Surangama Samadhi，勇健定）的勢力，佛法的威神力，這些比丘、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），以輕慢戲弄的心，貪圖利益供養的心，隨逐他人的心，聽到這個三昧，而發起菩提心，我都知道這些心，與阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）能夠結下因緣。何況聽到這個首楞嚴三昧，能夠以清凈的心，發起阿耨多羅三藐三菩提，應當知道這個人，在佛法中，已經得到決定。』 堅意菩薩問佛說：『世尊，現在這個惡魔，聽到說首楞嚴三昧，爲了解脫束縛的緣故發起菩提心，也能具足佛法的因緣嗎？』 佛說：『如你所說，惡魔以聽到這個三昧的福德因緣，以及發起菩提心的因緣的緣故，在未來世，能夠捨棄一切魔事、魔行、魔的諂媚虛偽之心、魔的衰敗惱亂之事，從今以後，漸漸應當得到首楞嚴三昧的力量，成就佛道。』 堅意菩薩對惡魔說：『如來現在已經給你授記。』魔說：『善男子，我不以清凈心發起阿耨多羅三藐三菩提，如來為什麼給我授記？』 如佛所說：『從心有業，從業有報，我自身沒有心求菩提道，如來為什麼給我授記？』 這時佛爲了斷除大眾的疑惑，告訴堅意說：『菩薩授記凡有四種，哪四種呢？有未發心而給予授記，有剛發起心而給予授記，有秘密授記，有得到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）現前授記，這便是四種。只有如來能夠知道這件事。』
【English Translation】 English version 'Vile Bodhisattva, release my bonds. What do you promise to gain liberation?' The demon said, 'I promise to generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' At that time, the Buddha told Dridhamati Bodhisattva (Firm Intent Bodhisattva): 'Now this evil demon generates the Bodhi-citta (mind of enlightenment) for the sake of releasing his bonds, but it is not with a pure intention. Like this, Dridhamati, after my Parinirvana (complete extinction), in the latter five hundred years, many bhiksus (monks) will generate the Bodhi-citta for the sake of profit and offerings, but it is not with a pure intention. Dridhamati, you observe the power of the Surangama Samadhi (Heroic March Samadhi), the majestic spiritual power of the Buddha's Dharma. These bhiksus, bhiksunis (nuns), upasakas (lay male devotees), and upasikas (lay female devotees), with a mind of levity and mockery, a mind of greed for profit and offerings, and a mind that follows others, hear this Samadhi and generate the Bodhi-citta. I know all these minds, and they can form a connection with Anuttara-samyak-sambodhi. How much more so if they hear this Surangama Samadhi and can generate Anuttara-samyak-sambodhi with a pure mind. You should know that this person has already attained certainty in the Buddha's Dharma.' Dridhamati Bodhisattva asked the Buddha, 'World Honored One, now this evil demon, hearing about the Surangama Samadhi, generates the Bodhi-citta for the sake of releasing his bonds. Can he also fully possess the causes and conditions for the Buddha's Dharma?' The Buddha said, 'As you said, the evil demon, because of the blessings and causes from hearing this Samadhi, and because of the causes from generating the Bodhi-citta, will be able to abandon all demonic affairs, demonic practices, the demon's flattering and deceitful mind, and the demon's decaying and afflicting matters in the future. From now on, he should gradually obtain the power of the Surangama Samadhi and accomplish the Buddha's Path.' Dridhamati Bodhisattva said to the evil demon, 'The Tathagata (Thus Come One) has now given you a prediction of Buddhahood.' The demon said, 'Good man, I do not generate Anuttara-samyak-sambodhi with a pure mind. Why does the Tathagata give me a prediction?' As the Buddha said, 'From the mind comes karma, and from karma comes retribution. I myself have no mind to seek the Bodhi Path. Why does the Tathagata give me a prediction?' At that time, the Buddha, wanting to dispel the doubts of the assembly, told Dridhamati, 'There are four types of predictions of Buddhahood for Bodhisattvas. What are the four? There are predictions given to those who have not yet generated the mind, predictions given to those who have just generated the mind, secret predictions, and predictions given to those who have attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). These are the four. Only the Tathagata can know these matters.'
切聲聞辟支佛。所不能知。廣如經說。爾時魔界行不污菩薩。所化天女。令發阿耨多羅三藐三菩提心者。各以天華散於佛上。白佛言世尊。我等不樂密得授記。我等愿得無生法忍現前授記。惟愿世尊。於今與我授阿耨多羅三藐三菩提記。佛時微笑。口出種種妙色光明。照諸世界。還后頂入。阿難白佛言世尊。何因故笑。佛告阿難。汝今見二百天女。合掌敬禮如來者不。已見世尊。阿難。是諸天女。已曾於昔五百佛所。深種善根。從是已去。當復供養無數諸佛。過七百阿僧祇劫已。皆得成佛。號曰凈王。阿難。是諸天女命終之後。得轉女身。皆當生於兜率天上。供養奉事彌勒菩薩。爾時惡魔聞諸天女得授記已。白佛言世尊。我今自於所有眷屬。不得自在。以聞說是首楞嚴三昧故。況余聞者。若人得聞首楞嚴三昧。即得畢定住佛法中。爾時天女以無怯心。語惡魔言。汝弗大愁。我等今者不出汝界。所以者何。魔界如即是佛界如。魔界如。佛界如。不二不別。我等不離是如。魔界相即是佛界相。魔法界佛法界不二不別。我等於此法相。不出不過。魔界無有定法可示。佛界亦無定法可示。魔界佛界不二不別。我等於此法相。不出不過。是故當知。一切諸法無決定。無決定故。無有眷屬。無非眷屬。爾時惡魔憂愁苦惱。欲還天上
【現代漢語翻譯】 現代漢語譯本： 非聲聞（Śrāvakayāna，小乘，通過聽聞佛法而修行證果的人）、辟支佛（Pratyekabuddha，緣覺，不依師教，通過自身覺悟而證果的人）所能知曉的境界，詳細內容如經典所說。當時，在魔界修持而不被污染的菩薩所教化的天女們，爲了發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），各自用天花散在佛陀身上，稟告佛陀說：『世尊，我們不喜歡秘密地得到授記，我們希望得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻體悟）的現前授記。』 惟愿世尊，現在就給我們授阿耨多羅三藐三菩提的記別（vyākaraṇa，預言未來成佛）。 佛陀當時微笑，口中發出種種美妙顏色的光明，照耀各個世界，然後回到佛陀的頭頂進入。阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）稟告佛陀說：『世尊，是什麼原因讓您微笑呢？』 佛陀告訴阿難：『你現在看見這兩百位合掌恭敬禮拜如來的天女了嗎？』 阿難回答說：『已經看見了，世尊。』 佛陀說：『阿難，這些天女，過去曾在五百位佛陀那裡，深深地種下善根。從現在開始，她們還將供養無數的諸佛。經過七百阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之後，都將成佛，佛號叫做凈王（Śuddha-rāja）。阿難，這些天女壽命終結之後，將轉變為男子之身，都將往生到兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土），供養奉事彌勒菩薩（Maitreya Bodhisattva，未來佛）。』 當時，惡魔（Māra，阻礙修行的魔）聽到這些天女得到授記之後，稟告佛陀說：『世尊，我現在對於我所有的眷屬，都不能夠自在控制，因為聽說了這個首楞嚴三昧（Śūraṅgama Samādhi，一種強大的禪定），更何況是其他聽到的人呢？如果有人能夠聽聞首楞嚴三昧，就能夠必定安住在佛法之中。』 當時，天女們以無所畏懼的心，對惡魔說：『你不要太憂愁。我們現在不會離開你的境界。』 為什麼呢？魔界的如（tathatā，真如，事物的本性）就是佛界的如，魔界的如和佛界的如，沒有兩樣，沒有分別。我們不離開這個如。魔界的相就是佛界的相，魔法界和佛法界沒有兩樣，沒有分別。我們對於這個法相，不出離也不超過越。魔界沒有一定的法可以指示，佛界也沒有一定的法可以指示。魔界和佛界沒有兩樣，沒有分別。我們對於這個法相，不出離也不超過越。所以應當知道，一切諸法沒有決定性，因為沒有決定性，所以沒有固定的眷屬，也沒有非眷屬。 當時，惡魔憂愁苦惱，想要回到天上。
【English Translation】 English version: This is beyond the comprehension of Śrāvakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment independently). The details are as described in the scriptures. At that time, the celestial maidens, transformed by the Bodhisattva who practices in the realm of Māra (demon) without being defiled, each scattered celestial flowers upon the Buddha, wishing to generate the mind of Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). They said to the Buddha, 'World-Honored One, we do not rejoice in receiving predictions secretly. We wish to receive the prediction of Anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas) in the present moment. We beseech the World-Honored One to grant us the prediction of Anuttarā-samyak-saṃbodhi now.' The Buddha then smiled, and from his mouth emitted light of various wonderful colors, illuminating all worlds, and then returned and entered the crown of his head. Ānanda (one of the ten principal disciples of the Buddha, known for his memory) said to the Buddha, 'World-Honored One, what is the cause of your smile?' The Buddha said to Ānanda, 'Do you now see these two hundred celestial maidens, joining their palms and respectfully bowing to the Tathāgata (the Thus-Come One, an epithet of the Buddha)?' Ānanda replied, 'I have seen them, World-Honored One.' The Buddha said, 'Ānanda, these celestial maidens, in the past, had deeply planted roots of goodness in the presence of five hundred Buddhas. From now on, they will continue to make offerings to countless Buddhas. After seven hundred asaṃkhya-kalpas (incalculable eons), they will all attain Buddhahood, and their names will be called Śuddha-rāja (Pure King). Ānanda, after these celestial maidens pass away, they will be transformed into male bodies and will all be reborn in the Tuṣita Heaven (the heaven of contentment), where they will make offerings and serve Maitreya Bodhisattva (the future Buddha).' At that time, Māra (the demon), hearing that these celestial maidens had received predictions, said to the Buddha, 'World-Honored One, I am now unable to freely control all my retinue, because I have heard of this Śūraṅgama Samādhi (the Heroic March Samādhi), how much more so those who hear it? If anyone hears of the Śūraṅgama Samādhi, they will certainly abide in the Buddha-dharma.' At that time, the celestial maidens, with fearless hearts, said to Māra, 'You should not be too worried. We will not leave your realm now.' Why? The tathatā (suchness, the true nature) of the realm of Māra is the tathatā of the realm of the Buddha. The tathatā of the realm of Māra and the tathatā of the realm of the Buddha are not two, not different. We do not depart from this tathatā. The characteristics of the realm of Māra are the characteristics of the realm of the Buddha. The dharma realm of Māra and the dharma realm of the Buddha are not two, not different. Regarding these dharma characteristics, we do not depart nor exceed them. There is no fixed dharma that can be shown in the realm of Māra, and there is no fixed dharma that can be shown in the realm of the Buddha. The realm of Māra and the realm of the Buddha are not two, not different. Regarding these dharma characteristics, we do not depart nor exceed them. Therefore, it should be known that all dharmas have no fixed nature. Because they have no fixed nature, there are no fixed retinues, nor non-retinues.' At that time, Māra was filled with sorrow and distress, and desired to return to the heavens.
。魔界行不污菩薩。謂惡魔言。汝欲何去。魔言。我今欲還所住宮殿。菩薩謂言。不離此眾。即是汝宮殿。爾時惡魔。即自見身處本宮殿。菩薩語言。汝見何等。惡魔答言。我自見身處本宮殿。好林園池。是我所有。菩薩語言。汝今可以奉上如來。魔言可爾。適作是語。即見如來聲聞菩薩一切大眾。皆在其中。說首楞嚴三昧。爾時阿難。語惡魔言。汝得大利。能以宮殿施佛令住。魔言。是魔界行不污菩薩。恩力所致。堅意菩薩。白佛言世尊。是魔界行不污菩薩。住首楞嚴三昧。神力自在。乃如是乎。佛言。如爾所說。今此菩薩。住是三昧。能以神力。隨意自在。示現一切行魔界行。而能不為魔行所污。與諸天女現娛樂。而實不受淫慾惡法。是善男子。住首楞嚴三昧。現入魔界。而身不離於佛會。現行魔界遊戲娛樂。而以佛法。教化眾生。
觀世音菩薩化面然餓鬼緣
焰口經云。爾時世尊。在迦毗羅城尼俱律那僧伽藍所。與諸比丘。並諸菩薩。無數眾生。周匝圍繞而為說法。爾時阿難。獨居靜處。一心繫念。即于其夜三更之後。見一餓鬼。名曰面然。住阿難前。白阿難。而後三日。汝命將盡。即便生此餓鬼之中。是時阿難聞此語已。心生惶怖。問餓鬼言。我此災福。作何方計。得免斯苦。爾時餓鬼報阿難言
【現代漢語翻譯】 現代漢語譯本：魔界行不污菩薩對惡魔說：『你想要去哪裡？』惡魔說：『我現在想要回到我所居住的宮殿。』菩薩對他說：『不離開這個大眾，這裡就是你的宮殿。』當時，惡魔立刻看到自己身處原本的宮殿。菩薩問他說：『你看到了什麼？』惡魔回答說：『我看到自己身處原本的宮殿，美好的林園池塘，都是我所擁有的。』菩薩說：『你現在可以將它奉獻給如來。』惡魔說：『可以。』剛說完這句話，就看到如來、聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、菩薩（Bodhisattva，立志成佛的修行者）以及所有大眾，都在其中，宣說首楞嚴三昧（Śūraṅgama Samādhi，一種強大的禪定狀態）。當時，阿難（Ānanda，佛陀的十大弟子之一）對惡魔說：『你獲得了巨大的利益，能夠將宮殿佈施給佛陀居住。』惡魔說：『這是魔界行不污菩薩的恩德和力量所致。』堅意菩薩（Dṛḍhamati Bodhisattva）對佛陀說：『世尊，這位魔界行不污菩薩，安住于首楞嚴三昧，他的神通力量如此自在嗎？』佛陀說：『正如你所說。現在這位菩薩，安住于這個三昧，能夠以神通力量，隨意自在地示現一切，即使在魔界中行走，也不會被魔界的行為所污染。他與諸天女一同嬉戲娛樂，但實際上不受淫慾等惡法的影響。這位善男子，安住于首楞嚴三昧，示現進入魔界，但他的身體並沒有離開佛陀的法會。他示現行走于魔界，遊戲娛樂，卻用佛法教化眾生。』 觀世音菩薩化面然餓鬼緣 《焰口經》中說：當時，世尊（Śākyamuni，釋迦牟尼佛）在迦毗羅城（Kapilavastu）的尼俱律那僧伽藍（Nigrodhārāma，寺院）中，與諸比丘（bhikkhu，出家修行的僧人），以及諸菩薩，無數眾生，周圍圍繞著，為他們說法。當時，阿難獨自居住在安靜的地方，一心專注于禪定。就在那天夜裡三更之後，他看到一個餓鬼，名叫面然（Mukharāja），站在阿難面前，對阿難說：『三天之後，你的壽命將盡，就會出生到我們餓鬼道中。』當時，阿難聽到這些話后，心中非常害怕，問餓鬼說：『我這個災禍，用什麼方法，才能免除這種痛苦？』當時，餓鬼回答阿難說：
【English Translation】 English version: The Bodhisattva who walks in the realm of demons without being defiled said to the demon, 'Where do you want to go?' The demon said, 'I now want to return to the palace where I live.' The Bodhisattva said to him, 'Not leaving this assembly is your palace.' At that time, the demon immediately saw himself in his original palace. The Bodhisattva asked him, 'What do you see?' The demon replied, 'I see myself in my original palace, with beautiful forests, gardens, and ponds, all of which are mine.' The Bodhisattva said, 'Now you can offer it to the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha).' The demon said, 'Okay.' As soon as he said this, he saw the Tathagata, the Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings), the Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood), and the entire assembly, all within it, expounding the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a powerful state of meditative absorption). At that time, Ānanda (Ānanda, one of the Buddha's ten principal disciples) said to the demon, 'You have gained great benefit, being able to donate your palace for the Buddha to reside in.' The demon said, 'This is due to the grace and power of the Bodhisattva who walks in the realm of demons without being defiled.' Dṛḍhamati Bodhisattva (Dṛḍhamati Bodhisattva) said to the Buddha, 'World Honored One, is this Bodhisattva who walks in the realm of demons without being defiled, abiding in the Śūraṅgama Samādhi, so powerful?' The Buddha said, 'As you say. Now this Bodhisattva, abiding in this Samādhi, can, with his supernatural powers, freely manifest everything, even walking in the realm of demons, without being defiled by demonic actions. He appears to enjoy himself with the heavenly women, but in reality, he is not affected by lust and other evil dharmas. This good man, abiding in the Śūraṅgama Samādhi, appears to enter the realm of demons, but his body does not leave the Buddha's assembly. He appears to walk in the realm of demons, playing and enjoying himself, but he uses the Buddha's teachings to teach sentient beings.' The Story of Avalokiteśvara Bodhisattva Transforming into Mukharāja, the Flaming-Mouthed Hungry Ghost The Yànkǒu Sutra says: At that time, the World Honored One (Śākyamuni, the historical Buddha) was in the Nigrodhārāma (Nigrodhārāma, a monastery) in Kapilavastu (Kapilavastu), surrounded by many bhikkhus (bhikkhu, ordained monks), Bodhisattvas, and countless sentient beings, expounding the Dharma for them. At that time, Ānanda was dwelling alone in a quiet place, focusing his mind on meditation. In the third watch of the night, he saw a hungry ghost named Mukharāja (Mukharāja, Flaming Face), standing before Ānanda, saying to Ānanda, 'In three days, your life will be exhausted, and you will be reborn among us hungry ghosts.' At that time, Ānanda, hearing these words, was greatly frightened and asked the hungry ghost, 'What method can I use to avoid this suffering?' At that time, the hungry ghost replied to Ānanda:
。汝于晨朝。若能佈施百千那由它恒河沙數餓鬼。並百千婆羅門及仙人等。以摩伽陀國斛。各施一斗飲食。並及為我供養三寶。汝得增壽。令我離於餓鬼之苦。得生天上。阿難見此面然餓鬼。身形羸瘦。枯燋極醜。面上火然。其咽如針。頭髮髼亂。毛爪長利。身如負重。又聞如是不順之語。甚大驚怖。身毛皆豎。即從座起。疾至佛所。五體投地。頂禮佛足。身心戰慄。而白佛言。救我世尊救我善逝。過此三日命將終盡。昨夜見一面然餓鬼。而語我言。汝於三日必當命盡。生餓鬼中。我即問言。以何方計。得免斯苦。餓鬼答言。汝若施於百千那由它恒河沙數餓鬼。及百千婆羅門。並諸仙等飲食。汝得增壽。世尊。我今云何得免此苦。爾時世尊告阿難言。汝今弗怖。有異方便。令汝得施。如是餓鬼。諸婆羅門。及仙等食。弗生憂惱。佛告阿難有陀羅尼。名曰一切德光無量威力。若有誦此陀羅尼者。即成已施俱胝那由它百千恒河沙數餓鬼。及六十八俱胝那由它百千婆羅門。並諸仙等前。各有摩伽陀斛。四斛九斗飲食。佛告阿難。我於前世曾為婆羅門時。于觀世音菩薩及世間自在德力如來所。受此陀羅尼。我當以此陀羅尼力。便得具足施於無量無數餓鬼。及婆羅門。並仙等食。以我施諸餓鬼食故。舍離此身得生天上。阿難。汝
【現代漢語翻譯】 現代漢語譯本：你如果在早晨，能夠佈施百千那由他（Nayuta，數量單位，意為億）恒河沙數（Ganges sands，形容極多的數量）的餓鬼，以及百千婆羅門（Brahmin，印度教僧侶）和仙人等，用摩伽陀國（Magadha，古代印度王國）的斛（Hu，計量單位）各施捨一斗飲食，並且替我供養三寶（Three Jewels，佛、法、僧），你就能增長壽命，使我脫離餓鬼的痛苦，得以往生天上。阿難（Ananda，佛陀十大弟子之一）見到這個面燃餓鬼，身形羸弱消瘦，枯槁焦黑極其醜陋，臉上燃燒著火焰，他的咽喉細如針孔，頭髮蓬亂，毛髮爪子又長又尖利，身體好像揹負著重物。又聽到這樣不吉利的話語，非常驚恐害怕，全身的汗毛都豎了起來。立刻從座位上站起，快速地來到佛陀的住所，五體投地，頂禮佛足，身心戰慄，對佛陀說：『救救我吧，世尊（World-Honored One，對佛陀的尊稱）！救救我吧，善逝（Sugata，如來的稱號之一）！過了這三天，我的性命就要終結了。昨夜我見到一個面燃餓鬼，對我說：『你將在三天後必定命終，墮入餓鬼道中。』我立即問他：『用什麼方法，才能免除這種痛苦？』餓鬼回答說：『你如果佈施給百千那由他恒河沙數的餓鬼，以及百千婆羅門和各位仙人飲食，你就能增長壽命。』世尊，我現在要怎樣才能免除這種痛苦呢？』 這時世尊告訴阿難說：『你現在不要害怕，有一種特別的方法，能讓你佈施給這些餓鬼、婆羅門和仙人食物，而且不會產生憂愁煩惱。』佛告訴阿難說：『有一種陀羅尼（Dharani，咒語），名叫一切德光無量威力。如果有人誦持這個陀羅尼，就等於已經佈施給俱胝（Koti，數量單位，意為千萬）那由他百千恒河沙數的餓鬼，以及六十八俱胝那由他百千婆羅門和各位仙人，在他們面前，各有摩伽陀斛四斛九斗的飲食。』佛告訴阿難：『我在前世曾經做婆羅門的時候，在觀世音菩薩（Avalokiteśvara，菩薩名）和世間自在德力如來（Lokesvararaja-vikridita-tejo-rajah，佛名）那裡，接受了這個陀羅尼。我應當用這個陀羅尼的力量，就能圓滿地佈施給無量無數的餓鬼，以及婆羅門和仙人食物。因為我佈施給各位餓鬼食物的緣故，捨棄了這個身體而得以往生天上。阿難，你
【English Translation】 English version: If you, in the morning, are able to give alms to hundreds of thousands of Nayutas (Nayuta, a unit of quantity, meaning hundreds of millions) of Ganges sands (Ganges sands, describing an extremely large quantity) of hungry ghosts, as well as hundreds of thousands of Brahmins (Brahmin, Hindu monks) and immortals, etc., giving each a dou (斗, a unit of measurement) of food and drink using the hu (斛, a unit of measurement) of the Magadha (Magadha, an ancient Indian kingdom) country, and also make offerings to the Three Jewels (Three Jewels, Buddha, Dharma, Sangha) on my behalf, you will increase your lifespan, allowing me to be freed from the suffering of hungry ghosts and be reborn in the heavens. Ananda (Ananda, one of the Buddha's ten great disciples) saw this flaming-faced hungry ghost, whose body was weak and emaciated, withered and scorched, extremely ugly, with flames burning on his face, his throat as thin as a needle, his hair disheveled, his hair and nails long and sharp, his body as if carrying a heavy burden. And hearing such inauspicious words, he was greatly frightened, and all the hairs on his body stood on end. He immediately rose from his seat, quickly went to the Buddha's abode, prostrated himself with his five limbs touching the ground, bowed at the Buddha's feet, his body and mind trembling, and said to the Buddha: 'Save me, World-Honored One (World-Honored One, a respectful title for the Buddha)! Save me, Sugata (Sugata, one of the titles of the Tathagata)! After these three days, my life will come to an end. Last night I saw a flaming-faced hungry ghost, who said to me: 'You will surely die in three days and fall into the realm of hungry ghosts.' I immediately asked him: 'What method can I use to avoid this suffering?' The hungry ghost replied: 'If you give alms to hundreds of thousands of Nayutas of Ganges sands of hungry ghosts, as well as hundreds of thousands of Brahmins and various immortals, you will increase your lifespan.' World-Honored One, how can I now avoid this suffering?' At that time, the World-Honored One told Ananda: 'Do not be afraid now, there is a special method that will allow you to give food to these hungry ghosts, Brahmins, and immortals, and you will not generate worry or distress.' The Buddha told Ananda: 'There is a Dharani (Dharani, mantra) called the Immeasurable Power of All Virtues and Light. If someone recites this Dharani, it is equivalent to having already given alms to Koti (Koti, a unit of quantity, meaning ten million) Nayutas of hundreds of thousands of Ganges sands of hungry ghosts, as well as sixty-eight Kotis of Nayutas of hundreds of thousands of Brahmins and various immortals, with each having four hu and nine dou of food and drink in front of them.' The Buddha told Ananda: 'In a previous life, when I was a Brahmin, I received this Dharani from Avalokiteśvara Bodhisattva (Avalokiteśvara, name of a Bodhisattva) and Lokesvararaja-vikridita-tejo-rajah Tathagata (Lokesvararaja-vikridita-tejo-rajah, name of a Buddha). I should use the power of this Dharani to be able to fully give food to immeasurable and countless hungry ghosts, as well as Brahmins and immortals. Because I gave food to the various hungry ghosts, I abandoned this body and was able to be reborn in the heavens. Ananda, you
今受持此陀羅尼。當自護身。即說咒曰。
那麼薩縛怛它揭多縛路枳帝唵三㕹啰三[口*友]啰虎吽。
佛言阿難。若欲作此施食法者。先取飲食。安置凈盤器中。誦此陀羅尼咒。咒食七遍。于門內立。展臂戶外。置盤凈地。彈指七下。作此施已。于其四方。有百千俱胝那由它恒河沙數餓鬼。於一一餓鬼前。各有摩伽陀斛四斛九斗飲食。如是鬼等。遍皆飽滿。是諸餓鬼吃此食已。悉舍鬼身。盡得生天。復言阿難。若比丘比丘尼。優婆塞優婆夷。若能常誦此陀羅尼。並奉飲食。即為具足無量功德。命得延長。即成供養百千俱胝。如來功德。顏色鮮潔。威德強記。一切非人步多鬼等夜叉羅剎。並諸餓鬼。皆畏是人。心不忍見。是人即為成就具足大力勤進。復言阿難。若欲施婆羅門及仙食者。當取飲食。滿置缽中。誦此陀羅尼咒。咒食七遍。寫流水中。具足奉獻無量俱𦙁。百千恒河沙數婆羅門。並仙人等。吃此食已。諸根具足。圓滿吉祥。各發其愿。讚歎施人。其施食人心得清凈。而便疾證梵天威德。常修凈行。具足成就供養百千俱𦙁恒河沙數如來功德。于諸怨敵。而常得勝。若比丘比丘尼。優婆塞優婆夷。若欲供養一切三寶。應當具辦香華飲食。誦此陀羅尼咒。咒所施食及香華等。二十一遍。供養三寶。此善
【現代漢語翻譯】 現代漢語譯本：現在受持這個陀羅尼，應當自己保護自身。即說咒語如下： 『那麼薩縛怛它揭多縛路枳帝唵三㕹啰三[口*友]啰虎吽。』 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『如果想要做這個施食法，先取飲食，安置在乾淨的盤子或器皿中，誦此陀羅尼咒，咒食七遍。于門內站立，手臂伸向戶外，將盤子放置在乾淨的地上，彈指七下。』做了這個施食后，在其四方，有百千俱胝那由它恒河沙數（俱胝(koti): 印度數字單位，等於一千萬；那由它(nayuta): 印度數字單位，等於一千萬萬；恒河沙數(ganga sands): 形容極多的數量）的餓鬼，在每一個餓鬼前，各有摩伽陀斛（magadha-homa，古印度容量單位）四斛九斗的飲食。這些餓鬼等，全部都飽滿。這些餓鬼吃了這些食物后，全部捨棄鬼身，都得以往生天界。 佛又告訴阿難：『如果比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），如果能夠經常誦此陀羅尼，並且奉獻飲食，就具備了無量的功德，壽命得以延長，就成就了供養百千俱胝如來的功德，容顏鮮明潔凈，威德強大，記憶力增強，一切非人（amanussa，指天龍八部等）、步多鬼（bhuta，鬼類）、夜叉（yaksa，一種守護神）、羅剎（raksasa，惡鬼），以及各種餓鬼，都畏懼這個人，心中不忍見到。這個人就成就了具足大力，勤奮精進。』 佛又告訴阿難：『如果想要佈施婆羅門（brahmanas，印度教祭司）以及仙人食物，應當取飲食，盛滿缽中，誦此陀羅尼咒，咒食七遍，倒入流水中，就具足奉獻了無量俱胝百千恒河沙數的婆羅門以及仙人等。吃了這些食物后，諸根具足，圓滿吉祥，各自發起願望，讚歎施食的人。施食的人內心清凈，就迅速證得梵天（brahma，印度教主神）的威德，常修清凈之行，具足成就供養百千俱胝恒河沙數如來的功德，對於各種怨敵，常常能夠得勝。如果比丘、比丘尼、優婆塞、優婆夷，如果想要供養一切三寶（triratna，佛、法、僧），應當準備好香、花、飲食，誦此陀羅尼咒，咒所施的食物以及香花等二十一遍，供養三寶，這個善
【English Translation】 English version: Now, receiving and upholding this Dharani, one should protect oneself. The mantra is spoken as follows: 'namaḥ sarva tathāgata avalokite oṃ sambhara sambhara hūṃ.' The Buddha told Ananda (one of the Buddha's ten principal disciples): 'If you wish to perform this food-offering ritual, first take food and place it in a clean plate or vessel. Recite this Dharani mantra, consecrating the food seven times. Stand inside the doorway, extend your arm outside, and place the plate on clean ground. Snap your fingers seven times.' After performing this offering, in all four directions, there will be hundreds of thousands of kotis nayutas of Ganges sands (koti: a unit in Indian numbering system, equal to ten million; nayuta: a unit in Indian numbering system, equal to ten million millions; Ganges sands: describes an extremely large quantity) of hungry ghosts. Before each hungry ghost, there will be four Magadha homas (an ancient Indian unit of measurement) and nine dou of food. All these ghosts will be completely full. After these ghosts eat this food, they will all abandon their ghost bodies and be reborn in the heavens. The Buddha further told Ananda: 'If monks (bhiksu, ordained male), nuns (bhiksuni, ordained female), laymen (upasaka, male lay devotee), and laywomen (upasika, female lay devotee) can constantly recite this Dharani and offer food, they will possess immeasurable merit, their lives will be extended, and they will accomplish the merit of offering to hundreds of thousands of kotis of Tathagatas. Their complexions will be bright and pure, their majestic virtue will be strong, and their memory will be enhanced. All non-humans (amanussa, such as devas, nagas, etc.), bhuta ghosts, yakshas (a type of guardian deity), rakshasas (evil spirits), and various hungry ghosts will fear this person and cannot bear to look at them. This person will achieve great strength and diligent progress.' The Buddha further told Ananda: 'If you wish to offer food to Brahmins (Hindu priests) and immortals, you should take food, fill a bowl, recite this Dharani mantra, consecrating the food seven times, and pour it into flowing water. You will then have fully offered to countless kotis, hundreds of thousands of Ganges sands of Brahmins and immortals. After eating this food, their faculties will be complete, perfect, and auspicious. Each will make their vows and praise the giver of the food. The giver's mind will be purified, and they will quickly attain the majestic virtue of Brahma (the Hindu creator god), constantly cultivate pure conduct, and fully accomplish the merit of offering to hundreds of thousands of kotis of Ganges sands of Tathagatas. They will always be victorious over all enemies. If monks, nuns, laymen, and laywomen wish to make offerings to all the Three Jewels (triratna, Buddha, Dharma, Sangha), they should prepare incense, flowers, and food, recite this Dharani mantra, consecrating the offered food, incense, and flowers twenty-one times, and offer them to the Three Jewels. This good
男子善女人等。具足成就諸天妙供。及無上供。尊重讚歎一切如來剎土三寶。諸佛憶念稱揚讚歎。諸天擁護。佛言。汝去阿難。當自護身。並及廣為諸眾生說。令諸眾產生就具足無量功德。所生之世常值百千俱胝諸佛。
第三相似即性惡法門
舍利弗尊者降六師緣
賢愚經云。外道六師。聞如來欲來舍衛國。往白國王言。長者須達買祇陀園。欲為瞿曇興立精舍。聽我徒與共角術。沙門得勝。便聽起立。若其不如。不得起也。王召須達而問之言。今此六師。云卿買園。欲為瞿曇起立精舍。來共沙門弟子。較其技術。若得勝者。聽立精舍。茍其不如。便不得起。須達歸家。著垢膩衣。愁惱不樂。時舍利弗。明日時到。著衣持缽。至須達家。即問之曰。何故不樂。須達具答。此六師輩。出家來久。精誠素有。所學技術無能及者。我今不知尊人技藝能與角不。舍利弗言。正使此輩六師之眾。滿閻浮提。數如竹林。不能動吾足上一毛。欲角何等。自恣聽之。須達歡喜。更著新衣。沐浴香水等。即往白王。我以問之。恣聽其意。王告六師。今聽汝等共沙門角術。六師宣告國人。卻後七日。當於城外與沙門角術。舍衛國中十八億人。時彼國法。擊鼓會眾。若擊銅鼓。八億人集。若打銀鼓。十四億人集。若擊金鼓。
【現代漢語翻譯】 現代漢語譯本： 男子和善女人等，如果能夠圓滿成就諸天的美妙供養，以及無上的供養，尊重讚歎一切如來佛土的三寶，就會得到諸佛的憶念、稱揚和讚歎，以及諸天的擁護。佛陀說：『你離開這裡后，阿難（Ananda），應當自己保護好自己，並且廣泛地為眾生宣說這些道理，讓眾產生就具足無量的功德，所出生的世代常常能夠遇到百千俱胝（koti，印度數字單位，意為千萬）諸佛。』
第三相似即性惡法門
舍利弗（Sariputra）尊者降伏六師的因緣
《賢愚經》中記載，外道六師聽說如來佛將要來到舍衛國（Sravasti），就去告訴國王說：『長者須達（Sudatta）買下了祇陀園（Jetavana），想要為瞿曇（Gautama）興建精舍。我們請求與他的弟子們比試法術，如果沙門（Sramana，佛教出家人）得勝，就允許他建造精舍；如果他們不如我們，就不允許他建造。』國王召見須達並問他說：『現在這六師說你買下園林，想要為瞿曇建造精舍，他們要與沙門弟子們較量技術。如果他們得勝，就允許你建造精舍；如果他們不如，就不允許你建造。』須達回到家中，穿著骯髒的衣服，憂愁煩惱，很不快樂。當時，舍利弗尊者，第二天到了吃飯的時間，穿著袈裟，拿著缽，來到須達的家中，就問他說：『你為什麼不快樂？』須達詳細地回答說：『這六師輩，出家很久了，精誠而且一向有聲望，他們所學的技術沒有人能夠比得上。我現在不知道尊者的技藝能不能與他們較量。』舍利弗說：『即使這些六師之眾，遍滿閻浮提（Jambudvipa，佛教地理概念，指我們所居住的世界），數量多如竹林，也不能動我腳上的一根毫毛。想要比試什麼，隨便他們。』須達非常歡喜，更換了新衣服，沐浴了香水等，就去告訴國王說：『我已經問過他了，隨便他們的意思。』國王告訴六師說：『現在允許你們與沙門比試法術。』六師宣告國人，七天之後，將在城外與沙門比試法術。舍衛國中有十八億人。當時那個國家的法律，擊鼓召集民眾，如果擊打銅鼓，八億人聚集；如果擊打銀鼓，十四億人聚集；如果擊打金鼓，
【English Translation】 English version: Men and virtuous women, if they can fully accomplish the wonderful offerings to the heavens, as well as the supreme offerings, and respect and praise the Triple Gem (Triratna) in all Buddha lands, they will be remembered, praised, and extolled by all Buddhas, and protected by the heavens. The Buddha said, 'After you leave here, Ananda, you should protect yourself and widely proclaim these principles to sentient beings, so that sentient beings can accomplish and possess immeasurable merits, and in their future lives, they will often encounter hundreds of thousands of kotis (koti, an Indian numerical unit meaning ten million) of Buddhas.'
The Third Similarity: The Dharma Gate of Inherently Evil Nature
The Predestined Connection of Venerable Sariputra Subduing the Six Heretical Teachers
The Xian Yu Jing (Sutra of the Wise and Foolish) records that the Six Heretical Teachers, upon hearing that the Tathagata (Thus Come One, another name for the Buddha) was about to come to Sravasti, went to tell the king, 'The elder Sudatta has bought Jetavana, intending to build a monastery for Gautama. We request to compete in magical powers with his disciples. If the Sramanas (Buddhist monks) win, allow him to build the monastery; if they are not as good as us, do not allow him to build it.' The king summoned Sudatta and asked him, 'Now these Six Teachers say that you bought the garden, intending to build a monastery for Gautama, and they want to compete in skills with the Sramana disciples. If they win, allow you to build the monastery; if they are not as good, do not allow you to build it.' Sudatta returned home, wearing dirty clothes, worried and unhappy. At that time, Venerable Sariputra, the next day at mealtime, wearing his robes and carrying his bowl, came to Sudatta's house and asked him, 'Why are you unhappy?' Sudatta explained in detail, 'These Six Teachers have been monks for a long time, are sincere and have always been reputable, and no one can match the skills they have learned. I do not know if your skills can compete with them.' Sariputra said, 'Even if these Six Teachers fill Jambudvipa, as numerous as a bamboo forest, they cannot move a single hair on my foot. Whatever they want to compete in, let them choose.' Sudatta was very happy, changed into new clothes, bathed in fragrant water, and went to tell the king, 'I have asked him, let them decide what they want.' The king told the Six Teachers, 'Now you are allowed to compete in magical powers with the Sramanas.' The Six Teachers announced to the people of the country that in seven days, they would compete in magical powers with the Sramanas outside the city. There were eighteen billion people in Sravasti. At that time, the law of that country was to summon the people by beating drums. If a copper drum was beaten, eight billion people would gather; if a silver drum was beaten, fourteen billion people would gather; if a gold drum was beaten,
一切皆集。七日期滿。至平博處。推擊金鼓。一切皆集。六師徒眾有三億人。是時人民。悉為國王及其六師。聚設高座。爾時須達為舍利弗而施高座。時舍利弗在一樹下。入諸禪定。而作是念。此會大眾。習邪來久。憍慢自高。草芥群生。當以何德而降伏之。思惟是已即立誓言。若我無數劫中。慈孝父母。敬尚沙門婆羅門者。我初入會。一切大眾。為我作體。六師見眾已集。而舍利弗獨未來到。便白王言。瞿曇釋子。自知無術。眾會既集。怖畏不來。王告須達。角時已到。佛弟子宜來談論。時須達至舍利弗所。長跪白言。大德。大眾已集。愿來詣會。時舍利弗從禪定起。更正衣服。以尼師壇。著左肩上。徐詳而步。如師子王。往詣大眾。是時大眾及其六師。忽然起立。如風靡草。不覺作禮。時舍利弗。便升須達所敷之座。六師眾中有一弟子。名勞度荖。善知幻術。于大眾前。咒作一樹。自然長廣。蔭覆眾會。枝葉郁茂。華果各異。眾人咸言。此變乃是勞度荖所作。時舍利弗。便以神力作旋嵐風。吹拔樹根。倒著于地。碎為微塵。眾人皆言。舍利弗勝。復作一池。其池四邊面皆以七寶。池水之中生種種華。舍利弗又作一大六牙白象。其一一牙上。有七蓮華。一一華上。有七玉女。其象徐詳。往詣池邊。並含其水。池即時
【現代漢語翻譯】 現代漢語譯本 一切都是聚集而來的。七日期限已滿，到達平博的地方，敲擊金鼓，宣告大家聚集。六師（六位外道導師）的徒眾有三億人。當時的人民，都爲了國王以及六師，聚集起來設定高座。那時，須達（Anathapindika）為舍利弗（Sariputra）準備了高座。當時，舍利弗在一棵樹下，進入各種禪定，心中思忖：『這次集會的大眾，長期以來習慣於邪見，驕傲自大，視眾生如草芥，應當用什麼德行來降伏他們呢？』 思考完畢，就立下誓言：『如果我無數劫以來，慈愛孝順父母，尊敬崇尚沙門（Sramana，出家修行者）和婆羅門（Brahmana，婆羅門教祭司），那麼我初次進入會場，一切大眾都會為我所動。』 六師看到大眾已經聚集，而舍利弗獨自未來，便對國王說：『喬達摩（Gautama，釋迦牟尼佛的姓）的弟子，自知沒有法術，大眾既然已經聚集，他害怕所以不來。』 國王告訴須達：『時間已經到了，佛陀的弟子應該來辯論。』 這時，須達來到舍利弗處，長跪稟告說：『大德，大眾已經聚集，希望您前往會場。』 這時，舍利弗從禪定中起身，整理好衣服，把尼師壇（Nisidana，坐具）搭在左肩上，緩慢而莊重地走著，如同獅子王一般，前往大眾集會的地方。當時，大眾以及六師，忽然都站立起來，如同風吹倒草一樣，不知不覺地行禮。這時，舍利弗便登上須達所鋪設的座位。六師的弟子中，有一位名叫勞度荖（Raudraksa），擅長幻術，在大眾面前，用咒語變出一棵樹，自然生長高大寬廣，樹蔭覆蓋整個會場，枝葉茂盛，開出各種不同的花，結出各種不同的果實。眾人紛紛說：『這個變化是勞度荖所作。』 這時，舍利弗便用神通力變出旋風，吹拔樹根，將樹倒在地上，碎成微塵。眾人皆說：『舍利弗勝了。』 舍利弗又變出一個池塘，池塘四面都用七寶裝飾，池水中生長著各種各樣的花。舍利弗又變出一頭巨大的六牙白象，每一根象牙上，都有七朵蓮花，每一朵蓮花上，都有七位玉女。這頭象緩慢而莊重地走向池邊，並用鼻子吸取池水，池塘立刻就
【English Translation】 English version Everything is gathered. The seven-day period is complete. Arriving at the place of Pingbo, the golden drums are struck, announcing the gathering of all. The six teachers (six heretical teachers) have three hundred million disciples. At that time, the people all gathered to set up high seats for the king and the six teachers. Then, Sudatta (Anathapindika) prepared a high seat for Sariputra. At that time, Sariputra was under a tree, entering various samadhis, thinking: 'This assembly of people has long been accustomed to wrong views, arrogant and self-important, regarding sentient beings as mere grass. What virtue should I use to subdue them?' Having thought this, he made a vow: 'If I have been loving and filial to my parents for countless kalpas, and have respected and revered Sramanas (ascetics) and Brahmanas (priests), then when I first enter the assembly, all the people will be moved by me.' The six teachers saw that the assembly had gathered, but Sariputra had not yet arrived, so they said to the king: 'Gautama's (Buddha's family name) disciple knows that he has no magic, and since the assembly has gathered, he is afraid and will not come.' The king told Sudatta: 'The time has come, the Buddha's disciple should come to debate.' At this time, Sudatta went to Sariputra, knelt down and reported: 'Great Virtue, the assembly has gathered, I hope you will go to the meeting.' At this time, Sariputra arose from samadhi, adjusted his clothes, put the Nisidana (sitting cloth) on his left shoulder, and walked slowly and solemnly, like a lion king, towards the assembly. At that time, the assembly and the six teachers suddenly stood up, like grass blown down by the wind, unconsciously paying respects. At this time, Sariputra ascended the seat prepared by Sudatta. Among the disciples of the six teachers, there was one named Raudraksa, who was skilled in illusion. In front of the assembly, he used a spell to conjure a tree, which naturally grew tall and wide, its shade covering the entire assembly, its branches and leaves luxuriant, bearing various different flowers and fruits. The people all said: 'This transformation was done by Raudraksa.' At this time, Sariputra used his supernatural power to create a whirlwind, uprooting the tree, knocking it to the ground, and crushing it into fine dust. The people all said: 'Sariputra has won.' Sariputra then conjured a pond, the four sides of which were decorated with seven treasures, and various kinds of flowers grew in the pond water. Sariputra then conjured a huge six-tusked white elephant, with seven lotus flowers on each tusk, and seven jade maidens on each lotus flower. The elephant walked slowly and solemnly towards the pond, and sucked up the water with its trunk, and the pond immediately
滅。復作一山。七寶莊嚴。眾池樹木華果茂盛。舍利弗又化作金剛力士。以金剛杵。遙用指之。山即破壞。無有遺余。復作一龍。身有十頭。于虛空中。雨種種寶。雷電震地驚動大眾。舍利弗又化作一金翅鳥王。擘裂啖之。復作一牛。身體高大。肥壯多力。粗腳利角。跑地大吼。奔突來前。舍利弗又化作師子。分裂食之。復變其身。作夜叉鬼。形體長大。頭上火然。自赤如血。四牙長利。口目出火。騰躍奔趣。時舍利弗。自化身作毗沙門王。夜叉恐怖。即欲退走。四面火起。無有去處。惟舍利弗邊。涼冷無火。即時屈伏。五體投地。求哀脫命。辱心已生。火即還滅。眾咸唱言。舍利弗勝。勞度差不如。舍利弗。身升虛空。現四威儀。作十八變。作是變已。還攝神足。坐其本座。時會大眾見其神力。咸懷歡喜。時舍利弗即為說法。隨其福行。各得道跡。六師徒眾三億弟子。于舍利弗所。出家學道。
目連現二神足力降二龍王緣
降龍經云。佛命長者阿那邠坻。當行佈施。即起長跪。叉手白佛。愿佛眾僧。明日降神到舍。欲設粗飯。佛默然受。佛告諸比丘。明早當上天投日中下。會邠坻舍飯。佛以明旦。與諸比丘。如彈指頃。即升虛空。時有羅漢。名曰私檀。即正衣服。于虛空中白佛言。我數上天。未曾闇冥
【現代漢語翻譯】 現代漢語譯本 滅（涅槃）。又變出一個山，用七寶裝飾，有許多池塘、樹木，花果茂盛。舍利弗（智慧第一的佛陀十大弟子之一）又變化成金剛力士，用金剛杵遠遠地指著那座山，山立刻崩塌，沒有留下任何殘餘。又變出一條龍，身有十個頭，在天空中降下各種各樣的寶物，雷電震動大地，使大眾驚恐。舍利弗又變化成一隻金翅鳥王，將龍撕裂吞食。又變出一頭牛，身體高大，肥壯有力，腳粗角利，跑動時大聲吼叫，奔突而來。舍利弗又變化成獅子，將牛分裂吞食。又變化身體，變成夜叉鬼，形體高大，頭上燃燒著火焰，自身赤紅如血，四顆牙齒又長又利，口和眼中噴出火焰，騰躍著奔跑。這時，舍利弗自己變化成毗沙門王（佛教護法神），夜叉鬼感到恐懼，想要退走，四面燃起火焰，無處可去，只有舍利弗身邊涼爽沒有火焰，立刻屈服，五體投地，哀求饒命。羞辱之心已經產生，火焰立刻熄滅。眾人一起高呼：『舍利弗勝利了，勞度差（外道六師之一）不如他。』舍利弗身體升到空中，展現四種威儀，做了十八種變化。做完這些變化后，收回神通，回到原來的座位。當時在場的大眾看到他的神力，都心懷歡喜。當時舍利弗就為他們說法，隨著他們的福德和修行，各自證得了道果。外道六師的三億弟子，在舍利弗那裡出家學道。 目連（佛陀十大弟子之一，神通第一）展現二種神足力降伏二龍王因緣 《降龍經》中說，佛陀命令長者阿那邠坻（Anathapindika，佛教大護法）應當施行佈施。阿那邠坻立刻起身長跪，合掌對佛說：『希望佛陀和眾僧，明天降臨到我的住所，我想供養粗茶淡飯。』佛陀默然應允。佛陀告訴各位比丘：『明天早上應當升到天上，在中午時分下來，到阿那邠坻的住所吃飯。』佛陀在第二天早上，與各位比丘，像彈指之間，就升到了空中。當時有一位羅漢，名叫私檀（Sitan），立刻整理好衣服，在天空中對佛陀說：『我多次上天，從未見過如此黑暗。』
【English Translation】 English version Nirvana (extinction). He further conjured a mountain, adorned with seven treasures, with numerous ponds, trees, and flourishing flowers and fruits. Shariputra (one of the Buddha's ten great disciples, foremost in wisdom) then transformed himself into a Vajra Warrior, and with his Vajra pestle, pointed at the mountain from afar. The mountain immediately collapsed, leaving no remnants. He then conjured a dragon with ten heads, which rained down various treasures in the sky, while thunder and lightning shook the earth, startling the assembly. Shariputra then transformed himself into a Garuda King, tearing apart and devouring the dragon. He then conjured a bull, large in stature, stout and strong, with thick legs and sharp horns, which roared loudly as it ran and charged forward. Shariputra then transformed himself into a lion, tearing apart and devouring the bull. He then transformed his body into a Yaksha demon, tall in stature, with flames burning on his head, his body red as blood, four long and sharp teeth, and flames spewing from his mouth and eyes, leaping and rushing forward. At this moment, Shariputra transformed himself into Vaishravana King (a guardian deity in Buddhism). The Yaksha demon felt fear and wanted to retreat, but flames arose on all sides, leaving him nowhere to go. Only by Shariputra's side was it cool and without fire. He immediately submitted, prostrating himself on the ground, begging for his life. Having felt humiliated, the flames immediately extinguished. The crowd shouted in unison: 'Shariputra is victorious, Raudraksha (one of the six non-Buddhist teachers) is not his equal!' Shariputra ascended into the sky, displaying the four dignities, and performed the eighteen transformations. After performing these transformations, he withdrew his supernatural powers and returned to his original seat. The assembly present at the time, seeing his divine power, were filled with joy. Shariputra then preached the Dharma to them, and according to their merits and practices, each attained the fruits of the Path. Three hundred million disciples of the six non-Buddhist teachers renounced their homes and studied the Way under Shariputra. Maudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers) manifesting two kinds of supernatural powers to subdue two Dragon Kings. The 'Subduing the Dragon Sutra' states that the Buddha instructed the elder Anathapindika (a great protector of Buddhism) to practice generosity. Anathapindika immediately rose, knelt with his palms together, and said to the Buddha: 'I wish that the Buddha and the Sangha would descend upon my residence tomorrow, and I would like to offer simple food.' The Buddha silently agreed. The Buddha told the Bhikkhus: 'Tomorrow morning, you should ascend to the heavens and descend at noon to eat at Anathapindika's residence.' The next morning, the Buddha, with the Bhikkhus, ascended into the sky in the snap of a finger. At that time, there was an Arhat named Sitan, who immediately adjusted his robes and said to the Buddha in the sky: 'I have ascended to the heavens many times, but I have never seen such darkness.'
如今。佛言。有兩龍王。大瞋吐霧。是故冥闇。復有羅漢。名曰受波。即白佛言。余欲止之。佛言。此二龍大有威神。汝往必當興惡吐水。沒殺人民蠕動之類。目連白佛。我欲往諫。佛言大善。目連即到龍所。龍見目連。即口出煙。須臾出火。圍目連一重。目連以道意。亦化出火。圍龍三重。復變身入龍目中。左入右出。右入左出。如是次第從耳鼻入出。或飛入其口。龍謂目連。在其腹中矣。目連復變身。繞龍十四重。以身來兩龍。龍大恐怖。毛扇海水。動須彌山。佛遙告目連。此龍尚能吐水。沒殺天下人。汝且慎之。目連白佛。我有四禪神足。常信行之。我能取是須彌山及兩龍。著于掌中。挑擲它方。又能以手。撮磨須彌山。令碎如塵。令諸天人無覺知者。兩龍聞之。即便降伏。目連還復沙門。龍化為人。稽首作禮。悔過目連。愚迷狂惑。不識尊神。觸犯雲霧。乞哀原罪。兩龍懺悔。前受五戒。稽首佛足。作禮而去。
優波笈多出家降魔緣
阿育王經云。舍那婆私。于大醍醐山起造寺。賣香商主名曰笈多。舍那婆私以方便力。教化賣香商主。令其精進。時舍那婆私。獨入其家。笈多問言。聖人何故獨無弟子。我樂在家愛五欲樂。不欲出家。若我生兒。當隨長老。乃至笈多生兒。名阿波笈多。至其長大。
【現代漢語翻譯】 現代漢語譯本： 如今，佛說：『有兩條龍王，大發嗔怒吐出霧氣，所以天地一片昏暗。』這時，有一位羅漢，名叫受波（Subha），對佛說：『我想要阻止它們。』佛說：『這兩條龍具有強大的威神之力，你前去必定會激怒它們，吐出洪水，淹沒殺死人民以及各種蠕動的生物。』目連（Maudgalyayana）對佛說：『我想要前去勸諫。』佛說：『很好。』 目連立即來到龍的所在地。龍見到目連，就口中噴出煙霧，不久又噴出火焰，將目連包圍了一層。目連運用神通，也化現出火焰，將龍包圍了三重。又變化身形進入龍的眼睛中，從左眼進入，右眼出來，從右眼進入，左眼出來。就這樣依次從耳朵和鼻孔進出，有時又飛入龍的口中。龍心想目連已經在它的腹中了。目連又變化身形，纏繞龍十四圈，用身體壓住兩條龍。龍非常恐懼，用尾巴扇動海水，震動須彌山（Mount Sumeru）。 佛遙遠地告訴目連：『這兩條龍尚且能夠吐出洪水，淹沒殺死天下的人，你可要小心啊。』目連對佛說：『我有四禪的神足通，經常信奉並修行它。我能夠取來這座須彌山以及兩條龍，放在手掌中，投擲到其他地方。又能夠用手，搓磨須彌山，使它碎成塵土，讓諸天和人們都沒有察覺。』兩條龍聽到這些話，立刻降伏了。 目連恢復了沙門的形象。龍變化成人形，叩頭作禮，懺悔對目連說：『我愚昧迷惑，不認識尊神，冒犯了您，觸犯了雲霧，乞求您原諒我的罪過。』兩條龍懺悔之後，接受了五戒，叩拜佛的腳，行禮后離去。
優波笈多（Upagupta）出家降魔的因緣
《阿育王經》中說，舍那婆私（Shanavasin）在大醍醐山（Mahadadhipa）建造寺廟。一位名叫笈多（Gupta）的賣香商人，舍那婆私用方便之力，教化賣香商人，使他精進修行。當時舍那婆私獨自來到他家。笈多問道：『聖人為什麼沒有弟子呢？我喜歡在家享受五欲之樂，不想出家。如果我生了兒子，就讓他跟隨長老。』後來笈多生了一個兒子，名叫阿波笈多（Upagupta）。等到他長大。
【English Translation】 English version: Now, the Buddha said, 'There are two Dragon Kings, greatly angered and spewing mist, therefore it is dark.' Then, there was an Arhat named Subha (Subha), who said to the Buddha, 'I wish to stop them.' The Buddha said, 'These two dragons have great power and divine strength. If you go, they will surely be angered and spew water, drowning and killing people and all kinds of crawling creatures.' Maudgalyayana (Maudgalyayana) said to the Buddha, 'I wish to go and advise them.' The Buddha said, 'Very good.' Maudgalyayana immediately went to the place where the dragons were. When the dragons saw Maudgalyayana, they immediately spewed smoke from their mouths, and soon after, fire, surrounding Maudgalyayana in one layer. Maudgalyayana used his spiritual powers and also manifested fire, surrounding the dragons in three layers. He then transformed his body and entered the dragons' eyes, entering from the left eye and exiting from the right, entering from the right eye and exiting from the left. In this way, he entered and exited from their ears and nostrils in turn, and sometimes flew into their mouths. The dragons thought that Maudgalyayana was already in their stomachs. Maudgalyayana then transformed his body and wrapped around the dragons fourteen times, pressing down on the two dragons with his body. The dragons were very frightened, fanning the seawater with their tails, shaking Mount Sumeru (Mount Sumeru). The Buddha remotely told Maudgalyayana, 'These two dragons are still capable of spewing water and drowning all the people in the world. You must be careful.' Maudgalyayana said to the Buddha, 'I have the divine feet of the four Dhyanas, and I constantly believe in and practice them. I can take this Mount Sumeru and the two dragons, place them in my palm, and throw them to other places. I can also use my hand to grind Mount Sumeru, making it as fine as dust, so that all the gods and people will not be aware of it.' When the two dragons heard these words, they immediately surrendered. Maudgalyayana returned to the form of a Shramana. The dragons transformed into human form, kowtowing and prostrating, repenting to Maudgalyayana, 'I am ignorant and deluded, not recognizing your honorable divinity, offending you, violating the clouds and mist, begging you to forgive my sins.' After the two dragons repented, they received the five precepts, bowed at the Buddha's feet, paid their respects, and departed.
The Predestined Affinity of Upagupta (Upagupta) Leaving Home and Subduing Demons
The Ashoka Sutra says that Shanavasin (Shanavasin) built a temple on Mount Mahadadhipa (Mahadadhipa). A merchant selling incense named Gupta (Gupta), Shanavasin used skillful means to teach and transform the merchant selling incense, causing him to diligently practice. At that time, Shanavasin went to his home alone. Gupta asked, 'Why does the Holy One not have any disciples? I enjoy the pleasures of the five desires at home and do not want to leave home. If I have a son, I will let him follow the Elder.' Later, Gupta had a son named Upagupta (Upagupta). When he grew up.
舍那婆私。往至笈多所語言。汝先有愿。若我生兒。當與長老。今已生兒。汝當聽其隨我出家。笈多言。我今惟有一兒。若第二兒生。當與長老。乃至第二兒生。名阿那笈多。復從其求。如是不與。第三優波笈多。亦從其求。答言。我當作誓。令優波笈多治生。若長若退。不得出家。不長不退。乃聽出家。是時魔王。令摩偷羅國一切人眾。悉買其物。令其得利。時優波笈多。正自賣香。時舍那婆私長老語言。汝心心法雲何為善。云何為惡。答言不知。長老又言。若心心法。與貪瞋癡相應。是名為惡。與不貪不瞋不癡相應。是名為善。是時長老。以墨土白土各各為九。而語之言。若汝黑心起取黑丸。若白心起取白丸。時優波笈多。即依其言。心不生善。乃至不得一枚白丸。如是漸進取丸。一分黑丸。一分白丸。復更思惟。半黑丸半白丸。次第念善。遂不起惡。取白丸時。摩偷羅國有淫女。名婆婆達。其有一婢。往優波笈多處。買香多得。其主問言。汝於何處。得此多香。將不偷耶。俾言。有賈客。名優波笈多。形色具足。言語微妙。以法賣物。其主聞已。起淫慾心。復令其婢至優波笈多處。汝當語彼云。我欲與汝共相娛樂。優波笈多答言。相見未是其時。如是至三。猶故不聽。時又召長者子。往至其所。商主從北天竺來
【現代漢語翻譯】 現代漢語譯本 舍那婆私（Sonavasa，人名）。前往笈多（Gupta，人名）處，對他說：『你先前發過誓願，如果我生了兒子，應當給他長老。現在已經生了兒子，你應該允許他跟隨我出家。』笈多說：『我現在只有一個兒子，如果第二個兒子出生，就給他長老。』乃至第二個兒子出生，名叫阿那笈多（Anagupta，人名）。舍那婆私又向他請求，像這樣，笈多還是不答應。第三個兒子優波笈多（Upagupta，人名），也向他請求。笈多回答說：『我應當發誓，讓優波笈多經營生計，無論是增長還是衰退，都不得出家。不增長也不衰退，才允許他出家。』 這時，魔王讓摩偷羅國（Mathura，地名）的一切人眾，都購買他的貨物，使他獲得利益。當時優波笈多正在賣香。這時舍那婆私長老對他說：『你的心和心法，怎樣是善，怎樣是惡？』他回答說：『不知道。』長老又說：『如果心和心法，與貪、嗔、癡相應，這叫做惡；與不貪、不嗔、不癡相應，這叫做善。』 這時長老用墨土和白土，各自做了九個丸子，對他說：『如果你的黑心生起，就取黑丸；如果白心生起，就取白丸。』當時優波笈多，就按照他的話去做，心不生善，乃至沒有得到一枚白丸。像這樣漸漸進步地取丸，一部分是黑丸，一部分是白丸。又更進一步地思維，一半黑丸一半白丸，次第地念善，於是就不生惡，取白丸時，摩偷羅國有一個**（此處原文有省略）。名叫婆婆達（Bavadatta，人名）。她有一個婢女，到優波笈多處，買香買了很多。她的主人問她說：『你在哪裡，得到這麼多香？難道是偷來的嗎？』婢女說：『有一個商人，名叫優波笈多，形貌端正，言語微妙，以佛法來賣東西。』她的主人聽了以後，生起淫慾之心，又讓她的婢女到優波笈多處，你應該對他說：『我想要和你一起互相娛樂。』優波笈多回答說：『相見的時機還沒有到。』像這樣說了三次，還是不聽從。這時又召來長者之子，前往他的住所，商主從北天竺（Uttara Patha，地名）來。
【English Translation】 English version Sonavasa (Sonavasa, a proper noun) went to Gupta (Gupta, a proper noun) and said, 'You made a vow before that if I had a son, I should give him to the Elder. Now that a son has been born, you should allow him to follow me to become a monk.' Gupta said, 'I only have one son now. If a second son is born, I will give him to the Elder.' Even when the second son was born, named Anagupta (Anagupta, a proper noun), Sonavasa asked him again, but Gupta still did not agree. When the third son, Upagupta (Upagupta, a proper noun), was born, he also asked him. Gupta replied, 'I should make a vow to let Upagupta manage his livelihood. Whether it increases or decreases, he must not become a monk. Only if it neither increases nor decreases will I allow him to become a monk.' At this time, the Mara King caused all the people in the country of Mathura (Mathura, a place name) to buy his goods, so that he would gain profit. At that time, Upagupta was selling incense. Then the Elder Sonavasa said to him, 'How is your mind and mental phenomena good, and how is it evil?' He replied, 'I do not know.' The Elder then said, 'If the mind and mental phenomena are associated with greed, hatred, and delusion, this is called evil; if it is associated with non-greed, non-hatred, and non-delusion, this is called good.' At this time, the Elder made nine balls each of black clay and white clay, and said to him, 'If your black mind arises, take a black ball; if your white mind arises, take a white ball.' At that time, Upagupta did as he said, but his mind did not produce goodness, and he did not get even one white ball. In this way, he gradually progressed in taking the balls, partly black balls and partly white balls. He further contemplated, half black balls and half white balls, gradually thinking of goodness, and then he did not produce evil. When he was taking white balls, there was a ** (omitted in the original text) in the country of Mathura, named Bavadatta (Bavadatta, a proper noun). She had a maid who went to Upagupta's place and bought a lot of incense. Her master asked her, 'Where did you get so much incense? Did you steal it?' The maid said, 'There is a merchant named Upagupta, with a complete appearance and subtle speech, who sells things according to the Dharma.' After her master heard this, she developed lustful thoughts and had her maid go to Upagupta's place and say to him, 'I want to have fun with you.' Upagupta replied, 'It is not yet time to meet.' He said this three times, but she still did not listen. At this time, she also summoned the son of an elder to go to his residence. The merchant came from Uttara Patha (Uttara Patha, a place name).
。將五百匹馬及種種物。至摩偷羅國。至已問摩偷羅國人。此國何處有第一端正女人。國人答言。有一女人。第一端正。名婆婆達多。商主言。我今欲以五百銀錢及種種物往至其處。是時淫女貪其物故。殺長者子。取其身骸。置不凈處。與其商主。共相娛樂。是長者子親善知識。于不凈處。覓得身骸。往白國王。語言汝可取彼婆娑達多。截其手腳及以耳鼻。散置野外。即如王教。是時優婆笈多。即便思惟。我于本時不樂見之。共受五欲。今者欲見觀其手足及以耳鼻。便往觀之。為說偈頌。婆娑達多。既聞其言。深畏生死。聞佛功德。乃變其意樂於涅槃。即便說偈。答優波笈多。優波笈多說四諦臾觀其身。得厭欲界。得阿那含果。婆婆達多。得須陀洹果。優波笈多。去已未久。婆娑達多即便命終。生於天上。時長老舍那婆私。往笈多所語言。汝當聽優波笈多。隨我出家。笈多答言。我先有誓。今其治生。不利不鈍。乃聽出家。舍那婆私。乃以神力。令其治生不利不鈍。是時優波笈多。即自思惟。稱量算計不利鈍。舍那婆私。更至笈多所。而語之言。今汝此兒是佛所記。我入涅槃百年後。當作佛事。汝當聽其隨我出家。笈多即聽。舍那婆私。將優波笈多。往那哆寺。與其出家。受具足戒。至第四羯磨。除一切結。得阿羅漢
{ "translations": [ "現代漢語譯本：他帶著五百匹馬和各種各樣的物品，到達摩偷羅國（Mathura，古印度城市）。到達后，他詢問摩偷羅國的人們：『這個國家哪裡有最美麗的女人？』國人回答說：『有一個女人，非常美麗，名叫婆婆達多（B婆婆達多，name of a woman）。』商主說：『我現在想用五百銀錢和各種物品去她那裡。』當時，婆婆達多貪圖他的財物，殺害了長者的兒子，取走他的屍體，放置在不乾淨的地方，然後與商主一同享樂。這位長者的兒子的親朋好友，在不乾淨的地方找到了他的屍體，前去稟告國王，說：『您可以逮捕那個婆娑達多（婆娑達多，another name of the woman），砍斷她的手腳以及耳朵鼻子，丟棄在野外。』國王就按照他們的要求做了。這時，優婆笈多（Upagupta，an arhat）就思惟：『我原本不喜歡見到她，與她一同享受五欲。現在我想去看看她的手腳以及耳朵鼻子。』於是前去觀看，併爲她說偈頌。婆娑達多聽到他的話，深深地畏懼生死，聽到佛陀的功德，就轉變了心意，嚮往涅槃，於是也說了偈頌，回答優波笈多。優波笈多說了四諦（Four Noble Truths）的道理，觀察她的身體，對欲界生起厭離之心，證得阿那含果（Anagami，不還果）。婆婆達多證得須陀洹果（Srotapanna，入流果）。優婆笈多離開后不久，婆娑達多就去世了，往生到天上。當時，長老舍那婆私（Sanavasin，an elder）前往優婆笈多處，對他說：『你應該聽從優婆笈多，跟隨我出家。』優婆笈多回答說：『我先前有誓言，現在我經營生意，如果生意既不順利也不虧損，我就聽從你的話出家。』舍那婆私就用神通力，使他的生意既不順利也不虧損。這時，優婆笈多自己思惟，稱量計算生意既不順利也不虧損。舍那婆私再次來到優婆笈多處，對他說：『現在你這個孩子是佛陀所授記的，我入涅槃百年後，他將作佛事，你應該聽從讓他跟隨我出家。』優婆笈多就答應了。舍那婆私帶著優婆笈多，前往那哆寺（Nat寺，name of a temple），為他剃度出家，受具足戒，到第四次羯磨（Karma，業），斷除一切結縛，證得阿羅漢果（Arhat，阿羅漢）。", "English version: He took five hundred horses and various items to Mathura (Mathura, ancient Indian city). Upon arriving, he asked the people of Mathura, 'Where in this country is the most beautiful woman?' The people replied, 'There is a woman, very beautiful, named 婆婆達多 (婆婆達多, name of a woman).' The merchant said, 'I now wish to go to her with five hundred silver coins and various items.' At that time, 婆婆達多,貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪貪貪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪貪婪
果。是時舍那婆私語優波笈多言。善男子。汝佛所記。我入涅槃百年後。有比丘名優波笈多。當作佛事。后當作佛。名曰無相。如是說法。是時魔王于大眾中。雨于真珠以亂人心。眾人亂故。無有一人能見諦者。即自思念。知是魔王。至第二日。倍多人來。魔王雨金。又亂眾心。第三日中倍多人來。魔雨珠金及作天樂。是時眾人。未得離欲。見色聞聲。其心變動。不復聽法。是時魔王。即以華鬘。系優波笈多項。乃至優波笈多思惟。誰作此事。即知是魔。優波笈多。即生此意。世尊何故不教化之。即自思惟。是我所化。佛記於我為無相佛。教化人民。優波笈多。取三死屍。一者死蛇。二者死狗。三者死人。以神通力變三死屍。以作華鬘。往魔王處。而系其項。爾時魔王。往摩醯首羅。及帝釋等三十三天。四天王天。求為脫死屍。而不得脫。復往大梵天處。大梵語言。善男子。十力弟子神力所作。誰能脫之。如大海岸。水不能破。魔王語言。云何教我。我於今者當歸誰。大梵言。汝今速往歸依優波笈多。如人於此地墮。即於是起。是時魔王。方知佛子神力為大。即便說偈贊佛自貴。欲界魔王。即舍慢心。自說往罪。
七歲沙彌降外道緣
阿育王經云。昔阿恕伽王。深信三寶。常供養佛法僧諸婆羅門外道等。
皆生嫉妒。共相聚集。揀選宿舊取五百人。皆誦四韋陀典。天文地理。無不博達。共集議言。阿恕伽王。一切盡供養剃頭髮人。我等宿舊。未曾被問。當設何方便。使彼意回。有一善祝婆羅門。語諸婆羅門言。諸賢。但從我。卻後七日。我當以祝力。作摩醯首羅身。飛行至王宮門。汝等皆當步從我后。我能使其大作供養。汝等都得。諸婆羅門。皆共然可。到七日頭。善祝婆羅門。即自祝身。化作魔醯首羅。于虛空中飛到王門。諸婆羅門。亦皆侍從到王門頭。遣人白王言。虛空中有魔醯首羅。將四百九十九婆羅門。從空來下。今在門外。余婆羅門在地而立。欲得見王。阿恕伽王。便喚來前。坐于兩廂休上。王言小坐。共相問訊。即語之言。魔醯首羅。何能屈意。故來相見。欲何所須。答言。須飲食。王即來命。擎五百案飲食著前。魔醯首羅等。皆手推言。我從生已來未曾食如此食。阿恕伽王答言。先不約出。不知當食。何食。魔醯首羅等。皆同聲言。我之所食。食剃頭人。阿恕伽王。即敕一臣。往雞末寺。語尊者耶奢。王宮內有五百婆羅門。一自稱言魔醯首羅。不知為是人。為是惡羅剎。請問所以。愿阿阇黎來。為我驅遣使去。所使之人是邪見婆羅門弟子。到彼眾中。情不稱實如王所言。以語眾僧。阿恕伽王所有五百婆
【現代漢語翻譯】 現代漢語譯本 都心生嫉妒。他們聚集在一起，挑選了五百名年長的、精通四部《吠陀》經典（Four Vedas，古印度婆羅門教的根本經典）、天文地理、無所不通的婆羅門。他們共同商議說：『阿恕伽王（Ashoka，即阿育王）把一切都供養給剃頭的人（指佛教僧侶），我們這些年長的婆羅門，卻從未被問候過。我們該想什麼辦法，才能使他改變心意呢？』 有一位擅長咒術的婆羅門對其他婆羅門說：『各位賢者，只要聽我的，七天之後，我將用咒力化作摩醯首羅（Maheshvara，印度教濕婆神的名字）的身體，飛行到王宮門口。你們都應當步行跟隨在我身後。我能使國王大作供養，你們都能得到好處。』 眾婆羅門都同意了。到了第七天，那位擅長咒術的婆羅門，就自己唸咒，化作魔醯首羅，在空中飛到王宮門口。眾婆羅門也都侍從著他，來到王宮門前。他們派人稟告國王說：『虛空中有一位魔醯首羅，帶領著四百九十九位婆羅門，從空中降臨，現在在門外。其餘的婆羅門在地上站立，想要見國王。』 阿恕伽王便召他們前來，讓他們坐在兩旁的座位上，說道：『請稍坐。』互相問候之後，國王就對他們說：『魔醯首羅，您為何屈尊前來相見？有什麼需要？』 魔醯首羅回答說：『需要飲食。』國王立刻命令人端來五百份飲食放在他們面前。魔醯首羅等人卻都用手推開說：『我從出生以來，從未吃過這樣的食物。』阿恕伽王回答說：『事先沒有約定，不知道你們要吃什麼食物。』魔醯首羅等人異口同聲地說：『我們所吃的食物，是吃剃頭的人。』 阿恕伽王立刻命令一位大臣，前往雞末寺（Kukkutarama Monastery），告訴尊者耶奢（Venerable Yashas）：『王宮內有五百位婆羅門，其中一位自稱是魔醯首羅，不知道是人，還是惡羅剎（Rakshasa，羅剎，惡鬼）。請問這是怎麼回事，希望阿阇黎（Acharya，導師）能來，為我驅趕他們離開。』 被派遣的人是邪見婆羅門的弟子，他到達僧眾那裡，沒有如實地按照國王所說的話，告訴眾僧：『阿恕伽王所有的五百婆羅門』
【English Translation】 English version They all became jealous. They gathered together and selected five hundred elders who were well-versed in the Four Vedas (the fundamental scriptures of Brahmanism in ancient India), astronomy, geography, and were knowledgeable in everything. They discussed together, saying, 'King Ashoka (Ashoka, referring to Emperor Ashoka) offers everything to the shaved-headed people (referring to Buddhist monks), but we, the elders, have never been asked about. What means should we devise to make him change his mind?' A Brahmin skilled in incantations said to the other Brahmins, 'Gentlemen, just listen to me. After seven days, I will use the power of incantations to transform into the body of Maheshvara (Maheshvara, a name for the Hindu god Shiva), and fly to the gate of the royal palace. You should all walk behind me. I can make the king make great offerings, and you will all benefit.' All the Brahmins agreed. On the seventh day, the Brahmin skilled in incantations chanted a spell on himself and transformed into Maheshvara, flying in the air to the gate of the royal palace. All the Brahmins also attended him, arriving at the gate of the royal palace. They sent someone to report to the king, saying, 'In the sky, there is Maheshvara, leading four hundred and ninety-nine Brahmins, descending from the sky, now at the gate. The remaining Brahmins are standing on the ground, wanting to see the king.' King Ashoka then summoned them forward and had them sit on the seats on both sides, saying, 'Please sit for a moment.' After exchanging greetings, the king said to them, 'Maheshvara, why have you condescended to come to see me? What do you need?' Maheshvara replied, 'We need food and drink.' The king immediately ordered people to bring five hundred servings of food and place them before them. Maheshvara and the others all pushed them away with their hands, saying, 'Since birth, I have never eaten such food.' King Ashoka replied, 'There was no prior agreement, so I did not know what food you wanted to eat.' Maheshvara and the others said in unison, 'The food we eat is to eat the shaved-headed people.' King Ashoka immediately ordered a minister to go to Kukkutarama Monastery (Kukkutarama Monastery) and tell Venerable Yashas (Venerable Yashas), 'There are five hundred Brahmins in the royal palace, one of whom claims to be Maheshvara. I do not know if he is a human or a Rakshasa (Rakshasa, a demon). Please ask what is going on, and I hope the Acharya (Acharya, a teacher) can come and drive them away for me.' The person who was sent was a disciple of a heretical Brahmin. When he arrived at the assembly of monks, he did not truthfully convey the king's words, but told the monks, 'All five hundred Brahmins of King Ashoka'
羅門。貌狀似人。語是羅剎。惟作是言。正欲得汝沙門作食。上座耶奢即。語維那。鳴椎集僧。起辭眾僧言。我年老耄。我為眾僧當如此事。眾僧安隱護持佛法。聽我使去。第二上座言。上座不應去。我身無所堪能。惟我應去。如是展轉。乃至沙彌十六萬八千僧中。其最下頭七歲沙彌。起至眾僧中。長跪合掌。而作是言。一切大僧。不足擾動。我既幼小。不能堪任護持佛法。惟愿大眾。必聽我去。上座耶奢極大歡喜。手摩沙彌頭言。汝應合去。使人不待。即于先去。阿恕伽王言。頗有來者不。使人答言。更相推致。令次最下沙彌來。王作是言。大者羞恥。故使小者來。使作酬對。王聞沙彌來。即出門迎。坐此沙彌著御座上。諸婆羅門。皆大瞋恚。阿恕伽王。大不識別。(云云)沙彌問王言。何必見喚。答言。此魔醯首羅。欲得阿阇黎為食。沙彌言。我年幼小。朝來未食。王先施我食。然後當與彼食。王即敕廚宰。擎食來與。食一案食。悉皆都盡。如是擎五百案食與。皆都未足。王復敕廚宰言。所有餘食盡持擎來與。沙彌得食忽爾都盡。問言足未。答言未足。飢渴如本。廚監白王言。庫中飲食都盡。更無有食。沙彌言。撮下頭婆羅門將來。我欲食之。即時啖盡。如是悉食四百九十九婆羅門。悉皆令盡。惟有魔醯首羅。極
【現代漢語翻譯】 羅門（Rāmaṇa，人名）。外貌像人，說的卻是羅剎（Rākṣasa，惡鬼）的語言。只聽他說：『我正想要拿你們這些沙門（Śrāmaṇa，出家修道者）當食物。』上座（長老）耶奢（Yaśa，人名）立刻告訴維那（執事僧）：『敲椎集眾。』然後起身向眾僧告辭說：『我年老體衰，我來為眾僧處理此事。眾僧安心守護佛法，聽我前去。』第二位上座說：『上座不應該去，我沒有什麼才能，應該我去。』就這樣互相推讓，直到十六萬八千僧眾中的最末一位，一個七歲的沙彌（Śrāmaṇera，小沙彌）站出來，走到眾僧中間，長跪合掌，說道：『各位大僧，不必驚動。我既然年幼，也不能勝任守護佛法的重任，只希望大眾一定允許我去。』上座耶奢非常高興，用手撫摸沙彌的頭說：『你應該去。』使者不等，就先走了。阿恕伽王（Aśoka，人名，即阿育王）問道：『有沒有人來？』使者回答說：『他們互相推讓，讓最末一位沙彌來了。』國王說道：『年長者感到羞恥，所以讓年幼者來做應對。』國王聽說沙彌來了，就出門迎接，讓沙彌坐在自己的御座上。各位婆羅門（Brāhmaṇa，古印度僧侶）都非常生氣。阿恕伽王太沒有分辨能力了。(此處省略部分內容)沙彌問國王說：『有什麼事要見我？』國王回答說：『這位魔醯首羅（Maheśvara，大自在天，印度教主神濕婆的別名）想要拿阿阇黎（Ācārya，導師）當食物。』沙彌說：『我年紀小，早上還沒吃飯。國王先給我食物，然後我再給他吃。』國王立刻命令廚師，把食物端上來給他。一案的食物，全部吃光。這樣端來五百案食物給他，還是不夠。國王又命令廚師說：『把所有剩下的食物都端來給他。』沙彌得到食物，一會兒就全部吃光了。問他夠了嗎？回答說不夠，還是像原來一樣飢渴。廚監告訴國王說：『庫房裡的食物都吃光了，再也沒有食物了。』沙彌說：『把最下面的婆羅門抓來，我想要吃了他。』立刻吃光了他。就這樣吃光了四百九十九個婆羅門，全部吃光了，只剩下魔醯首羅，非常害怕。
【English Translation】 Rāmaṇa (name). His appearance was like a human, but his speech was that of a Rākṣasa (demon). He only said, 'I want to take you Śrāmaṇas (ascetics) as food.' The elder Yaśa (name) immediately told the Vinaya master (monastic officer), 'Strike the gavel to gather the Sangha (community).' Then he rose and bid farewell to the Sangha, saying, 'I am old and frail, let me handle this matter for the Sangha. The Sangha should peacefully protect the Dharma (teachings), and allow me to go.' The second elder said, 'The elder should not go, I have no ability, I should go.' They pushed back and forth in this way, until the last of the 168,000 Sangha members, a seven-year-old Śrāmaṇera (novice monk), stood up, walked into the midst of the Sangha, knelt with palms together, and said, 'All great monks, there is no need to be alarmed. Since I am young, and cannot bear the responsibility of protecting the Dharma, I only hope that the Sangha will allow me to go.' The elder Yaśa was very happy, stroked the Śrāmaṇera's head and said, 'You should go.' The messenger did not wait and left first. Aśoka (name, the king) asked, 'Is anyone coming?' The messenger replied, 'They are pushing each other, and the last Śrāmaṇera is coming.' The king said, 'The elders are ashamed, so they sent the younger one to respond.' The king heard that the Śrāmaṇera was coming, so he went out to greet him, and had the Śrāmaṇera sit on his throne. All the Brāhmaṇas (ancient Indian priests) were very angry. King Aśoka was too indiscriminating. (Some content omitted here) The Śrāmaṇera asked the king, 'Why did you call me?' The king replied, 'This Maheśvara (Shiva, a major Hindu deity) wants to take the Ācārya (teacher) as food.' The Śrāmaṇera said, 'I am young and have not eaten this morning. The king should give me food first, and then I will give myself to him to eat.' The king immediately ordered the cook to bring the food to him. He ate all the food on one table. In this way, five hundred tables of food were brought to him, but it was still not enough. The king again ordered the cook, 'Bring all the remaining food to him.' The Śrāmaṇera got the food and ate it all in a moment. He was asked if he was full? He replied that he was not full, and was as hungry and thirsty as before. The cook told the king, 'All the food in the treasury is gone, there is no more food.' The Śrāmaṇera said, 'Bring the lowest Brāhmaṇa here, I want to eat him.' He immediately ate him up. In this way, he ate all four hundred and ninety-nine Brāhmaṇas, all of them, leaving only Maheśvara, who was very afraid.
大驚怖。飛句。虛空欲去。沙彌即時座上舉手。從虛空中。撮頭復啖使盡。王即時驚怖見啖。諸婆羅門使盡。復不啖我不。沙彌知王心念。即語王言。王是佛法檀越。終無損滅。慎莫驚怕。即語王言。王能共至雞頭末寺不。王言。阿阇黎將我上天入地。皆當隨從。沙彌即時共王到寺。王見沙彌所食之食。諸眾僧等。皆分共食。所食五百婆羅門。皆剃除鬚髮。被著法衣。在諸眾僧下行末坐。最初食者。最在上座。魔醯首羅。最在行末。五百人見王沙彌。極生慚愧。我等尚不能與此沙彌共戰。何況與諸大眾。而共捔力。猶如鶴尾俟于爐炭。猶如蚊子與金翅鳥粗飛遲疾。猶如小兔共師子王粗其威力。如此之比。不自度量。五百婆羅門。心生慚愧。得須陀洹道。
摩騰竺法蘭二大尊者降五嶽道士緣
法本內傳云。永平十四年正月一日。五嶽諸山道士。朝正之次。自相命曰。天子棄我道法。遠求胡教。今因朝集。可以表抗之。其表略曰。五嶽十八山觀。太上三洞弟子褚信等。六百九十人死罪上言。臣聞。本上無形無名無極。無上虛無自然大道。出於造化之前。上古同遵。首王不易。今陛下。道邁義皇。德高堯舜。竊承陛下。棄本追末。求教西域。所事乃是胡神。所說不參華夏。愿陛下恕臣等罪。聽與試驗。臣等諸山
【現代漢語翻譯】 現代漢語譯本：極大的驚恐。飛逝的語句。似乎要離開虛空。小沙彌立刻在座位上舉起手，從虛空中抓取婆羅門（Bāluómén，古印度僧侶階層）的頭，並吃盡。國王立刻驚恐地看到（沙彌）吞食（婆羅門）。（國王心想）難道（沙彌）也要吃盡婆羅門，然後不吃我嗎？沙彌知道國王的心中所想，就對國王說：『大王是佛法的施主，終究不會有任何損害毀滅，請不要驚慌害怕。』隨即對國王說：『大王能一起去雞頭末寺（Jītóumò sì，寺廟名）嗎？』國王說：『阿阇黎（Āshélí，梵語，意為導師）您要帶我上天入地，我都應當跟隨。』沙彌立刻和國王到了寺廟。國王看到沙彌所吃的食物，所有的僧眾都分著一起吃。所吃的五百個婆羅門，都剃除了鬚髮，穿上了法衣，在所有的僧眾下行走，坐在末座。最初被吃的（婆羅門），坐在最上座。魔醯首羅（Móxīshǒuluó，印度教神祇，濕婆神的別名）坐在隊伍的最後。五百個婆羅門看到國王和沙彌，極其慚愧。（他們心想）我們尚且不能和這個沙彌交戰，更何況和諸位大眾一起較量力量呢？這就像鶴的尾巴靠近爐火炭，就像蚊子和金翅鳥（Jīnchìniǎo，佛教護法神，大鵬金翅鳥）比飛行的快慢，就像小兔子和獅子王比拚威力。像這樣相比，是不自量力。』五百個婆羅門，心中生起慚愧，證得了須陀洹道（Xūtuóhuán dào，小乘佛教修行 प्रथम果）。 摩騰（Móténg，印度僧人）和竺法蘭（Zhúfǎlán，印度僧人）兩位大尊者降伏五嶽道士的因緣 《法本內傳》記載，永平十四年正月初一，五嶽（Wǔyuè，中國五大名山的總稱）各山的道士，在朝賀正旦之際，互相商議說：『天子拋棄我們的道法，遠求胡人的教法。現在趁著朝集的機會，可以上表抗議。』他們的表文大略是：『五嶽十八山觀，太上三洞弟子褚信等六百九十人冒死上言。臣聽說，本源是無形無名無極，無上虛無自然的大道，出現在造化之前，上古時代都遵從它，帝王也不改變。現在陛下，道德超過義皇（Yìhuáng，傳說中的古代帝王），德行高於堯舜（Yáoshùn，傳說中的古代聖賢帝王）。私下聽說陛下，捨本逐末，求教於西域，所信奉的乃是胡人的神，所說的（教義）不符合華夏（Huáxià，中國的古稱）。愿陛下寬恕臣等的罪過，允許我們和他們試驗（道法）。臣等諸山』
【English Translation】 English version: Great terror. Fleeting words. Seeming to leave the void. The young Shami (Shāmí, novice monk) immediately raised his hand from his seat, grabbed the heads of the Brahmins (Bāluómén, ancient Indian priestly class) from the void, and devoured them completely. The king was immediately terrified to see (the Shami) devouring (the Brahmins). (The king thought) 'Is (the Shami) going to devour all the Brahmins and then not eat me?' The Shami, knowing what the king was thinking, said to the king, 'Your Majesty is a benefactor of the Buddha's Dharma, and ultimately there will be no harm or destruction. Please do not be alarmed or afraid.' Then he said to the king, 'Can Your Majesty go to Jitoumo Temple (Jītóumò sì, temple name) together?' The king said, 'Āchārya (Āshélí, Sanskrit for teacher), wherever you take me, whether to heaven or earth, I shall follow.' The Shami immediately went to the temple with the king. The king saw the food that the Shami had eaten, and all the monks shared it together. The five hundred Brahmins who had been eaten had their beards and hair shaved off, put on Dharma robes, walked below all the monks, and sat at the end of the row. The first to be eaten (Brahmin) sat in the highest seat. Maheśvara (Móxīshǒuluó, Hindu deity, another name for Shiva) sat at the end of the line. The five hundred Brahmins, seeing the king and the Shami, were extremely ashamed. (They thought) 'We cannot even fight this Shami, let alone compete with all the monks. This is like a crane's tail near a furnace of charcoal, like a mosquito comparing its speed with the Garuda (Jīnchìniǎo, Buddhist guardian deity, the Great Peng Golden-Winged Bird), like a small rabbit comparing its power with the Lion King. Such a comparison is overestimating oneself.' The five hundred Brahmins, feeling ashamed, attained the state of Srotapanna (Xūtuóhuán dào, the first fruit of the Hinayana path). The Predestined Affinity of the Two Great Venerables, Moteng (Móténg, Indian monk) and Zhu Falan (Zhúfǎlán, Indian monk), Subduing the Taoists of the Five Peaks The 'Internal Transmission of the Dharma Source' records that on the first day of the first month of the fourteenth year of Yongping, the Taoists of the Five Peaks (Wǔyuè, the collective name for China's five famous mountains), during the court assembly for the New Year, discussed among themselves, 'The Emperor has abandoned our Taoist teachings and seeks the teachings of the barbarians from afar. Now, taking advantage of the opportunity of the court assembly, we can submit a memorial to protest.' Their memorial roughly stated, 'The Six Hundred and Ninety Disciples of the Three Caverns of the Supreme Lord, Chu Xin, etc., from the Eighteen Temples of the Five Peaks, risk death to submit this memorial. We have heard that the origin is the formless, nameless, ultimate, supreme, void, and natural Great Dao, which existed before creation. The ancient times all followed it, and the emperors did not change it. Now, Your Majesty, your virtue surpasses Yi Huang (Yìhuáng, legendary ancient emperor), and your conduct is higher than Yao and Shun (Yáoshùn, legendary ancient sage emperors). We have privately heard that Your Majesty is abandoning the root and pursuing the branch, seeking teachings from the Western Regions, and what you believe in are the barbarian gods, and what is said (in the teachings) does not conform to Huaxia (Huáxià, ancient name for China). May Your Majesty forgive our sins and allow us to test (the doctrines) with them. We from the various mountains...'
道士。多有徹夜遠聽。博通經典。從元皇已來。太上群錄。太虛符祝。無不綜練。遠其涯極。或策使鬼神。吞霞飲氣。或入火不燒。或履水不溺。或白日昇天。或隱形不測。至於方術。無所不能。愿得與其比較。一則聖上意安。二則得辨真偽。三則大道有歸。四則華俗不亂。若比對不如。任聽重決。如其有勝。乞除虛妄。敕遣尚書令宋庠。引入長樂宮。以今月十五日。可集白馬寺道士等。便置三壇。壇列開二十四門。南嶽道士褚善信。華岳道士劉正念。恒岳道士祖文度。岱嶽道士焦得心。嵩岳道士呂惠通。霍山天目五臺白鹿等。十八山道士祁文信等。各赍靈寶真文。太上玉訣。三元符錄等。五百九卷。置於西壇。第成子。許成子。黃子。老子等。二十七家子書。二百三十五卷。置於中壇。饌食奠祀百神置於東壇。帝御行殿。在寺南門。佛舍利經像。置於道西。十五齊訖。道士等。以柴荻和沉檀香為炬。繞經泣曰。臣等上啟太極大道元始天尊。眾仙百靈。今胡神亂夏。人主信邪。正教失蹤。玄風墜緒。臣等敢置經壇上。以火取驗。欲使開示蒙心。得辨真偽。便縱火焚經。經從火化。悉成煨燼。道士等相顧失色。大生怖懼。將欲昇天隱形。無力可能。禁效鬼神者。呼䇿不應。各懷慚恧。南嶽道士費叔才。自感而死。大傅張
【現代漢語翻譯】 道士中，有很多徹夜遠聽（指道士通過特殊方式聽取遠方資訊），博通經典（指道士精通各種經典）。自從元皇（指唐玄宗）以來，太上群錄（指道教的各種記錄），太虛符祝（指道教的符咒），沒有不精通練習的，窮盡其涯極。或者役使鬼神，吞霞飲氣（指道士修煉的方式），或者進入火中不被燒傷，或者在水上行走不沉沒，或者白日昇天，或者隱形讓人無法測度。至於各種方術，沒有不能掌握的。希望能夠與佛教進行比較，一是聖上（指皇帝）能夠安心，二是能夠辨別真偽，三是大道有所歸屬，四是華夏風俗不被擾亂。如果比對不如佛教，任憑重重懲罰。如果道教有勝出之處，請求去除佛教的虛妄之處。於是皇帝下令尚書令宋庠，引入道士到長樂宮。定於本月十五日，召集白馬寺的道士等。便設定三個壇。壇上排列開設二十四門。南嶽道士褚善信，華岳道士劉正念，恒岳道士祖文度，岱嶽道士焦得心，嵩岳道士呂惠通，霍山、天目、五臺、白鹿等十八山道士祁文信等，各自攜帶靈寶真文（指道教的經典），太上玉訣（指道教的秘訣），三元符錄（指道教的符箓）等，共五百九卷，放置在西壇。第成子、許成子、黃子、老子等二十七家子書，共二百三十五卷，放置在中壇。饌食奠祀百神放置在東壇。皇帝在寺南門的行殿中觀看。佛舍利、經像放置在道壇西邊。十五日齋戒完畢，道士等用柴、荻和沉檀香做成火炬，圍繞著經書哭泣說：『臣等上啟太極大道元始天尊，眾仙百靈，現在胡人的神（指佛教）擾亂華夏，人主相信邪教，正教失去軌跡，玄門風氣衰落。臣等敢於將經書放置在壇上，用火來驗證，想要開示矇昧的心，辨別真偽。』便縱火焚燒經書，經書從火中化為灰燼。道士們互相看著，臉色都變了，非常害怕，想要昇天隱形，卻沒有能力做到。那些平時號稱能夠役使鬼神的，呼喚驅使也不靈驗。各自懷著慚愧。南嶽道士費叔才，自己感到羞愧而死。大傅張 玄風墜緒：道教衰落
【English Translation】 Among the Taoists, there were many who could 'listen afar' throughout the night (referring to Taoists listening to distant information through special means), and were well-versed in the classics (referring to Taoists being proficient in various classics). Since Emperor Xuanzong of the Tang Dynasty, they were thoroughly practiced in all the 'Tai Shang Group Records' (referring to various Taoist records) and 'Tai Xu Talisman Incantations' (referring to Taoist talismans and spells), exhausting their limits. Some could command ghosts and spirits, 'swallow the rosy clouds and drink the qi' (referring to Taoist cultivation methods), some could enter fire without being burned, some could walk on water without sinking, some could ascend to heaven in broad daylight, or become invisible and immeasurable. As for various techniques, there was nothing they could not master. They wished to compare with Buddhism, firstly so that the Emperor could be at ease, secondly to distinguish truth from falsehood, thirdly so that the Great Dao would have a destination, and fourthly so that Chinese customs would not be disturbed. If the comparison was not as good as Buddhism, they would accept severe punishment. If Taoism had the advantage, they requested the removal of the falsehoods of Buddhism. Therefore, the Emperor ordered the Minister of the Imperial Secretariat, Song Xiang, to bring the Taoists into the Chang Le Palace. It was decided that on the fifteenth of this month, the Taoists of the White Horse Temple would be summoned. Three altars were set up. The altars were arranged with twenty-four gates. Taoist Chu Shanxin of Mount Heng, Taoist Liu Zhengnian of Mount Hua, Taoist Zu Wendu of Mount Heng, Taoist Jiao Dexin of Mount Dai, Taoist Lü Huitong of Mount Song, and Taoist Qi Wenxin of the eighteen mountains such as Mount Huo, Mount Tianmu, Mount Wutai, and Mount Bailu, each brought 'Lingbao True Texts' (referring to Taoist classics), 'Tai Shang Jade Secrets' (referring to Taoist secrets), 'Three Primes Talisman Records' (referring to Taoist talismans), etc., totaling five hundred and nine volumes, and placed them on the western altar. The books of the twenty-seven schools of thought, such as Di Chengzi, Xu Chengzi, Huangzi, Laozi, etc., totaling two hundred and thirty-five volumes, were placed on the central altar. Food and drink were offered to the hundred gods and placed on the eastern altar. The Emperor watched from the traveling palace south of the temple gate. Buddhist relics, scriptures, and images were placed west of the Taoist altar. On the fifteenth, after fasting, the Taoists made torches from firewood, reeds, sandalwood, and aloeswood, and wept around the scriptures, saying: 'We hereby report to the Supreme Great Dao Primordial Beginning Heavenly Venerable, all the immortals and spirits, that now the gods of the barbarians (referring to Buddhism) are disturbing China, the ruler believes in heresy, the orthodox teachings have lost their way, and the customs of Xuanmen (Taoism) are declining. We dare to place the scriptures on the altar and use fire to verify them, wanting to enlighten the ignorant minds and distinguish truth from falsehood.' Then they set fire to the scriptures, and the scriptures were reduced to ashes in the fire. The Taoists looked at each other, their faces changed, and they were very afraid, wanting to ascend to heaven and become invisible, but they had no ability to do so. Those who usually claimed to be able to command ghosts and spirits could not summon them. Each felt ashamed. Taoist Fei Shucai of Mount Heng felt ashamed and died. Grand Tutor Zhang Xuan Feng Zhui Xu: Taoism declined
衍。語褚信曰。卿等所試無驗。即是虛妄。宜就西來真法。褚信曰。茅成子云。太上者。靈寶天尊是也。造化之作。謂之太素。斯豈妄乎。衍曰。太素有貴德之名。無言教之稱。今子說有言教。即為妄也。信默然。時佛舍利光明五色。直上空中。旋環如蓋。遍覆大眾。映蔽日光。摩騰法師。踴身高飛。坐臥空中。廣現神變。於時天雨寶華。在佛僧上。又聞天樂感動人情。大眾咸悅。嘆未曾有。皆繞法蘭聽說法要。並吐梵首。嘆佛功德。亦令大眾稱揚三寶。說善惡業皆有果報。云道三乘諸相不一。又說出家功德。其福最高。初五佛寺。同梵福量。司空陽城候劉峻。與諸官人士庶等。千餘人出家。四岳諸山道士呂惠通等。六百三十人出家。陰夫人王婕妤等。與諸宮人二百三十人出家。便立十所寺。七所城外安僧。三所城內安尼。傳有五卷。略不備載。
南嶽大師降道士緣
佛祖統紀云。大師初住南嶽。時九仙觀道士歐陽正。則睹山有勝氣。謀于眾曰。此氣主褐衣法王。彼盛則吾法衰矣。乃鑿斷岳心釘石。為誣蠱事。埋兵器于山上。因詭奏曰。北僧受齊募而為之。宣帝遣使考驗。初度石橋。有兩虎號吼。使者驚退。次日復進。師曰。檀越前行。貧道當續至。越七日度使者尚未至。始飛錫而往。金陵四門。皆見師
【現代漢語翻譯】 現代漢語譯本： 衍對褚信說：『你們所試驗的都沒有應驗，這就是虛妄。應該歸順西來的真正佛法。』褚信說：『茅成子說，太上，就是靈寶天尊。造化之功，稱之為太素。這難道是虛妄嗎？』衍說：『太素有尊貴美德的名稱，卻沒有言語教誨的說法。現在你說有言語教誨，那就是虛妄。』褚信沉默不語。當時佛舍利放出五種顏色的光明，直衝空中，旋轉如傘蓋，遍佈大眾，遮蔽日光。摩騰法師騰空飛起，或坐或臥在空中，廣泛顯現神通變化。當時天空中降下寶華，落在佛和僧人身上。又聽到天樂感動人心，大眾都非常喜悅，讚歎前所未有。都圍繞著法蘭聽聞佛法要義，並吐出梵音，讚歎佛的功德。也令大眾稱揚三寶，宣說善惡業都有果報，闡述道教的三乘之說，諸種表相都不相同。又宣說出家的功德，其福報最為殊勝。最初建立的五所佛寺，與梵天的福報相等。司空陽城侯劉峻，與各位官員、士人和百姓等一千多人出家。四岳各山的道士呂惠通等六百三十人出家。陰夫人、王婕妤等，與各位宮女二百三十人出家。於是建立了十所寺廟，七所建在城外安置僧人，三所建在城內安置尼姑。相關記載有五卷，這裡略去不詳細記載。
南嶽大師降伏道士的因緣
《佛祖統紀》記載，大師最初住在南嶽。當時九仙觀的道士歐陽正，看到山上有吉祥之氣，與眾人商議說：『這股氣運的主人是身穿僧衣的法王（指佛教），他興盛了，我們的道法就要衰落了。』於是鑿斷岳心的石脈，釘入石頭，製造誣陷的事件，在山上埋藏兵器，然後欺騙上奏說：『北方的僧人接受齊國的招募而這樣做。』宣帝派遣使者去考察驗證。使者第一次渡石橋時，有兩隻老虎吼叫，使者驚恐退回。第二天再次前進。大師說：『施主請先行，貧道隨後就到。』過了七天，渡橋的使者還沒有到達，大師才飛起錫杖前往。金陵的四個城門，都看見了大師。
【English Translation】 English version: Yan said to Chu Xin, 'What you have tested is not verified, which is false. You should follow the true Dharma from the West.' Chu Xin said, 'Mao Chengzi said that the Supreme One is the Lingbao Heavenly Lord. The work of creation is called Tai Su. Is this false?' Yan said, 'Tai Su has the name of noble virtue, but no claim of verbal teaching. Now you say there is verbal teaching, which is false.' Chu Xin was silent. At that time, the Buddha's relics emitted five colors of light, soaring straight into the sky, rotating like a canopy, covering the masses, and obscuring the sunlight. Dharma Master Moteng soared into the sky, sitting or lying in the air, widely manifesting supernatural transformations. At that time, precious flowers rained down from the sky, falling on the Buddha and the monks. Also, heavenly music was heard, moving people's hearts, and the masses were very happy, marveling at what had never happened before. They all surrounded Dharma Master Falan, listening to the essentials of the Dharma, and uttering Sanskrit sounds, praising the Buddha's merits. They also led the masses to praise the Three Jewels, and proclaimed that good and evil deeds have karmic consequences, explaining that the three vehicles of Taoism have different appearances. They also proclaimed the merits of leaving home, whose blessings are the highest. The first five Buddhist temples had the same amount of blessings as Brahma. Sikong Yangcheng Marquis Liu Jun, along with officials, scholars, and common people, more than a thousand people left home. Taoists from the mountains of the Four Sacred Mountains, such as Lu Huitong, six hundred and thirty people left home. Yin Furen, Wang Jieyu, and other palace women, two hundred and thirty people left home. Then ten temples were established, seven outside the city to house monks, and three inside the city to house nuns. There are five volumes of related records, which are not detailed here.
The Cause of Master Nanyue Subduing Taoists
The 'Comprehensive Records of the Buddha's Ancestors' records that the Master first lived in Nanyue. At that time, Ouyang Zheng, a Taoist from the Jiuxian Temple, saw auspicious energy on the mountain and discussed with the others, saying, 'The master of this energy is the Dharma King in monastic robes (referring to Buddhism). If he prospers, our Taoism will decline.' So he cut off the stone veins in the heart of the mountain, nailed stones, fabricated false accusations, buried weapons on the mountain, and then falsely reported, 'The northern monks were recruited by the Qi state to do this.' Emperor Xuan sent envoys to investigate and verify. When the envoy first crossed the stone bridge, two tigers roared, and the envoy retreated in fear. The next day, he advanced again. The Master said, 'Benefactor, please go ahead, and this poor monk will follow.' After seven days, the envoy crossing the bridge had not yet arrived, and the Master flew with his tin staff to go there. All four gates of Jinling saw the Master.
入。使者既至。遂同進謁。帝坐便殿。見師乘空而下。梵相異常。驚悟其神。一無所問。以道士誣告罔上。令案治之。罪當棄市。師請曰。害人之命。非貧道意。乞放還山。給侍僧眾。亦足小懲。帝可之。敕有司治錢為十四券。識道士十四名。週迴其上。封以敕即。令隨師還山。將行。餞以殊禮。稱為太禪師。思大之名蓋得於此。初敕寓棲玄寺。嘗往瓦官精舍。遇雨不濕。履泥不污。僧立慧皓遇諸涂嘆曰。此神異人何以至此。自是舉朝道俗傾心歸仰。大都督吳明徹。每親道論。欲奉以犀枕未敢言。師曰。欲與枕便可。明徹蓋大驚異。師既復還山中。說法如故。道眾以老病告。愿奉田數頃充香火。用贖老身。師曰。欲留田當從汝愿。因名留田莊。所賜鐵倦。悉收藏之。勒石記其事。名曰陳朝皇帝賜南嶽思大禪師降伏道士鐵倦記。
智者大師華頂降魔緣
寺北別峰呼為華頂。登眺不見群山。暄涼永異余處。大師舍眾。獨往頭陀。忽於後夜。大風拔木。雷震動山。魑魅十群。一形百狀。或頭載龍蚢。或口出星火。形如黑雲。聲如霹靂。倏忽轉變。不可稱計。圖𦘕所寫降魔等變。蓋少小耳。可畏之相。復過於是。而能安心湛然空寂。逼迫之境。自然散失。又作父母師僧之形。乍枕乍抱。悲咽流涕。但深念實相。體
【現代漢語翻譯】 現代漢語譯本：使者到達后，便一同進宮謁見皇帝。皇帝在便殿召見，看見智顗大師乘空而下，梵相非常，驚異地意識到他是神人，沒有問任何問題，因為道士誣告欺騙了他，便下令查辦他們，判處死刑。智顗大師請求說：『傷害人命，不是貧僧的本意，請放他們回山，給他們侍奉僧眾的機會，也足以作為小小的懲罰。』皇帝同意了。命令有關部門準備錢財，製作了十四份憑證，寫上十四個道士的名字，在憑證上環繞一週，用皇帝的敕令封好，讓他們跟隨智顗大師回山。臨行時，用特殊的禮儀為他餞行，稱他為太禪師。思大這個名號大概就是這樣得來的。最初皇帝下令他住在棲玄寺，他曾經去瓦官精舍，遇到下雨也不被打濕，踩在泥里也不玷汙。僧人立慧皓在路上遇到他，感嘆地說：『這位神異之人為何會到這裡？』從此，朝廷上下道士俗人都傾心歸順仰慕他。大都督吳明徹，每次都親自與他探討佛理，想把犀牛枕頭獻給他，但不敢說出口。智顗大師說：『想給我枕頭就可以給我。』吳明徹非常驚訝。智顗大師回到山中后，說法如舊。道眾因為年老多病，請求獻上幾頃田地作為香火費用，用來贖回老身。智顗大師說：『想留下田地就按照你們的意願。』因此命名為留田莊。皇帝賞賜的鐵券，全部收藏起來，刻石記錄這件事，命名為《陳朝皇帝賜南嶽思大禪師降伏道士鐵券記》。 智者大師在華頂降伏魔障的因緣 寺廟北面的另一座山峰叫做華頂。登上華頂，看不到其他的山峰，這裡的寒暖變化也與別的地方不同。智顗大師離開眾人，獨自前往華頂修行。忽然在後半夜，狂風拔起樹木，雷聲震動山嶽，出現了十群魑魅，形狀各異，有的頭上頂著龍蚢（一種蟲），有的口中噴出星火，形狀像黑雲，聲音像霹靂。它們倏忽變化，不可計數。圖畫中所描寫的降魔等變化，大概只是很少的一部分，可怕的景象，比這還要厲害。而智顗大師能夠安心靜坐，湛然空寂。在這種逼迫的境地中，魔障自然消散。魔障又變化成父母師僧的形象，一會兒枕著智顗大師，一會兒抱著他，悲傷地哭泣。智顗大師只是深深地念著實相，體會實相的本體。
【English Translation】 English version: After the envoy arrived, they proceeded together to the palace to meet the Emperor. The Emperor summoned him in the side hall and, seeing Zhiyi Master descending from the sky with an extraordinary appearance, was astonished and realized he was a divine being. He asked nothing, as the Daoists had falsely accused and deceived him, so he ordered them to be investigated and punished with death. Zhiyi Master pleaded, 'Taking lives is not this poor monk's intention. Please release them back to the mountains and give them the opportunity to serve the monks, which would be a small punishment.' The Emperor agreed. He ordered the relevant departments to prepare money and make fourteen certificates, writing the names of the fourteen Daoists around them, sealing them with the Emperor's decree, and allowing them to follow Zhiyi Master back to the mountains. Before leaving, he was given a special farewell ceremony and called the Great Chan Master. The name 'Sida' probably originated from this. Initially, the Emperor ordered him to reside in Qixuan Temple. He once went to Waguan Vihara, where he was not wet by the rain and his shoes were not soiled by the mud. The monk Li Huihao met him on the road and exclaimed, 'Why has this extraordinary person come here?' From then on, the court officials, Daoists, and laypeople all wholeheartedly revered and admired him. The Grand Commandant Wu Mingche often personally discussed Buddhist principles with him and wanted to offer him a rhinoceros pillow, but dared not speak of it. Zhiyi Master said, 'If you want to give me a pillow, you can give it to me.' Wu Mingche was greatly surprised. After Zhiyi Master returned to the mountains, he continued to preach as before. The Daoist followers, due to old age and illness, requested to offer several acres of land as incense money to redeem their old bodies. Zhiyi Master said, 'If you want to keep the land, I will grant your wish.' Therefore, it was named Liutian Manor. All the iron certificates bestowed by the Emperor were collected and a stone inscription was made to record the event, named 'Record of the Iron Certificates Bestowed by Emperor of the Chen Dynasty to Nanyue Sida Chan Master for Subduing Daoists'. The Circumstances of Zhiyi Master Subduing Demons on Huading Peak The peak north of the temple is called Huading. Ascending Huading, one cannot see the other mountains, and the temperature changes are different from other places. Zhiyi Master left the assembly and went alone to practice asceticism. Suddenly, in the latter half of the night, a strong wind uprooted trees, thunder shook the mountains, and ten groups of demons appeared, each with a hundred different forms. Some had dragon lice (a type of insect) on their heads, others spewed starlight from their mouths, their shapes were like black clouds, and their voices were like thunderbolts. They transformed rapidly and were countless. The depictions of subduing demons in paintings are probably only a small part of it; the terrifying scenes were even more intense than that. Yet Zhiyi Master was able to sit peacefully, serene and empty. In this state of pressure, the demonic obstacles naturally dissipated. The demons then transformed into the forms of his parents, teachers, and monks, sometimes pillowing on Zhiyi Master, sometimes embracing him, weeping sadly. Zhiyi Master only deeply contemplated the true nature of reality, experiencing the essence of reality.
達本無。憂苦之相。尋復消滅。強軟二緣。所不能動。明星出時。神僧現曰。制敵勝怨。乃可為勇。能過斯難。無如汝者。既安慰已。復為說法。說法之辭。可以意得。不可以文載。當於語下。隨句明瞭。披雲飲泉。水日非喻。即便問曰。大聖。是何法門。當云何學。云何弘宣。答此名一實諦。學之以般若。宣之以大悲。從今已后。若自兼人。皆吾影響。
智者大師玉泉山降魔緣
大師初至當陽。望沮漳。山色推藍。欲卜清溪以為道場。意嫌迫隘。遂上金龍池北百餘步。有大木婆娑偃蓋。中虛如庵。乃于其處趺坐入定。一日天地晦冥。風雨號怒。妖怪殊形倏忽千變。有巨蟒。長十餘丈。張口內向。陰魔列陳。炮矢如雨。經一七日。了無懼色。師憫之曰。汝所為者。生死眾業。貪著余福。不自悲悔。言訖眾妖俱滅。其夕云開月明。見二人威儀如王。長者美髯而豐厚。少者冠帽而秀髮。前致敬曰。予即關羽。漢末紛亂。九州瓜裂。曹操不仁。孫權自保。予義臣蜀漢。期復帝室。時事相違。有志不遂。死有餘烈。故王此山。大德聖師。何枉神足。師曰。欲於此處建立道場。以報生身之德耳。神曰。愿哀愍我愚。特垂攝受。此去一舍。山如覆船。其土深厚。弟子當與子平建寺化供。護持佛法。愿師安禪七日。以須
【現代漢語翻譯】 現代漢語譯本： 達到根本的無，就沒有憂愁痛苦的表象，隨即消滅。剛強和柔弱兩種因緣都不能動搖他。當啟明星出現時，神僧顯現並說：『能制服敵人，戰勝怨恨，才可以稱作勇敢。能夠超越這種困難，沒有人能比得上你。』 既已安慰之後，又為他說法。說法的言辭，可以用心領會，不可以文字記載。應當在言語之下，隨著每一句而明白瞭解。撥開雲霧而飲泉水，水和太陽都不能比喻（這種境界）。隨即問道：『大聖，這是什麼法門？應當如何學習？如何弘揚宣講？』 回答說：『這叫做一實諦（唯一真實的真理）。用般若（智慧）來學習它，用大悲（慈悲）來宣講它。從今以後，無論是自度還是度人，都是我的影響（我的事業）。』
智者大師在玉泉山降伏魔障的因緣 智者大師最初到達當陽，眺望沮水和漳水，山色呈現青藍色。想要在清溪選擇地方作為道場，但覺得地方狹窄。於是登上金龍池北面一百多步的地方，有一棵大樹枝葉繁茂，像傘一樣覆蓋著，中間空虛像個庵。就在那個地方盤腿坐下入定。有一天，天地昏暗，風雨怒號，妖怪呈現各種各樣的形態，倏忽之間變化千萬種。有一條巨蟒，長十多丈，張開嘴巴朝向他。陰間的魔軍列隊佈陣，炮石箭矢像下雨一樣。經過七天，大師沒有絲毫的懼色。大師憐憫他們說：『你們所做的，都是生死的眾業，貪戀剩餘的福報，不自我悲憫悔改。』說完，所有的妖怪都消失了。那天晚上云開月明，看見兩個人，威儀像國王一樣。年長的人有美麗的鬍鬚而且很豐厚，年輕的人戴著帽子而且很俊秀。走上前恭敬地說：『我就是關羽（三國時期蜀漢大將）。漢朝末年天下紛亂，九州分裂。曹操（三國時期魏國奠基者）不仁義，孫權（三國時期吳國建立者）只顧自保。我作為蜀漢的忠義之臣，期望匡扶漢室。但時事與願望相違背，有志向沒有實現，死後還有餘下的壯烈之氣，所以鎮守這座山。大德聖師，為何屈尊降臨？』大師說：『想要在這裡建立道場，來報答此生的恩德罷了。』神說：『希望您哀憐我等的愚昧，特別垂憐攝受。從這裡過去一舍（古代的長度單位），山像倒扣的船，那裡的土地深厚。弟子我應當和子平（關羽的兒子）建造寺廟，化緣供養，護持佛法。希望大師安心禪定七天，等待（寺廟建成）。』
【English Translation】 English version: Reaching the fundamental non-being, there is no appearance of sorrow and suffering, and it immediately vanishes. Neither strong nor weak conditions can move him. When the morning star appeared, a divine monk manifested and said, 'To subdue enemies and overcome resentment is true courage. None can surpass you in overcoming this difficulty.' After comforting him, he preached the Dharma. The words of the Dharma can be understood with the mind, not recorded in writing. One should understand each sentence as it is spoken. Parting the clouds to drink from the spring, neither water nor sun can compare (to this state). Immediately, he asked, 'Great Sage, what is this Dharma gate? How should one learn it? How should one propagate and proclaim it?' He replied, 'This is called the One Reality Truth (Eka-satya-lakshana). Learn it with Prajna (wisdom), and proclaim it with Maha-karuna (great compassion). From now on, whether for self-benefit or benefiting others, it is all my influence (my work).'
The Story of Master Zhiyi Subduing Demons at Yuquan Mountain When Master Zhiyi first arrived at Dangyang, he looked out at the Ju and Zhang rivers, and the mountain color was bluish-purple. He wanted to choose a place by the Qingxi stream as a monastery, but he felt it was too narrow. So he went more than a hundred steps north of Golden Dragon Pool. There was a large tree with lush branches, covering like an umbrella, with a hollow center like a hermitage. He sat there in meditation. One day, the sky and earth were dark, the wind and rain raged, and demons appeared in various forms, changing thousands of times in an instant. There was a giant python, more than ten zhang (ancient unit of length) long, opening its mouth towards him. The infernal demon army lined up in formation, and cannon stones and arrows fell like rain. After seven days, the master had no fear. The master pitied them and said, 'What you are doing is all the karma of birth and death, clinging to remaining blessings, not pitying yourselves and repenting.' After he spoke, all the demons disappeared. That night, the clouds cleared and the moon was bright. He saw two people with the dignity of kings. The elder had a beautiful and thick beard, and the younger wore a hat and was handsome. They stepped forward respectfully and said, 'I am Guan Yu (a general of Shu Han during the Three Kingdoms period). At the end of the Han Dynasty, the world was in chaos, and the nine provinces were divided. Cao Cao (the founder of the state of Cao Wei during the Three Kingdoms period) was unrighteous, and Sun Quan (the founder of the state of Eastern Wu during the Three Kingdoms period) only cared about protecting himself. As a loyal minister of Shu Han, I hoped to restore the Han Dynasty. But events went against my wishes, and my ambition was not fulfilled. After death, I still have remaining heroic spirit, so I guard this mountain. Great virtuous master, why do you condescend to come here?' The master said, 'I want to build a monastery here to repay the kindness of this life.' The god said, 'I hope you will have pity on our ignorance and especially have compassion and accept us. One she (ancient unit of length) from here, the mountain is like an overturned boat, and the soil there is deep. Your disciple should build a temple with Ziping (Guan Yu's son), solicit donations, and protect the Buddha Dharma. I hope the master will meditate peacefully for seven days and wait (for the temple to be built).'
其成。師既出定。見湫潭千丈。化為平址。棟宇煥麗。巧奪人目。神運鬼工。其速若是。師領眾入居。晝夜演法。一日。神白師曰。弟子今日。獲聞出世聞法。愿洗心易念。求受戒法。永為菩提之本。師即秉爐。授以五戒。於是神之威德照布千里。遠迸瞻禱莫不肅敬。
客曰。誠如師引。則吾儒黃帝之戰蚩尤。成湯之放桀。伊尹之放太甲。禹王之殛防風氏。武王之伐紂。孔子之誅少正卯。獨不得稱性惡法門歟。予對曰。以逆犯順。以邪干正。謂之修惡。以順誅逆。以正袪邪。謂之修善。然則蚩尤桀太甲紂防風氏少正卯。現世則造三途之因。以受征放殛伐之華報。將來必墮三途。以受剉燒舂磨之果報。皆修惡也。而聖人以大公至正(［之道］)征之放之殛之伐之誅之。皆人倫道中之修善也。至於歷代帝王。或以王師而破逆。或殺一夫以定天下。或殺千萬人以安百姓。皆修善也。其若中間容一毫私心。以拂乎天理。或幸而有天下。或不幸而失天下。皆修惡也。或王道伯道以兼行。仁義詐力而雜用。則善惡為之混。邪正為之淆矣。若夫性惡法門。譬如轉輪聖王。能破一切怨敵。亦不有所破者。是故一切如來。雖示現乎殺。而實未嘗有所殺。不過無量劫來所修慈善根力。令一切眾生。見如此事。而獲乎種種利益。矧此道
【現代漢語翻譯】 現代漢語譯本：事情就這樣完成了。鳩摩羅什大師從禪定中出來，看見千丈深的沼澤，已經變成平地。建造的房屋光彩亮麗，精巧得讓人驚歎。神的力量和鬼斧神工，速度竟然如此之快。大師帶領眾人進入居住，日夜宣講佛法。一天，神對鳩摩羅什大師說：『弟子今天，有幸聽聞出世間的佛法，願意洗心革面，請求受持戒律，永遠作為菩提的根本。』大師隨即點燃香爐，授予他五戒。於是，神威德的光芒照耀遍佈千里，遠近的人都瞻仰祈禱，沒有不肅然起敬的。
客人問道：『如果像您所說的那樣，那麼我們儒家所說的黃帝戰勝蚩尤（古代部落首領，被認為是叛亂的象徵），成湯流放夏桀（夏朝最後一位君主，以暴政聞名），伊尹流放太甲（商朝君主），禹王誅殺防風氏（古代部落首領，違抗禹的命令），武王討伐商紂（商朝最後一位君主，以暴虐聞名），孔子誅殺少正卯（春秋時期魯國的士人，被認為是異端），難道就不能稱為性惡法門嗎？』
我回答說：『以違逆冒犯順從，以邪惡侵犯正義，這叫做修惡。以順從誅殺違逆，以正義驅除邪惡，這叫做修善。那麼，蚩尤、桀、太甲、紂、防風氏、少正卯，現世造作三惡道的因，所以受到征討、流放、誅殺的果報。將來必定墮入三惡道，承受銼、燒、舂、磨的果報，這些都是修惡。而聖人以大公至正的原則來征討、流放、誅殺他們，都是人倫道德中的修善。至於歷代帝王，有的用軍隊來擊破叛逆，有的殺一個人來安定天下，有的殺千萬人來安定百姓，這些都是修善。如果其中包含一絲一毫的私心，違背了天理，那麼即使僥倖得到天下，或者不幸失去天下，都是修惡。或者王道和霸道兼行，仁義和詐力混雜使用，那麼善惡就會混淆，邪正就會混亂了。至於性惡法門，譬如轉輪聖王，能夠摧毀一切怨敵，但實際上並沒有被他所摧毀的事物。因此，一切如來，即使示現殺戮，實際上也未曾殺害任何事物。只不過是無量劫以來所修的慈善根力的顯現，讓一切眾生，見到這樣的事情，而獲得種種利益。更何況這道……』
【English Translation】 English version: Thus, it was accomplished. When the Master Kumarajiva (a famous Buddhist translator) emerged from his meditation, he saw that the thousand-foot deep marsh had been transformed into level ground. The constructed buildings were radiant and exquisite, astonishing to behold. The power of the gods and the craftsmanship of the spirits were so swift. The Master led the assembly to reside there, expounding the Dharma day and night. One day, the spirit said to the Master, 'Today, your disciple has had the fortune to hear the Dharma of liberation from the world, and wishes to purify his mind and change his thoughts, seeking to receive the precepts, to forever be the root of Bodhi (enlightenment).' The Master then lit the incense burner and bestowed upon him the five precepts. Thereupon, the spirit's majestic virtue illuminated and spread throughout thousands of miles, and those near and far who looked up and prayed were all reverent and respectful.
A guest asked, 'If it is truly as you say, then can't we Confucians say that the Yellow Emperor's (a legendary Chinese sovereign and cultural hero) battle against Chi You (a tribal leader in Chinese mythology, often associated with rebellion), Tang's (founder of the Shang dynasty) exile of Jie (the last ruler of the Xia dynasty, known for his tyranny), Yi Yin's (a famous minister) exile of Tai Jia (a Shang dynasty ruler), King Yu's (founder of the Xia dynasty) execution of Fangfengshi (a tribal leader who disobeyed Yu's orders), King Wu's (founder of the Zhou dynasty) campaign against Zhou (the last ruler of the Shang dynasty, known for his cruelty), and Confucius's execution of Shaozheng Mao (a scholar in the state of Lu during the Spring and Autumn period, considered a heretic) be called a method of inherently evil nature?'
I replied, 'To offend against obedience, to use evil to violate righteousness, is called cultivating evil. To punish rebellion with obedience, to dispel evil with righteousness, is called cultivating good. Therefore, Chi You, Jie, Tai Jia, Zhou, Fangfengshi, and Shaozheng Mao, in this life created the causes for the three evil paths, and thus received the retribution of being attacked, exiled, and executed. In the future, they will surely fall into the three evil paths, to suffer the consequences of being cut, burned, pounded, and ground. All of these are cultivating evil. But the sages, with great impartiality and utmost righteousness, attacked, exiled, and executed them, all of which are cultivating good within the realm of human morality. As for the emperors of past dynasties, some used armies to defeat rebellion, some killed one man to pacify the empire, some killed thousands or millions of people to secure the well-being of the people, all of these are cultivating good. If there is even a trace of selfishness in between, violating the principles of Heaven, then whether one is fortunate enough to gain the empire or unfortunate enough to lose it, all of these are cultivating evil. Or if the way of kings and the way of hegemons are practiced together, and benevolence and righteousness are mixed with deceit and force, then good and evil will be confused, and right and wrong will be muddled. As for the method of inherently evil nature, it is like a Chakravartin (universal monarch), who can destroy all enemies, but in reality there is nothing that is destroyed by him. Therefore, all Tathagatas (Buddhas), even if they manifest killing, in reality have never killed anything. It is merely the manifestation of the roots of merit and virtue cultivated over countless kalpas (eons), allowing all sentient beings, upon seeing such events, to obtain various benefits. Moreover, this path...'
理。在昔之世。如來之所未嘗闡。方今之時。天臺之所未嘗弘。則此方儒聖烏足以知之。而況全性以行之乎。
性善惡論卷之四 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之五
天臺山幽溪沙門傳燈著
客曰。果地圓證。一無所改。已聞教矣。云何名為隨凈圓修全修在性門。余曰。前明真如隨緣十界差別門中。凡分兩義。一隨凈緣。一隨染緣。慈雲圖說。其義尚略。今欲廣明此義。故以因心本具毫無虧欠者。重發明之。而云圓修者。對隨染九界之修。不得稱性圓修故也。又復應知。九界之修。亦莫非全性起修。一一圓融第迷了不同。故謂之圓不圓爾。故四明尊者妙宗鈔。釋心分垢凈。行開善惡云。心即迷了二心。行即違順二行。六道三教。迷三德性。為三惑染。故曰垢心。身口諸業違理有。作皆名惡行。惟圓頓教。了三德性。離三惑染。方名凈心。身口諸業順理無作。稱為善行。故知修之偏圓。行之逆順。全在了不了上分途。蓋事中九法界。乃全性惡以起修惡。事中佛法界。乃全性善以起修善。既全性起。有何一法不即佛法。猶如即波見水。即器見空。乃至即萬匯以見陽春。是故諸圓頓大乘經典。即修善以觀性善者少。即修惡以觀性惡者多。如凈名云。生死即涅
【現代漢語翻譯】 現代漢語譯本： 理，在過去的時候，如來佛未曾闡述過，現在這個時候，天臺宗也未曾弘揚過，那麼中原的儒家聖人又怎麼能夠知道呢？更何況是完全依循本性而行事呢？
《性善惡論》卷四 卍新續藏第 57 冊 No. 0970 《性善惡論》
《性善惡論》卷五
天臺山幽溪沙門傳燈 著
客人問：『果地的圓滿證悟，一無所改變，我已經聽聞過這個教義了。』為什麼叫做隨順清凈的圓滿修習，全部的修習都在本性之中呢？我回答說：『前面闡明真如隨順因緣而有十法界的差別時，分為兩種含義：一是隨順清凈的因緣，一是隨順染污的因緣。慈雲的圖解說明，其中的含義還比較簡略。現在想要廣泛地闡明這個含義，所以用因地之心本來就具備、毫無虧欠這一點，重新加以闡明。』而說圓修，是針對隨順染污的九法界的修習，不能稱為稱合本性的圓滿修習的緣故。又應該知道，九法界的修習，也沒有哪一樣不是完全依循本性而生起的修習，每一項都是圓融的，只是因為迷惑和了悟的不同，所以才說是圓滿與不圓滿罷了。所以四明尊者《妙宗鈔》解釋心分為垢與凈，行為分為善與惡時說：『心就是迷惑和了悟這兩種心，行就是違背和順從這兩種行。六道和三教，迷惑了三德之性，成為三種惑染，所以叫做垢心。身口所造的諸種業，違背了真理，有所作為，都叫做惡行。只有圓頓教，了悟了三德之性，遠離了三種惑染，才叫做凈心。身口所造的諸種業，順應真理而無所作為，稱為善行。』所以知道修習的偏頗和圓滿，行為的違背和順從，完全在於了悟和不瞭解上區分道路。大概事相中的九法界，是完全依循本性的惡而生起修習的惡，事相中的佛法界，是完全依循本性的善而生起修習的善。既然是完全依循本性而生起，有什麼一法不是即是佛法呢？猶如透過波浪見到水，透過器皿見到空，乃至透過萬物而見到陽春。因此，諸圓頓大乘經典，從修習善而觀察本性善的少，從修習惡而觀察本性惡的多。如《維摩詰經》說：『生死即是涅槃』
【English Translation】 English version: This principle, in the past, the Tathagata (如來 - Thus Come One) had not yet expounded, and at this time, the Tiantai (天臺 - a school of Mahayana Buddhism) school has not yet promoted it. How could the Confucian sages of this land know it? Moreover, how could they act in accordance with their complete nature?
Treatise on the Goodness and Evil of Human Nature, Volume 4 Supplement to the Buddhist Canon Continued, Volume 57, No. 0970, Treatise on the Goodness and Evil of Human Nature
Treatise on the Goodness and Evil of Human Nature, Volume 5
Written by Shramana (沙門 - Buddhist monk) Chuan Deng of Youxi (幽溪 - a place) Mountain, Tiantai (天臺 - a mountain)
Guest: 'The perfect enlightenment of the Fruition Ground (果地 - the state of Buddhahood), without any alteration, I have already heard this teaching.' Why is it called 'perfect cultivation following purity,' with all cultivation residing within the nature? I reply: 'In the previous explanation of the differences in the Ten Realms (十界 - the ten realms of existence) arising from Suchness (真如 - the true nature of reality) following conditions, there are two meanings: one is following pure conditions, and the other is following defiled conditions. The illustrated explanation by Ciyun (慈雲 - a monk's name) is still somewhat brief in its meaning. Now, I wish to broadly explain this meaning, so I re-emphasize that the mind of the causal ground (因心 - the mind in the causal stage) is inherently complete and without any deficiency.' The term 'perfect cultivation' is used in contrast to the cultivation of the nine realms following defilement, which cannot be called cultivation that accords with the nature. Furthermore, it should be known that none of the cultivation in the nine realms is not arising from the complete nature; each is perfectly integrated, only differing in delusion and understanding. Therefore, the Venerable Siming (四明 - a monk's title) in his 'Marvelous Principle Commentary' explains that the mind is divided into defiled and pure, and actions are divided into good and evil, saying: 'The mind refers to the two minds of delusion and understanding, and actions refer to the two actions of opposition and compliance. The Six Paths (六道 - the six realms of reincarnation) and the Three Teachings (三教 - Confucianism, Taoism, and Buddhism) are deluded about the nature of the Three Virtues (三德 - the three virtues of the Dharma body), resulting in the three defilements, hence the term 'defiled mind.' The various karmas of body and speech that violate principle and involve action are all called evil actions. Only the Perfect and Sudden Teaching (圓頓教 - a type of Buddhist teaching) understands the nature of the Three Virtues and is free from the three defilements, hence the term 'pure mind.' The various karmas of body and speech that comply with principle and involve no action are called good actions.' Therefore, it is known that the partiality and perfection of cultivation, and the opposition and compliance of actions, entirely depend on the distinction between understanding and not understanding. Generally, the nine Dharma Realms (九法界 - the nine realms excluding Buddhahood) in phenomena arise from the evil of the complete nature to cultivate evil, while the Buddha Dharma Realm (佛法界 - the realm of Buddhahood) in phenomena arises from the good of the complete nature to cultivate good. Since it arises from the complete nature, what Dharma is not identical to the Buddha Dharma? It is like seeing water through waves, seeing emptiness through vessels, and even seeing the warmth of spring through all things. Therefore, in the Great Vehicle (大乘 - Mahayana) scriptures of the Perfect and Sudden Teaching, there are few that observe the goodness of the nature through the cultivation of good, and many that observe the evil of the nature through the cultivation of evil. As the Vimalakirti Sutra (凈名 - a sutra's name) says, 'Birth and death are Nirvana (涅槃 - liberation).'
槃。煩惱即菩提。生死煩惱修惡也。菩提涅槃性惡也。修之善惡雖分。性之善惡無分。教門所謂性惡融通。無法不趣。任運攝得佛界性善是也。又云。淫怒癡即是解脫。又云。六十二見。為如來種。又云。六根皆即凈土。又云。無離文字以說解脫。無行經云。貪慾即是道。瞋恚亦復然。如是三法中。具一切佛法。無非令修者不須轉側。達修惡以即性惡耳。又如圓覺楞嚴教極圓頓。其中修門。亦無非令人即修惡以達性惡。文雖不言。旨極符契。今于圓覺但舉綱要。而於楞嚴乃廣引證。以發明之。圓覺文殊章。明如來本起因地云。永斷無明。方成佛道。云何無明。一切眾生。從無始來。種種顛倒。妄認四大。以為身相。六塵緣影。為自心相。然後以奢摩他檢身。歸於四大。達身無身相。檢心歸於六塵緣影。了心無心相。乃至(［云知］)是空華即無輪轉。身心無明。幻化修惡也。達之本空。觀修惡即性惡也。故曰。知幻即離。不作方便。離幻即覺。亦非漸次。若楞嚴經。二十五聖。各陳圓通。亦無非全修惡。以即性惡蓋六根六塵六識七大。皆六道凡夫修惡邊事。惟三乘與偏教所觀。或即修惡。分入空如來藏之性惡以融通乎性善。或即修惡。分入不空如來藏之性惡。以融通乎性善。或全入三種如來藏。即修惡觀性惡。以融通
【現代漢語翻譯】 槃（pán）：指涅槃寂靜的境界。煩惱即菩提：煩惱就是覺悟。生死煩惱是修習中的惡。菩提涅槃是本性中的惡。修習中的善惡雖然有分別，但本性中的善惡沒有分別。教義中所謂的『性惡融通』，是指沒有哪種法不能通達，自然而然地包含佛的境界的本性之善。又說：『淫怒癡即是解脫』。又說：『六十二見，為如來種』。又說：『六根皆即凈土』。又說：『沒有離開文字而說的解脫』。《無行經》說：『貪慾即是道，瞋恚也是這樣。在這三種法中，具足一切佛法。』這無非是讓修行者不需要改變方向，就能通達修習中的惡就是本性中的惡。又如《圓覺經》、《楞嚴經》教義極其圓滿頓悟，其中的修行方法，也無非是讓人從修習中的惡直接通達本性中的惡。經文雖然沒有明說，但旨意極其符合。現在在《圓覺經》中只舉出綱要，而在《楞嚴經》中則廣泛引用證據，來闡明這個道理。《圓覺經·文殊章》中，說明如來最初發心的因地時說：『永遠斷除無明，才能成就佛道。』什麼是無明？一切眾生，從無始以來，種種顛倒，錯誤地認為四大（地、水、火、風）是自身，六塵緣影（色、聲、香、味、觸、法在意識中的反映）是自己的心。然後用奢摩他（止）來檢視身體，歸於四大，從而通達身體沒有真實的形相；檢視心，歸於六塵緣影，從而了知心沒有真實的心相。乃至知道這些都是空花，沒有真實的輪轉。身心的無明，是幻化出來的修習之惡。通達其本性是空，就是觀修習之惡即是本性之惡。所以說：『知幻即離，不作方便，離幻即覺，亦非漸次。』如果看《楞嚴經》，二十五聖各自陳述圓通法門，也無非是完全從修習之惡，來通達本性之惡。六根、六塵、六識、七大，都是六道凡夫修習之惡的事情。只有三乘（聲聞乘、緣覺乘、菩薩乘）和偏教所觀察的，或者從修習之惡，分入空如來藏的本性之惡，來融通本性之善；或者從修習之惡，分入不空如來藏的本性之惡，來融通本性之善；或者全部進入三種如來藏，即從修習之惡來觀察本性之惡，從而融通。
【English Translation】 槃 (pán): Refers to the state of Nirvana and tranquility. 'Afflictions are Bodhi': Afflictions are enlightenment. The afflictions of birth and death are evil in practice. Bodhi and Nirvana are evil in nature. Although good and evil are distinguished in practice, there is no distinction between good and evil in nature. The so-called 'thorough understanding of evil nature' in the teachings means that there is no Dharma that cannot be understood, and naturally includes the goodness of the Buddha's realm. It is also said: 'Lust, anger, and ignorance are liberation.' It is also said: 'The sixty-two views are the seeds of the Tathagata.' It is also said: 'The six roots are all pure lands.' It is also said: 'There is no liberation spoken of apart from words.' The Wu Xing Jing (Sutra of No Conduct) says: 'Greed is the path, and so is hatred. In these three dharmas, all Buddha-dharma is complete.' This is nothing more than allowing practitioners to not need to change direction, and to understand that evil in practice is evil in nature. Furthermore, the teachings of the Yuanjue Jing (Perfect Enlightenment Sutra) and the Lengyan Jing (Shurangama Sutra) are extremely complete and sudden, and the methods of practice within them are nothing more than allowing people to directly understand evil in practice as evil in nature. Although the scriptures do not explicitly say so, the meaning is extremely consistent. Now, in the Yuanjue Jing, only the outline is given, while in the Lengyan Jing, evidence is widely cited to clarify this principle. In the Yuanjue Jing, in the chapter on Manjushri, it is explained that the cause of the Tathagata's initial aspiration is: 'To permanently cut off ignorance in order to achieve Buddhahood.' What is ignorance? All sentient beings, from beginningless time, have various inversions, mistakenly taking the four elements (earth, water, fire, and wind) as their body, and the shadows of the six sense objects (form, sound, smell, taste, touch, and dharma reflected in consciousness) as their mind. Then, using shamatha (cessation) to examine the body, returning to the four elements, thereby understanding that the body has no real form; examining the mind, returning to the shadows of the six sense objects, thereby understanding that the mind has no real mind-nature. And even knowing that these are all empty flowers, without real rotation. The ignorance of body and mind is the illusory evil of practice. Understanding its nature as empty is observing that evil in practice is evil in nature. Therefore, it is said: 'Knowing illusion is leaving it, without making effort; leaving illusion is awakening, not gradually.' If we look at the Lengyan Jing, the twenty-five sages each present their methods of perfect penetration, which are nothing more than completely using evil in practice to understand evil in nature. The six roots, six sense objects, six consciousnesses, and seven elements are all matters of evil practice for ordinary beings in the six realms. Only the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the biased teachings observe, either from evil in practice, entering the evil nature of the empty Tathagatagarbha to harmonize with the good nature; or from evil in practice, entering the evil nature of the non-empty Tathagatagarbha to harmonize with the good nature; or completely entering the three kinds of Tathagatagarbha, that is, observing evil in nature from evil in practice, thereby harmonizing.
乎性善。其餘分入者。不能具引。今約烏芻瑟摩等七大菩薩全入者。以發明之。使從事圓頓者。有所適從。
第一明依火大隨凈圓修全修在性者
經云。烏芻瑟摩。于如來前。合掌頂禮佛之雙足。而白佛言。我常先憶久遠劫前。性多貪慾。有佛出世。名曰空王。說多淫人成猛火聚。教我遍觀百駭四肢。諸冷暖氣。神光內凝。化多淫心。成智慧火。從是諸佛。皆呼召我名為火頭。我以火光三昧力故。成阿羅漢。心發大愿。諸佛成道。我為力士。親伏魔冤。佛問圓通。我以諦觀身心暖觸。無礙流道。諸漏既銷。生大寶焰。證無上覺。斯為第一。
釋曰。性多貪慾。九界修惡中之最下者。乃地獄之因。空王如來說多淫人成猛火聚者。示其華報。有虛勞痰火尪瘵之疾。果報有地獄歷劫猛火燒然之苦也。教我遍觀百駭四肢諸冷暖氣者。正觀修惡之火。為性惡之火也。神光內礙化多淫心成智慧火者。乃觀之既久。化修惡之火。為性惡之火。性惡融通。無法不趣。任運攝得佛界性善也。從是諸佛皆呼召我名為火頭。我以火光三昧成阿羅漢。心發大愿諸佛成道我為力士親伏魔冤。正以從火大修惡得悟。以火光三昧而作佛事。行菩薩道。為性惡法門也。良由無始從如來藏中。性火真空。性空真火。清凈本然。周遍法界
【現代漢語翻譯】 現代漢語譯本：有些菩薩是全部依從自性本善修行，其餘菩薩則是部分依從自性本善修行，不能全部列舉。現在僅以烏芻瑟摩（Ucchusma，火頭金剛）等七大菩薩全部依從自性本善修行的情況，來啓發大家，使從事圓頓法門的人，有所遵循。
第一，闡明依火大隨順清凈圓滿修行，全部修行都依從自性本善的情況：
經文中說：烏芻瑟摩（Ucchusma）在如來面前，合掌頂禮佛的雙足，稟告佛說：『我常常回憶起很久遠劫以前，天性多貪慾。當時有佛出世，名為空王（Kongwang），他說貪淫之人會形成猛烈的火聚，教我遍觀全身百骸四肢的冷暖之氣，使精神光芒向內凝聚，化解多餘的淫慾之心，成為智慧之火。從此，諸佛都稱呼我為火頭（Huotou）。我憑藉火光三昧的力量，成就阿羅漢（Arhat）。心中發起大愿，諸佛成道時，我作為大力士，親自降伏魔的冤孽。』佛問我圓通法門，我以真切地觀察身心的暖觸，使其無礙流通，各種煩惱都消除了，生出大寶火焰，證得無上正覺。我認為這是第一。
解釋：天性多貪慾，是九界眾生修惡中最下等的，是地獄之因。空王（Kongwang）如來說貪淫之人會形成猛烈的火聚，這是揭示了貪淫的華報，有虛勞痰火、身體羸弱等疾病；果報則有在地獄中經歷劫數，被猛火燒灼的痛苦。教我遍觀全身百骸四肢的冷暖之氣，這是以正觀來修行惡火，使其成為自性本惡之火。精神光芒向內凝聚，化解多餘的淫慾之心，成為智慧之火，這是說觀修既久，能將修惡之火，轉化為自性本善之火，自性本惡得以融通，沒有哪種方法不能趨向，自然而然地攝取佛界的自性本善。從此，諸佛都稱呼我為火頭（Huotou）。我憑藉火光三昧成就阿羅漢（Arhat），心中發起大愿，諸佛成道時，我作為大力士，親自降伏魔的冤孽。這正是因為從火大修惡而得悟，以火光三昧來做佛事，行菩薩道，是自性本惡的法門。實在是因為從無始以來，從如來藏（Tathagatagarbha）中，自性之火本是真空，自性本空即是真火，清凈本來如此，周遍法界。
【English Translation】 English version: Some Bodhisattvas fully rely on their inherent good nature for cultivation, while others partially do so. It is impossible to list all of them. Now, I will elucidate this by focusing on the seven great Bodhisattvas, such as Ucchusma (Fire Head Vajra), who fully rely on their inherent good nature for cultivation, to inspire those who engage in the perfect and sudden teachings, so that they may have something to follow.
First, clarifying the situation of relying on the fire element to follow pure and complete cultivation, where all cultivation relies on the inherent good nature:
The Sutra says: 'Ucchusma (Fire Head Vajra), in front of the Tathagata, with palms together, bowed to the Buddha's feet and said to the Buddha: 'I often recall that in the distant past, my nature was full of greed and desire. At that time, a Buddha appeared in the world, named Kongwang (King of Emptiness), who said that those who are lustful will form a fierce fire mass, and taught me to observe the cold and warm energies of the hundreds of bones and four limbs throughout my body, so that the spiritual light would condense inward, transforming excessive lustful thoughts into the fire of wisdom. From then on, all Buddhas called me Fire Head (Huotou). By the power of the fire-light Samadhi, I attained Arhatship (Arhat). I made a great vow in my heart that when all Buddhas attain enlightenment, I would be a mighty warrior, personally subduing the karmic obstacles of demons.' The Buddha asked me about the perfect penetration, and I used sincere observation of the warmth and touch of body and mind, allowing it to flow unhindered, and all kinds of afflictions were eliminated, giving rise to great precious flames, and attaining unsurpassed enlightenment. I consider this to be the first.'
Explanation: Having a nature full of greed and desire is the lowest of the nine realms of sentient beings who cultivate evil, and is the cause of hell. Kongwang (King of Emptiness) said that those who are lustful will form a fierce fire mass, which reveals the immediate retribution of lust, including diseases such as consumptive fever, phlegm fire, and physical weakness; the karmic retribution is the suffering of being burned by fierce fire for kalpas in hell. Teaching me to observe the cold and warm energies of the hundreds of bones and four limbs throughout my body is to cultivate the evil fire with correct observation, making it the fire of inherent evil nature. The spiritual light condenses inward, transforming excessive lustful thoughts into the fire of wisdom, which means that after prolonged observation and cultivation, one can transform the fire of cultivating evil into the fire of inherent good nature, and the inherent evil nature can be integrated, so that no method cannot be approached, and the inherent good nature of the Buddha realm can be naturally acquired. From then on, all Buddhas called me Fire Head (Huotou). By the power of the fire-light Samadhi, I attained Arhatship (Arhat), and I made a great vow in my heart that when all Buddhas attain enlightenment, I would be a mighty warrior, personally subduing the karmic obstacles of demons. This is precisely because of enlightenment gained from cultivating evil through the fire element, using the fire-light Samadhi to do Buddha work, and practicing the Bodhisattva path, which is the Dharma gate of inherent evil nature. It is truly because from the beginningless past, from the Tathagatagarbha (Buddha-nature), the fire of inherent nature is originally empty, and the emptiness of inherent nature is true fire, pure and originally so, pervading the entire Dharma realm.
。三德以為業惑苦三道。而此三道。即是三因。故今可觀修惡之火即性惡之火。故曰。教我遍觀百骸四肢。諸冷暖氣。神光內凝。化多淫心成智慧火。所謂隨緣不變。差而無差者是也。夫觀身心暖觸。無礙流通。體真而止也。遍觀百駭四肢。方便隨緣而止也。化多淫心成智慧火。恩二邊分別而止也。體真成而清凈般若之德復。方便成而本然解脫之德證。息二邊成而法身之德圓。豈非隨凈圓修。而全修在性乎。
第二明依地大隨凈圓修全修在性者
經云。持地菩薩。即從座起。頂禮佛足。而白佛言。我念往昔。普光如來出現於世。我為比丘。常於一切要路津口。田地險隘。有不如法。妨損車馬。我皆平填。或作橋樑。或負沙土。如是勤苦。經無量佛出現於世。或有眾生。于阛阓處。要人擎物。我先為擎。至其所詣。放物即行。不取其直。毗舍浮佛現在世時。世多饑荒。我為負人。無問遠近。惟取一錢。或有車馬被于泥溺。我有神力。為其推輪。拔其苦惱。時國大王。延佛設齊。我于爾時。平地待佛。毗舍如來摩頂謂我。當平心地。則世界地。一切皆平。我即心開。見身微塵。與造世界。所有微塵。等無差別。微塵自性不相觸摩。乃至刀兵亦無所觸。我於法性。悟無生忍。成阿羅漢。迴心今入菩薩位中。聞諸
【現代漢語翻譯】 現代漢語譯本：三德（三種功德）被認為是業、惑、苦這三道（三種途徑）的根源。而這三道，實際上就是三種因。所以現在可以觀察並修習惡之火，它實際上就是本性中的惡之火。因此說：『教我遍觀百骸四肢，諸冷暖氣，神光內凝，化多淫心成智慧火。』這就是所謂的『隨緣不變，差而無差』的道理。觀察身心的溫暖觸感，使其無礙流通，這是在體悟真如的境界中停止。遍觀百骸四肢，這是在方便隨緣的境界中停止。將多餘的淫心轉化為智慧之火，這是在恩與二邊分別的境界中停止。體悟真如而成就，清凈般若（智慧）的功德得以恢復。方便成就，本然解脫的功德得以證得。止息二邊分別而成就，法身的功德得以圓滿。這難道不是隨著清凈圓滿而修習，而全部的修習都存在於本性之中嗎？ 第二，闡明依據地大（四大元素之一，代表堅固性）隨凈圓修，全部修習都存在於本性之中。 經文中說：『持地菩薩（菩薩名）即從座位上站起，頂禮佛足，然後稟告佛說：我回憶往昔，普光如來（佛名）出現於世間。我當時是一位比丘（出家男子），經常在所有重要的道路渡口、田地險要之處，對於那些不如法、妨礙損壞車馬的地方，我都將其剷平填實，或者建造橋樑，或者搬運沙土。像這樣勤勞辛苦，經歷了無數佛出現於世間。或者有眾生在集市上，需要人幫忙搬運東西，我就先去幫忙搬運，送到他們要去的地方，放下東西就走，不收取任何報酬。毗舍浮佛（過去七佛之一）在世的時候，世間多有饑荒，我就為人背東西，無論遠近，只收取一文錢。或者有車馬陷入泥濘之中，我就用我的神力，為他們推車輪，拔除他們的痛苦煩惱。當時國王延請佛陀設齋供養，我那時就在平地上等待佛陀。毗舍如來（佛名）摩頂（以手輕撫頭頂）對我說：應當平正你的心地，那麼世界上的地，一切都會平正。我當下心開悟解，見到自身微塵，與創造世界的所有微塵，等同沒有差別。微塵的自性不會相互觸碰摩擦，乃至刀兵也無法觸及。我在法性（事物本來的性質）中，領悟了無生忍（對不生不滅的真理的證悟），成就了阿羅漢（斷絕一切煩惱，達到涅槃境界的聖人）。現在迴心轉入菩薩的位次中，聽聞諸』
【English Translation】 English version: The three virtues are considered the three paths (ways) of karma, affliction, and suffering. And these three paths are actually the three causes. Therefore, now we can observe and cultivate the fire of evil, which is actually the fire of evil in our nature. Hence it is said: 'Teach me to observe all the hundreds of bones and four limbs, all the cold and warm energies, the divine light inwardly condensed, transforming much lustful mind into the fire of wisdom.' This is the so-called principle of 'unchanging with conditions, different yet not different.' Observing the warm touch of body and mind, allowing it to flow unhindered, is stopping in the realm of realizing true reality. Observing all the hundreds of bones and four limbs is stopping in the realm of expediently adapting to conditions. Transforming excessive lustful mind into the fire of wisdom is stopping in the realm of grace and dualistic distinctions. Realizing true reality and achieving it, the merit of pure prajna (wisdom) is restored. Achieving expediency, the merit of inherent liberation is attained. Ceasing dualistic distinctions and achieving it, the merit of the Dharmakaya (body of truth) is perfected. Isn't this cultivating along with purity and perfection, and all cultivation existing within our nature? Secondly, explaining that based on the Earth element (one of the four great elements, representing solidity), following pure and complete cultivation, all cultivation exists within our nature. The sutra says: 'The Earth-Holding Bodhisattva (name of a Bodhisattva) immediately rose from his seat, prostrated at the Buddha's feet, and then reported to the Buddha, saying: I recall in the past, when the Prabhavati Tathagata (name of a Buddha) appeared in the world. At that time, I was a Bhikshu (ordained male monastic), and I often went to all the important road crossings, dangerous places in fields, and places where things were not in accordance with the Dharma, obstructing and damaging carts and horses. I would level and fill them, or build bridges, or carry sand and soil. Working diligently and laboriously like this, I experienced countless Buddhas appearing in the world. Or if there were sentient beings in the marketplace who needed help carrying things, I would be the first to help carry them, deliver them to where they needed to go, put the things down, and leave without taking any reward. When the Vipashyi Buddha (one of the past seven Buddhas) was in the world, there were many famines in the world, and I would carry things for people, no matter how far, only charging one coin. Or if there were carts and horses stuck in the mud, I would use my divine power to help them push the wheels and relieve their suffering and distress. At that time, the king invited the Buddha to set up a vegetarian feast, and I was waiting for the Buddha on the flat ground. The Vipashyi Tathagata (name of a Buddha) stroked my head and said to me: You should level your mind, then the earth of the world will all be level. At that moment, my mind opened and I realized that the dust particles of my own body were equal and without difference to all the dust particles that created the world. The nature of the dust particles does not touch or rub against each other, and even swords and weapons cannot touch them. In the Dharma-nature (the inherent nature of things), I realized the non-origination forbearance (the realization of the truth of non-birth and non-death), and attained Arhatship (a saint who has cut off all afflictions and reached the state of Nirvana). Now I turn my mind and enter the position of a Bodhisattva, hearing all the'
如來宣妙蓮華佛知見地。我先證明。而為上首。佛問圓通。我以諦觀身界二塵。等無差別。本如來藏。虛妄發塵。塵銷智圓。成無上道。斯為第一。
釋曰。我于爾時平地待佛者。此菩薩以平地為得悟之緣也。當平心地則世界地一切皆平者。夫平地以身。平心以智。地為隨緣之幻色。心為性色。即真空隨緣。平地則以一念歷千差不變。平心則會千差歸一性。歷千差則萬念以紛馳。故為煩惱為生死。歸一性則一道而坦然。故為菩提為涅槃。是以平大地。則心地反致於不平。此所謂無差而差也。平心地。則世界地一切以皆平。此所謂差而無差也。故觀之未幾。我即心開。見身微塵。與造世界所有微塵。等無差別。此則豈惟造世界一切皆平。即依正二報之地大。亦等無差別一切皆平也。茍非全性惡之性色。不變隨緣無差而差。以為九界依正之色。焉能身塵依色。等無差別。不相觸摩。乃至刀兵亦無所觸。隨緣不變差而無差哉。正以能達修惡之色。即性惡之色。性惡融通無法不趣。任運攝得佛界性善。故能塵銷智圓。成無上道也。以三止言之。所謂相在塵域。如器中锽聲出於外。禪那法身。以為之主。雙遮雙照三諦俱觀者也。
第三明依水大隨凈圓修全修在性者
經云。月光童子。即從座起。頂禮佛足。而
【現代漢語翻譯】 現代漢語譯本：如來宣講微妙的蓮華佛的知見之地。我首先證明，並且成為上首。佛陀問什麼是圓通，我認為以真諦來觀察身界二塵，是等同而沒有差別的。本來是如來藏，因為虛妄而生髮塵埃。塵埃消散，智慧圓滿，成就無上道。這是第一。
解釋說：『我』在當時在平地上等待佛陀，這位菩薩以平地作為獲得覺悟的因緣。當心地平靜時，世界大地一切都會平靜。平地在於身，平心在於智。地是隨緣的幻色，心是本性之色，也就是真空隨緣。平地則以一念經歷千差萬別而不變，平心則會使千差萬別歸於一性。經歷千差萬別則萬念紛飛，所以成為煩惱和生死。歸於一性則道路坦然，所以成為菩提和涅槃。因此，如果平整大地，反而會導致心地不平，這就是所謂的『無差而差』。如果平整心地，那麼世界大地一切都會平靜，這就是所謂的『差而無差』。所以觀察沒多久，我就心開悟解，見到身體的微塵，與創造世界的所有微塵，是等同而沒有差別的。這豈止是創造世界的一切都平靜，即使是依報和正報這兩者的地大，也是等同而沒有差別，一切都平靜。如果不是全性惡的性色，不變隨緣，無差而差，成為九界依正之色，怎麼能使身塵依色，等同而沒有差別，不互相觸碰摩擦，甚至刀兵也無法觸及，隨緣不變，差而無差呢？正因為能夠通達修惡之色，就是性惡之色，性惡融通，沒有無法趨向的，自然而然地攝取佛界性善，所以能夠塵埃消散，智慧圓滿，成就無上道。』用三止來說，就是所謂的相在塵域，如同器皿中的聲音從外面發出，禪那法身作為主導，雙遮雙照，三諦同時觀察。
第三部分說明依靠水大，隨順清凈，圓滿修習，全部修習都在於本性。
經文說：『月光童子（Yue Guang Tong Zi），立即從座位上站起，頂禮佛足，並且』
【English Translation】 English version: The Tathagata proclaims the wonderful Lotus Flower, the ground of the Buddha's knowledge and vision. I first attest to it and become the foremost. The Buddha asks about perfect penetration. I consider that, with true perception, the two dusts of body and world are equal and without difference. Originally, it is the Tathagata's treasury, from which false dust arises. When the dust is eliminated and wisdom is perfected, one attains the unsurpassed path. This is the foremost.
Explanation: 'I' was at that time waiting for the Buddha on level ground. This Bodhisattva takes level ground as the condition for his enlightenment. When the mind-ground is level, the world-ground is entirely level. Level ground pertains to the body, level mind pertains to wisdom. The ground is illusory form that follows conditions, the mind is the form of nature, which is empty reality following conditions. Level ground uses one thought to experience myriad differences without changing. Level mind unites myriad differences to return to one's nature. Experiencing myriad differences leads to myriad thoughts running wild, hence becoming afflictions and birth and death. Returning to one's nature leads to a smooth and open path, hence becoming Bodhi and Nirvana. Therefore, leveling the great earth actually leads to an uneven mind-ground, which is what is meant by 'no difference yet different.' Leveling the mind-ground leads to the world-ground being entirely level, which is what is meant by 'different yet no difference.' Therefore, not long after observing, my mind opened and I saw that the dust of my body is equal and without difference to all the dust that creates the world. This is not only that everything that creates the world is level, but also that the great earth of both the dependent and retributive realms is also equal and without difference, and everything is level. If it were not for the nature-color of the entirely evil nature, unchanging yet following conditions, no difference yet different, becoming the form of the dependent and retributive realms of the nine realms, how could the body-dust rely on form, be equal and without difference, not touching or rubbing against each other, and even weapons could not touch it, following conditions yet unchanging, different yet no difference? Precisely because one can understand that the form of cultivating evil is the form of the evil nature, the evil nature is all-pervasive, and there is nothing it cannot tend towards, naturally gathering the good nature of the Buddha realm, therefore one can eliminate dust and perfect wisdom, and attain the unsurpassed path.' In terms of the three cessations, it is what is called the appearance being in the realm of dust, like the sound of a bell in a vessel coming from the outside, with Dhyana and the Dharma-body as the master, simultaneously obscuring and illuminating, observing all three truths at the same time.
The third part explains relying on the water element, following purity, cultivating perfectly, all cultivation being in the nature.
The Sutra says: 'Moonlight Child (Yue Guang Tong Zi), immediately rose from his seat, prostrated at the Buddha's feet, and'
白佛言。我憶往昔恒河沙劫。有佛出世。名為水天。教諸菩薩修習水觀。入三摩地。觀于身中水性無奪。初從涕唾。如是窮盡津液精血大小便利。身中旋復。水性一同。見水身中。與世界外浮幢王剎諸香水海。等無差別。我於是時。初成此觀但見其水。未得無身。當爲比丘室中安禪。我有弟子。窺窗觀室。惟見清水遍在室中。了無所見。童稚無知。取一瓦礫投於水內。激水作聲。顧盻而去。我出定后頓覺心痛。如舍利弗遭違害鬼。我自思惟。今我已得阿羅漢道。久離病緣。云何今日忽生心痛。將無退失爾時童子。捷來我前。說如上事。我則告言。汝更見水。可即開門入此水中除去瓦礫。童子奉教。后入定時。還復見水。瓦礫宛然。開門除出。我后出定。身質如初。逢無量佛如。是至於山海自在通王如來。方得己身與十方界諸香水海。性合真空。無二無別。今于如來得童真名。預菩薩會。佛問圓通。我以水性一味流通。得無生忍。圓滿菩提。斯為第一。
釋曰。觀于身中水性無奪者。悟性惡之水。不二法門也。初從涕唾。如是窮盡津液精血大小便利。身中旋復。水性一同。觀正報之水。修惡即性惡也。見水身中與世界外浮幢王剎諸香水海等無差別者。相似證依報之水。修惡即性惡也。未出分段故。不得亡身。至於
【現代漢語翻譯】 現代漢語譯本 佛陀說：『我回憶過去恒河沙劫之前，有一尊佛出世，名為水天佛（Buddha named Shuitian, teaching about water）。他教導各位菩薩修習水觀，進入三摩地（Samadhi, a state of meditative consciousness）。觀想自身中的水性沒有差異，最初從鼻涕口水開始，這樣窮盡津液、精血、大小便，身體中循環往復，水性都是一樣的。見到自身中的水，與世界之外的浮幢王剎（Fuchuangwang Cha, a Buddha land）的各種香水海，沒有差別。』 『我當時，剛開始成就這種觀想，但只能看見水，還不能達到無身的狀態。當時我作為比丘（Bhikkhu, a Buddhist monk），在房間里安靜禪修。我的一個弟子，從窗戶偷看房間，只看見清水遍佈房間，什麼也看不見。這個小孩童年幼無知，拿了一塊瓦礫投到水裡，激起水聲，回頭看看就走了。我出定后，突然覺得心痛，就像舍利弗（Sariputra, one of the Buddha's chief disciples）遭遇違害鬼一樣。我心裡想，我現在已經證得阿羅漢道（Arhat, a perfected being），很久沒有生病的因緣了，為什麼今天忽然心痛？難道是退失了嗎？』 『這時，那個小孩很快來到我面前，說了上面的事情。我就告訴他說：『你再看見水的時候，就可以打開門進入這水中，除去瓦礫。』小孩聽從教誨。後來再次入定時，還是看見水，瓦礫依然在那裡。打開門把瓦礫拿了出去。我後來出定，身體和原來一樣。』 『經歷無量佛，直到山海自在通王如來（Shanhai Zizaitongwang Tathagata, a Buddha），才能夠使自身與十方世界各種香水海，性合真空，沒有兩個，沒有差別。現在在如來這裡得到童真（Tongzhen, pure and innocent）的名字，參與菩薩的聚會。佛問圓通（Yuantong, perfect penetration），我用水性一味流通，得到無生忍（Wushengren, acceptance of the non-arising of phenomena），圓滿菩提（Bodhi, enlightenment），這是第一。』 釋迦牟尼佛解釋說：『觀想自身中的水性沒有差異，是領悟性惡之水，不二法門。最初從鼻涕口水開始，這樣窮盡津液、精血、大小便，身體中循環往復，水性都是一樣的。觀想正報之水，修惡就是性惡。見到自身中的水與世界之外的浮幢王剎各種香水海等沒有差別，是相似地證得依報之水，修惡就是性惡。』因為還沒有超出分段生死，所以不能達到忘身。
【English Translation】 English version The Buddha said: 'I recall in the past, countless kalpas ago, as numerous as the sands of the Ganges River, a Buddha appeared in the world named Water Heaven (Shuitian, teaching about water). He taught all the Bodhisattvas to cultivate water contemplation, entering into Samadhi (Samadhi, a state of meditative consciousness). Contemplate the water element within the body as being without difference, beginning with mucus and saliva, and thus exhausting all fluids, essence, blood, urine, and feces. Revolving within the body, the water element is all the same. Seeing the water within the body, it is no different from the various fragrant water seas of the Floating Banner King Buddha Land (Fuchuangwang Cha, a Buddha land) outside the world.' 'At that time, I had just begun to achieve this contemplation, but I could only see the water and had not yet attained the state of no-self. At that time, as a Bhikkhu (Bhikkhu, a Buddhist monk), I was sitting in meditation in my room. One of my disciples, peeking through the window, only saw clear water filling the room, seeing nothing else. This child, being young and ignorant, took a piece of tile and threw it into the water, creating a splash, looked around, and left. After I emerged from meditation, I suddenly felt a pain in my heart, as if Sariputra (Sariputra, one of the Buddha's chief disciples) had encountered a harmful ghost. I thought to myself, I have already attained the path of Arhat (Arhat, a perfected being), and have long been free from the causes of illness. Why do I suddenly feel pain in my heart today? Could it be that I have regressed?' 'At this moment, the child quickly came before me and told me what had happened. I then told him, 'When you see the water again, you can open the door and enter this water to remove the tile.' The child obeyed the teaching. Later, when he entered meditation again, he still saw the water, and the tile was still there. He opened the door and removed the tile. After I emerged from meditation, my body was as it was before.' 'Having encountered countless Buddhas, until the Tathagata Universal King of Unimpeded Power of Mountains and Seas (Shanhai Zizaitongwang Tathagata, a Buddha), I was able to unite my self with the various fragrant water seas of the ten directions, their nature merging with the empty void, without two, without difference. Now, here with the Tathagata, I have received the name of Pure Youth (Tongzhen, pure and innocent), participating in the assembly of Bodhisattvas. The Buddha asked about perfect penetration (Yuantong, perfect penetration), and I, through the water element's uniform flow, attained the acceptance of the non-arising of phenomena (Wushengren, acceptance of the non-arising of phenomena), fulfilling Bodhi (Bodhi, enlightenment), this is the foremost.' Shakyamuni Buddha explained: 'Contemplating the water element within the body as being without difference is to realize the water of inherent evil, the non-dual Dharma gate. Beginning with mucus and saliva, and thus exhausting all fluids, essence, blood, urine, and feces, revolving within the body, the water element is all the same. Contemplating the water of the direct reward, cultivating evil is inherent evil. Seeing the water within the body as being no different from the various fragrant water seas of the Floating Banner King Buddha Land outside the world is to similarly realize the water of the circumstantial reward, cultivating evil is inherent evil.' Because one has not yet transcended the cycle of birth and death, one cannot attain the forgetting of self.
山海自在通王如來。方得亡身。至分真變易。方得與十方界諸香水海性合真空無二無別。豈非深證性水真空。性空真水。清凈本然。周遍法界乎。夫一自如來藏中。真如不變。性水真空。性空真水。清凈本然。周遍法界。隨眾生心。應所知量。循業發現。無差而差。為九法界依正二報之水。茍非隨緣不變。焉能依正二水厥性無奪。觀之既久。能使性合真空。無二無別乎。此以全性起修。用中道禪那。如器中锽聲出於外者為之主。故得水性一味流通。得無生忍也。
第四明依風大隨凈圓修全修在性者
經云。琉璃光法王子。即從座起。頂禮佛足。而白佛言。我憧往昔經恒沙劫。有佛出世。名無量聲。開示菩薩本覺妙明。觀此世界及眾生身。皆是妄緣風力所轉。我于爾時。觀界安立。觀世動時。觀身動止。觀心動念。諸動無二。等無差別。我時了覺此群動性。來無所從。去無所至。十方微塵顛倒眾生。同一虛妄。如是乃至三千大千一世界內。所有眾生。如一器中所有蚊蚋啾啾亂鳴。于分寸中。鼓發狂鬧。逢佛未幾。得無生忍。爾時心開。乃見東方不動佛國。為法王子。事十方佛。身心發光。洞徹無礙。佛問圓通。我以觀察風力無依。悟菩提心入三摩地。合十方佛。傳一妙心。斯為第一。
釋曰。無量聲
【現代漢語翻譯】 現代漢語譯本：山海自在通王如來（Shanhai Zizai Tongwang Rulai），才能達到亡身（wang shen）的境界。到了分真變易（fenzhen bianyi）的階段，才能與十方世界諸香水海的體性相合，達到真空無二無別的境界。這難道不是對體性之水與真空的深刻證悟，體性本空而真水清凈本然，周遍法界嗎？本來，從如來藏（Rulaizang）中，真如（Zhenru）不變，體性之水與真空，體性本空而真水清凈本然，周遍法界，隨著眾生的心，應合所知的量，順著業力而顯現，看似有差別卻無差別，成為九法界依報和正報之水。如果不是隨緣不變，又怎能使依報和正報之水的體性不被改變呢？長久地觀察它，就能使體性與真空相合，達到無二無別的境界。這是以全體的體性來發起修行，運用中道禪那（zhongdao channa），就像器皿中的锽聲從外面發出一樣作為主導，所以能夠使水性一味流通，獲得無生忍（wusheng ren）。
第四部分闡明依風大隨凈圓修，全修在於體性。
經文中說：琉璃光法王子（Liuliguang fa wangzi），立即從座位上站起來，頂禮佛足，稟告佛說：我回憶往昔經過恒河沙數劫，有佛出世，名為無量聲（Wuliangsheng），開示菩薩本覺妙明（benjue miaoming），觀察這個世界以及眾生的身體，都是虛妄的因緣被風力所轉動。我在那時，觀察世界的安立，觀察世間的動盪，觀察身體的動靜，觀察心中的動念，所有的動都是無二的，平等沒有差別。我當時覺悟到這些群體的動性，來沒有從哪裡來，去沒有到哪裡去，十方微塵世界顛倒的眾生，都是一樣的虛妄。像這樣乃至三千大千世界內，所有的眾生，就像一個器皿中所有的蚊蚋，嗡嗡亂叫，在很小的空間里，鼓動著狂鬧。遇到佛沒有多久，就獲得了無生忍。那時心開悟，才見到東方不動佛國（Budong foguo），作為法王子，侍奉十方佛，身心發出光明，洞徹無礙。佛問圓通，我以觀察風力無所依憑，悟得菩提心（puti xin）進入三摩地（sanmodi），與十方佛相合，傳達一個妙心，這是第一。
解釋說：無量聲（Wuliangsheng）
【English Translation】 English version: Only Shanhai Zizai Tongwang Rulai can attain the state of 'wang shen' (forgetting the body). Only upon reaching the stage of 'fenzhen bianyi' (partial realization and transformation) can one's nature merge with the nature of the fragrant water seas in the ten directions, achieving a state of 'vacuum without duality or difference'. Is this not a profound realization of the nature of water and vacuum, where the nature is inherently empty and the true water is pure and natural, pervading the entire Dharma realm? Originally, from within the Tathagatagarbha (Rulaizang), the True Thusness (Zhenru) remains unchanged. The nature of water and vacuum, the nature being inherently empty and the true water being pure and natural, pervades the entire Dharma realm. According to the minds of sentient beings, corresponding to the extent of their knowledge, and following the force of karma, it manifests without difference yet with apparent differences, becoming the water of the dependent and retributive realms of the nine Dharma realms. If it were not for unchanging amidst conditions, how could the nature of the dependent and retributive waters remain unaltered? By observing it for a long time, one can enable the nature to merge with vacuum, achieving a state of non-duality and non-difference. This is to initiate cultivation with the entire nature, employing the Middle Way Dhyana (zhongdao channa), like the sound of a 'huang' (a musical instrument) in a vessel emanating from the outside as the master. Therefore, one can enable the water nature to flow in one flavor, attaining the 'wusheng ren' (patience with non-arising).
The fourth part elucidates relying on the wind element to follow pure and complete cultivation, where complete cultivation lies in the nature.
The sutra says: 'Liuliguang fa wangzi' (Lapis Lazuli Light Dharma Prince) immediately arose from his seat, prostrated at the Buddha's feet, and reported to the Buddha: 'I recall in the past, after countless kalpas as numerous as the sands of the Ganges River, a Buddha appeared in the world named 'Wuliangsheng' (Immeasurable Sound), who revealed to the Bodhisattvas the wonderful illumination of original enlightenment (benjue miaoming), observing that this world and the bodies of sentient beings are all illusory conditions turned by the force of the wind. At that time, I observed the establishment of the world, observed the movement of the world, observed the movement and stillness of the body, and observed the movement of thoughts in the mind. All movements are non-dual, equal without difference. At that time, I realized that the nature of these collective movements comes from nowhere and goes nowhere. The inverted sentient beings in the ten directions of the dust-mote worlds are all equally illusory. Like this, even within the three thousand great thousand worlds, all sentient beings are like mosquitoes buzzing and swarming in a vessel, stirring up a frenzy in a tiny space. Not long after encountering the Buddha, I attained 'wusheng ren' (patience with non-arising). At that time, my mind opened and I saw the 'Budong foguo' (Immovable Buddha Land) in the east, serving the Buddhas of the ten directions as a Dharma Prince, my body and mind emitting light, penetrating without obstruction. The Buddha asked about perfect penetration, and I, by observing the wind force without reliance, awakened to the Bodhi mind (puti xin) and entered Samadhi (sanmodi), uniting with the Buddhas of the ten directions, transmitting one wonderful mind. This is the first.'
Explanation: 'Wuliangsheng' (Immeasurable Sound)
如來。開示菩薩本覺妙明。宜從本覺不動之性以觀之。今乃觀此世界及眾生身。皆是妄緣風力所轉。乃即修惡之風。觀其隨緣風力。差而無差者也。夫一自如來藏中真如不變。性風真空。性空真風。清凈本然。周遍法界。無差別體。而隨九界眾生心。應所知量。以為世界依報之風。及為眾生正報之風。而有種種差別。然而莫非全性以起修。全修而在性。故可即差別以觀乎無差別。故曰。我于爾時觀界安立。觀世動時。觀身動止。觀心動念。諸動無二。等無差別。此固會風性之無差也。若夫會性風真空。性空真風。清凈本然。周遍法界者。則曰。我時覺了此群動性。來無所從。去無所至。(云云)不惟見風空性一。亦乃了動無所動。夫以不動以待乎動。了動中有不動者在。猶有所待也。即動以悟乎來無所從。去無所至。固無所待也。故能逢佛未幾。得無生忍。爾時心開。乃見東方不動佛國。為法王子。非以動寂了無對。全修而在性乎。
第五明依空大隨凈圓修全修在性者
經云。虛空藏菩薩。即從座起。頂禮佛足。而白佛言。我與如來。定光佛。所得無邊身。爾時手執四大寶珠。照明十方微塵佛剎。化成虛空。又于自心。現大圓鏡。內放十種微妙寶光。流灌十方盡虛空際諸幢王剎。來入鏡內。涉入我身。身
【現代漢語翻譯】 現代漢語譯本： 如來開示菩薩關於本覺（本源的覺悟）妙明（不可思議的明智），適宜從本覺不動的自性來觀察。現在卻觀察這個世界和眾生的身體，都是被虛妄的因緣和風力所轉動。這實際上是順著修惡的風，觀察它隨順因緣的風力，看似有差別實則沒有差別。因為在如來藏中，真如（事物的真實本性）是不變的，自性之風是真空，自性空即是真風，清凈本然，周遍法界，沒有差別的本體。然而隨著九界眾生的心，應合他們所知的程度，成為世界的依報之風，以及眾生正報之風，從而有種種差別。然而沒有哪一樣不是完全由自性而生起修習，完全的修習又存在於自性之中。所以可以從差別中觀察到沒有差別。因此說：『我在那時觀察世界的安立，觀察世界的動盪，觀察身體的動止，觀察心念的動念，所有的動都沒有二致，平等而沒有差別。』這確實是領會了風的自性沒有差別。如果領會到自性之風是真空，自性空即是真風，清凈本然，周遍法界，那麼就會說：『我當時覺悟到這些群體的動性，來沒有來處，去沒有去處。』（等等）不僅見到風與空的自性是一致的，也明白了動並沒有真正的動。如果以不動來對待動，認為動中有不動存在，這還是有所依賴。直接從動中領悟到『來無所從，去無所至』，這才是沒有依賴。所以能夠在遇到佛后不久，就獲得無生法忍（對事物不生不滅的深刻理解），那時心開悟，於是見到東方不動佛國，成為法王子，這難道不是因為在動寂之中領悟到沒有對立，完全的修習存在於自性之中嗎？
第五，闡明依靠空大，隨順清凈，圓滿修習，完全的修習存在於自性之中。
經中說：虛空藏菩薩，立即從座位上站起，頂禮佛足，然後稟告佛說：『我與如來和定光佛，得到無邊的身體。那時手中拿著四大寶珠，照亮十方微塵般的佛剎，化成虛空。又在自己的心中，顯現出大圓鏡，內部放出十種微妙的寶光，流淌灌注到十方充滿虛空邊際的各個幢王剎，進入鏡子內部，涉入我的身體。』
【English Translation】 English version: The Tathagata instructs the Bodhisattvas on the wondrous clarity of the Original Enlightenment (the enlightenment of the source), which should be observed from the unmoving nature of the Original Enlightenment. Now, however, they observe this world and the bodies of sentient beings, all of which are turned by illusory conditions and the force of the wind. This is actually following the wind of cultivating evil, observing its wind force that accords with conditions, seemingly different but actually without difference. Because in the Tathagatagarbha (the womb of the Tathagata), the Suchness (the true nature of things) is unchanging, the wind of self-nature is true emptiness, and true emptiness is the true wind, pure and originally so, pervading the Dharma Realm, a body without difference. However, according to the minds of sentient beings in the Nine Realms, it corresponds to the extent of their knowledge, becoming the wind of the world's dependent retribution and the wind of sentient beings' direct retribution, thus having various differences. Yet, none of them is not entirely arising from self-nature to cultivate, and complete cultivation exists within self-nature. Therefore, one can observe non-difference from within difference. Thus it is said: 'At that time, I observed the establishment of the world, observed the movement of the world, observed the movement and stillness of the body, observed the movement of the mind's thoughts, all movements are without duality, equal and without difference.' This is indeed understanding the non-difference of the wind's self-nature. If one understands that the wind of self-nature is true emptiness, and true emptiness is the true wind, pure and originally so, pervading the Dharma Realm, then it will be said: 'At that time, I realized the nature of these collective movements, coming from nowhere, going nowhere.' (etc.) Not only seeing that the self-nature of wind and emptiness are one, but also understanding that movement has no real movement. If one uses stillness to treat movement, thinking that there is stillness within movement, this is still dependent. Directly realizing from movement that 'coming from nowhere, going nowhere' is truly without dependence. Therefore, one can attain the Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of things) soon after encountering the Buddha, at which time the mind opens and one sees the Immovable Buddha Land in the East, becoming a Dharma Prince. Is this not because one realizes the absence of opposition in movement and stillness, and that complete cultivation exists within self-nature?
Fifth, clarifying that relying on the Great Emptiness, according with purity, complete cultivation, and complete cultivation exists within self-nature.
The Sutra says: The Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space), immediately arose from his seat, prostrated at the Buddha's feet, and then reported to the Buddha: 'I, along with the Tathagata and Dipankara Buddha (the Buddha of Fixed Light), obtained boundless bodies. At that time, holding four great precious pearls in my hands, illuminating the ten directions of dust-like Buddha lands, transforming them into emptiness. Also, within my own mind, I manifested a great round mirror, from within which emanated ten kinds of subtle precious lights, flowing and pouring into the various Banner King Lands throughout the ten directions, filling the boundaries of emptiness, entering the interior of the mirror, and entering my body.'
同虛空。不相妨礙。身能善入微塵國土。廣行佛事。得大隨順。此大神力。由我諦觀四大無依。妄想生滅。虛空無二。佛國本同。于同發明。得無生忍。佛問圓通。我以觀察虛空無邊。入三摩地。妙力圓明。斯為第一。
釋曰。此菩薩所得無邊身。乃觀修惡晦昧之空。以為性惡之真空。此性惡空與性善空。無二法界。以法界無邊故。身亦無邊。又不獨此也。即性惡空。是性惡色。火風水三亦復如是。菩薩證此妙空。即此而備妙用。爾時手執四大寶珠。照明十方微塵佛剎。化成虛空。以表示之。此則正顯不惟證虛空之無邊。亦證四大性之無邊。不惟于空入性惡法門。而於四大性惡法門。而等入之。不惟證五大之無邊。亦證十法界五陰實法。依報國土之無邊。是故又于自心。現大圓鏡。內放十種微妙寶光。流灌十方盡虛空際諸幢王剎。來入鏡內。涉入我身。身同虛空。不相妨礙。善能身入微塵國土。廣行佛事。得大隨順。非以心界融通。依正不二。一多無礙。小大相容。妙用現前。性體不隔而然乎。始從真如不變性空真覺中。隨心循業。應所知量。以為晦昧之空。四大之空。固無差而差矣。今所證空。則隨凈圓修。全修在性。即差別而無差別。故曰。此大神力。由我諦觀四大無依。妄想生滅。虛空無二。佛國本同。
【現代漢語翻譯】 現代漢語譯本：如同虛空一樣，彼此不互相妨礙。身體能夠善巧地進入微塵般的國土，廣泛地進行佛事，獲得極大的隨順。這種大神力，是因為我諦實地觀察到四大沒有依靠，妄想生滅不定，虛空沒有二致，佛國本來相同。在相同之中發明，得到無生法忍。佛問圓通，我以觀察虛空無邊，進入三摩地（Samadhi，禪定），妙力圓滿光明，這算是第一。
釋迦牟尼佛說：這位菩薩所得到的無邊身，乃是觀察修習惡劣晦昧的空，作為其本性是惡的真空。這種本性是惡的空與本性是善的空，沒有二致，都是法界。因為法界無邊，所以身體也無邊。不只是這樣，這本性是惡的空，也是本性是惡的色、火、風、水三者。菩薩證悟這種妙空，就能具備各種妙用。那時，手中執持四大寶珠，照明十方微塵佛剎（Buddha-kshetra，佛土），化成虛空，以此來表示。這正是顯示不只是證悟虛空的無邊，也證悟四大本性的無邊。不只是從空進入本性是惡的法門，也從四大本性是惡的法門平等地進入。不只是證悟五大的無邊，也證悟十法界五陰（Skandha，蘊）的真實法，以及依報國土的無邊。所以又在自心中，顯現大圓鏡，內部放出十種微妙寶光，流灌十方盡虛空際的各個幢王剎，來到鏡內，涉入我的身體，身體如同虛空，不互相妨礙，善於進入微塵國土，廣泛地進行佛事，獲得極大的隨順。這難道不是因為心界融通，依報和正報不二，一和多無礙，小和大相容，妙用顯現於前，性體沒有隔閡而實現的嗎？最初從真如不變的性空真覺中，隨心順應業力，應所知量，認為是晦昧的空，四大之空，本來沒有差別卻產生了差別。現在所證悟的空，則是隨著清凈圓滿的修習，全部的修習都在本性中，即差別而沒有差別。所以說：這種大神力，是因為我諦實地觀察到四大沒有依靠，妄想生滅不定，虛空沒有二致，佛國本來相同。
【English Translation】 English version: Like empty space, they do not obstruct each other. The body can skillfully enter lands as numerous as dust motes, extensively performing Buddha-deeds, and attaining great compliance. This great spiritual power arises from my truthful observation that the four elements have no reliance, that deluded thoughts arise and cease, that empty space is without duality, and that Buddha-lands are fundamentally the same. From this sameness, I realize and attain the patience of non-origination. The Buddha asked about perfect penetration; I, through observing the boundlessness of empty space, entered Samadhi (禪定), and my wondrous power became perfectly clear. This is the foremost.
Shakyamuni Buddha said: This Bodhisattva's attainment of the boundless body comes from observing and cultivating the darkness and obscurity of emptiness, regarding it as the inherently evil True Emptiness. This inherently evil emptiness and the inherently good emptiness are not two separate Dharmadhatus (法界, realms of reality). Because the Dharmadhatu is boundless, so too is the body boundless. And it is not only this; this inherently evil emptiness is also the inherently evil form, fire, wind, and water. The Bodhisattva realizes this wondrous emptiness and thus possesses all wondrous functions. At that time, he holds the four great precious pearls in his hands, illuminating the ten directions of dust-mote Buddha-kshetras (佛剎, Buddha-lands), transforming them into empty space, using this as a representation. This precisely reveals that not only is the boundlessness of empty space realized, but also the boundlessness of the nature of the four elements is realized. Not only does he enter the Dharma-door of inherently evil emptiness, but he also equally enters the Dharma-doors of the four inherently evil elements. Not only does he realize the boundlessness of the five great elements, but he also realizes the boundlessness of the real Dharmas of the five Skandhas (蘊) of the ten Dharma-realms, as well as the boundless dependent retribution lands. Therefore, he also manifests a great round mirror within his own mind, from which emanate ten kinds of subtle and wondrous precious lights, flowing and pouring into all the banner-king lands throughout the expanse of empty space, entering into the mirror, and entering into my body. The body is like empty space, not obstructing each other, skillfully able to enter lands as numerous as dust motes, extensively performing Buddha-deeds, and attaining great compliance. Is this not achieved because the realms of mind interpenetrate, the dependent and the proper are not two, one and many are without obstruction, small and large accommodate each other, wondrous functions manifest before us, and the nature of the substance is without separation? Initially, from the true and unchanging nature of empty True Awareness, following the mind and complying with karma, responding to the amount of knowledge, it was regarded as obscure emptiness, the emptiness of the four elements, originally without difference, yet differences arose. Now, the emptiness that is realized is that which follows pure and complete cultivation, all cultivation is within the nature, which is difference and yet without difference. Therefore, it is said: This great spiritual power arises from my truthful observation that the four elements have no reliance, that deluded thoughts arise and cease, that empty space is without duality, and that Buddha-lands are fundamentally the same.
于同發明。得無生忍。
第六明依識大隨凈圓修全修在性者
經云。彌勒菩薩。即從座起。頂禮佛足。而白佛言。我憶往昔。經微塵劫。有佛出世。名日月燈明。我從彼佛。而得出家。心重世名。好游族姓。爾時世尊。教我修習惟心識定。入三摩地。歷劫以來。以此三昧。事恒沙佛。求世名心歇滅無有。至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土。凈穢有無。皆是我心變化所現。世尊。我瞭如是惟心識故。識性流出無量如來。今得授記。次補佛處。佛問圓通。我以諦觀十方惟識。識心圓明。入圓成實。遠離依他及遍計執。得無生忍。斯為第一。
釋曰。前經明本如來藏。性識明知。覺明真識。妙德瑩然。遍周法界者。真如不變之體也。隨眾生心。應所知量。循業發現者。隨凈心善業。則為第九庵摩羅白凈之識。隨染心惡業。則為菩薩二乘之八識。則為六道凡夫之八七六識。所謂不變隨緣。無差而差也。即此經文所謂心重世名。好游族姓者也。爾時世尊。教我修習惟心識定。入三摩地。乃即修惡之三識。以觀性惡之真如。求世名心歇滅無有。已破六識七識之遍計執性也。乃至得成無上妙圓識心三昧。破去八識。得證第九真常凈識也。莫非悟真如不變。無差而差。故可即差別而
【現代漢語翻譯】 現代漢語譯本： 於此同時，（彌勒）發明了（惟識），證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的深刻理解）。
第六部分闡明了依靠識大，隨著清凈而圓滿修習，全部修習都在於自性：
經文中說：彌勒菩薩（Maitreya Bodhisattva）即刻從座位上起身，頂禮佛足，稟告佛說：『我回憶往昔，經過微塵數劫，有佛出世，名為日月燈明（Candrasuryapradipa）。我從那位佛那裡出家，內心看重世間的名聲，喜歡遊走于各個種族姓氏之間。當時世尊（Bhagavan）教導我修習唯心識定（citta-matra-jnana-samadhi），進入三摩地（samadhi，禪定），歷經劫數以來，我以這種三昧（samadhi，禪定）侍奉恒河沙數般的佛，求世間名利之心止息消滅。直到然燈佛（Dipankara Buddha）出現於世，我才得以成就無上妙圓識心三昧（anuttara-adbhuta-jnana-samadhi）。乃至盡虛空遍及如來（Tathagata）的國土，清凈與污穢，存在與不存在，都是我心變化所顯現的。世尊，我了悟了這樣的唯心識，識性流出無量如來，如今得到（佛的）授記，將依次補處佛位。佛問圓通，我以諦觀十方唯識，識心圓明，入圓成實（parinispanna，真如實性），遠離依他起性（paratantra-svabhava）和遍計執性（parikalpita-svabhava），證得無生法忍（anutpattika-dharma-ksanti），我認為這是第一。』
解釋說：前面的經文闡明了本覺如來藏（Tathagatagarbha），自性之識明瞭知曉，覺悟之明為真識，妙德光明，遍佈周遍法界，這是真如（tathata）不變的本體。隨著眾生的心，應合所知的量，順著業力而顯現，順著清凈心和善業，則是第九庵摩羅識（amala-vijnana，清凈識），也叫白凈識。順著染污心和惡業，菩薩和二乘是第八識，六道凡夫則是第八、第七、第六識。這就是所謂的不變隨緣，無差別中的差別。也就是此經文所說的內心看重世間的名聲，喜歡遊走于各個種族姓氏之間。當時世尊教導我修習唯心識定，進入三摩地，就是修習惡的三識，以觀察自性之惡的真如，求世間名利之心止息消滅，已經破除了第六識和第七識的遍計執性。乃至得以成就無上妙圓識心三昧，破除了第八識，得以證得第九真常凈識。莫不是領悟了真如不變，無差別中的差別，所以可以即差別而
【English Translation】 English version: At the same time, (Maitreya) discovered (the Vijnana-matra), and attained the Anutpattika-dharma-ksanti (a profound understanding of the non-origination and non-cessation of dharmas).
The sixth section elucidates relying on the Great Consciousness, cultivating with purity and completeness, with all cultivation residing in the nature:
The sutra says: 'Maitreya Bodhisattva, immediately arose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, after countless kalpas, a Buddha appeared in the world named Candrasuryapradipa (Sun-Moon-Lamp-Light). I renounced the household life under that Buddha, valuing worldly fame and enjoying visiting various clans and families. At that time, the Bhagavan (World Honored One) taught me to cultivate the Citta-matra-jnana-samadhi (Consciousness-Only Samadhi), entering Samadhi (meditative absorption). Over kalpas, I have served countless Buddhas with this Samadhi, seeking the cessation of worldly fame. Until Dipankara Buddha (the Buddha of lighting the lamp) appeared in the world, I attained the Anuttara-adbhuta-jnana-samadhi (Unsurpassed Wonderful Consciousness-Mind Samadhi). Even throughout the empty space of the Tathagata's (Thus Come One) lands, purity and impurity, existence and non-existence, are all manifestations of my mind's transformations. World Honored One, because I understand such Consciousness-Only, the nature of consciousness flows out countless Tathagatas, and now I have received the prediction (of Buddhahood), and will successively fill the Buddha's position. The Buddha asked about perfect penetration, and I used true observation of the Consciousness-Only of the ten directions, the consciousness-mind is perfectly clear, entering Parinispanna (perfected reality), and being far from Paratantra-svabhava (other-dependent nature) and Parikalpita-svabhava (completely conceptualized nature), attaining Anutpattika-dharma-ksanti (the patience of non-birth of all dharmas). I consider this to be the foremost.'
The explanation says: The previous sutra elucidated the original Tathagatagarbha (Buddha-nature), the nature of consciousness is clear and knowing, the light of enlightenment is true consciousness, the wonderful virtue is radiant, pervading the entire Dharma Realm, this is the unchanging essence of Tathata (Suchness). According to the minds of sentient beings, corresponding to the amount of knowledge, following karma to manifest, following pure minds and good karma, it is the ninth Amala-vijnana (immaculate consciousness), also called the pure white consciousness. Following defiled minds and evil karma, Bodhisattvas and the Two Vehicles are the eighth consciousness, and ordinary beings in the six realms are the eighth, seventh, and sixth consciousnesses. This is the so-called unchanging with conditions, difference within non-difference. It is also what this sutra refers to as valuing worldly fame and enjoying visiting various clans and families. At that time, the World Honored One taught me to cultivate the Consciousness-Only Samadhi, entering Samadhi, which is cultivating the evil three consciousnesses, to observe the Suchness of the evil of nature, seeking the cessation of worldly fame, already breaking through the Parikalpita-svabhava (completely conceptualized nature) of the sixth and seventh consciousnesses. And then attaining the Unsurpassed Wonderful Consciousness-Mind Samadhi, breaking through the eighth consciousness, and attaining the ninth true, constant, pure consciousness. Is it not realizing the unchanging Suchness, difference within non-difference, so it can be immediately different and
會歸無差。既當時全性以為修。故可即全修而在性。能了達乎此。是為依識大隨凈圓修。全修而在性也。
第七明依根大隨凈圓修全修在性者
經云。大勢至法王子。與其同倫五十二菩薩。即從座起。頂禮佛足。而白佛言。我憶往昔恒河沙劫。有佛出世。名無量光。十二如來相繼一劫。其最後佛名超日月光。彼佛教我念佛三昧。譬如有人。一專為憶。一人專忘。如是二人若逢不逢。或見非見。二人相憶。二憶念深。如是乃至從生至生。同於形影。不相乖異。十方如來。憐念眾生。如母憶子。若子逃逝。雖憶何為。子若憶母。如母憶時。母子歷生。不相違遠。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便。自得心開。如染香人身有香氣。此則名曰香光莊嚴。我本因地。以唸佛心。入無生忍。今於此界攝唸佛人。歸於凈土。佛問圓通。我無選擇。都攝六根。凈念相繼。得三摩地。斯為第一。
釋曰。前經雖明根大。而義說則以見大而例五根。備約六根。以明不變隨緣隨緣不變之旨。故曰。如一見根見周法界。聽嗅嘗觸。覺觸覺知。妙德瑩然。遍周法界。圓滿十虛。寧有方所。今且以一見根言之。有真見。有見精。有妄見。真見即真如不變之性也。即所謂性覺妙明。本覺明妙也。見精即隨
【現代漢語翻譯】 現代漢語譯本：會歸到本體時就沒有差別了。既然當時完全發揮本性來修行，所以可以就著完全的修行而體悟本性。能夠了解通達這個道理，這就是依識大隨凈圓修，完全的修行就在本性之中。
第七部分說明依根大隨凈圓修，完全的修行在本性之中
經文中說：『大勢至（Mahāsthāmaprāpta）法王子，與他同類的五十二位菩薩，立即從座位上站起，頂禮佛足，稟告佛說：我回憶過去恒河沙（Ganges sands）劫之前，有佛出世，名為無量光（Amitābha）。十二位如來（Tathāgata）相繼出現於一劫之中，其中最後一位佛名為超日月光（Transcending Sun and Moon Light）。那位佛陀教我念佛三昧（Buddha-Recollection Samādhi）。譬如有人，一心一意地憶念，另一個人卻一心一意地遺忘。這樣兩個人，即使相遇也如同未遇，即使看見也如同未見。兩個人互相憶念，而且憶念深刻，這樣乃至從生到生，如同形影相隨，不會互相違背差異。十方如來（Tathāgata），憐憫思念眾生，就像母親思念兒子。如果兒子逃離，即使母親思念又有什麼用呢？兒子如果憶念母親，就像母親憶念兒子一樣，母子生生世世，不會互相違背遠離。如果眾生心中憶佛唸佛，現在和將來必定能見到佛，離佛不遠，不需要藉助其他方便，自然就能心開悟解。就像染香的人身上帶有香氣一樣，這就叫做香光莊嚴（Fragrant Light Adornment）。我最初在因地修行時，以唸佛之心，證入無生忍（Non-Origination Tolerance）。現在我於此娑婆世界，攝受唸佛之人，迴歸凈土（Pure Land）。佛陀問我圓通法門，我沒有選擇，而是都攝六根（collecting the six senses），以清凈的念頭相繼不斷，證得三摩地（Samādhi），這是第一。』
解釋說：前面的經文雖然說明了根大，但義理的闡述是以見大為例，推及其他五根，概括了六根，來說明不變隨緣、隨緣不變的宗旨。所以說：『如一個見根，見周遍法界，聽、嗅、嘗、觸、覺觸、覺知，妙德光明，遍周法界，圓滿十方虛空，哪裡有固定的處所呢？』現在且以一個見根來說，有真見、有見精、有妄見。真見就是真如不變的本性，也就是所謂的性覺妙明，本覺明妙。見精就是隨緣。
【English Translation】 English version: When returning to the source, there is no difference. Since one fully utilizes one's nature to cultivate at that time, one can realize the nature through complete cultivation. Being able to understand this thoroughly is called relying on consciousness to cultivate purely and completely, with complete cultivation residing within the nature.
Section 7: Explaining relying on the Greatness of the Roots for Pure and Complete Cultivation, with Complete Cultivation Residing in the Nature
The sutra says: 'Mahāsthāmaprāpta, the Dharma Prince, along with fifty-two Bodhisattvas of his retinue, immediately arose from their seats, prostrated at the Buddha's feet, and said to the Buddha: I recall in the past, countless kalpas ago, as numerous as the sands of the Ganges River, a Buddha appeared in the world named Amitābha (Immeasurable Light). Twelve Tathāgatas appeared successively in one kalpa, the last of whom was named Transcending Sun and Moon Light. That Buddha taught me the Buddha-Recollection Samādhi. It is like a person who is single-mindedly mindful, and another who is single-mindedly forgetful. These two people, even if they meet, are as if they have not met; even if they see each other, it is as if they have not seen each other. If two people remember each other, and their remembrance is deep, then even from life to life, they are like form and shadow, not deviating from each other. The Tathāgatas of the ten directions cherish and remember sentient beings, like a mother remembering her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother, just as the mother remembers the child, mother and child, through lifetimes, will not be separated or distant. If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and in the future, and will not be far from the Buddha. Without relying on other expedient means, they will naturally attain enlightenment. It is like a person who dyes with fragrance, whose body has a fragrant scent. This is called Fragrant Light Adornment. In my initial stage of cultivation, I entered the Non-Origination Tolerance with the mind of Buddha-Recollection. Now, in this Sahā world, I gather those who recite the Buddha's name and guide them to return to the Pure Land. The Buddha asked me about the perfect penetration, and I made no choice, but collected the six senses, with pure thoughts succeeding one another, and attained Samādhi. This is the foremost.'
The explanation says: Although the previous sutra explained the Greatness of the Roots, the meaning was explained by using the Greatness of Seeing as an example, extending it to the other five roots, encompassing the six roots, to explain the principle of unchanging amidst conditions and unchanging conditions. Therefore, it is said: 'Like one root of seeing, seeing pervades the Dharma Realm; hearing, smelling, tasting, touching, feeling touch, and knowing, the wonderful virtue is bright and clear, pervading the Dharma Realm, complete and filling the ten directions. Where is there a fixed place?' Now, let's take one root of seeing as an example. There is true seeing, seeing essence, and deluded seeing. True seeing is the unchanging nature of True Thusness, which is the so-called wondrous brightness of the nature of awareness, the original enlightenment and wondrous brightness. Seeing essence is the conditioned.
緣之始。瞥然晦昧體。是無記。識精中見分也。所謂妄為明覺是也。妄見即緣塵分別。所謂因明立所。所既妄立。生汝妄能。無同異中熾然成異。自無差別。而為差別者也。此與首卷菩提涅槃元清凈體。則汝今者識精元明。能生諸緣。緣所遺者同。第無始與今日之不同耳。茍欲直指人心見性成佛。正當於此。會隨染緣修惡。原從無差以為差。故可即今差別者。以無差體。達見精修惡即是性惡。蓋見精即識精也。真見即菩提涅槃元清凈體也。若見見之時。見非是見。見猶離見。見不能及。則隨凈圓修全修在性之旨得矣。一根如此。耳根與余根皆然。即以此而為勢至菩薩。以唸佛心。入無生忍。亦無所而不可。蓋唸佛。有念自佛三身者。有念它佛三身者。有合自它三身同念者。若見見之時。見非是見。能如是見。則自性三身俱念。如能見屬智。則果成報身。因中即念報身。經云妙菩提路是也。所見屬性。則果成法身。因中即念法身。經云清凈實相是也。天臺大師云。菩提智與法性相應相冥。相應者。如涵蓋相應。相冥者。如水乳相冥。如水銀和真金。能涂諸色像。功德和法身。處處應現往。是故見見之時。見非是見。見猶離見。見所不及。成解脫德。至果能成應身。豈非見見功夫。三身具念乎。抑以此而念自佛之法身者。
而念它佛之法身。泯然無跡。了罔邊畔。自它俱見。不隔毫端。以此而念它佛報身應身時。靡不居吾法性之中。無能所絕待對。所謂境為妙假觀為空。境觀雙忘便是中。忘照何曾有前後。一心融絕了無蹤是也。茍微此念。焉能以唸佛心入無生忍耶。眼根如此。觀音耳門三昧例然。餘人圓通。鼻舌身意例然。觀根皆此觀識觀塵。亦復例照。猶如藥王。執毒為藥。是故能了真如性善性惡不變。以為隨緣。修善修惡隨緣當體不變者。可以拈一莖草。為千丈舍那之身。舉一微塵。可以為西方清泰之國。盡大地拈來。無非雪山藥王樹也。
客曰。隨凈圓修。全修在性門之旨。已領教矣。云何名為隨凈圓證舉一全收門。予曰。隨凈圓證者。如上所引七大菩薩。各依一大。以事圓修。至果亦各依一大以為圓證。略如月光童子。依水悟道。至於果證。方得亡身。與香水海性合真空。無二無別。豈非隨凈圓證一大乎。然而既曰性合真空無二無別。是則性色真空。性火真空。性風真空。性覺真空。性見覺明。性識明知。此之文意。皆于第三卷。一一會通者。莫不與水大性合真空。無二無別。非舉一而全收乎。又此七門。皆觀修惡以即性惡。不但性惡融通。無法不趣。而任運攝得佛法界性善。亦乃性善融通。無惡不具。而任運攝得九法
【現代漢語翻譯】 現代漢語譯本 憶念阿彌陀佛的法身（Dharmakaya，佛的真理之身），要達到泯然無跡，了無邊際的狀態。自性和他性都清晰可見，沒有絲毫阻隔。用這種方式來憶念阿彌陀佛的報身（Sambhogakaya，佛的報償之身）和應身（Nirmanakaya，佛的化身）時，無不包含在我們的法性（Dharmata，事物本性）之中，沒有能與所的絕對對立。這就是所謂的『境為妙假觀為空，境觀雙忘便是中』。忘照之時，何曾有前後之分？一心融絕，了無軌跡，就是這個道理。如果不是這樣憶念，又怎能以唸佛之心進入無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）呢？ 眼根（eye-faculty）是這樣，觀音菩薩通過耳根（ear-faculty）修持耳門三昧（耳根圓通法門）也是同樣的道理。其他人的圓通法門，比如鼻根（nose-faculty）、舌根（tongue-faculty）、身根（body-faculty）和意根（mind-faculty），也是同樣的道理。觀察根塵識（sense-organs, sense-objects, consciousness）也同樣可以參照這種方法。就像藥王菩薩（Bhaisajya-raja），能將毒藥轉化為良藥。因此，能夠理解真如（Tathata，事物的真實本性）的自性本善本惡不變，而又能隨緣顯現。修善修惡，隨緣而當體不變的人，可以拈起一根草，化為千丈高的盧舍那佛（Vairocana，光明遍照佛）之身；舉起一粒微塵，可以化為西方極樂世界（Sukhavati，阿彌陀佛的凈土）。整個大地拈起來，無非都是雪山（Himavat）的藥王樹。
客人問道：『隨順清凈而圓滿修持，完全依憑自性之門的宗旨，我已經領教了。那麼，什麼叫做隨順清凈而圓滿證悟，舉一全收之門呢？』 我回答說：『隨順清凈而圓滿證悟，就像上面所引用的七大菩薩（Seven Great Bodhisattvas），各自依據一大（One Great Element），以事相上的修持達到圓滿，證果時也各自依據一大而圓滿證悟。簡單地說，就像月光童子（Candraprabha），依據水大（Water Element）而悟道，直到證果時，才得以忘卻自身，與香水海（Fragrant Ocean）的自性相合，達到真空（Sunyata，空性）的狀態，無二無別。這難道不是隨順清凈而圓滿證悟一大嗎？然而，既然說是自性與真空相合，無二無別，那麼自性與色大（Form Element）真空，自性與火大（Fire Element）真空，自性與風大（Wind Element）真空，自性與覺大（Consciousness Element）真空，自性與見覺光明（Seeing and Awareness Luminosity），自性與識大（Cognition Element）明知，這些文句的含義，都在第三卷中一一會通，無不與水大的自性相合，達到真空的狀態，無二無別。這難道不是舉一而全收嗎？又這七門，都是觀察修持惡法，從而證悟即是自性本惡。不但自性本惡可以融通，沒有哪種法不能趨向，而且自然而然地攝取佛法界（Buddha-dhatu，佛的境界）的自性本善，也是自性本善可以融通，沒有哪種惡不具備，而且自然而然地攝取九法界（Nine Realms）的惡法。』
【English Translation】 English version To contemplate Amitabha Buddha's Dharmakaya (the Body of Truth, the essence of the Buddha), one must reach a state of complete effacement, with no boundaries. Self and other are both clearly seen, without the slightest obstruction. When contemplating Amitabha Buddha's Sambhogakaya (the Body of Bliss, the rewarded body of the Buddha) and Nirmanakaya (the Body of Transformation, the manifested body of the Buddha) in this way, they are all contained within our Dharmata (the nature of things), without any absolute opposition between subject and object. This is what is meant by 'The realm is wondrously provisional, contemplation is empty, the forgetting of both realm and contemplation is the Middle Way.' When forgetting and illuminating, how can there be a distinction between before and after? The mind is completely merged, without any trace. This is the principle. If one does not contemplate in this way, how can one enter Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of things) with the mind of mindfulness of the Buddha? The eye-faculty is like this, and Avalokiteshvara Bodhisattva's practice of the Ear-gate Samadhi (the Perfect Penetration through the Ear-faculty) through the ear-faculty is the same principle. The perfect penetration methods of others, such as the nose-faculty, tongue-faculty, body-faculty, and mind-faculty, are also the same principle. Observing the sense-organs, sense-objects, and consciousness can also refer to this method. Just like Bhaisajya-raja (Medicine King Bodhisattva), who can transform poison into medicine. Therefore, those who can understand that the true nature of Tathata (the true nature of things) is inherently good and inherently evil, yet unchanging, and can manifest according to conditions; those who cultivate good and cultivate evil, changing according to conditions yet remaining unchanged in essence, can pick up a blade of grass and transform it into the thousand-foot-tall body of Vairocana (the Buddha of Radiant Light); they can lift a mote of dust and transform it into the Western Pure Land of Sukhavati (Amitabha Buddha's Pure Land). Picking up the entire earth, it is nothing but the medicinal trees of Mount Himavat (Snow Mountain).
The guest asked, 'I have already learned the principle of cultivating perfectly by following purity, relying entirely on the gate of self-nature. So, what is meant by the gate of perfectly realizing by following purity, encompassing everything by lifting one?' I replied, 'Perfectly realizing by following purity is like the Seven Great Bodhisattvas mentioned above, each relying on One Great Element, achieving perfection through practice in phenomena, and each relying on One Great Element for perfect realization when attaining the fruit. Simply put, it is like Candraprabha (Moonlight Boy), who awakened to the Way through the Water Element, and only when he attained the fruit was he able to forget himself, merging with the nature of the Fragrant Ocean, reaching the state of Sunyata (emptiness), without difference. Is this not perfectly realizing one great element by following purity? However, since it is said that self-nature merges with emptiness, without difference, then the meaning of the sentences 'self-nature and the Form Element are empty, self-nature and the Fire Element are empty, self-nature and the Wind Element are empty, self-nature and the Consciousness Element are empty, self-nature and the luminosity of seeing and awareness, self-nature and the clear knowing of cognition,' all of which are thoroughly understood in the third volume, are all in harmony with the nature of the Water Element, reaching the state of emptiness, without difference. Is this not encompassing everything by lifting one? Moreover, these seven gates are all about observing and cultivating evil, thereby realizing that it is inherently evil in nature. Not only can inherent evil be integrated, and there is no Dharma that cannot be approached, but also naturally encompassing the inherent goodness of the Buddha-dhatu (Buddha Realm), which is also the inherent goodness that can be integrated, and there is no evil that is not possessed, and naturally encompassing the evil of the Nine Realms.'
界性惡。故圓修行人。至於果成。九皆究竟。四明尊者謂蛣𧏙等。皆須六即判。其初后正此意也。客又問曰。圓頓教旨。明真如不變隨緣。隨緣不變義亦盡矣。蔑以加矣。何必定須論乎性具。予對曰。天臺一家宗旨。明隨緣義。有隨緣變者。別教是也。有隨緣不變者。圓教是也。變與不變。正在教中所論。具與不具。具則隨緣不變。屬於圓教。隨緣若變。正因不具。是故判入別教。是則隨緣不變之旨。全在性具之功。那云不必論乎性具。客又問曰。隨緣不變。約具以明。此固當然。何必定須性具十界乎。予對曰。性具之理。若不具明十界依正色心。昧者但云性具佛界。不具九界。是則必須破九界。以證佛界。何以故。以九法界非性具故。乃但中佛性。隨染緣之所構造。如淳善人。性不具惡。忽被惡人所逼。隨緣強作諸惡。既非其能。故說善人果然為惡。茍欲復其良善。必須大加翻悔。改惡遷善。故不足稱為君子不器。善惡皆能。若圓教人。以知性具十界。故能隨染緣造於九界。如全水為波。全水為冰。是故一切迷中染惡二法皆性具。故但彰己能。何過之有。以非過故。迷中二法。當體佛性。修中全九界。即是本性中九界。全修即性。名為成佛。無別他佛可成。又問曰。性具明乎十界。是則成道之時。但成佛果。修善性
善義已周足。何須更立性惡法門之稱。予對曰。立此性惡法門。事非小小。凡有五大因緣。一理體本來具足故。二照性可以成修故。三果地圓證莫非妙法故。四起妙用時須施十界故。五根性不同攝機須遍故。余之四義。前文已具。根性不同。攝機須遍。今當明之。凡為二意。一明菩薩度生須此法門故。二明眾生機緣須此入道故。
菩薩度生須此法門
又有二種。一者示現無量不乏此門故。二者自利因此即用利生故。
示現無量不乏此門
已如前果地圓現毫無虧欠門中說。
第二自利因此即用利生
今當明之。凡二義。初引義證。二引人證。
初義證
如凈名經說。爾時文殊師利。問維摩詰言。菩薩云何通達佛道。答曰。若菩薩行五無間。而無恚惱。至於地獄。無諸罪垢。至於畜生。無有無明憍慢等過。至於餓鬼。而具足功德。行色無色界。不以為勝。示行貪慾。離諸染著。示行瞋恚。于諸眾生無有恚礙。示行愚癡。而以智慧調伏其心。示行慳貪。而舍內外所有。不惜身命。示行毀禁。而安住凈戒。乃至小罪猶懷大懼。示行嗔恚。而常慈忍。示行懈怠。而勤修功德。示行亂意。而常念定。示行愚癡。而通達世間出世間慧。示行謟偽。而善方便隨諸經義。示行憍慢。而
【現代漢語翻譯】 現代漢語譯本：善的意義已經完全周備，為什麼還需要建立『性惡法門』的說法呢？我回答說：『建立這個性惡法門，事情非同小可，總共有五大因緣。一是理體本來就具足；二是照性可以通過修行成就；三是果地圓滿證得沒有不是妙法的；四是發起妙用時需要施於十法界；五是根性不同，攝受眾生的機緣需要普遍。』其餘四種意義，前面已經詳細說明。根性不同，攝受眾生的機緣需要普遍，現在來闡明它。總共有兩個意思：一是說明菩薩度化眾生需要這個法門；二是說明眾生的機緣需要由此入道。
菩薩度化眾生需要這個法門
又有兩種情況：一是示現無量，不缺少這個法門；二是自身利益因此就用來利益眾生。
示現無量，不缺少這個法門
已經像前面『果地圓滿顯現，毫無虧欠』的章節中所說的那樣。
第二，自身利益因此就用來利益眾生
現在來闡明它。總共有兩個含義：首先引用經義來證明，其次引用人物事蹟來證明。
首先是經義證明
如《維摩詰經》所說：當時，文殊師利（Manjusri，菩薩名）問維摩詰（Vimalakirti，居士名）說：『菩薩如何通達佛道？』維摩詰回答說：『如果菩薩行五無間（five unpardonable sins），而沒有嗔恨惱怒；到達地獄（Naraka，受苦之處），沒有各種罪惡污垢；到達畜生（animals），沒有無明、驕慢等過失；到達餓鬼（hungry ghosts），而具足功德；行於色界（form realm），不認為殊勝；示現行於貪慾，遠離各種染著；示現行於嗔恚，對於眾生沒有嗔恨障礙；示現行於愚癡，而用智慧調伏自己的心；示現行於慳貪，而捨棄內外所有，不吝惜身命；示現行於毀犯禁戒，而安住于清凈戒律，乃至對於小罪也懷有大恐懼；示現行於嗔恚，而常常慈悲忍辱；示現行於懈怠，而勤奮修習功德；示現行於散亂，而常常憶念禪定；示現行於愚癡，而通達世間和出世間的智慧；示現行於諂媚虛偽，而善於用方便法門隨順各種經義；示現行於驕慢，而』
【English Translation】 English version: The meaning of goodness is already fully complete. Why is there a need to establish the doctrine of 'inherent evil'? I replied, 'Establishing this doctrine of inherent evil is no small matter. There are five major causes and conditions. First, the principle of reality is inherently complete. Second, the illuminating nature can be perfected through cultivation. Third, the perfect realization of the fruition ground is none other than wondrous Dharma. Fourth, when initiating wondrous functions, it is necessary to apply them to the Ten Realms. Fifth, because the faculties and natures are different, the means of gathering beings must be universal.' The other four meanings have been explained in detail earlier. Because the faculties and natures are different, the means of gathering beings must be universal. Now, let's clarify it. There are two meanings in total: First, to explain that Bodhisattvas (enlightened beings) need this Dharma gate to liberate beings. Second, to explain that the opportunities for sentient beings require this path to enter.
Bodhisattvas need this Dharma gate to liberate beings
There are also two situations: First, manifesting immeasurable forms without lacking this gate. Second, benefiting oneself and thus using it to benefit others.
Manifesting immeasurable forms without lacking this gate
It is already as stated in the previous chapter 'The perfect manifestation of the fruition ground without any deficiency'.
Second, benefiting oneself and thus using it to benefit others
Now, let's clarify it. There are two meanings in total: First, citing scriptural meaning as proof. Second, citing the deeds of people as proof.
First, scriptural proof
As stated in the Vimalakirti Sutra: At that time, Manjusri (Bodhisattva name) asked Vimalakirti (householder name), 'How does a Bodhisattva penetrate the Buddha path?' Vimalakirti replied, 'If a Bodhisattva practices the five unpardonable sins (five unpardonable sins) without anger or resentment; arrives in hell (Naraka, place of suffering) without various sinful defilements; arrives among animals (animals) without ignorance, arrogance, or other faults; arrives among hungry ghosts (hungry ghosts) while possessing complete merit; acts in the realm of form (form realm) without considering it superior; demonstrates acting in greed, while being detached from various attachments; demonstrates acting in anger, without anger or obstruction towards sentient beings; demonstrates acting in ignorance, while using wisdom to subdue their mind; demonstrates acting in stinginess, while giving up all internal and external possessions, not begrudging their life; demonstrates acting in breaking precepts, while abiding in pure precepts, even having great fear for small offenses; demonstrates acting in anger, while always being compassionate and patient; demonstrates acting in laziness, while diligently cultivating merit; demonstrates acting in distraction, while constantly recollecting samadhi; demonstrates acting in ignorance, while understanding worldly and transcendental wisdom; demonstrates acting in flattery and deceit, while skillfully using expedient means to accord with various sutra meanings; demonstrates acting in arrogance, while'
于眾生猶如橋樑。示行諸煩惱。而心常清凈。示入于魔。而順佛智不隨他教。示入聲聞。而為眾生說未聞法。示入辟支佛智。而成就大悲。教化眾生。示入貧窮。而有寶手功德無盡。示入形殘。而具相好以自莊嚴。示入下賤。而生佛種中具諸功德。示入羸劣醜陋。而得那羅延身。一切眾生之所樂見。示入老病。而永斷病根。超越死畏。示有資生。而恒觀無常。實無所貪。示有妻子綵女。而常樂遠離五欲淤泥。現於訥鈍。而成就辨才總持無失。示入邪濟。而以正濟度諸眾生。現遍入諸道。而斷其因緣。現於涅槃。而斷生死。文殊師利。菩薩能如是行於非道。通達佛道。
釋曰。如此經文。可以證菩薩。以性惡法門。而化度眾生。通達佛道也。
於是維摩詰。問文殊師利。何等為如來種。文殊師利言。有身為種。無明有愛為種。貪恚癡為種。四顛倒為種。五蓋為種。六入為種。七識為種。八邪法為種。九惱為種。十不善道為種。以要言之。六十二見及一切煩惱。皆是佛種。曰。何謂也。答曰。若見無為。入正位者。不能復發阿耨多羅三藐三菩提心。譬如高原陸地不生蓮華。卑濕淤泥乃生蓮華。如是見無為法。入正位者。終復不能生於佛法。煩惱泥中。乃有眾生起佛法耳。又如植種于空。終不得生。糞壤之地。
【現代漢語翻譯】 現代漢語譯本： 對待眾生猶如橋樑一般。示現種種煩惱的行為，而內心卻常常保持清凈。示現進入魔道，卻遵循佛的智慧而不隨從其他的教導。示現進入聲聞乘，卻為眾生宣說他們從未聽聞的佛法。示現進入辟支佛的智慧，卻成就廣大的慈悲心，教化眾生。示現進入貧窮的境地，卻擁有寶手，功德無盡。示現形體殘缺，卻具備種種美好的相貌來莊嚴自身。示現進入**（此處原文有缺失），卻在佛的種姓中具備各種功德。示現羸弱醜陋，卻獲得那羅延（Narayana，意為金剛力士）的身軀，一切眾生都樂於見到。示現衰老和疾病，卻永遠斷除病根，超越對死亡的恐懼。示現有生活所需，卻恒常觀察世事無常，實際上沒有絲毫貪戀。示現有妻子和姬妾，卻常常樂於遠離五欲的污泥。示現言語遲鈍，卻成就雄辯的口才，總持一切法而不遺失。示現進入邪道，卻用正道來救度各種眾生。示現普遍進入各種道，卻斷除這些道的因緣。示現進入涅槃，卻斷除生死輪迴。文殊師利（Manjushri，意為妙吉祥）。菩薩能夠像這樣在非道中修行，通達佛道。
釋曰：如此經文，可以證明菩薩以性惡法門來化度眾生，通達佛道。
於是維摩詰（Vimalakirti，意為凈名）問文殊師利：『什麼是如來（Tathagata，意為如來）的種子？』文殊師利回答說：『有身為種子，無明有愛為種子，貪嗔癡為種子，四顛倒為種子，五蓋為種子，六入為種子，七識為種子，八邪法為種子，九惱為種子，十不善道為種子。總而言之，六十二見以及一切煩惱，都是佛種。』維摩詰問：『這是什麼意思呢？』文殊師利回答說：『如果見到無為法，進入正位的人，不能再次發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心）。譬如高原陸地不生長蓮花，只有在卑濕的淤泥中才能生長蓮花。像這樣，見到無為法，進入正位的人，最終不能生出佛法。只有在煩惱的泥土中，才能有眾生生起佛法。』又如將種子種植在空中，最終不能生長，只有在糞土之地才能生長。
【English Translation】 English version: Like a bridge for all beings. Showing the practice of all kinds of afflictions, yet the mind is always pure. Appearing to enter the realm of demons, yet following the wisdom of the Buddha and not adhering to other teachings. Appearing to enter the path of the Shravakas (Śrāvaka, meaning 'hearer'), yet speaking the Dharma (law, teaching) that they have never heard before for the sake of all beings. Appearing to enter the wisdom of the Pratyekabuddhas (Pratyekabuddha, meaning 'solitary Buddha'), yet accomplishing great compassion and teaching all beings. Appearing to enter poverty, yet possessing treasure hands with endless merits. Appearing with physical disabilities, yet adorned with excellent marks and characteristics. Appearing to enter ** (missing text in the original), yet possessing all kinds of merits in the Buddha's lineage. Appearing weak and ugly, yet obtaining the body of Narayana (Narayana, meaning 'the strong one'), pleasing to all beings. Appearing with old age and sickness, yet permanently cutting off the roots of disease and transcending the fear of death. Appearing to have the necessities of life, yet constantly contemplating impermanence and having no greed. Appearing to have wives and concubines, yet always delighting in staying away from the mud of the five desires. Appearing dull and slow, yet accomplishing eloquence and perfect retention without loss. Appearing to enter into wrong livelihoods, yet using the right livelihood to deliver all beings. Appearing to enter all paths, yet cutting off their causes and conditions. Appearing to enter Nirvana (Nirvana, meaning 'liberation'), yet cutting off birth and death. Manjushri (Manjushri, meaning 'Gentle Glory'), a Bodhisattva (Bodhisattva, meaning 'enlightenment being') can practice in non-paths like this and understand the Buddha's path.
Explanation: This sutra can prove that Bodhisattvas use the Dharma gate of evil nature to transform and deliver sentient beings and understand the Buddha's path.
Then Vimalakirti (Vimalakirti, meaning 'stainless fame') asked Manjushri: 'What is the seed of the Tathagata (Tathagata, meaning 'Thus Gone One')?' Manjushri replied: 'The body is the seed, ignorance and love are the seed, greed, hatred, and delusion are the seed, the four perversions are the seed, the five coverings are the seed, the six entrances are the seed, the seven consciousnesses are the seed, the eight wrong practices are the seed, the nine vexations are the seed, and the ten unwholesome paths are the seed. In short, the sixty-two views and all afflictions are the seeds of the Buddha.' Vimalakirti asked: 'What does this mean?' Manjushri replied: 'If one sees the unconditioned and enters the right position, one cannot generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed perfect enlightenment') again. Just as lotuses do not grow on high and dry land, but only grow in low, wet mud. Likewise, those who see the unconditioned and enter the right position will ultimately not be able to generate the Buddha-dharma. Only in the mud of afflictions can sentient beings arise the Buddha-dharma.' Furthermore, if one plants seeds in the sky, they will never grow; only in the soil of dung can they grow.
乃能滋茂。如是入無為正位者。不生佛法。起於我見。如須彌山。猶能發於阿耨多羅三藐三菩提心。生佛法矣。是故當知。一切煩惱。為如來種。譬如不下巨海。不能得無價寶珠。如是不入煩惱大海。則不能得一切智寶。
釋曰。如此經文。可以證觀修惡即性惡。任運攝得佛界性善。可以為如來種也。
第二引人證者
略引三緣。
初婆須密多女緣
華嚴經云。善財童子。見師子顰申已。復告之言。善男子。於此南方。有一國土。名曰險難。此國有城。名寶莊嚴。中有女人。名婆須密多。汝詣彼問。菩薩云何學菩薩行修菩薩道。時善財童子。頂禮其足。繞無數匝。慇勤瞻仰辭退而去。爾時善財童子。大智光明照啟其心。思惟觀察。見諸法性。得了知一切言音陀羅尼門。得受持一切法輪陀羅尼門。得與一切眾生作所歸依大悲力。得觀察一切法義理光明門。得充滿法界清凈愿。得普照十方一切法智光明。得遍莊嚴一切世界自在力。得普發起一切菩薩業圓滿愿。漸次遊行。至險難國寶莊嚴城。處處尋覓婆須密女城中。有人不知此女功德智慧。作如是念。今此童子諸根寂靜。智慧明瞭。不迷不亂。諦視一尋。無有疲懈。無所取著。目視不瞬。心無所動。甚深寬廣。猶如大海。不應於此婆須密女
【現代漢語翻譯】 現代漢語譯本： 能夠滋養生長。像這樣進入無為正位的人，不生起佛法，卻生起我見，如同須彌山，仍然能夠發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），從而生起佛法。因此應當知道，一切煩惱都是如來的種子。譬如不進入大海，就不能得到無價寶珠；像這樣不進入煩惱大海，就不能得到一切智寶。
釋曰：如此經文，可以證明觀修惡法即是性惡，自然而然地攝取佛界的性善，可以作為如來的種子。
第二，引用事例來證明：
簡略地引用三個例子。
首先是婆須密多女（Vasumitra）的例子：
《華嚴經》說：善財童子（Sudhana）見到師子顰申后，又告訴他說：『善男子，在南方，有一個國土，名叫險難。這個國家有一座城市，名叫寶莊嚴。城中有一位女子，名叫婆須密多。你到她那裡去請教，菩薩如何學習菩薩行，修菩薩道？』當時，善財童子頂禮她的腳，繞了無數圈，慇勤地瞻仰，然後告辭離去。這時，善財童子的大智光明開啟了他的心，思惟觀察，見到了諸法的本性，得到了知一切言音陀羅尼門（dharani，總持法門），得到了受持一切法輪陀羅尼門，得到了能為一切眾生作歸依的大悲力，得到了觀察一切法義理光明門，得到了充滿法界清凈愿，得到了普照十方一切法智光明，得到了普遍莊嚴一切世界自在力，得到了普遍發起一切菩薩業圓滿愿。他逐漸遊歷，到達險難國的寶莊嚴城，到處尋覓婆須密多女。城中有人不瞭解這位女子的功德智慧，這樣想：『現在這位童子諸根寂靜，智慧明瞭，不迷惑不混亂，仔細地尋找，沒有疲憊懈怠，沒有執著，眼睛不眨，心無所動，非常深廣，猶如大海，不應該來找這位婆須密多女。』
【English Translation】 English version: It is able to nourish and grow. One who enters the position of non-action (wu wei) in this way, does not generate the Buddhadharma, but generates the view of self (atman). Like Mount Sumeru, one can still generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and thus generate the Buddhadharma. Therefore, it should be known that all afflictions are the seeds of the Tathagata. For example, if one does not enter the great ocean, one cannot obtain priceless jewels; likewise, if one does not enter the ocean of afflictions, one cannot obtain the jewel of all-wisdom.
Explanation: Such sutra passages can prove that contemplating and cultivating evil is inherently evil, and naturally encompasses the inherent goodness of the Buddha realm, which can serve as the seed of the Tathagata.
Secondly, citing examples to prove:
Briefly citing three examples.
First, the example of the woman Vasumitra:
The Avatamsaka Sutra says: Sudhana, after seeing Simhavijrmbhita, further told him: 'Good man, in the south, there is a country called Dangerous. This country has a city called Treasure Adornment. In the city, there is a woman named Vasumitra. Go to her and ask, how does a Bodhisattva learn the Bodhisattva conduct and cultivate the Bodhisattva path?' At that time, Sudhana prostrated at her feet, circumambulated her countless times, respectfully gazed at her, and then took his leave. At this time, Sudhana's great wisdom light opened his mind, contemplating and observing, he saw the nature of all dharmas, obtained the Dharani (dharani, mantra) gate of knowing all sounds, obtained the Dharani gate of upholding all Dharma wheels, obtained the great compassionate power to be a refuge for all beings, obtained the light gate of observing the meaning and principles of all dharmas, obtained the pure vow that fills the Dharma realm, obtained the light of all-wisdom that universally illuminates the ten directions, obtained the power to freely adorn all worlds, obtained the perfect vow to universally initiate all Bodhisattva deeds. He gradually traveled and arrived at the Treasure Adornment city of the Dangerous country, searching everywhere for the woman Vasumitra. Some people in the city did not understand this woman's merits and wisdom, and thought: 'Now this youth's senses are tranquil, his wisdom is clear, he is not confused or disordered, he is carefully searching, without fatigue or laziness, without attachment, his eyes do not blink, his mind is unmoved, very deep and vast, like the great ocean, he should not be looking for this woman Vasumitra.'
。有貪愛心。有顛倒心。生於凈想。生於欲想。不應為此女色所攝。此童子者。不行魔行。不入魔境。不沒欲泥。不被魔縛。不應作處已能不作。有何等意而求此女。其中有人。先知此女有智慧者。告善財言。善哉善哉。善男子。汝今乃能推求尋覓婆須密女。汝已獲得廣大善利。善男子。汝應決定求佛果位。決定欲為一切眾生作所依怙。決定欲拔一切眾生貪愛毒箭。決定欲破一切眾生於女色中所有凈想。善男子。婆須密女。於此城內市廛之北。自宅中住。時善財聞是語已。歡喜踴躍。往詣其門。見其住宅廣博嚴麗。寶墻寶樹。及以寶塹。一一皆有十重圍繞。其寶塹中香水盈滿。金沙布地。諸天寶華。優缽羅華。波頭摩華。拘物頭華。芬陀利華。遍覆水上。宮殿樓閣。處處分佈。門闥牕牖。相望間列。咸施網鐸。悉置幡幢。無量珍奇以為嚴飾。琉璃為地。眾寶間錯。燒諸沉水。涂以栴檀。懸眾寶鈴。風動成音。散諸天華。遍佈其地。種種嚴麗。不可稱說。諸珍寶藏其數百千。十大園林。以為莊嚴。爾時善財。見此女人顏貌端嚴。色相圓滿。面板金色。目發紺青。不長不短。不粗不細。欲界人天無能與比。音聲美妙。超諸梵世。一切眾生差別言音。悉皆具足。無不解了。深達字義。善巧談說。得如幻智。入方便門。眾寶瓔
【現代漢語翻譯】 現代漢語譯本：他有貪愛之心，有顛倒之心，卻在（女色）中產生清凈之想，產生慾望之想，不應該被這女色所迷惑。這位童子（善財），不行魔之事，不入魔之境，不沉沒于慾望的泥潭，不被魔所束縛，不應該做的事情已經能夠不做。有什麼樣的想法，卻要求取這個女子呢？其中有人，事先知道這個女子有智慧的人，告訴善財說：『善哉善哉！善男子，你現在竟然能夠推求尋覓婆須蜜女（Vasumitrā，一位以其對慾望的深刻理解而聞名的女性）。你已經獲得了廣大的善利。善男子，你應該決定求取佛果之位，決定要為一切眾生作依靠，決定要拔除一切眾生貪愛的毒箭，決定要破除一切眾生在女色中所有的清凈之想。』善男子，婆須蜜女，就在這城內的市場以北，在她自己的家中居住。當時善財聽到這些話后，歡喜踴躍，前往她的住所。見到她的住宅廣博嚴麗，有寶墻寶樹，以及寶塹，每一個都有十重圍繞。那寶塹中香水盈滿，金沙鋪地，諸天寶華，優缽羅華（utpala，藍色蓮花），波頭摩華（padma，蓮花），拘物頭華（kumuda，白色睡蓮），芬陀利華（puṇḍarīka，白色蓮花），遍佈覆蓋水上。宮殿樓閣，處處分佈，門闥牕牖，相互間隔排列，都施有網鐸，都設定幡幢，用無量珍奇來作為裝飾。琉璃為地，各種寶物交錯其中，焚燒各種沉香，塗抹栴檀香。懸掛各種寶鈴，風吹動發出聲音。散佈各種天華，遍佈在地上。種種嚴麗，不可稱說。各種珍寶庫藏有數百千之多，有十大園林，用來作為莊嚴。當時善財，見到這位女人顏貌端嚴，色相圓滿，面板金色，目發紺青，不長不短，不粗不細，欲界人天沒有能夠與她相比的。音聲美妙，超越諸梵天世界。一切眾生差別的言語聲音，她都完全具備，沒有不理解的。深刻通達文字的含義，善於巧妙地談說，得到如幻的智慧，進入方便之門。眾寶瓔
【English Translation】 English version: He has a mind of greed and attachment, a mind of delusion, yet he generates pure thoughts and desires in (female form), he should not be captivated by this female form. This youth (Sudhana), does not engage in demonic practices, does not enter the realm of demons, does not sink into the mire of desire, and is not bound by demons. He is already capable of not doing what should not be done. What kind of intention does he have, yet he seeks this woman? Among them, someone who knew beforehand that this woman was wise, told Sudhana: 'Excellent, excellent! Good man, you are now able to seek out Vasumitrā (a woman known for her profound understanding of desire). You have already obtained vast benefits. Good man, you should resolve to seek the fruit of Buddhahood, resolve to be a refuge for all sentient beings, resolve to pull out the poisonous arrows of greed and attachment from all sentient beings, resolve to shatter all pure thoughts that all sentient beings have about female form.' Good man, Vasumitrā resides in her own home, north of the market in this city. At that time, Sudhana, upon hearing these words, rejoiced and went to her residence. He saw that her residence was vast and magnificent, with jeweled walls, jeweled trees, and jeweled moats, each surrounded by ten layers. The jeweled moats were filled with fragrant water, the ground was covered with golden sand, and heavenly jeweled flowers, utpala (blue lotus), padma (lotus), kumuda (white water lily), and puṇḍarīka (white lotus), covered the water. Palaces and pavilions were distributed everywhere, with doors and windows arranged at intervals, all adorned with nets and bells, and all adorned with banners and streamers, using countless treasures as decorations. The ground was made of crystal, with various jewels interspersed, burning various aloeswood, and smeared with sandalwood. Various jeweled bells were hung, and the wind moved to create sounds. Various heavenly flowers were scattered, covering the ground. The various splendors are indescribable. There were hundreds and thousands of various treasure troves, and ten great gardens were used as adornments. At that time, Sudhana saw that this woman's face was dignified, her appearance was perfect, her skin was golden, her eyes and hair were dark blue, neither too long nor too short, neither too coarse nor too fine, and no one in the desire realm of humans and gods could compare to her. Her voice was beautiful, surpassing all Brahma worlds. She fully possessed the different languages and sounds of all sentient beings, and there was nothing she did not understand. She deeply understood the meaning of words, was skilled in eloquent speech, obtained wisdom like illusion, and entered the gate of skillful means. Various jeweled necklaces
珞及諸嚴具。莊嚴其身。如意摩尼以為寶冠。而冠其首。復有無量眷屬圍繞。皆共善財同一行愿。福德大藏。具足無盡。時婆須密多女。從其身出廣大光明。普照宅中一切宮殿。遇斯光者。身得清凈。爾時善財。前詣其所。頂禮其足。合掌而住。白言聖者。我已先發阿耨多羅三藐三菩提心。而未知菩薩云何學菩薩行。云何修菩薩道。我聞聖者善能教誨。愿為我說。彼即告言。善男子。我得菩薩解脫。名離貪慾際。隨其欲樂。而為現身。若天見我。我為天女。形貌光明殊勝無比。如是乃至人非人等而見我者。我即為現人非人女。隨其樂欲。皆令得見。若有眾生。欲意所纏。來詣我所。我為說法。彼聞法已。則離貪慾。得菩薩無著境界三昧。若有眾生。暫見於我。則離貪慾。得菩薩歡喜三昧。若有眾生。暫與我語。則離貪慾。得菩薩無礙音聲三昧。若有眾生。暫執我手。則離貪慾。得菩薩遍往一切佛剎三昧。若有眾生。暫升我座。則離貪慾。得菩薩解脫光明三昧。若有眾生。暫觀於我。則離貪慾。得菩薩寂靜莊嚴三昧。若有眾生。見我顰申。則離貪慾。得菩薩摧伏外道三昧。若有眾生。見我目瞬。則離貪慾。得菩薩佛境界光明三昧。若有眾生。抱持於我。則離貪慾。得菩薩攝一切眾生恒不捨離三昧。若有眾生。唼我唇吻。
【現代漢語翻譯】 現代漢語譯本： 她佩戴著各種裝飾品和華麗的服飾，以莊嚴自身。她頭戴如意摩尼寶珠（cintamani，一種能實現願望的寶珠）製成的寶冠。此外，還有無數眷屬圍繞著她，都與善財童子（Sudhana）懷有相同的修行和願望，擁有無盡的福德寶藏。 這時，婆須密多女（Vasumitra）從她的身體中發出廣大的光明，普照整個宅邸中的所有宮殿。凡是遇到這光明的人，身心都得到清凈。當時，善財童子來到她的住所，頂禮她的雙足，合掌站立，說道：『聖者，我早已發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），但還不知道菩薩應該如何學習菩薩的修行，如何修持菩薩的道路。我聽說聖者您善於教誨，希望您能為我講解。』 她回答說：『善男子，我獲得了一種菩薩的解脫法門，名為離貪慾際（離貪慾的境界）。我能隨順眾生的慾望和喜好，而顯現不同的身形。如果天人看到我，我就顯現為天女，容貌光明，無比殊勝。像這樣，乃至人或非人等眾生看到我，我就顯現為人或非人的女子，隨順他們的喜好，讓他們都能見到。如果有些眾生被慾望所纏縛，來到我的住所，我就為他們說法。他們聽聞佛法后，就能脫離貪慾，獲得菩薩無著境界三昧（菩薩不執著境界的禪定）。 如果有些眾生只是短暫地見到我，就能脫離貪慾，獲得菩薩歡喜三昧（菩薩歡喜的禪定）。如果有些眾生只是短暫地與我交談，就能脫離貪慾，獲得菩薩無礙音聲三昧（菩薩無礙音聲的禪定）。如果有些眾生只是短暫地握住我的手，就能脫離貪慾，獲得菩薩遍往一切佛剎三昧（菩薩遍游一切佛土的禪定）。如果有些眾生只是短暫地登上我的座位，就能脫離貪慾，獲得菩薩解**明三昧（菩薩解脫光明的禪定）。 如果有些眾生只是短暫地觀看我，就能脫離貪慾，獲得菩薩寂靜莊嚴三昧（菩薩寂靜莊嚴的禪定）。如果有些眾生看到我皺眉，就能脫離貪慾，獲得菩薩摧伏外道三昧（菩薩摧伏外道的禪定）。如果有些眾生看到我眨眼，就能脫離貪慾，獲得菩薩佛境界光明三昧（菩薩佛境界光明的禪定）。如果有些眾生擁抱我，就能脫離貪慾，獲得菩薩攝一切眾生恒不捨離三昧（菩薩攝受一切眾生永不捨離的禪定）。如果有些眾生親吻我的嘴唇，……』
【English Translation】 English version: Adorned with various ornaments and exquisite attire, she embellished her body. A crown made of cintamani (wish-fulfilling jewel) adorned her head. Furthermore, she was surrounded by countless attendants, all sharing the same practices and vows as Sudhana, possessing an inexhaustible treasury of merit. At that moment, the maiden Vasumitra emitted a vast light from her body, illuminating all the palaces within the mansion. Those who encountered this light found their bodies purified. Then, Sudhana approached her dwelling, prostrated at her feet, and stood with palms joined, saying, 'O Holy One, I have already awakened the aspiration for anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva should learn the conduct of a Bodhisattva, how to cultivate the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in teaching; I beseech you to instruct me.' She replied, 'Good man, I have attained a Bodhisattva liberation called the 'Limit of Freedom from Desire'. According to their desires and pleasures, I manifest bodies for them. If gods see me, I appear as a goddess, with a form of light, supremely unparalleled. Likewise, even humans and non-humans who see me, I manifest as a human or non-human woman, according to their pleasures, allowing them all to see me. If there are beings entangled in desire who come to my dwelling, I teach them the Dharma. Having heard the Dharma, they are freed from desire and attain the Bodhisattva Samadhi of Unattached Realm. If there are beings who merely see me briefly, they are freed from desire and attain the Bodhisattva Samadhi of Joy. If there are beings who merely speak with me briefly, they are freed from desire and attain the Bodhisattva Samadhi of Unobstructed Voice. If there are beings who merely hold my hand briefly, they are freed from desire and attain the Bodhisattva Samadhi of Universally Going to All Buddha-fields. If there are beings who merely ascend my seat briefly, they are freed from desire and attain the Bodhisattva Samadhi of Liberation and Illumination. If there are beings who merely gaze upon me briefly, they are freed from desire and attain the Bodhisattva Samadhi of Tranquil Adornment. If there are beings who see me frown, they are freed from desire and attain the Bodhisattva Samadhi of Subduing External Paths. If there are beings who see me blink, they are freed from desire and attain the Bodhisattva Samadhi of the Light of the Buddha Realm. If there are beings who embrace me, they are freed from desire and attain the Bodhisattva Samadhi of Gathering All Beings, Never Abandoning Them. If there are beings who kiss my lips, ...'
則離貪慾。得菩薩增長一切眾生福德藏三昧。凡有眾生。親近於我。一切皆得住離貪際。入菩薩一切智地。現前無礙解脫。善財白言。聖者種何善根。修何福業。而得成就如是自在。答言。善男子。我念過去。有佛出世。名為高行。其王都城。名曰妙門。善男子。彼高行如來。哀愍眾生。入于王城。蹈彼門門。其城一切悉。皆震動。忽然廣博。眾寶莊嚴。無量光明遞相映徹種種寶華散佈其地。諸天音樂。同時俱奏。一切諸天充滿虛空。善男子。我于彼時。為長者妻。名曰善慧。見佛神力。心生覺悟。則與其夫。往詣佛所。以一寶錢。而為供養。是時文殊師利童子。為佛侍者。為我說法。令發阿耨多羅三藐三菩提心。善男子。我惟知此菩薩離貪際解脫。如諸菩薩摩訶薩。成就無邊巧方便智。其藏廣大。境界無比。而我云何能知能說彼功德行。
第二無厭足王緣
華嚴經云。善財童子。參普眼長者已。復告之言。善男子。於此南方。有一大城。名多羅幢。彼中有王。名無厭足。汝詣彼問。菩薩云何學菩薩行。修菩薩道。時善財童子。禮普眼足。繞無量匝。慇勤瞻仰。辭退而去。爾時善財童子。憶念思惟善知識教。念善知藏能攝受我。能守護我。令我于阿耨多羅三藐三菩提無有退轉。如是思惟。生歡喜心。凈信
【現代漢語翻譯】 現代漢語譯本 遠離貪慾，就能獲得菩薩增長一切眾生福德藏三昧（Samatā，一種禪定）。凡是有眾生親近我，一切都能安住于遠離貪慾的境界，進入菩薩的一切智慧之地，當下獲得無礙的解脫。善財（Sudhana）問道：『聖者您種下何種善根，修了何種福業，才能成就如此自在的境界？』回答說：『善男子，我回憶過去，有佛出世，名為高行（Gao Xing）。他的王都城，名叫妙門（Miao Men）。善男子，那位高行如來，哀憫眾生，進入王城，足跡遍及各個城門，整個城市都震動起來，忽然變得廣闊無垠，用各種珍寶裝飾，無量光明交相輝映，各種寶華散佈在地上，諸天音樂同時演奏，一切諸天充滿虛空。善男子，我那時是一位長者的妻子，名叫善慧（Shanhui），見到佛的神力，心中覺悟，就和我的丈夫一起前往佛的住所，用一枚寶錢作為供養。當時文殊師利（Manjushri）童子，作為佛的侍者，為我說法，使我發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子，我只知道這種菩薩遠離貪慾的解脫，至於諸位菩薩摩訶薩（Mahasattvas，大菩薩）成就無邊巧妙方便的智慧，他們的功德藏廣大無邊，境界無比殊勝，我又怎麼能夠知道和述說他們的功德呢？』
第二 無厭足王緣
《華嚴經》記載，善財童子參拜普眼（Pu Yan）長者后，又告訴他說：『善男子，在南方，有一座大城，名叫多羅幢（Duoluochuang）。那裡有一位國王，名叫無厭足（Wu Yanzu）。您去向他請教，菩薩如何學習菩薩行，修習菩薩道。』當時善財童子，禮拜普眼長者的雙足，繞了無數圈，慇勤地瞻仰，然後告辭離去。這時善財童子，憶念思惟善知識的教誨，想到善知識能攝受我，能守護我，使我在阿耨多羅三藐三菩提的道路上不會退轉。這樣思惟著，心中生起歡喜，生起清凈的信心。
【English Translation】 English version By being apart from greed, one obtains the Samadhi (Samatā, a state of meditative consciousness) of the Bodhisattva's treasury of increasing the merit and virtue of all sentient beings. If any sentient beings are close to me, all can abide in the state of being apart from greed, enter the all-knowing ground of the Bodhisattva, and attain unobstructed liberation in the present moment. Sudhana (善財) asked: 'Holy one, what good roots have you planted, and what meritorious deeds have you cultivated, to achieve such a state of freedom?' The answer was: 'Good man, I recall in the past, there was a Buddha who appeared in the world, named Gao Xing (高行). His royal capital city was named Miao Men (妙門). Good man, that Tathagata (如來) Gao Xing, out of compassion for sentient beings, entered the royal city, and his footsteps touched every gate. The entire city shook, suddenly becoming vast and expansive, adorned with various treasures, with immeasurable light interpenetrating each other, and various precious flowers scattered on the ground. Heavenly music played simultaneously, and all the heavens were filled with celestial beings. Good man, at that time, I was the wife of an elder, named Shanhui (善慧). Seeing the Buddha's divine power, my heart awakened, and I went with my husband to the Buddha's residence, offering a single precious coin as a gift. At that time, the youth Manjushri (文殊師利), as the Buddha's attendant, spoke the Dharma (法) for me, causing me to generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Good man, I only know this liberation of the Bodhisattva being apart from greed. As for the Bodhisattva Mahasattvas (摩訶薩, great Bodhisattvas) who have achieved boundless skillful means of wisdom, their treasury of merit is vast and boundless, and their realm is incomparably sublime. How can I know and describe their merits and virtues?'
Second: The Story of King Wu Yanzu (無厭足)
The Avatamsaka Sutra (華嚴經) states that after Sudhana paid homage to the elder Pu Yan (普眼), he told him: 'Good man, in the south, there is a large city named Duoluochuang (多羅幢). There is a king there named Wu Yanzu (無厭足). Please go and ask him how a Bodhisattva learns the conduct of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana bowed at the feet of the elder Pu Yan, circumambulated him countless times, gazed at him with reverence, and then took his leave. At this time, Sudhana recalled and contemplated the teachings of the wise teacher, thinking that the wise teacher could embrace me and protect me, so that I would not regress on the path of Anuttara-samyak-sambodhi. Thinking in this way, joy arose in his heart, and pure faith arose.
心。廣大心。怡暢心。欣慶心。勝妙心。寂靜心。莊嚴心。無著心。無礙心。平等心。自在心。住法心。遍往佛剎心。見佛莊嚴心。不捨十力心。漸次遊行。經歷國土村邑聚落。至多羅幢城。問無厭足王所在之處。諸人答言。此王今者在於正殿。坐師子座。宣佈法化。調御眾生。可治者治。可攝者攝。罰其罪惡。決其諍訟。撫其孤弱。皆令永斷殺盜邪淫。亦令禁止妄言兩舌惡口綺語。又使遠離貪瞋邪見。時善財奇千。依眾人語。尋即往詣。遙見彼王。坐那羅延金剛之座。阿僧祇寶以為其足。無量寶像以為莊嚴。金繩為網。彌覆其上。如意摩尼以為冠。莊嚴其首。閻浮檀金以為半月。莊嚴其額。帝青摩尼以為耳珰。相對垂下。無價摩尼以為瓔珞。莊嚴其頸。天妙摩尼。以為印。釧。莊嚴其臂。閻浮檀金以為其蓋。眾寶聞錯以為輪輻。大琉璃寶以為其竿。光味摩尼以為齊。雜寶為鈴。恒出妙音。放大光明。周遍十方。如是寶蓋而覆其上。阿那羅王。有大力勢。能伏他眾。無能與敵。以離垢繒。而系其頂。十千大臣前後圍繞。共理王事。其前復有十萬猛卒。形貌醜惡。衣服褊陋。執持器杖。攘臂瞋目。眾生見者。無不恐怖。無量眾生。犯王教敕。或盜他物。或害他命。或侵他妻。或生邪見。或起瞋恨。或懷貪嫉。作如是等種
【現代漢語翻譯】 現代漢語譯本 心：廣大之心，怡暢之心，欣慶之心，勝妙之心，寂靜之心，莊嚴之心，無著之心，無礙之心，平等之心，自在之心，住法之心，遍往佛剎之心，見佛莊嚴之心，不捨十力之心，漸次**。經歷國土村邑聚落，至多羅幢城，問無厭足王（永遠無法滿足的國王）所在之處。諸人答言：『此王今者在於正殿，坐師子座，宣佈法化，調御眾生。可治者治，可攝者攝，罰其罪惡，決其諍訟，撫其孤弱，皆令永斷殺盜邪淫。亦令禁止妄言兩舌惡口綺語。又使遠離貪瞋邪見。』 時善財童子，依眾人語，尋即往詣。遙見彼王，坐那羅延金剛之座（Narayan Diamond Throne）。阿僧祇寶（Asankhya treasures）以為其足，無量寶像以為莊嚴，金繩為網，彌覆其上，如意摩尼（Cintamani）以為冠，莊嚴其首，閻浮檀金（Jambudvipa gold）以為半月，莊嚴其額，帝青摩尼（Indranila Mani）以為耳珰，相對垂下，無價摩尼以為瓔珞，莊嚴其頸，天妙摩尼，以為印。釧，莊嚴其臂，閻浮檀金以為其蓋，眾寶聞錯以為輪輻，大琉璃寶以為其竿，光味摩尼以為齊，雜寶為鈴，恒出妙音，放大光明，周遍十方。如是寶蓋而覆其上。阿那羅王（Anala King），有大力勢，能伏他眾，無能與敵，以離垢繒，而系其頂。十千大臣前後圍繞，共理王事。其前復有十萬猛卒，形貌醜惡，衣服褊陋，執持器杖，攘臂瞋目，眾生見者，無不恐怖。無量眾生，犯王教敕，或盜他物，或害他命，或侵他妻，或生邪見，或起瞋恨，或懷貪嫉，作如是等種種
【English Translation】 English version Mind: Vast mind, joyful mind, rejoicing mind, supreme mind, serene mind, adorned mind, unattached mind, unobstructed mind, equal mind, free mind, abiding-in-the-dharma mind, mind that travels to all Buddha-lands, mind that sees the adornments of the Buddhas, mind that does not abandon the ten powers, gradually **. Passing through countries, villages, towns, and settlements, he arrived at the city of Dhvaja and asked where King Anala (King of Insatiable Desire) was. The people replied, 'This king is now in the main hall, seated on a lion throne, proclaiming the Dharma, taming and subduing sentient beings. Those who can be governed are governed, those who can be gathered are gathered, their sins are punished, their disputes are resolved, and the orphaned and weak are cared for, all of whom are made to permanently cease killing, stealing, sexual misconduct. He also prohibits false speech, divisive speech, harsh speech, and frivolous speech. He also causes them to stay away from greed, hatred, and wrong views.' Then Sudhana, following the words of the people, immediately went there. From afar, he saw the king seated on the Narayan Diamond Throne (Narayan Diamond Throne). Asankhya treasures (Asankhya treasures) were its base, adorned with immeasurable precious images, golden ropes formed a net covering it, a Cintamani (Cintamani) jewel served as its crown, adorning his head, Jambudvipa gold (Jambudvipa gold) formed a crescent, adorning his forehead, Indranila Mani (Indranila Mani) jewels served as earrings, hanging down in pairs, priceless jewels formed necklaces, adorning his neck, celestial wondrous jewels served as seals and bracelets, adorning his arms, Jambudvipa gold formed his canopy, various precious sounds intertwined to form its spokes, great Vaidurya jewels formed its pole, light-flavored jewels formed its fringe, various jewels formed its bells, constantly emitting wondrous sounds, radiating great light, pervading the ten directions. Such a precious canopy covered him. King Anala (Anala King) possessed great power and strength, able to subdue others, with no one able to oppose him, with a spotless silk ribbon tied to his head. Ten thousand ministers surrounded him, managing the affairs of the kingdom together. In front of him were ten thousand fierce soldiers, with ugly appearances, wearing shabby clothes, holding weapons, baring their arms and glaring, causing all who saw them to be terrified. Immeasurable sentient beings, violating the king's commands, either stealing from others, or harming their lives, or violating others' wives, or generating wrong views, or arising with anger and hatred, or harboring greed and jealousy, committing such kinds of various
種惡業。身被五縛。將詣王所。隨其所犯。而治罰之。或斷手足。或截耳鼻。或挑其目。或斬其首。或剝其皮。或解其體。或以湯煮。或以火焚。或驅上高山。推令墮落。有如是等無量楚毒。發聲號叫。譬如眾合大地獄中。善財見已。作如是念。我為利益一切眾生。求菩薩行。修菩薩道。今者此王滅諸善法。作大罪業。逼惱眾生。乃至斷命。曾不顧懼未來惡道。云何於此而欲求法。發大悲心。救護眾生。作是念時。空中有天而告之言。善男子。汝當憶念普眼長者善知識教。善財仰視而白之曰。我常憶念。初不敢忘。天曰。善男子。汝莫厭離善知識語。善知識者。能引導汝。至無險難安隱之處。善男子。菩薩善巧方便智不可思議。攝受眾生智不可思議。護念眾生智不可思議。成熟眾生智不可思議。守護眾生智不可思議。度脫眾生智不可思議。調伏眾生智不可思議。時善財童子。聞此語已。即詣王所。頂禮其足。白言聖者。我已先發阿耨多羅三藐三菩提心。而未知菩薩云何學菩薩行。云何修菩薩道。我聞。聖者善能教誨。愿為我說。時阿那羅王。理王事已。執善財手。將入宮中。命之同坐。告言。善男子。汝應觀我所住宮殿。善財如語。即遍觀察。見其宮殿。廣大無比。皆以妙寶之所合成。七寶為墻。周匝圍繞。百千眾寶
【現代漢語翻譯】 現代漢語譯本： 種下惡業的人，身體被五種束縛捆綁，將被帶到國王那裡，根據他們所犯的罪行，進行懲罰。或者砍斷他們的手腳，或者割掉他們的耳朵鼻子，或者挖出他們的眼睛，或者斬下他們的頭顱，或者剝掉他們的面板，或者肢解他們的身體，或者用沸水煮，或者用火焚燒，或者驅趕到高山上，推下去讓他們墜落。有像這樣數不清的殘酷刑罰，發出號叫的聲音，就像眾合大地獄中一樣。善財（Sudhana，求道者）看到這些，心中想：『我爲了利益一切眾生，尋求菩薩行，修習菩薩道，現在這個國王滅絕各種善法，造下巨大的罪業，逼迫惱害眾生，甚至斷送他們的性命，從不顧忌未來的惡道。怎麼能在這裡向他求法呢？』於是發起大悲心，想要救護眾生。當他這樣想的時候，空中傳來天人的聲音告訴他：『善男子，你應該憶念普眼長者（Sarvadarshana，一位善知識）善知識的教誨。』善財抬頭看著天空回答說：『我常常憶念，從不敢忘記。』天人說：『善男子，你不要厭倦離開善知識的教導。善知識能夠引導你，到達沒有危險、安穩的地方。』善男子，菩薩善巧方便的智慧不可思議，攝受眾生的智慧不可思議，護念眾生的智慧不可思議，成熟眾生的智慧不可思議，守護眾生的智慧不可思議，度脫眾生的智慧不可思議，調伏眾生的智慧不可思議。當時，善財童子聽到這些話后，立刻前往國王那裡，頂禮國王的雙足，稟告說：『聖者，我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），但是還不知道菩薩應該如何學習菩薩行，如何修習菩薩道。我聽說聖者您善於教誨，希望您能為我講解。』當時，阿那羅王（Anala，國王的名字）處理完政事後，握住善財的手，將他帶入宮中，讓他與自己同坐，並告訴他說：『善男子，你應該觀察我所居住的宮殿。』善財按照國王的話，立即四處觀察，看到那宮殿廣大無比，都是用各種珍妙的寶物合成的，用七寶做墻，在四周環繞，裝飾著成百上千的各種寶物。
【English Translation】 English version: Those who have sown evil karma are bound by the five bonds and will be brought to the king's presence. According to their offenses, they will be punished. Some will have their hands and feet cut off, others their ears and noses severed, some will have their eyes gouged out, others their heads chopped off, some will be skinned, others dismembered, some boiled in hot water, others burned in fire, some driven to high mountains and pushed to fall. There are such countless cruel tortures, with cries of agony, like those in the Great Hell of the Mass. Sudhana (善財, a seeker of the path), seeing this, thought to himself: 'For the benefit of all sentient beings, I seek the Bodhisattva path and cultivate the Bodhisattva way. Now, this king destroys all good dharmas, creates great sins, oppresses and torments sentient beings, even taking their lives, without any regard for the evil paths of the future. How can I seek the Dharma from him?' Thus, he aroused great compassion, wanting to save and protect sentient beings. As he was thinking this, a voice from the sky told him: 'Good man, you should remember the teachings of the good friend Sarvadarshana (普眼長者, a virtuous mentor).' Sudhana looked up at the sky and replied: 'I always remember them and never dare to forget.' The celestial being said: 'Good man, do not be weary of leaving the teachings of a good friend. A good friend can guide you to a safe and secure place without danger.' Good man, the wisdom of the Bodhisattva's skillful means is inconceivable, the wisdom of embracing sentient beings is inconceivable, the wisdom of protecting and cherishing sentient beings is inconceivable, the wisdom of maturing sentient beings is inconceivable, the wisdom of guarding sentient beings is inconceivable, the wisdom of liberating sentient beings is inconceivable, the wisdom of taming sentient beings is inconceivable.' At that time, Sudhana, hearing these words, immediately went to the king, prostrated himself at his feet, and said: 'Holy one, I have already aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva should learn the Bodhisattva practices or how to cultivate the Bodhisattva path. I have heard that you, holy one, are skilled in teaching, and I wish that you would explain it to me.' At that time, King Anala (阿那羅王, the name of the king), having finished his royal duties, took Sudhana's hand and led him into the palace, inviting him to sit with him, and told him: 'Good man, you should observe the palace where I dwell.' Sudhana, as instructed, immediately observed everywhere and saw that the palace was vast and boundless, all made of wondrous and precious treasures, with walls of seven jewels surrounding it, adorned with hundreds of thousands of various treasures.
以為樓閣。種種莊嚴悉皆妙好。不思議摩尼寶網。羅覆其上。十億侍女。端正殊絕。威儀進止皆悉可觀。凡所施為無非巧妙。先起后臥。軟意承旨。時阿那羅王。告善財言。善男子。于意云何。我若實作如是惡業。云何而得如是果報。如是色身。如是眷屬。如是富贍。如是自在。善男子。我得菩薩如幻解脫。善男子。我此國土所有眾生。多行殺盜。乃至邪見。作余方便。不能令其舍離惡業。善男子。我為調伏彼眾生故。化作惡人。造諸罪業。受種種苦。令其一切作惡眾生。見是事已。心生惶怖。心生厭離。心生怯弱。斷其所作一切惡業。發阿耨多羅三藐三菩提意。善男子。我以如是巧方便故。令諸眾生舍十惡業。住十善道。究竟快樂。究竟安隱。究竟住於一切智地。善男子。我身語意。未曾惱害於一眾生。善男子。如我心者。寧于未來受無間苦。終不發生一念之意。與一蚊一蟻而作苦事。況復人耶。人是□田。能生一切諸善法故。善男子。我惟得此如幻解脫。如諸菩薩摩訶薩。得無生忍。知諸有趣悉皆如幻。菩薩諸行悉皆如幻。一切世間悉皆如影。一切諸法悉皆如夢。入真實相無礙法門。修行帝網一切諸行。以無礙智行於境界。普入一切平等三昧。于陀羅尼。已得自在。而我云何能知能說彼功德行。
性善惡論
【現代漢語翻譯】 現代漢語譯本 （阿那羅王繼續說道）看起來像是一座樓閣，各種各樣的莊嚴陳設都非常美妙。不可思議的摩尼寶珠網覆蓋在上面，有十億侍女，容貌端莊美麗，儀態舉止都非常值得觀看，她們所做的一切都非常巧妙。她們總是先我而起，后我而臥，用溫柔的態度來領會我的旨意。
這時，阿那羅王（Anala King）告訴善財（Sudhana）說：『善男子，你覺得怎麼樣？如果我真的做了這樣的惡業，怎麼會得到這樣的果報，擁有這樣的色身，這樣的眷屬，這樣的富裕，這樣的自在呢？』
『善男子，我得到了菩薩的如幻解脫。善男子，我這個國土裡的所有眾生，大多行殺生、偷盜，乃至邪見，用其他方法，不能讓他們捨棄惡業。』
『善男子，爲了調伏那些眾生，我化作惡人，造作各種罪業，承受種種痛苦，讓他們這些作惡的眾生，看到這些事情后，心中產生惶恐，產生厭離，產生怯弱，斷除他們所做的一切惡業，發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之心。』
『善男子，我用這樣的巧妙方便，讓眾生捨棄十惡業，安住於十善道，最終獲得快樂，最終獲得安穩，最終安住於一切智地。』
『善男子，我的身語意，未曾惱害過一個眾生。善男子，以我的心來說，寧願在未來承受無間地獄的痛苦，也終究不會生起一念之意，對一隻蚊子或一隻螞蟻做出痛苦的事情，更何況是人呢？人是福田，能夠生出一切諸善法啊。』
『善男子，我僅僅得到了這個如幻解脫。像諸位菩薩摩訶薩（Bodhisattva-Mahasattva），得到無生法忍，知道各種趣向都像幻象，菩薩的各種行為都像幻象，一切世間都像影子，一切諸法都像夢境，進入真實相無礙法門，修行帝網一切諸行，用無礙智慧行於境界，普遍進入一切平等三昧（samadhi，禪定），對於陀羅尼（dharani，總持）已經得到自在。我又怎麼能夠知道和說出他們的功德行呢？』
性善惡論
【English Translation】 English version It appeared to be a pavilion, with all sorts of magnificent adornments, wonderfully beautiful. An inconceivable net of mani jewels covered it. There were ten billion serving maids, with upright and exquisite appearances. Their dignified deportment was admirable in every way. All their actions were skillful and ingenious. They would rise before him and retire after him, gently attending to his wishes.
Then King Anala said to Sudhana: 'Good man, what do you think? If I had actually committed such evil deeds, how could I have obtained such a reward, such a physical body, such a retinue, such wealth, such freedom?'
'Good man, I have attained the Bodhisattva's liberation of illusion. Good man, most of the beings in this land of mine engage in killing, stealing, and even wrong views. Other methods are ineffective in causing them to abandon their evil deeds.'
'Good man, in order to tame those beings, I transform myself into an evil person, create all kinds of sinful deeds, and endure all kinds of suffering, so that all those evil-doing beings, upon seeing these things, will feel fear, aversion, and timidity in their hearts, cut off all the evil deeds they have been doing, and generate the mind of anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
'Good man, by means of such skillful methods, I cause beings to abandon the ten evil deeds, abide in the ten good paths, ultimately attain happiness, ultimately attain peace, and ultimately abide in the ground of omniscience.'
'Good man, my body, speech, and mind have never harmed a single being. Good man, as for my mind, I would rather endure the suffering of incessant hell in the future than ever generate a single thought of causing suffering to a mosquito or an ant, let alone a human being. Humans are fields of merit, capable of generating all kinds of good dharmas.'
'Good man, I have only attained this liberation of illusion. Like the Bodhisattva-Mahasattvas, who have attained the patience with the non-arising of dharmas, knowing that all destinies are like illusions, all the practices of Bodhisattvas are like illusions, all worlds are like shadows, all dharmas are like dreams, entering the unobstructed Dharma-gate of true reality, cultivating all the practices of Indra's net, acting in the realm with unobstructed wisdom, universally entering all equal samadhis, and having attained freedom with dharanis. How could I know and speak of their meritorious conduct?'
On the Nature of Good and Evil
卷之五 卍新續藏第 57 冊 No. 0970 性善惡論
性善惡論卷之六
天臺山幽溪沙門傳燈著
第三勝熱婆羅門緣
華嚴經云。善財童子。參毗目瞿沙善知識已。復告之言。善男子。於此南方有一聚落。名伊沙那。有婆羅門。名曰勝熱。汝詣彼問。菩薩云何學菩薩行。修菩薩道。時善財童子。歡喜踴躍。頂禮其足。繞無數匝。慇勤瞻仰。辭退南行。爾時善財童子。為菩薩無勝幢解脫所照故。住諸佛不思議神力。證菩薩不思議神通智。得菩薩不思議三昧智光明。得一切時熏修三昧智光明。得了知一切境界。皆依想所住三昧智光明。得一切世間殊勝智光明。於一切處。悉現其身。以究竟智。說無二無別平等法。以明凈智普照境。凡所聞法。皆能忍受清凈信解。於法自性。決定明瞭。心恒不捨菩薩妙行。求一切智。永無退轉。獲得十力智慧光明。勤求妙法。常無厭足。以正修行。入佛境界。出生菩薩無量莊嚴。無邊大愿悉已清凈。以無窮盡智。知無邊世界網。以無怯弱心。度無量眾生海。了無邊菩薩諸行境界。見無邊世界種種差別。見無邊世界種種莊嚴。入無邊世界微細境界。知無邊世界種種名號。知無邊世界種種言說。知無邊眾生種種解。見無邊眾生行。見無邊眾產生熟行。見無
【現代漢語翻譯】 現代漢語譯本 性善惡論卷之六
天臺山幽溪沙門傳燈著
第三 勝熱婆羅門緣
《華嚴經》云：善財童子參訪了毗目瞿沙（Vimuktaghosha，解脫音）善知識后，（毗目瞿沙善知識）告訴他：『善男子，在此南方有一聚落，名叫伊沙那（Isana）。有一婆羅門，名叫勝熱（Vijayasri）。你到他那裡去請教：菩薩如何學習菩薩行，修習菩薩道？』當時，善財童子歡喜踴躍，頂禮他的足，繞無數圈，慇勤瞻仰，辭別後向南方行進。
爾時，善財童子因為被菩薩無勝幢解脫所照耀，安住于諸佛不可思議的神力，證得了菩薩不可思議的神通智，獲得了菩薩不可思議的三昧智光明，獲得了一切時熏修的三昧智光明，獲得了了知一切境界皆依隨想念而住的三昧智光明，獲得了一切世間殊勝的智光明，於一切處，都顯現其身，以究竟的智慧，宣說無二無別平等的法，以明凈的智慧普遍照耀境界，凡是聽聞的法，都能忍受清凈信解，對於法的自性，決定明瞭，心中恒常不捨菩薩的妙行，求取一切智慧，永遠沒有退轉，獲得了十力（Dasabala，佛的十種力量）的智慧光明，勤奮求取妙法，常常沒有厭足，以正當的修行，進入佛的境界，出生菩薩無量的莊嚴，無邊的廣大誓願全部已經清凈，以無窮盡的智慧，了知無邊的世界網，以沒有怯弱的心，度脫無量的眾生海，明瞭無邊的菩薩諸行境界，見到無邊的世界種種差別，見到無邊的世界種種莊嚴，進入無邊的世界微細境界，了知無邊的世界種種名號，了知無邊的世界種種言說，了知無邊的眾生種種理解，見到無邊的眾生行，見到無邊的眾產生熟行，見到無邊眾生…
【English Translation】 English version Chapter Six On the Nature of Good and Evil
Composed by Shramana Chuan Deng of Youxi, Tiantai Mountain
Third Predestined Condition with the Brahmin Vijayasri (Sheng Re)
The Avatamsaka Sutra states: After Sudhana (Shancai Tongzi) visited the virtuous teacher Vimuktaghosha, Vimuktaghosha told him: 'Good man, in the south, there is a settlement called Isana. There is a Brahmin named Vijayasri. Go to him and ask: How does a Bodhisattva learn the conduct of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana rejoiced, prostrated at his feet, circumambulated him countless times, respectfully gazed at him, and took his leave to travel south.
At that time, Sudhana, illuminated by the Bodhisattva's unsurpassed banner of liberation, dwelt in the inconceivable spiritual power of all Buddhas, attained the inconceivable wisdom of the Bodhisattva's spiritual powers, obtained the light of the Bodhisattva's inconceivable Samadhi wisdom, obtained the light of Samadhi wisdom cultivated at all times, obtained the light of Samadhi wisdom that knows all realms abide in thought, obtained the light of supreme wisdom in all worlds, manifested his body in all places, spoke the non-dual and equal Dharma with ultimate wisdom, universally illuminated realms with clear and pure wisdom, and was able to endure pure faith and understanding in all the Dharma he heard. He was decisively clear about the self-nature of the Dharma, his mind constantly did not abandon the Bodhisattva's wonderful conduct, he sought all wisdom, never retreated, obtained the light of the wisdom of the Ten Powers (Dasabala), diligently sought the wonderful Dharma, and was never satisfied. With correct practice, he entered the realm of the Buddha, gave birth to the Bodhisattva's immeasurable adornments, and all his boundless great vows were purified. With inexhaustible wisdom, he knew the boundless world-nets, with a fearless heart, he crossed the immeasurable ocean of beings, understood the boundless realms of the Bodhisattva's practices, saw the various differences of the boundless worlds, saw the various adornments of the boundless worlds, entered the subtle realms of the boundless worlds, knew the various names of the boundless worlds, knew the various languages of the boundless worlds, knew the various understandings of the boundless beings, saw the boundless conduct of beings, saw the boundless maturing conduct of beings, saw the boundless...
邊眾生差別想。念善知識。漸次遊行。至伊沙那聚落。見彼勝熱。修諸苦行。求一切智。四面火聚。猶如大山。中有刀山。高峻無極。登彼山上投身入火。時善財童子。頂禮其足。合掌而立。作如是言。聖者。我已先發阿耨多羅三藐三菩提心。而未知菩薩云何學菩薩行。云何修菩薩道。我聞聖者善能誘誨。愿為我說。婆羅門言。善男子。汝今若能上此刀山。投身火聚。諸菩薩行悉得清凈。時善財童子。作如是念。得人身難。離諸難難。得無難難。得凈法難。得值佛難。具諸根難。聞佛法難。遇善人難。逢真善知識難。受如理正教難。得正命難。隨法行難。此將非魔羅所使耶。將非是魔險惡徒黨。詐現菩薩善知識相。而欲為我作善根難。作壽命難。障我修行一切智道。牽我令入諸惡道中。慾障我法門。障我佛法。作是念時。十千梵天。在虛空中。作如是言。善男子。莫作是念。莫作是念。今此聖者。得金剛𦦨三昧光明。發大精進。度諸眾生。心無退轉。欲竭一切貪愛海。欲截一切邪見網。欲燒一切煩惱薪。欲照一切惑稠林。欲斷一切老怖畏。欲壞一切三世障。欲放一切法光明。善男子。我諸梵天。多著邪見。皆悉自謂是自在者。是能作者。於世間中我是最勝。見婆羅門五熱炙身。于自宮殿心不樂著。于諸禪定不得滋味。
【現代漢語翻譯】 現代漢語譯本 邊地眾生有種種差別想法。憶念善知識，逐漸**，到達伊沙那（Ishana，東北方神）聚落。見到那位勝熱（Vikrāntagāmī，婆羅門名），修持各種苦行，以求得一切智慧。四面燃燒著火堆，像大山一樣。中間有刀山，高聳險峻沒有邊際。他登上那座山，然後投身入火中。當時善財童子，頂禮他的腳，合掌站立，這樣說道：『聖者，我已先發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），但是還不知道菩薩應該如何學習菩薩行，如何修菩薩道。我聽說聖者您善於引導教誨，希望您能為我講說。』婆羅門說：『善男子，你現在如果能登上這座刀山，投身到火堆中，各種菩薩行就能全部得到清凈。』當時善財童子，這樣想道：『得到人身很難，脫離各種苦難很難，得到沒有苦難的環境很難，得到清凈的佛法很難，遇到佛很難，具備各種根器很難，聽聞佛法很難，遇到善人很難，遇到真正的善知識很難，接受如理如法的正確教導很難，得到正當的生命很難，隨順佛法修行很難。』『這位難道不是被魔羅（Māra，天魔）所指使的嗎？難道不是魔的邪惡黨羽，假裝成菩薩善知識的樣子，想要為我製造善根的障礙，製造壽命的障礙，阻礙我修行一切智慧的道路，牽引我進入各種惡道之中，想要阻礙我的法門，阻礙我的佛法嗎？』當他這樣想的時候，一萬個梵天（Brahmā，色界天人），在虛空中，這樣說道：『善男子，不要這樣想，不要這樣想。現在這位聖者，得到了金剛焰三昧光明（vajrajvālā-samādhi-prabhā，一種三昧），發起大精進，度化各種眾生，內心沒有退轉。他想要竭盡一切貪愛之海，想要截斷一切邪見之網，想要燒盡一切煩惱之薪，想要照亮一切迷惑之稠林，想要斷除一切衰老怖畏，想要摧毀一切三世的業障，想要放出一切佛法的光明。善男子，我們這些梵天，大多執著于邪見，都自認為自己是自在者，是能創造者，在世間中我是最殊勝的。』他們見到婆羅門用五熱炙烤身體，在自己的宮殿中心中不快樂，對於各種禪定也得不到滋味。
【English Translation】 English version Sentient beings in border regions have various different thoughts. Remembering virtuous friends, gradually **, arriving at the Ishana (the northeastern direction deity) settlement. He saw that Vikrāntagāmī (name of a Brahmin), practicing various ascetic practices, seeking all wisdom. On all four sides, fires were burning, like great mountains. In the middle was a mountain of knives, towering and extremely steep. He climbed that mountain and then threw himself into the fire. At that time, Sudhana (Śrīmanta, the protagonist of the Gandavyuha Sutra), bowed at his feet, stood with his palms together, and said: 'O Sage, I have already generated the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), but I do not yet know how a Bodhisattva should learn the Bodhisattva practices, how to cultivate the Bodhisattva path. I have heard that you, O Sage, are good at guiding and teaching, I wish you would speak to me.' The Brahmin said: 'Good man, if you can now climb this mountain of knives and throw yourself into the fire, all the Bodhisattva practices will be completely purified.' At that time, Sudhana thought to himself: 'It is difficult to obtain a human body, difficult to escape various difficulties, difficult to obtain an environment without difficulties, difficult to obtain the pure Dharma, difficult to meet a Buddha, difficult to have all faculties complete, difficult to hear the Buddha's teachings, difficult to meet good people, difficult to encounter true virtuous friends, difficult to receive proper teachings according to the Dharma, difficult to obtain a righteous life, difficult to practice in accordance with the Dharma.' 'Could this be someone sent by Māra (the celestial demon)? Could this be an evil accomplice of Māra, pretending to be a Bodhisattva virtuous friend, wanting to create obstacles to my roots of goodness, create obstacles to my lifespan, hinder me from cultivating the path to all wisdom, lead me into various evil paths, wanting to obstruct my Dharma gate, obstruct my Buddha Dharma?' As he was thinking this, ten thousand Brahmās (deities of the Form Realm), in the empty sky, said: 'Good man, do not think like this, do not think like this. Now this Sage has obtained the vajrajvālā-samādhi-prabhā (diamond flame samadhi light), generated great diligence, liberating all sentient beings, his mind has no regression. He wants to exhaust the sea of all greed and love, wants to cut off the net of all wrong views, wants to burn all the fuel of afflictions, wants to illuminate the dense forest of all delusions, wants to cut off all fears of old age, wants to destroy all the obstacles of the three times, wants to release the light of all Dharmas. Good man, we Brahmās mostly cling to wrong views, all think of ourselves as being self-sufficient, as being creators, in the world I am the most supreme.' They saw the Brahmin scorching his body with five fires, in their own palaces their hearts were not happy, and they could not obtain any taste in various meditations.
皆共來詣婆羅門所。時婆羅門以神通力。示大苦行。為我說法。能令我等滅一切見。除一切慢。住于大慈。行於大悲。起廣大心。發菩提意。常見諸佛。恒聞妙法。於一切處心無所礙。復有十千諸魔。在虛空中。以天摩尼寶散。婆羅門上。告善財童子。善男子。此婆羅門。五熱炙身時。其火光明。映奪於我所有宮殿。諸莊嚴具。皆如墨聚。令我于中不生樂著。我與眷屬來詣其所。此婆羅門。為我說法。令我及余無量天子諸天女等。皆于阿耨多羅三藐三菩提。得不退轉。復有十千自在天王。于虛空中各散天華。作如是言。善男子。此婆羅門。五熱炙身時。其火光明。映奪我等。所有宮殿。諸莊嚴具。皆如聚墨。令我于中不生愛著。即與眷屬來詣其所。此婆羅門為我說法。令我於心而得自在。于煩惱中而得自在。于受生中而得自在。于諸業障而得自在。于諸三昧而得自在。于諸莊嚴具而得自在。于壽命中而得自在。乃至能於一切佛法而得自在。復有十千化樂天王。于虛空中作天音樂。恭敬供養。作如是言。善男子。此婆羅門。五熱炙身時。其火光明。照我宮殿諸莊嚴具。及諸婇女。能令我等不愛慾樂。身心柔軟。即與眾俱來詣其所。時婆羅門為我說法。能令我等心得清凈。心得明潔。心得純善。心得柔軟。心生歡喜。乃至
【現代漢語翻譯】 現代漢語譯本 大家都一起來到這位婆羅門（Brahman，印度教僧侶）處。當時，這位婆羅門以神通力，示現大苦行，併爲我們說法，能夠使我們滅除一切邪見，去除一切傲慢，安住于大慈之心，行於大悲之行，生起廣大的心量，發起菩提之心，常常見到諸佛，恒常聽聞微妙的佛法，在一切處心中都沒有任何障礙。 又有十千諸魔，在虛空中，以天界的摩尼寶散在婆羅門身上，告訴善財童子：『善男子，這位婆羅門在五熱炙身時，他的火焰光明，映照奪去了我所有宮殿的光輝，所有的莊嚴器具，都像墨一樣黯淡，使我在其中不生起任何快樂和執著。我與我的眷屬來到他的住所，這位婆羅門為我說法，使我以及其餘無量天子、諸天女等，都於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）得到不退轉。』 又有十千自在天王，在虛空中各自散天花，這樣說道：『善男子，這位婆羅門在五熱炙身時，他的火焰光明，映照奪去了我們所有的宮殿的光輝，所有的莊嚴器具，都像墨一樣黯淡，使我們在其中不生起任何愛著。我們即與眷屬來到他的住所，這位婆羅門為我們說法，使我們在心中得到自在，在煩惱中得到自在，在受生中得到自在，在諸業障中得到自在，在諸三昧（samadhi，禪定）中得到自在，在諸莊嚴具中得到自在，在壽命中得到自在，乃至能夠在一切佛法中得到自在。』 又有十千化樂天王，在虛空中演奏天樂，恭敬供養，這樣說道：『善男子，這位婆羅門在五熱炙身時，他的火焰光明，照耀我們的宮殿、各種莊嚴器具，以及各種婇女，能夠使我們不貪愛慾樂，身心柔軟。我們即與大眾一起來到他的住所，當時婆羅門為我們說法，能夠使我們心得清凈，心得明潔，心得純善，心得柔軟，心生歡喜，乃至……』
【English Translation】 English version They all came together to the Brahman (Hindu priest). At that time, the Brahman, with his supernatural powers, demonstrated great ascetic practices and preached the Dharma to us, enabling us to extinguish all wrong views, eliminate all arrogance, abide in great loving-kindness, practice great compassion, generate vast minds, arouse the intention for Bodhi (enlightenment), constantly see all Buddhas, always hear the wonderful Dharma, and have no obstructions in our minds in all places. Furthermore, there were ten thousand demons in the empty sky, scattering heavenly mani jewels upon the Brahman, and they said to Sudhana (a youth seeking enlightenment): 'Good man, when this Brahman was scorching himself with the five heats, the light of his fire outshone all my palaces, and all the ornaments were like heaps of ink, causing me to have no joy or attachment in them. I came to his place with my retinue, and this Brahman preached the Dharma to me, enabling me and countless other devas (gods) and deva maidens to attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Furthermore, there were ten thousand kings of the Paranirmitavasavartin heaven, each scattering heavenly flowers in the empty sky, saying: 'Good man, when this Brahman was scorching himself with the five heats, the light of his fire outshone all our palaces, and all the ornaments were like heaps of ink, causing us to have no attachment in them. We immediately came to his place with our retinue, and this Brahman preached the Dharma to us, enabling us to attain freedom in our minds, freedom in afflictions, freedom in rebirth, freedom in all karmic obstacles, freedom in all samadhis (meditative states), freedom in all ornaments, freedom in lifespan, and even freedom in all Buddha-dharmas.' Furthermore, there were ten thousand kings of the Nirmanarati heaven, playing heavenly music in the empty sky, respectfully making offerings, saying: 'Good man, when this Brahman was scorching himself with the five heats, the light of his fire illuminated our palaces, various ornaments, and various consorts, enabling us to not crave sensual pleasures, and making our bodies and minds soft and supple. We immediately came to his place with the assembly, and at that time the Brahman preached the Dharma to us, enabling us to have pure minds, clear minds, virtuous minds, soft minds, and joyful minds, and even...'
令得清凈十力。清凈之身。生無量身。乃至令得佛身佛語佛聲佛心。具足成就一切智智。復有十千兜率天王天子天女無量眷屬。于虛空中。雨眾妙華。恭敬頂禮。作如是言。善男子。此婆羅門。五熱炙身時。令我等諸天及其眷屬。于自宮殿無有樂著。共詣其所。聞其說法。能令我等不貪境界。少欲知足。心生歡喜。心得充滿。生諸善根。發菩提心。乃至圓滿一切佛法。復有十千三十三天。並其眷屬天子天女。前後圍繞。于虛空中。雨天曼陀羅華。恭敬供養。作如是言。善男子。此婆羅門五熱炙身時。令我等諸龍。于天音樂不生樂著。共詣其所。時婆羅門。為我等說。一切諸法無常敗壞。令我舍離一切欲樂。令我斷除憍慢放逸。令我愛樂無上菩提。又善男子。我當見此婆羅門時。須彌山頂。六種震動。我等恐怖。皆發菩提心。堅固不動。復有十千龍王。所謂伊那羅龍王。難陀優波難陀龍王等。于虛空中。雨黑栴檀。無量天女奏天音樂。雨天妙華及天香水。恭敬供養。作如是言。善男子。此婆羅門。五熱炙身時。其火光明。普照一切諸龍宮殿。令諸龍眾離熱沙怖。金翅鳥怖。滅除瞋恚。身得清凈。心無垢濁。聞法信解。厭惡龍趣。以致誠心。悔除業障。乃至發阿耨多羅三藐三菩提意。住一切智。復有十千夜叉王。于虛空中
【現代漢語翻譯】 現代漢語譯本 使（婆羅門）獲得清凈的十力（佛的十種力量），清凈的法身，化生無量法身，乃至使（婆羅門）獲得佛身、佛語、佛聲、佛心，具足成就一切智智（對一切事物、一切道理的徹底而圓滿的智慧）。 又有十千兜率天（欲界六天之一，彌勒菩薩所在之處）的天王、天子、天女以及無量眷屬，在虛空中，散落各種美妙的鮮花，恭敬地頂禮（婆羅門），這樣說道：『善男子，這位婆羅門在五熱炙身時，使我們這些天人及其眷屬，對自己的宮殿不再執著，一同前往他的住所，聽聞他的說法，能使我們不貪戀境界，少欲知足，內心生起歡喜，心得充滿，生出各種善根，發起菩提心（覺悟之心），乃至圓滿一切佛法。』 又有十千三十三天（欲界六天之一，帝釋天所在之處），以及他們的眷屬天子天女，前後圍繞，在虛空中，散落天界的曼陀羅華（天界的鮮花），恭敬地供養（婆羅門），這樣說道：『善男子，這位婆羅門在五熱炙身時，使我們這些天人，對天界的音樂不再產生執著，一同前往他的住所，當時婆羅門，為我們說，一切諸法都是無常敗壞的，使我們舍離一切欲樂，使我們斷除憍慢放逸，使我們愛樂無上菩提（最高的覺悟）。又，善男子，當我們見到這位婆羅門時，須彌山（佛教宇宙觀中的中心山）頂，發生了六種震動，我們感到恐怖，都發起了菩提心，堅定不動。』 又有十千龍王，所謂的伊那羅龍王（龍王名），難陀優波難陀龍王（龍王名）等，在虛空中，散落黑栴檀（一種珍貴的香木），無量天女演奏天界的音樂，散落天界美妙的鮮花以及天界的香水，恭敬地供養（婆羅門），這樣說道：『善男子，這位婆羅門在五熱炙身時，他的火焰光明，普遍照耀一切諸龍的宮殿，使諸龍眾遠離熱沙的恐怖，金翅鳥（一種神鳥，以龍為食）的恐怖，滅除瞋恚，身得清凈，內心沒有垢濁，聽聞佛法后信解，厭惡龍趣，以至誠心，懺悔消除業障，乃至發起阿耨多羅三藐三菩提（無上正等正覺）的意願，安住於一切智（對一切事物的智慧）。』 又有十千夜叉王（一種守護神），在虛空中
【English Translation】 English version Causing (the Brahmin) to obtain the pure Ten Powers (of a Buddha), a pure body, to generate limitless bodies, and even to cause (the Brahmin) to obtain the Buddha's body, Buddha's speech, Buddha's voice, Buddha's mind, fully accomplishing all-knowing wisdom. Furthermore, there were ten thousand kings, princes, and celestial maidens of the Tushita Heaven (one of the six heavens of the Desire Realm, the abode of Maitreya Bodhisattva), along with their countless retinues, who rained down various wonderful flowers in the empty sky, respectfully prostrating and saying: 'Good man, this Brahmin, during the time of scorching his body with five fires, caused us gods and our retinues to have no attachment to our palaces, and together we went to his place, hearing his teachings, which enabled us not to be greedy for realms, to be content with little desire, to generate joy in our hearts, to fill our minds, to generate various good roots, to arouse the Bodhi mind (the mind of enlightenment), and even to perfect all Buddha-dharmas.' Furthermore, there were ten thousand Trayastrimsa Heavens (one of the six heavens of the Desire Realm, the abode of Indra), along with their retinues of princes and celestial maidens, surrounding him, who rained down celestial Mandarava flowers (celestial flowers) in the empty sky, respectfully making offerings (to the Brahmin), saying: 'Good man, this Brahmin, during the time of scorching his body with five fires, caused us gods not to generate attachment to celestial music, and together we went to his place, at which time the Brahmin spoke to us, saying that all dharmas are impermanent and subject to decay, causing us to abandon all sensual pleasures, causing us to cut off arrogance and negligence, causing us to love supreme Bodhi (highest enlightenment). Moreover, good man, when we saw this Brahmin, the summit of Mount Sumeru (the central mountain in Buddhist cosmology) shook in six ways, and we were terrified, and all aroused the Bodhi mind, firm and unmoving.' Furthermore, there were ten thousand Dragon Kings, namely the Inara Dragon King (name of a Dragon King), Nanda Upananda Dragon King (name of a Dragon King), etc., who rained down black sandalwood (a precious fragrant wood) in the empty sky, with countless celestial maidens playing celestial music, raining down celestial wonderful flowers and celestial fragrant water, respectfully making offerings (to the Brahmin), saying: 'Good man, this Brahmin, during the time of scorching his body with five fires, his fiery light universally illuminated all the palaces of the dragons, causing the dragon hosts to be free from the fear of hot sands, the fear of the Garuda (a mythical bird that feeds on dragons), eliminating anger, their bodies becoming pure, their minds without defilement, hearing the Dharma and believing and understanding it,厭惡龍趣, with utmost sincerity, repenting and eliminating karmic obstacles, and even arousing the intention for Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), abiding in all-knowing wisdom.' Furthermore, there were ten thousand Yaksha Kings (a type of guardian deity), in the empty sky
。以種種供具。恭敬供養此婆羅門。及以善財。作如是言。善男子。此婆羅門五熱炙身時。我及眷屬。悉于眾生。發慈愍心。一切羅剎。鳩槃茶等。亦生慈心。以慈心故。于諸眾生。無所惱害。而來見我。我及彼等。于自宮殿。不生樂著。即與共俱來詣其所。時婆羅門。即為我等如應說法。一切皆得身心安樂。又令無量夜叉羅剎鳩槃茶等。發於無上菩提之心。復有十千乾闥婆王。于虛空中。作如是言。善男子。此婆羅門。五熱炙身時。其火光明照我宮殿。悉令我等受不可思議無量快樂。是故我等來詣其所。此婆羅門五熱炙身。能令我等於阿耨多羅三藐三菩提。得不退轉。復有十千阿修羅王。從大海出。住在虛空。舒右膝輪。合掌前禮。作如是言。善男子。此婆羅門。五熱炙身時。我阿修羅所有宮殿。大海大地。悉皆震動。令我等舍憍慢放逸。是故我等。來詣其所。從其聞法。舍離謟誑。安住忍地。堅固不動。圓滿十力。復有十千迦樓羅王。勇力持王而為上首。化作外道童子之形。于虛空中作如是言。善男子。此婆羅門。五熱炙身時。其火光明。照我宮殿。一切震動。皆悉恐怖。是故我等來詣其所。時婆羅門。即為我等。如應說法。令修習大慈。稱讚大悲。度生死海。于欲泥中拔濟眾生。嘆菩提心。起方便智。隨其所宜
【現代漢語翻譯】 現代漢語譯本：以各種各樣的供養器具，恭敬地供養這位婆羅門（Brahman，印度教祭司），以及善財（Sudhana）。（我）這樣說道：『善男子，這位婆羅門進行五熱炙身苦行時，我和我的眷屬，都對眾生髮起慈悲憐憫之心。一切羅剎（Rakshasa，惡鬼），鳩槃茶（Kumbhanda，守宮神）等，也生起慈悲之心。因為這慈悲心的緣故，他們不對任何眾生造成惱害，而是前來見我。我和他們，對於自己的宮殿，不再生起貪戀執著，就一起前來拜訪他。』當時，婆羅門就為我們如理如法地說法，讓我們一切都得到身心安樂。又讓無量無數的夜叉（Yaksa，夜叉），羅剎，鳩槃茶等，發起無上菩提之心。又有上萬的乾闥婆王（Gandharva，天樂神），在虛空中說道：『善男子，這位婆羅門進行五熱炙身苦行時，那火焰的光明照亮了我們的宮殿，讓我們都感受到不可思議的無量快樂。所以我們前來拜訪他。這位婆羅門進行五熱炙身苦行，能讓我們在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上，得到不退轉。』又有上萬的阿修羅王（Asura，非天），從大海中出來，住在虛空中，伸出右膝，合掌向前禮拜，說道：『善男子，這位婆羅門進行五熱炙身苦行時，我們阿修羅所有的宮殿，大海大地，都全部震動，讓我們捨棄驕慢和放逸。所以我們前來拜訪他，從他那裡聽聞佛法，舍離諂媚和虛誑，安住在忍辱之地，堅定不動搖，圓滿十力。』又有上萬的迦樓羅王（Garuda，金翅鳥），以勇力持王為首領，化作外道童子的形象，在虛空中說道：『善男子，這位婆羅門進行五熱炙身苦行時，那火焰的光明，照亮了我們的宮殿，一切都震動，我們都感到恐怖。所以我們前來拜訪他。』當時，婆羅門就為我們如理如法地說法，讓我們修習大慈，稱讚大悲，度過生死之海，在慾望的泥沼中拯救眾生，讚歎菩提心，生起方便智慧，隨順眾生的根器。 。
【English Translation】 English version: With various offerings, I respectfully made offerings to this Brahman (Hindu priest) and to Sudhana. I said, 'Good man, when this Brahman was performing the five-fire penance, my family and I all developed a compassionate heart towards all beings. All the Rakshasas (demons), Kumbhandas (dwarf demons), and others also developed a compassionate heart. Because of this compassionate heart, they did not harm any beings, but came to see me. My family and I, along with them, did not cling to our palaces, but came together to visit him.' At that time, the Brahman taught us the Dharma appropriately, so that we all obtained peace and happiness in body and mind. He also caused countless Yakshas (demigods), Rakshasas, Kumbhandas, and others to develop the supreme Bodhi-mind. Furthermore, ten thousand Gandharva Kings (celestial musicians) spoke in the sky, saying, 'Good man, when this Brahman was performing the five-fire penance, the light of the fire illuminated our palaces, causing us all to experience inconceivable and immeasurable joy. Therefore, we have come to visit him. This Brahman's five-fire penance enables us to attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Furthermore, ten thousand Asura Kings (demigods) emerged from the great ocean, dwelling in the sky, extending their right knees, and bowing forward with palms together, saying, 'Good man, when this Brahman was performing the five-fire penance, all the palaces of us Asuras, the great ocean, and the great earth all trembled, causing us to abandon arrogance and negligence. Therefore, we have come to visit him, to hear the Dharma from him, to abandon flattery and deceit, to dwell in the land of patience, steadfast and unmoving, and to perfect the ten powers.' Furthermore, ten thousand Garuda Kings (mythical birds), with Valiant Strength King as their leader, transformed into the forms of heretical children, speaking in the sky, saying, 'Good man, when this Brahman was performing the five-fire penance, the light of the fire illuminated our palaces, and everything trembled, causing us all to be terrified. Therefore, we have come to visit him.' At that time, the Brahman taught us the Dharma appropriately, causing us to cultivate great compassion, praise great pity, cross the sea of birth and death, rescue beings from the mud of desire, praise the Bodhi-mind, and generate expedient wisdom, according to what is appropriate for them. .
。調伏眾生。復有十千緊那羅王。于虛空中。唱如是言。善男子。此婆羅門。五熱炙身時。我等所住宮殿。諸多羅樹。諸寶鈴網。諸寶繒帶。諸音樂樹。諸妙寶樹。及諸樂器。自然而出佛聲法聲。及不退轉菩薩僧聲。愿求無上菩提之聲。云某方某國有某菩薩。發菩提心。某方某國有某菩薩。修行苦行。難捨能捨。乃至清凈一切智行。某方某國有某菩薩。往詣道場。乃至某方某國有某如來。作佛事已。而般涅槃。善男子。假使有人。以閻浮提一切草木末為微塵。此微塵數可知邊際。我宮殿中。寶多羅樹。乃至樂器。所說菩薩名。如來名。所發大愿。所修行等。無有能得知其邊際。善男子。我等以聞佛聲法聲菩薩僧聲。生大歡喜。來詣其所。時婆羅門。即為我等。如應說法。令我及余無量眾生。于阿耨多羅三藐三菩提。得不退轉。復有無量欲界諸天。于虛空中。以妙供具恭敬供養。唱如是言。善男子。此婆羅門。五熱炙身時。其火光明。照阿鼻等一切地獄。諸所受苦。悉令休息。我等見此火光明故。心生凈信。以信心故。從彼命終。生於天中。為知恩故。來詣其所。恭敬瞻仰無有厭足。時婆羅門為我說法。令無量眾生。發菩提心。爾時善財童子。聞如是法。心大歡喜。于婆羅門所。發起真善知識心。頭頂禮敬。唱如是言。
【現代漢語翻譯】 現代漢語譯本：調伏眾生。又有十千緊那羅王（Kinnara Kings，一種非人），在虛空中唱這樣的話：『善男子，這位婆羅門（Brahman，古印度僧侶）以五熱炙身時，我們所居住的宮殿中，眾多的多羅樹，各種寶鈴網，各種寶繒帶，各種音樂樹，各種美妙寶樹，以及各種樂器，自然發出佛的聲音、法的聲音，以及不退轉菩薩僧的聲音。還有愿求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的聲音，說某方某國有某菩薩，發菩提心；某方某國有某菩薩，修行苦行，難捨能捨，乃至清凈一切智行；某方某國有某菩薩，前往道場；乃至某方某國有某如來（Tathagata，佛的稱號），作佛事已，而般涅槃（Parinirvana，圓寂）。善男子，假使有人，以閻浮提（Jambudvipa，我們所居住的這個世界）一切草木磨成微塵，這些微塵的數量可以知道邊際，但我宮殿中，寶多羅樹，乃至樂器，所說菩薩的名字，如來的名字，所發的大愿，所修的行等等，沒有誰能夠得知其邊際。善男子，我們因為聽聞佛的聲音、法的聲音、菩薩僧的聲音，生大歡喜，來到這裡。』當時婆羅門，就為我們，如應說法，令我以及其餘無量眾生，于阿耨多羅三藐三菩提，得不退轉。又有無量欲界諸天，在虛空中，以美妙供具恭敬供養，唱這樣的話：『善男子，這位婆羅門以五熱炙身時，那火的光明，照阿鼻（Avici，無間地獄）等一切地獄，使所有受苦的眾生，都得到休息。我們見到這火的光明，心中生起清凈的信心，因為這信心，從地獄命終后，得以生到天界。爲了報答恩情，來到這裡，恭敬瞻仰，沒有厭足。』當時婆羅門為我們說法，令無量眾生，發菩提心。那時善財童子，聽聞這樣的法，心中大歡喜，對於婆羅門，生起真善知識心，以頭頂禮敬，唱這樣的話：
【English Translation】 English version: Subduing sentient beings. Again, there were ten thousand Kinnara Kings (Kinnara Kings, a type of non-human being) in the empty sky, chanting these words: 'Good man, when this Brahman (Brahman, an ancient Indian priest) was scorching himself with five fires, in the palaces where we dwell, the many Tala trees, various jeweled bell nets, various jeweled silken ribbons, various musical trees, various wonderful jeweled trees, and various musical instruments, naturally emitted the sound of the Buddha, the sound of the Dharma, and the sound of the non-retreating Bodhisattva Sangha. There was also the sound of aspiring to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), saying that in such and such a direction, in such and such a country, there is a Bodhisattva who has aroused the Bodhi mind; in such and such a direction, in such and such a country, there is a Bodhisattva who is practicing asceticism, difficult to give up, yet able to give up, even purifying all-knowing wisdom; in such and such a direction, in such and such a country, there is a Bodhisattva who is going to the Bodhi field; even in such and such a direction, in such and such a country, there is a Tathagata (Tathagata, an epithet of the Buddha) who, having completed the Buddha's work, has entered Parinirvana (Parinirvana, complete Nirvana). Good man, if someone were to grind all the grasses and trees of Jambudvipa (Jambudvipa, the world we live in) into dust, the number of these dust particles could be known, but in my palace, the jeweled Tala trees, and even the musical instruments, the names of the Bodhisattvas spoken, the names of the Tathagatas, the great vows made, the practices cultivated, and so on, no one can know their limits.' Good man, because we heard the sound of the Buddha, the sound of the Dharma, and the sound of the Bodhisattva Sangha, we were greatly delighted and came to this place.' At that time, the Brahman, for us, expounded the Dharma accordingly, causing me and countless other sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi. Again, countless devas of the desire realm, in the empty sky, with wonderful offerings, respectfully made offerings, chanting these words: 'Good man, when this Brahman was scorching himself with five fires, the light of that fire illuminated all the hells, including Avici (Avici, the hell of incessant suffering), causing all those who were suffering to rest. Because we saw the light of this fire, pure faith arose in our hearts, and because of this faith, after dying in hell, we were able to be born in the heavens. To repay this kindness, we have come to this place, respectfully gazing upon him without weariness.' At that time, the Brahman expounded the Dharma for us, causing countless sentient beings to arouse the Bodhi mind. At that time, Sudhana (Sudhana, a youth seeking enlightenment) heard such Dharma, and his heart was greatly delighted. Towards the Brahman, he aroused the mind of a true good friend, bowed with his head to the ground, and chanted these words:
我于大聖善知識所。生不善心。惟愿聖者。容我悔過。時婆羅門。即為善財。而說頌曰。
若有諸菩薩 順善知識教 一切無疑懼 安住心不動 當知如是人 必獲廣大利 坐菩提樹下 成於無上覺
爾時善財童子。即登刀山。自投火聚。未至中間。即得菩薩善住三昧。才觸火𦦨。又得菩薩寂靜樂神通三昧。善財白言。甚奇聖者。如是刀山及大火聚。我身觸時。安隱快樂。時婆羅門。告善財言。善男子。我惟得此菩薩無盡輪解脫。如諸菩薩摩訶薩大功德𦦨。能燒一切眾生惑。令無有餘。必不退轉。無窮盡心。無懈怠心。無怯弱心。發如金剛藏那羅延心。疾修諸行無遲緩心。愿如風輪。普持一切。精進大誓皆無退轉。而我云何能知能說彼功德行。善男子。於此南方有城。名師子奮迅。中有童女。名曰慈行。汝詣彼問。菩薩云何學菩薩行。修菩薩道。時善財童子。頂禮其足。繞無數匝。辭退而去。
釋曰。婆須蜜多女。以貪慾而作佛事者也。無厭足王。以嗔恚而作佛事者也。勝熱婆羅門。以邪見而作佛者也。貪恚邪見修惡也。婆須密多女。以是而獲離貪慾際解脫。無厭足王。於是而獲如幻解脫。勝熱婆羅門。於是而獲菩薩無盡輪解脫。正由因中達修惡即性惡。性惡融通。無法不趣。任運攝
【現代漢語翻譯】 現代漢語譯本：我在大聖善知識那裡，生起了不善的心。只希望聖者，能夠寬容我，讓我懺悔過錯。當時，婆羅門就為善財童子，說了下面的偈頌： 『若有諸菩薩，順善知識教，一切無疑懼，安住心不動，當知如是人，必獲廣大利，坐菩提樹下，成於無上覺。』 這時，善財童子就登上刀山，縱身投入火堆。還沒到中間，就得到了菩薩善住三昧（Samadhi of Good Abode of Bodhisattva）。剛一接觸火焰，又得到了菩薩寂靜樂神通三昧（Samadhi of Serene Bliss and Supernormal Powers of Bodhisattva）。善財童子說道：『真是神奇啊，聖者！像這樣的刀山和大火堆，我的身體接觸時，卻感到安穩快樂。』當時，婆羅門告訴善財童子說：『善男子，我只得到了這菩薩無盡輪解脫（Liberation of the Inexhaustible Wheel of Bodhisattva）。就像諸位菩薩摩訶薩的大功德火焰，能夠焚燒一切眾生的迷惑，使之沒有剩餘，必定不會退轉，具有無窮盡的心，沒有懈怠的心，沒有怯弱的心，發起如金剛藏那羅延心（Vajragarbha Narayana Mind），迅速地修習各種行為，沒有遲緩的心，願力如風輪，普遍地護持一切，精進的大誓願都沒有退轉。而我怎麼能夠知道和說出他們的功德行為呢？善男子，在這南方有一座城市，名叫師子奮迅（Simhavijrmbhita），城中有一位童女，名叫慈行（Maitrayani），你到她那裡去請教，菩薩應該如何學習菩薩行，修習菩薩道。』當時，善財童子，頂禮婆羅門的雙足，繞了無數圈，告辭離去。 釋曰：婆須蜜多女（Vasumitra），是以貪慾而作佛事的人。無厭足王（King Aparitosa），是以嗔恚而作佛事的人。勝熱婆羅門（Jitotkarsa），是以邪見而作佛事的人。貪慾、嗔恚、邪見是修惡。婆須蜜多女，因此而獲得離貪慾際解脫（Liberation of the Edge of Freedom from Desire）。無厭足王，因此而獲得如幻解脫（Illusion-like Liberation）。勝熱婆羅門，因此而獲得菩薩無盡輪解脫（Liberation of the Inexhaustible Wheel of Bodhisattva）。正是由於在因地中通達修惡即是性惡，性惡融通，沒有哪種方法不能趨向，自然而然地攝取。
【English Translation】 English version: I, in the presence of the Great Sage and Wise Teacher, generated an unkind thought. I only hope that the Sage will forgive me and allow me to repent for my transgression. At that time, the Brahmin spoke the following verse for Sudhana: 'If there are Bodhisattvas who follow the teachings of the Wise Teacher, without any doubt or fear, abiding with an unmoving mind, know that such people will surely obtain vast benefits, sit under the Bodhi tree, and attain unsurpassed enlightenment.' At that time, Sudhana immediately ascended the Mountain of Knives and threw himself into the pile of fire. Before reaching the middle, he obtained the Samadhi of Good Abode of Bodhisattva (菩薩善住三昧). As soon as he touched the flames, he also obtained the Samadhi of Serene Bliss and Supernormal Powers of Bodhisattva (菩薩寂靜樂神通三昧). Sudhana said, 'How wondrous, Sage! When my body touches such a Mountain of Knives and a great pile of fire, I feel peaceful and happy.' At that time, the Brahmin told Sudhana, 'Good man, I have only obtained this Liberation of the Inexhaustible Wheel of Bodhisattva (菩薩無盡輪解脫). Like the great meritorious flames of all the Bodhisattva-Mahasattvas, it can burn away the delusions of all sentient beings, leaving none remaining, and they will surely not regress, having an inexhaustible mind, a non-slothful mind, a non-cowardly mind, generating a Vajragarbha Narayana Mind (金剛藏那羅延心), quickly cultivating all practices without a delaying mind, with vows like a wind wheel, universally upholding all, and the great vows of diligence will not regress. How can I know and speak of their meritorious deeds? Good man, in the south there is a city called Simhavijrmbhita (師子奮迅), in which there is a maiden named Maitrayani (慈行). Go to her and ask how a Bodhisattva should learn the practices of a Bodhisattva and cultivate the path of a Bodhisattva.' At that time, Sudhana bowed at his feet, circumambulated him countless times, and took his leave. Explanation: Vasumitra (婆須蜜多女) is one who performs Buddhist deeds through greed. King Aparitosa (無厭足王) is one who performs Buddhist deeds through anger. Jitotkarsa (勝熱婆羅門) is one who performs Buddhist deeds through wrong views. Greed, anger, and wrong views are the cultivation of evil. Vasumitra obtained the Liberation of the Edge of Freedom from Desire (離貪慾際解脫) through this. King Aparitosa obtained the Illusion-like Liberation (如幻解脫) through this. Jitotkarsa obtained the Liberation of the Inexhaustible Wheel of Bodhisattva (菩薩無盡輪解脫) through this. It is precisely because in the causal stage, one understands that cultivating evil is inherently evil, and when inherent evil is thoroughly understood, there is no method that cannot be approached, and it naturally encompasses everything.
得佛界性善。既以是而自見道。復以是而度脫眾生。無行經云。貪慾即是道。恚癡亦復然。如是三法中。具一切佛法。予於三大善知識。而見之矣。
二明眾生機緣須此入道者
眾生機緣。入道不同。有從善緣入道者。此如常途所說。有從惡緣入道者。蓋由此人宿世雖有值三寶緣。而興道念。中間被惡緣牽引。而多造惡業。由此多劫墮苦。果報將盡。而宿根成熟。以惡緣故。今生仍復有種種惡事。以根熟故。得值三寶。翻邪歸正。速得悟入。今略引二緣。以證其義。
第一央掘魔羅緣
央掘魔羅經云。舍衛城北去城不遠。彼處有林。名為薩那。有一貧窮婆羅門女。名䟦陀羅。女生一子。名一切世間現。少失其父。厥年十二。色力人相具足第一。聰明辨慧。微言善說。復有異村。名頗羅呵私。有一舊住婆羅門師。名摩尼跋陀羅。善能通達四毗陀經。時世間現。從其受學。謙順恭敬。盡心供養。諸根純熟。所受奉持。爾時彼師。暫受王請。留世間現。守舍而去。婆羅門婦。年少端正。見世間現。即生染心。忽忘儀軌。前執其衣。時世間現。白彼婦言。仁今便為是我之母。如何尊處而行非法。內懷愧悚。舍衣遠避。爾時彼婦欲心熾盛。泣淚念言。彼見斷絕。不隨我意。若不見從。要斷其命。不使是
【現代漢語翻譯】 現代漢語譯本 獲得佛的境界和本性中的善良。既憑藉它來認識道路，又憑藉它來度脫眾生。《無行經》說：『貪慾就是道，嗔恚和愚癡也是如此。』像這樣的三種法中，具備一切佛法。我從三大善知識那裡，見到了這些道理。
二、說明眾生的機緣需要通過這種方式入道
眾生的機緣不同，入道的方式也不同。有從善緣入道的，這就像通常所說的那樣。也有從惡緣入道的。這是因為這些人前世雖然有與三寶結緣，並生起修道之心的因緣，但中間被惡緣牽引，造作了很多惡業。因此，他們多劫墮入痛苦之中。當果報將要結束，而宿世的善根成熟時，因為惡緣的緣故，今生仍然會遇到種種惡事。又因為善根成熟的緣故，能夠遇到三寶，從而改邪歸正，迅速地領悟真理。現在簡略地引用兩種因緣，來證明這個道理。
第一、央掘魔羅（Angulimala，指環鬘）的因緣
《央掘魔羅經》說：在舍衛城（Sravasti）的北面，離城不遠的地方，有一片叫做薩那（Sana）的樹林。有一位貧窮的婆羅門女子，名叫䟦陀羅（Bhadra）。她生了一個兒子，名叫一切世間現（Sarvasattvadarsana）。他年少時就失去了父親。到了十二歲時，他的容貌和體力都非常出衆，聰明且善於辯論，說話也很得體。另外，還有一個村莊，名叫頗羅呵私（Parahasa）。那裡住著一位老資格的婆羅門老師，名叫摩尼跋陀羅（Manibhadra）。他精通四吠陀經。當時，一切世間現跟隨他學習，謙虛順從，恭敬地盡心供養老師。他的諸根純熟，能夠奉持老師所教的內容。那時，他的老師暫時接受國王的邀請，留下一切世間現看家就離開了。婆羅門婦人年輕貌美，看到一切世間現，就生起了愛慕之心，忽然忘記了禮儀規範，上前拉住他的衣服。當時，一切世間現對她說：『您現在就如同我的母親一樣，怎麼能在尊貴的地方做出不合法的事情呢？』婆羅門婦人內心感到慚愧和恐懼，放開衣服遠遠地躲開了。那時，婆羅門婦人的慾望更加強烈，哭著說：『他見我拒絕，不順從我的意思。如果他不聽從我，我就要斷了他的性命，不讓他
【English Translation】 English version He obtains the goodness of the Buddha's realm and nature. He uses this to see the path and to deliver sentient beings. The Wu Xing Jing (Sutra of No Conduct) says: 'Greed is the path, and so are hatred and delusion.' In these three dharmas, all the Buddha's teachings are contained. I have seen these principles through the three great good teachers.
- Explaining that sentient beings' opportunities require this path to enlightenment
Sentient beings have different opportunities, and their paths to enlightenment are different. Some enter the path through good causes, as is commonly said. Others enter the path through bad causes. This is because these people, in their past lives, had the opportunity to connect with the Three Jewels (Triratna), and they developed the intention to cultivate the path. However, they were led astray by bad causes and created much evil karma. As a result, they fell into suffering for many kalpas (aeons). When the karmic retribution is about to end, and their latent roots mature, due to the bad causes, they still encounter various evil things in this life. Because their roots have matured, they are able to encounter the Three Jewels, turn away from evil and return to righteousness, and quickly attain enlightenment. Now, I will briefly cite two causes to prove this principle.
First, the cause of Angulimala (finger garland)
The Angulimaliya Sutra says: To the north of Sravasti (Savatthi), not far from the city, there is a forest called Sana. There was a poor Brahmin woman named Bhadra. She gave birth to a son named Sarvasattvadarsana (Seeing All Beings). He lost his father at a young age. By the age of twelve, his appearance and strength were outstanding, and he was intelligent and eloquent. In another village called Parahasa, there lived an experienced Brahmin teacher named Manibhadra. He was well-versed in the four Vedas. At that time, Sarvasattvadarsana followed him to study, being humble, obedient, respectful, and diligently making offerings to the teacher. His faculties were mature, and he was able to uphold what the teacher taught. At that time, his teacher temporarily accepted an invitation from the king and left Sarvasattvadarsana to look after the house. The Brahmin's wife was young and beautiful. When she saw Sarvasattvadarsana, she developed feelings of infatuation. She suddenly forgot the proper etiquette and grabbed his clothes. At that time, Sarvasattvadarsana said to her: 'You are now like my mother. How can you commit unlawful acts in this honorable place?' The Brahmin's wife felt ashamed and fearful, released his clothes, and moved away. At that time, the Brahmin's wife's desire became even stronger. She cried and said: 'He rejected me and did not comply with my wishes. If he does not listen to me, I will take his life and not let him'
人更余婚娶。即以指爪自攖其體。淫亂彌熾。自燒成病。行女人謟。莊嚴其身。以繩自縊。足不離地。時摩尼䟦陀。事畢還家。以刀截繩。高聲大叫。誰為此事。時婦答言。是世間現。欲行非法。強見陵遍。作如是事。摩尼拔陀。先知其人有大德力。即思惟言。彼初生日。一切剎利所有刀劍。悉皆㧞出。利劍卷屈。墮落於地。時諸剎利。皆大恐怖。其生之日。有如此相。當知是人有大德力。思惟是已。語世間現。汝是惡人。毀辱所尊。汝今非復真婆羅門。當殺千人。可得除罪。世間現稟性恭順。尊重師教。即白師言。嗚呼和尚。殺害千人。非我所應。師即謂言。汝是惡人。不樂生天。作婆羅門耶。答言和尚。善哉奉命。即殺千人。還禮師足。師聞見已。生希有心。汝大惡人。故不死耶。復作念言。今當令死。而告之言。殺一一人。取一一指。殺千人已。取指作鬘。冠首而還。然後得成婆羅門耳。以是因緣。名央掘魔羅。即白師言。善哉和尚受教。即殺千人。少一。爾時央掘魔羅母。念子當饑。自持四種美食。送往與之。子見母已。作是思惟。當令我母得生天上。即便執劍。欲前斷命。去舍衛國。十由延少一丈。于彼有樹。名阿輪迦。爾時世尊。以一切智。如是知時。如雁王來。央掘魔羅。見世尊來。執劍疾往。作是念
【現代漢語翻譯】 現代漢語譯本 人們更加熱衷於婚嫁。有人用指甲抓撓自己的身體，使慾望更加**熾盛，以至於自焚成疾。有人像女人一樣獻媚，打扮自己的身體。有人用繩子上吊，雙腳離地。當時，摩尼䟦陀（Mani跋陀，人名）辦完事回家，用刀割斷繩子，高聲大叫：『是誰做了這件事？』那婦人回答說：『是世間現（Shijianxian，人名）想要行非法之事，強行凌辱我，所以才這樣。』摩尼拔陀（Mani跋陀）事先知道這個人有很大的德行和力量，於是心想：『他出生的時候，所有剎利（Ksatriya，印度教的第二種姓，即武士）的刀劍都自動拔出，鋒利的劍刃彎曲，掉落在地上。當時所有的剎利（Ksatriya）都非常恐懼。他出生時有這樣的異相，應當知道這個人有很大的德行和力量。』 思考完畢后，他對世間現（Shijianxian）說：『你這個惡人，侮辱了所尊敬的人。你現在不再是真正的婆羅門（Brahman，印度教的最高種姓，即祭司），要殺死一千個人才能消除罪過。』 世間現（Shijianxian）天性恭順，尊重老師的教誨，於是對老師說：『嗚呼，和尚，殺害一千個人，不是我應該做的事情。』 老師就說：『你這個惡人，不喜歡昇天，要做婆羅門（Brahman）嗎？』 他回答說：『和尚，遵命。』 於是就殺了千人，回來禮拜老師的腳。老師聽了，見了，心中感到驚奇，說：『你這個大惡人，為什麼還不死呢？』 又想：『現在應當讓他死。』 於是告訴他說：『殺一個人，取一根手指。殺了一千個人之後，用手指做成花鬘，戴在頭上回來，然後才能成為婆羅門（Brahman）。』 因為這個因緣，他被稱為央掘魔羅（Angulimala，人名，意為『指鬘』）。 他對老師說：『和尚，遵命。』 於是就殺了千人，還差一個。當時，央掘魔羅（Angulimala）的母親，想到兒子會飢餓，親自拿著四種美食，送去給他。 兒子見到母親，心想：『應當讓我的母親得生天上。』 於是就拿起劍，想要上前殺死母親。距離舍衛國（Sravasti，古印度城市）還有十由延（Yojana，長度單位，約7-9英里）少一丈的地方，那裡有一棵樹，名叫阿輪迦（Arun迦，樹名）。當時世尊（Lord Buddha），用一切智慧，知道時機已到，像雁王一樣前來。央掘魔羅（Angulimala）見到世尊（Lord Buddha）前來，拿著劍快速前往，心想
【English Translation】 English version People were even more enthusiastic about marriage. Some scratched their bodies with their fingernails, making their desires even more **intense, to the point of burning themselves into illness. Some acted coquettishly like women, adorning their bodies. Some hanged themselves with ropes, their feet off the ground. At that time, Mani跋陀 (Mani跋陀, a name) finished his affairs and returned home, cutting the rope with a knife and shouting loudly: 'Who did this?' The woman replied: 'It was Shijianxian (Shijianxian, a name) who wanted to commit illegal acts and forcibly defile me, so I did this.' Mani跋陀 (Mani跋陀) knew in advance that this person had great virtue and power, so he thought: 'When he was born, all the swords of the Ksatriyas (Ksatriya, the second caste in Hinduism, i.e., warriors) were automatically drawn, and the sharp blades bent and fell to the ground. At that time, all the Ksatriyas (Ksatriya) were very frightened. He had such an unusual appearance at birth, so it should be known that this person has great virtue and power.' After thinking, he said to Shijianxian (Shijianxian): 'You evil person, you have insulted the respected one. You are no longer a true Brahman (Brahman, the highest caste in Hinduism, i.e., priests), you must kill a thousand people to eliminate your sins.' Shijianxian (Shijianxian) was naturally respectful and respected his teacher's teachings, so he said to his teacher: 'Alas, monk, killing a thousand people is not something I should do.' The teacher said: 'You evil person, do you not want to be born in heaven, and want to be a Brahman (Brahman)?' He replied: 'Monk, I obey your command.' So he killed a thousand people and returned to worship the teacher's feet. The teacher heard and saw this, and was surprised in his heart, saying: 'You great evil person, why are you not dead yet?' He thought again: 'Now I should let him die.' So he told him: 'Kill one person and take one finger. After killing a thousand people, make a garland of fingers and wear it on your head when you return, and then you can become a Brahman (Brahman).' Because of this cause, he was called Angulimala (Angulimala, a name, meaning 'finger garland'). He said to his teacher: 'Monk, I obey your command.' So he killed a thousand people, one short. At that time, Angulimala's (Angulimala) mother, thinking that her son would be hungry, personally took four kinds of delicacies and sent them to him. When the son saw his mother, he thought: 'I should let my mother be born in heaven.' So he picked up his sword and wanted to go forward and kill his mother. There was a tree called Arun迦 (Arun迦, name of a tree) ten Yojana (Yojana, a unit of length, about 7-9 miles) less one zhang away from Sravasti (Sravasti, an ancient Indian city). At that time, the Lord Buddha (Lord Buddha), with all his wisdom, knew that the time had come, and came like a goose king. Angulimala (Angulimala) saw the Lord Buddha (Lord Buddha) coming, and quickly went forward with his sword, thinking
言。我今復當殺是沙門瞿曇。爾時世尊。示現避去。時央掘魔羅而說偈言。
住住大沙門 白凈王太子 我是央掘魔 今當稅一指 住住大沙門 無貪染衣士 我是央掘魔 今當稅一指
凡說三十四偈。餘三句皆同。惟改第二句云。毀形剃髮士。知足待缽士。無畏師予游。雄健猛虎步。儀雅鵝王超。安詳龍象行。明朗日初出。明凈盛滿月。莊嚴真金山。千葉蓮華眼。素齒白蓮華。善說真言舌。眉間白毫相。光澤紺青發。過膝𦟛長臂。離欲馬王藏。膝骨密不現。手足赤銅甲。輕舉躡虛足。迦陵頻伽聲。憍吉羅妙音。百億勝光耀。諸根善調伏。十力悉具足。善持四真諦。說八道饒益。三十二相具。八十種妙好。永滅諸愛慾。莫令我起嗔。未曾見奇特。乃至問云。汝是何等人。如是極疾行。及我未下刀。知時宜速住。汝善持凈戒。宜速輸一指。莫度我境界。爾時世尊。猶如鵝王。庠行七步。師子顧視。為央掘魔羅。而說偈言。
住住央掘魔 汝當住凈戒 我是等正覺 輪汝慧劍稅 我住無生際 而汝不覺知 汝央掘魔羅 我是等正覺 今當輪汝稅 無上善法水 汝今當速飲 永除生死渴
乃至為說十六偈。末云。
我是等正覺 輪汝慧劍稅 汝當棄利刀
疾來歸明智 莫隨惡師慧 非法謂為法 應嘗至藥味 然後深自覺 一切畏杖痛 莫不愛壽命 取己可為譬 勿殺勿教殺 如他己不異 如己他亦然 取己可為譬 勿殺勿教殺 莫作羅剎形 人血常涂身 人血涂利劍 不宜恒在手 速舍手指鬘 離是二生業 二生非法等 是則惡羅剎 羔羊于母所 猶尚知孝養 哀哉汝可愍 為惡師所誤 揮手奮利劍 而欲害所生 汝今所造業 惡業過禽獸 殺害甚羅剎 此暴逾修羅 永入弊魔黨 長與人類分 咄哉惡逆者 母恩世難報 懷妊十二月 將護盡胎養 既生常鞠育 長夜忍若穢 今且觀汝母 血淚盈目流 忘身愛念汝 躬自持食來 風吹髮髼亂 塵土坌污身 手足悉龜坼 眾苦集朽形 久受飢渴惱 寒暑亦修經 逼切心狂亂 愁毒恒怨嗟
爾時彼母。見佛世尊。與央掘魔羅。往返苦論。子心降伏。縱身垂臂。念其子故。說偈白佛。
久失寶藏今還得 塵穢壞眼令明凈 哀哉我子心迷亂 常以人血自涂身 極利刀劍恒在手 多殺人眾成尻聚 當令此子隨順我 今敬稽首等二覺 多人見罵難聽聞 汝子如是切責我
爾時世
【現代漢語翻譯】 現代漢語譯本： 應儘快醒悟，歸向明智，不要追隨邪師的謬論。他們將非法說成是法，你應該親自體驗真正的藥味，然後才能深刻地自覺。一切眾生都畏懼棍杖的痛苦，沒有誰不珍愛自己的生命。以自身為譬喻，不要殺生，也不要教唆他人殺生。對待他人如同對待自己一樣，對待自己也應如同對待他人一樣。以自身為譬喻，不要殺生，也不要教唆他人殺生。 不要像羅剎（Rakshasa）一樣，總是用人血塗滿全身。沾滿人血的利劍，不應該總是握在手中。趕快放下你的手指鬘（Angulimala），遠離這兩種導致輪迴的惡業。像二生（指婆羅門）一樣行非法之事，那就是惡羅剎。 小羊在母親身邊，尚且知道孝順供養。可悲啊，你真是可憐，被惡師所迷惑，揮舞著利劍，竟然想要傷害生養你的母親。你現在所造的惡業，比禽獸還不如，殺害生命比羅剎還殘忍，這種暴行超過了阿修羅（Asura）。你將永遠墮入惡魔的黨羽，長久地與人類隔絕。可惡的逆子啊，母親的恩情世間難以報答。懷胎十二個月，小心翼翼地保護和養育你。出生后，更是日夜不停地養育你，忍受著屎尿的污穢。 現在看看你的母親，眼中充滿了血淚，爲了愛你而忘記了自己，親自拿著食物來給你。風吹亂了她的頭髮，塵土沾滿了她的身體，手腳都佈滿了裂紋，各種痛苦聚集在這衰老的身體上，長期忍受著飢餓和乾渴的折磨，寒冷和酷暑也讓她備受煎熬，逼迫得她心神狂亂，憂愁和痛苦讓她不停地怨恨和嘆息。 這時，央掘魔羅（Angulimala）的母親，看到佛陀世尊（Buddha）與央掘魔羅往返辯論，最終降伏了他的內心。她放下身體，垂下手臂，因為思念兒子，便用偈頌對佛陀說： 『我失去已久的寶藏今天又重新得到了，您使我被塵垢矇蔽的雙眼重新明亮。可悲啊，我的兒子心智迷亂，總是用人血塗滿自己的身體，極鋒利的刀劍總是握在手中，殺害了許多人，屍骨堆積如山。希望這個兒子能夠聽從我的勸告，現在我恭敬地向您和佛陀頂禮。許多人都在辱罵他，我聽了都難以忍受，您的兒子這樣嚴厲地斥責我。』 這時，世尊（Buddha）...
【English Translation】 English version: Quickly awaken and return to wisdom, do not follow the erroneous teachings of evil teachers. They claim what is unlawful as law, you should personally experience the true taste of the medicine, and then deeply realize it yourself. All beings fear the pain of the stick, and no one does not cherish their own life. Take yourself as an example, do not kill, nor teach others to kill. Treat others as you treat yourself, and treat yourself as you treat others. Take yourself as an example, do not kill, nor teach others to kill. Do not be like a Rakshasa (demon), always covering your body with human blood. A sharp sword stained with human blood should not always be held in your hand. Quickly put down your Angulimala (garland of fingers), and stay away from these two evil karmas that lead to reincarnation. Like the twice-born (referring to Brahmins) doing unlawful things, that is an evil Rakshasa. A lamb, even by its mother's side, still knows to be filial and provide for her. Alas, you are truly pitiful, misled by an evil teacher, wielding a sharp sword, and even wanting to harm the mother who gave birth to you. The evil karma you are now creating is worse than that of beasts, killing is more cruel than a Rakshasa, this violence exceeds even an Asura (demigod). You will forever fall into the party of demons, and be separated from humanity for a long time. Shame on you, wicked one, a mother's kindness is difficult to repay in this world. Carrying you in her womb for twelve months, carefully protecting and nurturing you. After you were born, she nurtured you day and night, enduring the filth of your excrement. Now look at your mother, her eyes are filled with tears of blood, forgetting herself for the sake of loving you, personally bringing food to you. The wind blows her hair into disarray, dust covers her body, her hands and feet are full of cracks, all kinds of suffering gather in this decaying body, enduring hunger and thirst for a long time, cold and heat also torment her, forcing her mind into madness, sorrow and pain make her constantly resent and sigh. At this time, the mother of Angulimala, seeing the Buddha (Buddha) discussing back and forth with Angulimala, finally subduing his heart. She let down her body, lowered her arms, and because of missing her son, she said to the Buddha in verse: 'The treasure I lost for a long time is now regained, you have made my eyes, which were obscured by dust, clear again. Alas, my son's mind is confused, he always covers his body with human blood, the extremely sharp sword is always held in his hand, he has killed many people, and the corpses are piled up like mountains. I hope this son can listen to my advice, now I respectfully bow to you and the Buddha. Many people are scolding him, and I can hardly bear to hear it, your son is rebuking me so severely.' At this time, the Buddha (Buddha)...
尊。告央掘魔羅。此樹下者。是汝之母生育之恩。深重難報。云何欲害令其生天。如是乃至種種破其愚迷。復自稱讚種種功德。是所歸依處。令其舍劍出家。飲甘露法水。乃至云。汝久游惡道。迷亂疲倦。今當休息。汝是稅主。我亦稅主。為守道王。於一切眾生。常受其稅。令其超度生死有海。爾時央掘魔羅。即舍利劍。如一歲嬰兒捉火即放振手啼泣。時央掘魔羅。舍鬘振手發聲號叫亦復如是。如人熟眠蛇卒嚙腳。即時驚起振手遠擲。央掘魔羅速舍指鬘亦復如是。爾時央掘魔羅。如離。非人所持。自知慚愧。血出遍身。淚流如雨。譬如有人為蛇所螫。良醫為咒。令作蛇行。央掘魔羅。宛轉腹行。三十九旋。亦復如是。然後進前。頂禮佛足。而說偈言。
奇哉正覺第一慈 調御人師為我來 令我得度無如海 愚癡闇冥濤波惑 奇哉正覺無上悲 調御人師為我來 度我生死曠野難 種種煩惱棘刺林 奇哉正覺第一喜 調御人師為我來 令我得度諸迷惑 邪見虎狼禽獸難 奇哉正覺第一舍 調御人師為我來 令我得度無擇獄 永離熾然無量苦 無依怙者為作依 無親厚者為作親 集眾惡業趣大苦 令為我來作歸依
爾時世尊。告央掘魔羅。汝今可起速往母所。至誠悔過。
【現代漢語翻譯】 現代漢語譯本： 世尊告訴央掘魔羅（Angulimala，指鬘外道）。『這樹下的人是你的母親，生育之恩深重難以報答，你為何要加害她，想讓她昇天呢？』世尊就這樣乃至種種開解他的愚昧迷惑，又親自稱讚種種功德，是應該歸依之處，讓他捨棄劍出家，飲用甘露法水，乃至說：『你長久在惡道遊蕩，迷惑疲倦，現在應當休息。你是稅主，我也是稅主，爲了守護正道的國王，對於一切眾生，常常收取他們的稅。』讓他超脫生死輪迴的苦海。當時央掘魔羅立刻捨棄利劍，就像一歲的嬰兒抓住火立刻放開，並且顫抖著手啼哭。當時央掘魔羅捨棄指鬘，顫抖著手發出號叫，也是這樣。就像有人熟睡時被蛇突然咬了腳，立刻驚醒，顫抖著手遠遠扔掉。央掘魔羅迅速捨棄指鬘也是這樣。當時央掘魔羅，就像脫離了非人所控制，自己知道慚愧，血流遍身，淚如雨下。譬如有人被蛇咬傷，良醫為他念咒，讓他做出蛇的動作，央掘魔羅宛轉腹部行走，轉了三十九圈，也是這樣。然後向前，頂禮佛足，並且說了偈語： 『奇妙啊，正覺第一慈悲，調御丈夫（Purisadammasarathi，調伏丈夫的人）為我而來，讓我得以超脫無邊苦海，愚癡黑暗，波濤迷惑。 奇妙啊，正覺無上悲憫，調御丈夫為我而來，度我脫離生死曠野的艱難，種種煩惱，荊棘叢林。 奇妙啊，正覺第一喜悅，調御丈夫為我而來，讓我得以超脫諸般迷惑，邪見虎狼禽獸的危難。 奇妙啊，正覺第一捨棄，調御丈夫為我而來，讓我得以超脫無擇地獄（Avici，八大地獄中最苦之處），永遠脫離熾熱燃燒的無量痛苦。 無依無靠的人，您為他們做依靠，沒有親人的人，您為他們做親人，聚集眾多惡業，趨向巨大痛苦的人，您為我而來，做我的歸依之處。』 當時世尊告訴央掘魔羅：『你現在可以起身，趕快去你母親那裡，真誠地懺悔過錯。』
【English Translation】 English version: The Blessed One said to Angulimala (Angulimala, meaning 'garland of fingers'): 'This person under the tree is your mother, whose kindness in giving birth is deep and difficult to repay. Why do you want to harm her, wishing her to ascend to heaven?' Thus, he dispelled his ignorance and delusion in various ways, and personally praised various merits, as the place to take refuge, causing him to abandon his sword and become a monk, drinking the nectar of the Dharma, even saying: 'You have wandered in evil paths for a long time, confused and weary. Now you should rest. You are a tax collector, and I am also a tax collector, for the king who guards the path, constantly receiving their taxes from all beings.' Causing him to transcend the sea of birth and death. At that time, Angulimala immediately abandoned his sharp sword, like a one-year-old infant who grabs fire and immediately releases it, shaking his hands and crying. At that time, Angulimala abandoned the garland of fingers, shaking his hands and crying out in the same way. It was like a person sound asleep being suddenly bitten on the foot by a snake, immediately waking up, shaking his hands and throwing it far away. Angulimala quickly abandoning the garland of fingers was also like this. At that time, Angulimala, as if freed from being possessed by non-humans, knew his shame, blood flowing all over his body, tears flowing like rain. It was like a person bitten by a snake, a good doctor chanting a spell for him, causing him to make snake-like movements. Angulimala writhing and crawling on his belly, turning thirty-nine times, was also like this. Then he went forward, prostrated at the Buddha's feet, and spoke in verse: 'Wonderful, the first compassion of Perfect Enlightenment, the Tamer of Men (Purisadammasarathi, the tamer of men) has come for me, allowing me to transcend the boundless sea of suffering, ignorance and darkness, the waves of delusion. Wonderful, the unsurpassed compassion of Perfect Enlightenment, the Tamer of Men has come for me, delivering me from the difficulties of the wilderness of birth and death, the various afflictions, the thorny forest. Wonderful, the first joy of Perfect Enlightenment, the Tamer of Men has come for me, allowing me to transcend all delusions, the dangers of tigers, wolves, birds, and beasts of wrong views. Wonderful, the first renunciation of Perfect Enlightenment, the Tamer of Men has come for me, allowing me to transcend the Avici Hell (Avici, the most painful of the eight great hells), forever escaping the burning, immeasurable suffering. For those without refuge, you are their refuge; for those without relatives, you are their relatives; for those who gather many evil deeds and head towards great suffering, you have come for me, to be my refuge.' At that time, the Blessed One said to Angulimala: 'Now you can get up and quickly go to your mother, sincerely repent of your mistakes.'
求聽出家。爾時央掘魔羅。從佛足起。往至母所。繞旋多匝。五體布地。至誠懺悔。悲感大叫。即向其母。而說偈言。
嗚呼慈母我大過 集諸惡業成罪積 隨惡師教行暴害 殺人一千惟少一 我於今日歸依母 亦復歸依佛世尊 我今稽首禮母足 惟愿哀愍聽出家
爾時彼母說偈答言。
我今已聽汝 出家為後世 我亦求如來 出家受具足 奇哉難思議 如來無有譬 佛今度我子 普哀諸世間 如來妙色身 功德無倫匹 今我少稱歎 最勝天中天
爾時世尊以偈答言。
善哉善女人 當得無間樂 今可聽汝子 於我前出家 汝今年衰老 出家時已過 但當深信樂 以法自穌息 汝今且小待 波斯匿王至
爾時天帝釋。將諸天眾婇女眷屬。放身光明。照舍衛國。見央掘魔羅。與佛相抗。力屈心變。摧伏歸悔。發大歡喜。說偈贊佛已。向央掘魔羅言。惟愿大士。受此天衣。以為法服。央掘魔羅謂帝釋言。汝是何等蚊蚋小蟲。我豈當受此不信之施。汝是何等貪慾之驢。未度生死眾苦長流。自性裸形。何能施衣。乃至云。如佛所嘆。十二頭陀沙門行法。我應當學。乃至云。如是等輩。今當調伏。如治稊稗害善苗者。我之所殺作指鬘者
【現代漢語翻譯】 現代漢語譯本 求佛陀允許央掘魔羅(Angulimala，指鬘外道)出家。當時，央掘魔羅從佛陀的腳邊起身，走向他的母親那裡，繞著她轉了很多圈，五體投地，至誠懺悔，悲傷地大叫，然後對他的母親說偈語：
『嗚呼，慈悲的母親，我犯下了大錯，聚集了各種惡業，罪惡累積如山。我聽從惡師的教導，行為暴虐殘害，殺人一千，還差一個才滿數。我於今日歸依母親，也歸依佛陀世尊。我現在稽首禮拜母親的腳，只希望您能哀憐我，允許我出家。』
當時，他的母親用偈語回答說：
『我現在已經允許你出家，爲了來世的解脫。我也將請求如來允許我出家，受持具足戒。真是奇妙啊，難以思議！如來是無法比擬的。佛陀現在度化我的兒子，普遍哀憐世間的一切眾生。如來的妙色身，功德無與倫比。我現在稍微稱讚您，您是至高無上的天中之天。』
當時，世尊用偈語回答說：
『善哉，善女人，你將獲得無間的快樂。現在可以允許你的兒子在我面前出家。你今年紀已經衰老，出家的時機已經過去。但你應該深深地信受佛法，以佛法來使自己得到安寧。你現在且稍微等待一下，波斯匿王(Prasenajit)就要來了。』
當時，天帝釋(Sakradevanam Indra)帶領著諸天眾和婇女眷屬，放出自身的光明，照耀著舍衛國(Sravasti)。他看到央掘魔羅與佛陀相對抗，最終力量耗盡，內心轉變，被佛陀降伏而歸依懺悔，心中生起極大的歡喜。說完偈語讚歎佛陀后，他向央掘魔羅說：『只希望大士您能接受這件天衣，作為您的法服。』央掘魔羅對帝釋說：『你是什麼樣的蚊蚋小蟲？我怎麼會接受這種不值得信任的佈施？你是什麼樣的貪慾之驢？尚未脫離生死眾苦的長河，自身還是裸形，怎麼能施捨衣服？』乃至說：『正如佛陀所讚歎的，十二頭陀(dhuta)沙門所修行的法，我應當學習。』乃至說：『像這樣的人，我現在應當調伏，就像治理田地裡那些危害好苗的稊稗一樣。我所殺的人，製作成指鬘的人。』
【English Translation】 English version Requesting permission to renounce the household life. At that time, Angulimala (garland of fingers) rose from the Buddha's feet and went to his mother. He circumambulated her many times, prostrated himself with his five limbs on the ground, sincerely repented, and cried out in sorrow. Then, he spoke the following verse to his mother:
'Alas, compassionate mother, I have committed great faults, accumulating all kinds of evil deeds, my sins piled up like mountains. I followed the teachings of evil teachers, acting violently and harmfully, killing a thousand people, just one short of the full count. Today, I take refuge in my mother, and also take refuge in the World Honored Buddha. Now I bow my head and pay homage to my mother's feet, only hoping that you will have compassion on me and allow me to renounce the household life.'
At that time, his mother replied with a verse:
'I have now permitted you to renounce the household life, for the sake of future liberation. I will also request the Tathagata (Thus Come One) to allow me to renounce the household life and receive the full precepts. How wonderful, inconceivable! The Tathagata is incomparable. The Buddha is now liberating my son, universally having compassion on all beings in the world. The Tathagata's wonderful form, his merits are unparalleled. Now I slightly praise you, the most supreme among the heavens.'
At that time, the World Honored One replied with a verse:
'Excellent, virtuous woman, you will obtain uninterrupted joy. Now you may allow your son to renounce the household life before me. You are now old and frail, the time for renunciation has passed. But you should deeply believe in and delight in the Dharma, and use the Dharma to soothe yourself. Now you should wait a little while, King Prasenajit (King of Kosala) is coming.'
At that time, Sakradevanam Indra (Lord of the Devas) led the assembly of devas and their female attendants, emitting light from his body, illuminating Sravasti (a major city in ancient India). He saw Angulimala confronting the Buddha, eventually exhausting his strength, his mind transformed, subdued by the Buddha, and returning to repentance, and great joy arose in his heart. After reciting a verse praising the Buddha, he said to Angulimala: 'Only hoping that you, great being, will accept this celestial robe as your Dharma garment.' Angulimala said to Indra: 'What kind of gnat or small insect are you? How could I accept this unreliable offering? What kind of greedy donkey are you? Not yet liberated from the long stream of suffering in samsara, yourself still naked, how can you offer clothes?' Even saying: 'As the Buddha praised, the practice of the twelve dhutas (ascetic practices) by the shramanas (ascetics), I should learn.' Even saying: 'Such beings as these, I should now subdue, just like managing the tares in the field that harm the good seedlings. Those whom I have killed, making a garland of fingers.'
。彼等悉是壞法眾生。無有一是比丘比丘尼優婆塞優婆夷者。復與帝釋。辨菩薩聲聞害不害相不同。其說甚長。乃至梵天王。四天王。魔醯首羅。樹神。各以衣施。悉皆不受。相與辨論。莫不辭為之屈。即尊者舍利弗。目犍連。阿難。羅睺羅。阿那律。尼陀沙。滿愿子等。諸大尊者。相與辨難。亦為之屈。至文殊師利大菩薩。人示現亦辨為之訥。
爾時世尊。向央掘魔羅。而說偈言。
汝來央掘魔 出家受三歸
爾時央掘魔羅以偈言。
此乘是大乘 說名無礙智 一乘一歸依 佛第一義依 佛法是一義 如來妙法身 僧者說如來 如來即是僧 法及比丘僧 二是方便依 如來非方便 是第一義依 是故我今日 歸依于如來 于諸歸依中 如來真實依 如欲食興蕖 應當取真實 舍真食虛偽 自它無利益 如是愚癡人 千佛莫能救 如是舍一依 修習方便依 是則群癡眾 千佛不能救
爾時世尊。告央掘魔羅。汝當受持童真凈戒。(沙彌別名童真)爾時央掘魔羅。以偈問曰。
云何為童真 云何具足戒 云何真沙門 云何為福田
爾時世尊默然而住。央掘魔羅。復說偈言。
若不知一依 是第一義依 不能
{ "translations": [ "現代漢語譯本：", "他們都是破壞佛法的眾生，沒有一個是真正的比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）或優婆夷（Upasika，在家女居士）。（他們）又與帝釋（Indra，佛教護法神）辯論菩薩（Bodhisattva，發願成佛的修行者）和聲聞（Sravaka，聽聞佛法而修行的弟子）的害與不害的相狀，辯論的內容非常長。乃至梵天王（Brahma，色界天之主）、四天王（Four Heavenly Kings，佛教護法神）、魔醯首羅（Mahesvara，大自在天）、樹神，各自以衣服施捨，（他們）都一概不接受，互相辯論，沒有誰能使他們的言辭屈服。即使是尊者舍利弗（Sariputra，智慧第一的佛陀弟子）、目犍連（Maudgalyayana，神通第一的佛陀弟子）、阿難（Ananda，多聞第一的佛陀弟子）、羅睺羅（Rahula，佛陀的兒子）、阿那律（Aniruddha，天眼第一的佛陀弟子）、尼陀沙（Nidasa）、滿愿子（Purna，說法第一的佛陀弟子）等諸位大尊者，互相辯論，也都被他們駁倒。到了文殊師利大菩薩（Manjusri，智慧的象徵），（那些人）仍然示現（文殊菩薩）言辭笨拙。", "", "這時，世尊（Lord Buddha）向央掘魔羅（Angulimala，以殺人著稱的惡人，后被佛陀度化）說偈語：", "", "『你來吧，央掘魔羅，出家受三歸依（Three Refuges，皈依佛、法、僧）。』", "", "這時，央掘魔羅以偈語回答：", "", "『此乘是大乘（Mahayana，大乘佛教），名為無礙智（Unobstructed Wisdom）。一乘（One Vehicle）一歸依（One Refuge），佛（Buddha）是第一義依（Ultimate Refuge）。佛法（Dharma）是一義，如來（Tathagata，佛的稱號之一）是妙法身（Subtle Dharma Body）。僧（Sangha，僧團）是說如來，如來即是僧。法及比丘僧（Bhikkhu Sangha，比丘組成的僧團），是二方便依（Two Expedient Refuges）。如來不是方便，是第一義依。所以今天我歸依于如來，在一切歸依中，如來是真實的歸依。如果想要吃興蕖（Xing Qu，一種食物），應當取真實的，捨棄虛假的，對自己和他人都沒有利益。像這樣愚癡的人，千佛（Thousand Buddhas）也不能救。像這樣捨棄一依，修習方便依，這是愚癡的眾生，千佛也不能救。』", "", "這時，世尊告訴央掘魔羅：『你應當受持童真凈戒（Pure Precepts of a Novice）。』（沙彌（Sramanera，出家男眾）的別名是童真）這時，央掘魔羅以偈語問道：", "", "『什麼是童真？什麼是具足戒（Full Ordination）？什麼是真沙門（True Ascetic）？什麼是福田（Field of Merit）？』", "", "這時，世尊默然不語。央掘魔羅又說偈語：", "", "『如果不知道一依，是第一義依，不能……』", "", "", "english_translations": [ "English version:", "They were all beings who destroyed the Dharma (Buddha's teachings), and none of them were true Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (lay male followers), or Upasikas (lay female followers). They also debated with Indra (Lord of the Gods) about the differences between Bodhisattvas (beings striving for enlightenment) and Sravakas (disciples who learn by hearing) regarding harm and non-harm, and their arguments were very lengthy. Even Brahma (the creator god), the Four Heavenly Kings (guardian deities), Mahesvara (Shiva), and tree spirits each offered them robes, but they refused them all. They debated with each other, and no one could refute their arguments. Even venerable Sariputra (foremost in wisdom), Maudgalyayana (foremost in supernatural powers), Ananda (foremost in hearing), Rahula (Buddha's son), Aniruddha (foremost in divine eye), Nidasa, Purna (foremost in expounding the Dharma), and other great venerable ones debated with them, but were also defeated. Even when Manjusri (Bodhisattva of wisdom) appeared, they still showed him to be inept in debate.", "", "At that time, the Lord Buddha spoke the following verse to Angulimala (a murderer who was converted by the Buddha):", "", "'Come, Angulimala, renounce the world and take the Three Refuges (Buddha, Dharma, Sangha).'", "", "Then, Angulimala replied with a verse:", "", "'This vehicle is the Great Vehicle (Mahayana), known as Unobstructed Wisdom. One Vehicle, One Refuge, the Buddha is the Ultimate Refuge. The Buddha's teachings (Dharma) are one meaning, the Tathagata (Buddha) is the Subtle Dharma Body. The Sangha (community) speaks of the Tathagata, the Tathagata is the Sangha. The Dharma and the Bhikkhu Sangha are Two Expedient Refuges. The Tathagata is not expedient, but the Ultimate Refuge. Therefore, today I take refuge in the Tathagata; among all refuges, the Tathagata is the true refuge. If one desires to eat Xing Qu, one should take the real and abandon the false, which benefits neither oneself nor others. Such foolish people cannot be saved by a thousand Buddhas. Likewise, abandoning the One Refuge and practicing expedient refuges, these are foolish beings whom a thousand Buddhas cannot save.'", "", "At that time, the Lord Buddha said to Angulimala, 'You should uphold the Pure Precepts of a Novice (Sramanera).' (Another name for a Sramanera is 'Child Truth'). Then, Angulimala asked in verse:", "", "'What is a Child Truth? What is Full Ordination? What is a True Ascetic? What is a Field of Merit?'", "", "At that time, the Lord Buddha remained silent. Angulimala then spoke another verse:", "", "'If one does not know the One Refuge, which is the Ultimate Refuge, one cannot...'" ] }
知二依 方便所建立 當知如是依 是世間童真 未受具足戒 云何是沙門 不知一歸依 云何凈歸依 若不知如來 是第一義依 不清凈歸依 云何為沙門 不知真實依 云何為福田 於是二歸依 真實及方便 不善知差別 是則世童真
爾時世尊。告央掘魔羅。汝當受持不殺戒。央掘魔羅以偈答言。
我今定不能 受持不殺戒 我當常受持 斷絕眾生命 所言眾生者 無量諸煩惱 若能常害彼 是名持殺戒
爾時世尊。復告之言。汝當受持不妄語戒。央掘魔羅以偈答言。
我今定不能 受持不妄語 當於一切法 受持妄說句 受持虛妄說 是則諸佛法 所言為妄者 一切諸法空 復有虛妄法 聲聞及緣覺 菩薩之所行 隨順世間事 復有虛妄法 我出於世間 受持具足戒 得成阿羅漢 如是凡二十一偈乃至云 是故我從今 當行虛偽事 乃至極眾生 一切虛妄際 不受離虛妄 則我戒清凈
爾時世尊。告央掘魔羅。汝當受持不飲酒戒。央掘魔羅以偈答言。
我今亦不能 受持不飲酒 常受飲酒戒 長夜恒縱逸 由是大叫呼 宛轉遍五道 一向極快樂 是則名為酒
【現代漢語翻譯】 現代漢語譯本 知二依 方便所建立，應當知道這樣的皈依，是世間的童真（未受具足戒者）。 未受具足戒，怎麼能算是沙門（出家人）呢？ 不知道唯一的皈依（指佛、法、僧），怎麼能算是清凈的皈依呢？ 如果不知道如來（Tathagata）是第一義的皈依，就不是清凈的皈依，怎麼能算是沙門呢？ 不知道真實的皈依，怎麼能算是福田（能生福報的田地）呢？ 對於這兩種皈依，真實和方便，不能很好地瞭解它們的差別，這就是世間的童真。
這時，世尊（釋迦牟尼佛）告訴央掘魔羅（Angulimala）。 『你應該受持不殺戒。』 央掘魔羅用偈頌回答說：
『我現在一定不能受持不殺戒，我應當常常受持斷絕眾生命的戒。 所說的眾生，是無量的諸煩惱，如果能常常傷害它們，這才是名為持殺戒。』
這時，世尊又告訴他說： 『你應該受持不妄語戒。』 央掘魔羅用偈頌回答說：
『我現在一定不能受持不妄語戒，應當對於一切法，受持妄說的語句。 受持虛妄的說辭，這就是諸佛的教法。 所說的虛妄，是一切諸法空，還有虛妄法，是聲聞（Sravaka）和緣覺（Pratyekabuddha）所證悟的，菩薩（Bodhisattva）所修行的，隨順世間的事情。 還有虛妄法，我出於世間，受持具足戒，得成阿羅漢（Arhat）。 像這樣凡有二十一偈，乃至說： 『所以，我從今以後，應當行虛偽的事情，乃至極盡眾生，一切虛妄的邊際，不受離虛妄，那麼我的戒就清凈了。』
這時，世尊告訴央掘魔羅： 『你應該受持不飲酒戒。』 央掘魔羅用偈頌回答說：
『我現在也不能受持不飲酒戒，常常受持飲酒戒，長夜恒常放縱。 由是而大叫呼喊，宛轉遍及五道（地獄、餓鬼、畜生、人、天），一向極其快樂，這就可以名為酒。』
【English Translation】 English version Knowing the Two Refuges That which is established by skillful means, know that such a refuge is a worldly innocent (one who has not received the full precepts). Not having received the full precepts, how can one be considered a Sramana (monk)? Not knowing the one refuge (referring to Buddha, Dharma, Sangha), how can it be considered a pure refuge? If one does not know that the Tathagata (Thus Come One) is the refuge of the highest meaning, it is not a pure refuge; how can one be considered a Sramana? Not knowing the true refuge, how can one be considered a field of merit (a field for generating blessings)? Regarding these two refuges, the true and the expedient, not being able to understand their differences well, that is a worldly innocent.
At that time, the World Honored One (Sakyamuni Buddha) said to Angulimala. 'You should uphold the precept of not killing.' Angulimala replied in verse:
'Now I certainly cannot uphold the precept of not killing; I should always uphold the precept of cutting off the lives of beings. What is meant by beings are the immeasurable afflictions; if one can constantly harm them, that is called upholding the precept of killing.'
At that time, the World Honored One again said to him: 'You should uphold the precept of not lying.' Angulimala replied in verse:
'Now I certainly cannot uphold the precept of not lying; I should, regarding all dharmas, uphold the statements of false speech. Upholding false speech, that is the Dharma of all Buddhas. What is meant by falsehood is that all dharmas are empty; there is also false Dharma, which is realized by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), practiced by Bodhisattvas (Enlightening Beings), and in accordance with worldly affairs. There is also false Dharma; I, emerging in the world, upholding the full precepts, attain Arhatship (Worthy One). Like this, there are twenty-one verses, and even say: 'Therefore, from now on, I should engage in false affairs, even to the utmost of beings, to the boundary of all falsehood; not accepting separation from falsehood, then my precepts are pure.'
At that time, the World Honored One said to Angulimala: 'You should uphold the precept of not drinking alcohol.' Angulimala replied in verse:
'Now I also cannot uphold the precept of not drinking alcohol; I always uphold the precept of drinking alcohol, constantly indulging throughout the long night. Because of this, I shout loudly, rolling around through the five paths (hells, hungry ghosts, animals, humans, gods), always extremely happy; this can be called alcohol.'
從彼大乘生 無上佛藏酒 是酒我今飲 自足勸眾生 常住不變易 歡喜嘆善哉 人聲大宣唱 酣醉無終極
爾時世尊。告央掘魔羅。汝今當受不淫凈戒。央掘魔羅以偈答言。
我今亦不能 受持不淫戒 我當常受持 貪著他所愛 與彼相娛樂 三昧樂為妻 真諦法為子 慈悲心為女 法空為舍宅 無量波羅蜜 以為高廣床 侍衛諸煩惱 隱覆說為食 總持為園苑 七覺華莊嚴 法語為林樹 解脫智為果 是等名世間 第一勝娛樂 慧者自性法 非是愚境界
爾時世尊。告央掘魔羅。汝今當受離不與取戒。央掘魔羅以偈答言。
我今亦不能 受持不盜戒 常受不與取 劫盜他財物 不與者菩提 無有授與者 不與而自取 故我不與取 佛坐菩提樹 不得亦不失 此是自性法 最勝無有上
爾時佛告央掘魔羅。汝今當受不歌舞戒。央掘魔羅以偈答言。
我當習舞樂 歌乾闥婆偈 宣示如來藏 嗟嘆稱善哉 于波諸佛所 聞如來常住 恒如妙音誦 大乘修多羅 猶如緊那羅 乾闥婆伎樂 無量眾妙音 供養諸經卷 若彼諸眾生 常興是供養 諸佛悉授記 未來同一號
【現代漢語翻譯】 現代漢語譯本 從那大乘（Mahayana）中產生 無上的佛藏酒，這酒我現在飲用，自己滿足也勸導眾生。 常住不變易，歡喜讚歎『善哉』，人們大聲宣唱，酣醉沒有終結。
這時，世尊（Bhagavan）告訴央掘魔羅（Angulimala）：『你現在應當受不邪淫的清凈戒。』央掘魔羅用偈頌回答說：
『我現在也不能受持不邪淫的戒律，我應當經常受持貪戀他人所愛，與他們相互娛樂，以三昧（Samadhi）之樂為妻，以真諦法為子，以慈悲心為女，以法空為舍宅，以無量的波羅蜜（Paramita）作為高廣的床，以侍衛諸煩惱，隱秘的說法作為食物，以總持為園苑，用七覺華莊嚴，法語為林樹，解脫智為果實，這些等同於世間第一殊勝的娛樂，是智者自性的法，不是愚人的境界。』
這時，世尊告訴央掘魔羅：『你現在應當受遠離不與取的戒。』央掘魔羅用偈頌回答說：
『我現在也不能受持不盜竊的戒律，經常受持不與取，劫盜他人的財物，不給予的人就是菩提（Bodhi），沒有授與者，不給予而自己取用，所以我行不與取。佛（Buddha）坐在菩提樹（Bodhi tree）下，不得也不失，這是自性的法，最殊勝沒有更高上的。』
這時，佛告訴央掘魔羅：『你現在應當受不歌舞的戒。』央掘魔羅用偈頌回答說：
『我應當學習舞蹈音樂，歌唱乾闥婆（Gandharva）的偈頌，宣示如來藏（Tathagatagarbha），讚歎稱揚『善哉』，在過去諸佛（Buddhas）處，聽聞如來（Tathagata）常住，恒常如美妙的聲音誦讀大乘修多羅（Mahayana Sutra），猶如緊那羅（Kinnara）、乾闥婆的伎樂，用無量眾妙音，供養諸經卷，如果那些眾生，經常興起這樣的供養，諸佛都將授記，未來同一個名號。』
【English Translation】 English version From that Great Vehicle (Mahayana) is born The supreme Buddha-essence wine; this wine I now drink, satisfying myself and exhorting sentient beings. Constantly abiding and unchangeable, joyfully exclaiming 'Excellent!', people loudly proclaim, intoxicated without end.
At that time, the World-Honored One (Bhagavan) said to Angulimala: 'You should now receive the pure precept of abstaining from sexual misconduct.' Angulimala replied in verse:
'I am now also unable to uphold the precept of abstaining from sexual misconduct; I should constantly uphold being attached to what others love, and enjoying myself with them, taking the joy of Samadhi as my wife, the true Dharma as my son, the heart of compassion as my daughter, the emptiness of Dharma as my dwelling, the immeasurable Paramitas as my high and wide bed, the attendant afflictions as guards, covert teachings as food, total retention as my garden, adorned with the Seven Factors of Enlightenment, the language of Dharma as my forest trees, the wisdom of liberation as the fruit; these are equivalent to the world's first and foremost entertainment, the Dharma of the wise's self-nature, not the realm of the foolish.'
At that time, the World-Honored One said to Angulimala: 'You should now receive the precept of abstaining from taking what is not given.' Angulimala replied in verse:
'I am now also unable to uphold the precept of abstaining from stealing; I constantly uphold taking what is not given, robbing others of their wealth, those who do not give are Bodhi, there is no giver, taking without being given, therefore I take what is not given. The Buddha sits under the Bodhi tree, neither gaining nor losing, this is the Dharma of self-nature, the most supreme without anything higher.'
At that time, the Buddha said to Angulimala: 'You should now receive the precept of abstaining from singing and dancing.' Angulimala replied in verse:
'I should learn dancing and music, sing the verses of the Gandharvas, proclaim the Tathagatagarbha, praising and exclaiming 'Excellent!', in the presence of the Buddhas of the past, hearing the Tathagata constantly abiding, constantly reciting the Mahayana Sutras like a wonderful sound, like the music of the Kinnaras and Gandharvas, using immeasurable wonderful sounds, offering to the Sutras, if those sentient beings, constantly make such offerings, all the Buddhas will bestow predictions, in the future with the same name.'
爾時世尊。乃以一學問之。央掘魔羅。以增數。從一學以至於十答之竟。復白佛言。世尊說言。我住無生際。此說有何義等。佛命同文殊。俱至北方。過一恒河沙剎。乃至十恒河沙剎。東南西北四維上下。各過一恒河沙剎。以至於十。彼十佛剎。剎剎有佛。皆釋迦如來異名。而告二人言。善男子。釋迦牟尼如來。即是我身。汝等還去。語彼佛言。無量慧佛等。遣我等還云。彼佛如來。當爲汝說。釋迦如來為說其義。廣如經文。
爾時世尊嘆言。善哉善哉。央掘魔羅。汝來比丘。即成沙門。威儀具足。如舊比丘。爾時央掘魔羅。稽首佛足。白佛言。世尊。我今已來。尋聲即得阿羅漢果。佛又告言。汝來祗陀林。廣度眾生。與文殊師利諸大尊者。圍繞俱往。至祇陀林。升師子座。三千大千世界。地平如掌。生柔軟草。如安樂國。一切諸方諸大菩薩。皆欲來見。央掘魔羅說于妙法。廣如經文。
爾時波斯匿王。興四種兵。欲往征伐。大臣兵眾莫不震懾。無一應命。王領兵眾。往詣佛所。稽首佛足。有怖畏色。為之汗流。如來知而故問。大王今日何故流汗。王白佛言。今有羅剎。名央掘魔羅。殺害人民。一千少一。以指作鬘。以血涂身。嚴此四兵欲往伐之。佛告大王。若央掘魔羅來至此者。當復云何。王
【現代漢語翻譯】 現代漢語譯本： 這時，世尊用一個問題來試探央掘魔羅（Angulimala，指鬘外道）。央掘魔羅用遞增的數字回答，從一一直回答到十。回答完畢后，他又對佛說：『世尊說「我住在無生際」，這句話是什麼意思呢？』佛命令他和文殊（Manjusri，智慧的象徵）一同前往北方，經過一個恒河沙數的佛剎，乃至十個恒河沙數的佛剎，以及東南西北四維上下各個方向，都經過一個恒河沙數的佛剎，乃至十個。那十個佛剎，每個佛剎都有佛，都是釋迦如來（Sakyamuni Tathagata）的異名。佛告訴他們二人說：『善男子，釋迦牟尼如來就是我的化身。你們回去，告訴那裡的佛說，無量慧佛（Amitabha Buddha）等派遣我們回去，說那位佛如來會為你們解釋。』釋迦如來為他們解釋了其中的含義，詳細內容如經文所述。 這時，世尊讚歎道：『好啊，好啊，央掘魔羅，你來做比丘（bhikkhu，佛教僧侶），就成爲了沙門（sramana，出家修行者），威儀具足，如同以前的比丘一樣。』當時，央掘魔羅頂禮佛足，對佛說：『世尊，我現在已經來了，循著聲音就證得了阿羅漢果（Arhat，解脫者）。』佛又告訴他說：『你來祗陀林（Jetavana，祇園精舍），廣度眾生。』於是與文殊師利（Manjusri）等諸大尊者一同前往，到達祗陀林，登上獅子座。三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的地面平坦如手掌，生長著柔軟的草，如同安樂國（Sukhavati，極樂世界）。一切諸方的大菩薩（Bodhisattva）都想來見央掘魔羅說法。詳細內容如經文所述。 這時，波斯匿王（Prasenajit，拘薩羅國國王）興起四種軍隊，想要前去征討。大臣和士兵都非常害怕，沒有一個人敢應命。國王率領軍隊前往佛陀所在的地方，頂禮佛足，面帶恐懼之色，汗流浹背。如來知道原因，故意問道：『大王今天為何流汗？』國王對佛說：『現在有個羅剎（Rakshasa，惡鬼），名叫央掘魔羅，殺害人民，差一個就滿一千人，用手指做成花鬘，用血塗抹身體。我準備率領這些軍隊前去討伐他。』佛告訴大王說：『如果央掘魔羅來到這裡，你又會怎麼樣呢？』國王
【English Translation】 English version: At that time, the World Honored One tested Angulimala (garland of fingers) with a question. Angulimala answered with increasing numbers, from one all the way to ten. After answering, he further said to the Buddha: 'The World Honored One said, 'I dwell in the realm of no-birth.' What is the meaning of this statement?' The Buddha ordered him and Manjusri (symbol of wisdom) to go together to the north, passing through a number of Buddha-lands equal to one Ganges river of sand, and even ten Ganges rivers of sand, as well as in the four cardinal directions (southeast, southwest, northwest, northeast) and the directions of up and down, each passing through a number of Buddha-lands equal to one Ganges river of sand, and even ten. In those ten Buddha-lands, each Buddha-land had a Buddha, all of whom were different names of Sakyamuni Tathagata. The Buddha told the two of them: 'Good men, Sakyamuni Tathagata is my manifestation. You return and tell the Buddhas there that Amitabha Buddha and others have sent us back, saying that that Buddha Tathagata will explain it to you.' Sakyamuni Tathagata explained the meaning to them, as detailed in the scriptures. At that time, the World Honored One praised: 'Excellent, excellent, Angulimala, your coming to be a bhikkhu (Buddhist monk) makes you a sramana (wandering ascetic), complete with dignified conduct, just like the previous bhikkhus.' At that time, Angulimala prostrated himself at the Buddha's feet and said to the Buddha: 'World Honored One, now that I have come, I have attained the fruit of Arhat (liberated being) by following the sound.' The Buddha further told him: 'You come to Jetavana (Jetavana Monastery) to widely liberate sentient beings.' Then, together with Manjusri and other great venerable ones, they went to Jetavana and ascended the lion throne. The ground of the Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousand world system) was as flat as the palm of a hand, and soft grass grew, like the Land of Bliss (Sukhavati, Pure Land). All the great Bodhisattvas (enlightenment beings) from all directions wanted to see Angulimala expound the wonderful Dharma. The details are as described in the scriptures. At that time, King Prasenajit (King of Kosala) raised four kinds of troops, intending to go and conquer. The ministers and soldiers were all terrified, and no one dared to respond. The king led the troops to the place where the Buddha was, prostrated himself at the Buddha's feet, with a fearful expression and sweating profusely. The Tathagata, knowing the reason, deliberately asked: 'Great King, why are you sweating today?' The king said to the Buddha: 'Now there is a Rakshasa (demon) named Angulimala, who is killing people, one short of a thousand, making a garland of fingers and smearing his body with blood. I am preparing to lead these troops to attack him.' The Buddha told the Great King: 'If Angulimala comes here, what will you do?' The king
白佛言。若彼來如是為一。爾時世尊。指示王言。此即央掘魔羅。大王嘆言。奇哉世尊。真為第一調御之轅。真為無上天人之師。如是兇暴有惡業者。乃能方便安立正法。爾時世尊說偈嘆言。
人前放逸 后止不犯 是照世間 如月云消
若大菩薩。先現放逸。后現功德。是照世間。如月云消。度無量眾生。現如來功德。大王當知。彼非惡人。是則菩薩善方便耳。譬如龍象蹴踏。非驢所堪。南方去此六十二恒河沙剎有國。名一切寶莊嚴。佛名一切世間樂見上大精進如來。彼佛如來。豈異人乎。央掘魔羅是也。諸佛境界不可思議。即彼之母。師及師母。為欲利益。皆我所化。以作佛事。爾時王及大眾天龍八部。莫不稽首央掘魔羅之足。一心同聲。說偈讚歎。
南無如來無邊身 南無方便央掘魔 我今頂禮聖足下 懺悔天尊柔軟足 我今懺悔如來尊 央掘魔羅二生身 為我等故來至此 現佛色像勝光𦦨 照諸眾生堪能說 我數懺悔無量身 無依無依等正覺 無親怙者為作親 奇哉二佛出於世 未曾有法行於世 猶如火中生蓮華 世間希有見二佛
爾時世尊。說是經已。諸天龍神。聲聞菩薩。及波斯匿王。一切眾會。皆慕央掘魔行。及文殊師利菩薩。愿生彼國。
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果他像這樣歸順為一體。』當時，世尊指著他說：『這位就是央掘魔羅（Angulimala，指鬘外道）。』國王讚歎道：『太神奇了，世尊！您真是第一調御丈夫，真是無上天人導師！像這樣兇暴作惡的人，您竟然能用方便法門使他安立於正法。』當時，世尊用偈頌讚嘆道： 『人在先前放縱，後來停止不再犯錯，這人就能照亮世間，如同烏雲消散后的月亮。 如果大菩薩，先示現放縱，后示現功德，這人就能照亮世間，如同烏雲消散后的月亮，度化無量眾生，示現如來的功德。大王應當知道，他不是惡人，而是菩薩的善巧方便。譬如龍象的踐踏，不是驢子所能承受的。從南方去往六十二恒河沙數佛土之外，有一個國家，名叫一切寶莊嚴（Sarvaratna-vyuha），佛號一切世間樂見上大精進如來（Sarvalokasukhāvabhāsa-mahādhīra-vyūha-tathāgata）。那位佛如來，難道是別人嗎？就是央掘魔羅啊！諸佛的境界不可思議。他的母親、老師以及師母，爲了利益眾生，都是我所化現，用來成就佛事的。』當時，國王以及大眾、天龍八部，無不頂禮央掘魔羅的腳，一心同聲，用偈頌讚嘆道： 『南無如來無邊身，南無方便央掘魔。 我今頂禮聖足下，懺悔天尊柔軟足。 我今懺悔如來尊，央掘魔羅二生身。 爲了我們才來到這裡，示現佛的色相，殊勝光明。 照耀眾生，堪能宣說，我無數次地懺悔您的無量身。 無依無靠的等正覺者，沒有親友的怙主，您為我們作親友。 奇哉！二佛出現於世，未曾有之法行於世間。 猶如火中生出蓮花，世間稀有，得見二佛。』 當時，世尊說完這部經后，諸天、龍神、聲聞、菩薩，以及波斯匿王（Prasenajit），所有在場的聽眾，都仰慕央掘魔羅的行持，以及文殊師利菩薩（Manjushri），都發愿往生到那個佛國。
【English Translation】 English version: The Buddha said, 'If he comes to be unified in this way.' At that time, the World-Honored One pointed to him and said to the king, 'This is Angulimala (指鬘外道, one who wears a garland of fingers).' The king exclaimed, 'How wonderful, World-Honored One! You are truly the foremost tamer of beings, truly the unsurpassed teacher of gods and humans! You are able to skillfully establish such a violent and evil person in the right Dharma.' At that time, the World-Honored One praised him with a verse: 'One who was formerly heedless, but later ceases and does not transgress, illuminates the world like the moon emerging from the clouds. If a great Bodhisattva first manifests heedlessness and later manifests merit, he illuminates the world like the moon emerging from the clouds, delivering countless beings and manifesting the merits of the Tathagata. Great King, you should know that he is not an evil person, but rather a skillful means of the Bodhisattva. For example, the trampling of dragons and elephants is not something a donkey can endure. To the south, beyond sixty-two Ganges river sands of Buddha-lands, there is a country named Sarvaratna-vyuha (一切寶莊嚴, Adorned with All Treasures), and the Buddha there is named Sarvalokasukhāvabhāsa-mahādhīra-vyūha-tathāgata (一切世間樂見上大精進如來, The Tathagata Who is the Joyful Light of All Worlds, Greatly Courageous and Supreme). Is that Tathagata Buddha someone different? It is Angulimala! The realm of the Buddhas is inconceivable. His mother, teacher, and the teacher's mother were all manifested by me for the benefit of beings, to accomplish the deeds of the Buddha.' At that time, the king and the assembly, including gods, dragons, and the eight classes of beings, all bowed at the feet of Angulimala, and with one voice, praised him with verses: 'Homage to the boundless body of the Tathagata, homage to the skillful Angulimala. I now bow at your holy feet, repenting before the soft feet of the celestial honored one. I now repent before the honored Tathagata, Angulimala, who has two bodies. For our sake, you have come here, manifesting the form of the Buddha, with supreme light. Illuminating beings, able to speak, I repeatedly repent before your immeasurable body. The refuge of the refuge-less, the equally and rightly enlightened one, you are a friend to those without relatives or protectors. How wonderful! Two Buddhas appear in the world, unprecedented Dharma is practiced in the world. Like a lotus flower growing in fire, it is rare in the world to see two Buddhas.' At that time, after the World-Honored One finished speaking this sutra, the gods, dragons, yakshas, bodhisattvas, and King Prasenajit (波斯匿王, King of Kosala), and all those assembled, admired the conduct of Angulimala, and Manjushri Bodhisattva (文殊師利菩薩, Bodhisattva of Wisdom), all vowed to be reborn in that Buddha-land.
皆發阿耨多羅三藐三菩提心。踴躍歡喜。
釋曰。央掘魔羅者。一切世間樂見上大精進如來之所示現者也。若母若師若師母。又皆釋迦如來之所變化。若其所殺九百九十九人。未聞開權。應是實殺。乃於世間蠹國害民。妨道懼眾。必殺而有益。而然後殺之。雖曰殺之。其實度之。何也。未有具慈善根力者。視螻蟻等於赤子。而妄有所殺也。以是故知。迎其刃而截其指者。莫不殺煩惱賊。而捐標月指也。若仙豫之誅五百婆羅門。因而墮獄。知悔敬信大乘。得生甘露鼓王佛國。又獲延其劫壽。非將欲與其長壽。而必固奪其短命。將欲反其正見。而必固懲其邪見乎。至於佛示以童真之戒。則皆反其名。而廣其義。其于性惡法門。則確然揭而言之。莫不令聞者。顧名而思義。且復密示如來菩薩大人示現境界。固不可得而思議也。
第二阿阇世王行惡重悔滅罪緣
涅槃經云。爾時王舍大城。阿阇世王。其性獘惡。喜行殺戮。具口四惡貪瞋愚癡。其心熾然。惟見現在。不見未來。純以惡人而為眷屬。貪著現世五欲樂故。父王無辜。橫加逆害。因害父已。心生悔熱。身諸瓔珞妓樂不御。心悔熱故。遍體生瘡。其瘡臭穢不可附近。尋自念言。我今此身已受華報。地獄果報。將近不遠。爾時其母字韋提希。以種種藥而
【現代漢語翻譯】 現代漢語譯本： 皆發阿耨多羅三藐三菩提心（無上正等正覺之心），踴躍歡喜。
釋曰：央掘魔羅（Angulimala，意為『指鬘』）者，是一切世間樂於見到，且是上大精進如來所示現者。若母若師若師母，又皆是釋迦如來所變化。若其所殺九百九十九人，未聞開權（方便之門），應是實殺，乃於世間蠹國害民，妨道懼眾，必殺而有益，而然後殺之。雖曰殺之，其實度之。何也？未有具慈善根力者，視螻蟻等於赤子，而妄有所殺也。以是故知，迎其刃而截其指者，莫不殺煩惱賊，而捐標月指（指向月亮的手指，比喻引導人們認識真理的工具）也。若仙豫之誅五百婆羅門，因而墮獄，知悔敬信大乘，得生甘露鼓王佛國，又獲延其劫壽。非將欲與其長壽，而必固奪其短命；將欲反其正見，而必固懲其邪見乎？至於佛示以童真之戒，則皆反其名，而廣其義。其于性惡法門，則確然揭而言之，莫不令聞者，顧名而思義，且復密示如來菩薩大人示現境界，固不可得而思議也。
第二阿阇世王（Ajatasattu）行惡重悔滅罪緣
涅槃經云：爾時王舍大城，阿阇世王，其性獘惡，喜行殺戮，具口四惡（妄語、惡口、兩舌、綺語）貪瞋愚癡，其心熾然，惟見現在，不見未來，純以惡人而為眷屬，貪著現世五欲樂故，父王無辜，橫加逆害。因害父已，心生悔熱，身諸瓔珞妓樂不御。心悔熱故，遍體生瘡，其瘡臭穢不可附近。尋自念言：『我今此身已受華報（惡報的開始），地獄果報，將近不遠。』爾時其母字韋提希（Vaidehi），以種種藥而
【English Translation】 English version: All generated the mind of Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), leaping with joy.
Explanation: Angulimala (meaning 'garland of fingers') is the one whom all the world delights to see, and is manifested by the Tathagata of great diligence. His mother, teacher, and teacher's wife were all transformations of Shakyamuni Tathagata. If the nine hundred and ninety-nine people he killed were truly killed, without hearing of expedient means, then they were truly killed because they were harming the country and the people, obstructing the path, and frightening the masses. Killing them was beneficial, and then he killed them. Although it is said that he killed them, in reality, he delivered them. Why? Because no one with the power of compassionate roots would regard ants as equal to infants and kill them wantonly. Therefore, it is known that those who meet the blade and have their fingers cut off all kill the thieves of affliction and abandon the finger pointing at the moon (a metaphor for the tool that guides people to recognize the truth). If Xian Yu killed five hundred Brahmins and consequently fell into hell, knowing repentance, respect, and faith in the Mahayana, he was born in the Buddha-land of Sweet Dew Drum King and also obtained an extension of his kalpa-life. It is not that he wanted to give him longevity and necessarily seize his short life; he wanted to reverse his correct view and necessarily punish his evil view. As for the Buddha showing the precepts of pure conduct, they all reverse their names and broaden their meaning. As for the Dharma-gate of evil nature, it is clearly revealed and spoken of, so that all who hear it consider the meaning by looking at the name, and also secretly show the realm manifested by the Tathagata Bodhisattva great beings, which cannot be conceived or thought about.
Second: The conditions of King Ajatasattu's (Ajatasattu) heavy repentance and elimination of sins for committing evil deeds
The Nirvana Sutra says: At that time, in the great city of Rajagriha, King Ajatasattu was of a vile and evil nature, fond of killing, possessing the four evils of speech (false speech, harsh speech, divisive speech, frivolous speech), greed, anger, and ignorance. His heart was blazing, seeing only the present and not the future, purely taking evil people as his retinue, greedy for the pleasures of the five desires of the present world. He harmed his father, the king, who was innocent, by adding adversity and harm. Because of harming his father, his heart was filled with remorse, and he did not use any ornaments or music. Because his heart was filled with remorse, sores grew all over his body, and the sores were so foul that no one could approach him. He then thought to himself, 'I have already received the flower retribution (the beginning of bad retribution) in this body, and the fruit retribution of hell is near and not far away.' At that time, his mother, named Vaidehi (Vaidehi), used various medicines to
為傅之。其瘡遂增無有降損。王即白母。如是瘡者從心而生。非四大起。若言眾生有能治者。無有是處。爾時大醫。名曰耆婆。往至王所。白言大王得安眠否。王即以偈答言。
若有能永斷 一切諸煩惱 不貪染於三 乃得安隱眠 若得大涅槃 演說甚深義 名真婆羅門 乃得安隱眠 身無諸惡業 口離於四過 心無有疑網 乃得安隱眠 身心無熱惱 安住寂靜處 獲至無上樂 乃得安隱眠 心無有取著 遠離諸怨仇 常和無諍訟 乃得安隱眠
乃至總說十六偈半以答耆婆。又曰。耆婆。我今病重。于正法王興惡逆害。一切良醫妙藥咒術。善巧瞻病。所不能治。何以故。我父先王。如法治國。實無過咎。橫加逆害。如魚處陸。當有何樂。如鹿在摾。初無歡心。乃至云。云何當得安隱眠耶。耆婆答王。善哉善哉。王雖作罪。心生重悔。而懷慚愧。大王。諸佛世尊常說是言。有二白法。能救眾生。一慚。二愧。慚者自不作罪。愧者不教他作。慚者內自羞恥。愧者發露向人。慚者羞人。愧者羞天。是名慚愧。無慚愧者。不名為人。名為畜生。有慚愧者。則能恭敬父母師長。有慚愧故。說有父母兄弟姊妹。耆婆大臣。為王說種種法。若能慚愧。則能滅罪。乃至宣揚釋迦如來
【現代漢語翻譯】 現代漢語譯本 然後（國王）把（膿）敷在（傷口）上，結果瘡越來越嚴重，沒有減輕的跡象。國王就告訴他的母親：『這樣的瘡是由心而生的，不是四大（地、水、火、風）引起的。如果說眾生中有人能治好它，那是不可能的。』 當時，有一位名叫耆婆（Jivaka，著名醫生）的醫生，來到國王那裡，問道：『大王睡得安穩嗎？』國王就用偈語回答說： 『如果有人能永遠斷除一切煩惱，不貪戀三界（欲界、色界、無色界），才能得到安穩的睡眠。如果證得大涅槃（Mahā-nirvāṇa，佛教最高境界），演說甚深義理，才可稱為真正的婆羅門（Brahmana，古印度僧侶階層），才能得到安穩的睡眠。身無諸惡業，口遠離四種過失（妄語、兩舌、惡口、綺語），心中沒有疑慮和迷惑，才能得到安穩的睡眠。身心沒有熱惱，安住在寂靜的地方，獲得無上的快樂，才能得到安穩的睡眠。心中沒有執取和貪戀，遠離各種怨恨和仇敵，常常和睦相處，沒有爭訟，才能得到安穩的睡眠。』 （國王）總共說了十六個半偈來回答耆婆。又說：『耆婆，我現在的病很重，因為對正法之王（指之前的國王，即其父王）做了邪惡的、違背道義的加害之事。一切良醫、妙藥、咒術，以及善於護理疾病的人，都不能治好我的病。這是為什麼呢？因為我的父王過去依法治理國家，實際上並沒有過錯，我卻橫加逆害。這就像魚離開了水，會有什麼快樂呢？又像鹿被獵人追趕，一開始就沒有歡喜的心情。』乃至說：『我怎樣才能得到安穩的睡眠呢？』 耆婆回答國王說：『太好了，太好了！大王雖然犯了罪，但心中產生了深深的後悔，並且懷有慚愧之心。大王，諸佛世尊常常這樣說：有兩種白法（指善良、純潔的法），能夠救度眾生：一是慚，二是愧。慚，就是自己不做罪惡的事；愧，就是不教別人做罪惡的事。慚，是在內心自我羞恥；愧，是向別人坦白自己的過錯。慚，是羞於做壞事被人知道；愧，是羞於做壞事被天神知道。這就是慚愧。沒有慚愧的人，不能稱為人，只能稱為畜生。有慚愧的人，就能恭敬父母師長。因為有慚愧的緣故，才說有父母兄弟姐妹。』 耆婆大臣為國王宣說了種種佛法，（告訴國王）如果能有慚愧之心，就能滅除罪業，乃至宣揚釋迦如來（Śākyamuni，佛教創始人）的教義。
【English Translation】 English version Then (the king) applied (the pus) to (the wound), and as a result, the sore increased without any sign of diminishing. The king then said to his mother, 'Such a sore arises from the mind, not from the four elements (earth, water, fire, and wind). If one says that among sentient beings there is someone who can cure it, that is impossible.' At that time, a great physician named Jivaka (famous doctor) came to the king and asked, 'Does Your Majesty sleep peacefully?' The king then replied with a verse: 'If one can forever cut off all afflictions, not being greedy for the three realms (desire realm, form realm, formless realm), then one can obtain peaceful sleep. If one attains great Nirvana (Mahā-nirvāṇa, the highest state in Buddhism), expounds profound meanings, and is called a true Brahmana (Brahmana, ancient Indian priestly class), then one can obtain peaceful sleep. If one's body is free from all evil deeds, one's mouth is free from the four faults (false speech, divisive speech, harsh speech, idle chatter), and one's mind is free from doubts and confusion, then one can obtain peaceful sleep. If one's body and mind are free from heat and vexation, dwelling in a quiet place, and obtaining supreme bliss, then one can obtain peaceful sleep. If one's mind is free from attachment and clinging, far from all hatred and enmity, always harmonious and without disputes, then one can obtain peaceful sleep.' (The king) spoke a total of sixteen and a half verses to answer Jivaka. He also said, 'Jivaka, my illness is now very serious because I have committed evil and rebellious acts against the king of the Dharma (referring to the previous king, his father). All good doctors, wonderful medicines, incantations, and those skilled in caring for the sick cannot cure my illness. Why is this? Because my father, the former king, governed the country according to the Dharma and was actually without fault, yet I harmed and rebelled against him. This is like a fish out of water, what joy can there be? It is like a deer being chased by hunters, there is no joy from the beginning.' And so on, saying, 'How can I obtain peaceful sleep?' Jivaka replied to the king, 'Excellent, excellent! Although Your Majesty has committed a crime, you have generated deep remorse in your heart and harbor a sense of shame. Your Majesty, all Buddhas, World Honored Ones, often say this: there are two white dharmas (referring to good, pure dharmas) that can save sentient beings: one is shame (Hri), and the other is embarrassment (Apatrapya). Shame is not committing evil deeds oneself; embarrassment is not teaching others to commit evil deeds. Shame is internal self-reproach; embarrassment is confessing one's faults to others. Shame is being ashamed of doing bad things being known by others; embarrassment is being ashamed of doing bad things being known by the gods. This is shame and embarrassment. Those without shame and embarrassment cannot be called human beings, but only animals. Those with shame and embarrassment can respect their parents and teachers. Because of shame and embarrassment, it is said that there are parents, brothers, and sisters.' Minister Jivaka explained various Buddhist teachings to the king, (telling the king) that if one can have a sense of shame and embarrassment, one can eradicate karmic offenses, and even proclaimed the teachings of Śākyamuni (Śākyamuni, the founder of Buddhism) Tathagata.
種種功德。能生眾生一切善。能滅眾生一切惡。王若往者。求佛懺悔罪。即消滅。爾時大王答言。耆婆。如來世尊。性已調柔故。得調柔以為眷屬。如栴檀林。純以栴檀而為圍繞。如來清凈。所有眷屬亦復清凈。乃至云。吾今既是極惡之人。惡業纏褁。其身臭穢。系屬地獄。云何當得至如來所。吾設往者。恐不顧念接敘言說。卿雖勸吾令往佛所。然吾今日深自鄙悼。都無去心。爾時其父頻婆娑羅王。雖逢子弒。因聞佛法。已得道果。亦于空中勸王。往至佛所。求哀懺悔。王聞空語。心懷怖懼。舉身坦栗。五體掉動。如芭蕉葉。仰而答曰。汝為是誰。不現色像。而但有聲。空聲答言。吾是汝父。汝今當隨耆婆所說。時王聞已。悶絕躄地。身瘡增劇。臭穢倍前。雖以冷藥涂治。瘡蒸毒熱。但增無損。爾時世尊大悲導師。為阿阇世王。入月愛三昧。入三昧已。放大光明。其光清涼。往照王身。身瘡即愈。熱郁除滅。王覺瘡愈身體清涼。語耆婆言。會聞人說。劫將欲盡。三月並現。當此之時。一切眾生。患苦悉除。時既未至。此光何來。耆婆答言。大王當知。是天中天所放之光。王言。彼天中天。以何因緣放斯光明。答言大王。今是瑞相。似相為及。以王先言世無良醫療治身心。故放斯光先治王身。然後及心。王言耆婆。如來
世尊亦念及耶。耆婆答言。譬如一人而有七子。是七子中一子遇病。父母之心。非不平等。然于病子心則偏多。大王。如來亦爾。于諸眾生。非不平等。然于罪者心則偏重。于放逸者心則慈念。不放逸者。心則放舍(云云)。王又問言。何等名為月愛三昧。耆婆答言。譬如月光。能令一切優缽羅華開敷鮮明。月愛三昧。亦復如是。能令眾生善心開敷。是故名為月愛三昧。如是凡說五譬。以喻五義。王言。我聞如來不與惡人同止坐起。語言談笑。猶如大海不宿死屍。如鴛鴦鳥不住圊廁。釋提桓因不與鬼住。鳩[與*鳥]羅鳥不棲枯樹。如來亦爾。我當云何而得往見。設其見者。我見將不陷入地耶。耆婆答言。大王。譬如渴人速赴清泉。饑夫求食。怖者求救。病求良醫。熱求蔭涼。寒者求火。王今求佛。亦應如是。大王。如來尚為一闡提等。演說法要。何況大王非一闡提。如是勸喻。其言非一。王語耆婆。若使如來審如是者。明當選擇良日吉辰。然後乃往。耆婆白王。大王。如來法中無有選擇良日吉辰。大王。如重病人。猶不看日。惟求良醫。王今病重。求佛良醫。不應選擇吉日兇日。若到佛所。俱得滅罪。惟愿大王。今日速往。爾時大王。即命大臣速辦供養。與其夫人。嚴駕車乘。一萬二千。與諸眷屬臣民。其數無量。
【現代漢語翻譯】 現代漢語譯本： 世尊也會想到我嗎？耆婆（Jivaka，名醫）回答說：『譬如一個人有七個孩子，這七個孩子中有一個生病了，父母的心，並非不平等，然而對於生病的孩子，心則格外偏重。大王，如來（Tathagata，佛陀）也是如此，對於一切眾生，並非不平等，然而對於有罪過的人，心則格外看重，對於放縱懈怠的人，心則慈悲憐念，對於不放縱懈怠的人，心則放下（不再特別關注）。』 國王又問：『什麼叫做月愛三昧（Candra-priya-samadhi，像月亮一樣令人喜愛的禪定）？』耆婆回答說：『譬如月光，能夠使一切優缽羅華（utpala，藍色蓮花）開放，鮮艷明亮。月愛三昧，也像這樣，能夠使眾生的善良之心開放。所以叫做月愛三昧。』像這樣總共說了五個比喻，來比喻五種意義。 國王說：『我聽說如來不與惡人一起坐臥起居、說話談笑，猶如大海不容留死屍，像鴛鴦鳥不住在廁所，釋提桓因（Śakra-devānām-Indra，帝釋天）不與鬼住在一起，鳩[與*鳥]羅鳥（Kokila，杜鵑）不棲息在枯樹上，如來也是這樣。我應當怎樣才能去拜見他呢？如果見到他，我會不會陷入地獄呢？』 耆婆回答說：『大王，譬如口渴的人急忙奔向清泉，飢餓的人尋求食物，恐懼的人尋求救助，生病的人尋求良醫，炎熱的人尋求蔭涼，寒冷的人尋求火。大王您現在尋求佛陀，也應當像這樣。大王，如來尚且為一闡提（icchantika，斷善根的人）等演說佛法要義，何況大王您不是一闡提。』像這樣勸說開導，不止一次。 國王對耆婆說：『如果如來確實是這樣的話，我明天應當選擇良辰吉日，然後才去拜見。』耆婆對國王說：『大王，如來的佛法中沒有選擇良辰吉日的說法。大王，就像重病的人，尚且不看日子，只求良醫。大王您現在病重，尋求佛陀這位良醫，不應當選擇吉日兇日。如果到了佛陀那裡，都能消滅罪業。只希望大王，今天就趕快去。』 當時，國王立即命令大臣趕快準備供養，與他的夫人，準備好一萬二千輛車，與各位眷屬臣民，人數數不清。
【English Translation】 English version: Did the World-Honored One also think of me? Jivaka (the physician) replied, 'For example, a man has seven children. If one of these seven children falls ill, the parents' hearts are not unequal, but they are particularly concerned about the sick child. Your Majesty, the Tathagata (Buddha) is also like this. He is not unequal to all beings, but he pays particular attention to those who have committed offenses. He has compassion for those who are negligent, and he lets go of those who are not negligent.' The king then asked, 'What is called the Candra-priya-samadhi (moon-loving samadhi)?' Jivaka replied, 'Just as moonlight can cause all utpala (blue lotus) flowers to bloom brightly, the Candra-priya-samadhi is also like this. It can cause the good hearts of beings to bloom. Therefore, it is called Candra-priya-samadhi.' In this way, he used five metaphors to illustrate five meanings. The king said, 'I have heard that the Tathagata does not sit, stand, or converse with evil people, just as the ocean does not harbor corpses, like mandarin ducks do not live in toilets, Śakra-devānām-Indra (Indra) does not live with ghosts, and Kokila (cuckoo) birds do not perch on dead trees. The Tathagata is also like this. How can I go to see him? If I see him, will I fall into hell?' Jivaka replied, 'Your Majesty, just as a thirsty person rushes to a clear spring, a hungry person seeks food, a frightened person seeks help, a sick person seeks a good doctor, a hot person seeks shade, and a cold person seeks fire. Your Majesty, you are now seeking the Buddha, and you should be like this. Your Majesty, the Tathagata even expounds the essential Dharma for icchantika (those who have cut off their roots of goodness), let alone Your Majesty, who is not an icchantika.' He advised and encouraged him in this way more than once. The king said to Jivaka, 'If the Tathagata is indeed like this, then tomorrow I should choose an auspicious day and time before going to see him.' Jivaka said to the king, 'Your Majesty, in the Tathagata's Dharma, there is no such thing as choosing an auspicious day and time. Your Majesty, just like a seriously ill person, he does not even look at the date, but only seeks a good doctor. Your Majesty, you are now seriously ill, seeking the Buddha as a good doctor, and you should not choose an auspicious or inauspicious day. If you go to the Buddha, you can eliminate your sins. I only hope that Your Majesty will go quickly today.' At that time, the king immediately ordered his ministers to quickly prepare offerings, and with his wife, prepared twelve thousand carriages, along with his relatives, officials, and people, the number of whom was countless.
尋路而來。爾時佛告大眾。一切眾生。為無上菩提近因緣。莫先善友。何以故。阿阇世王。若不隨順耆婆語者。來月七日。必定命終。墮阿鼻獄。是故近因莫若善友。阿阇世王。復於前路。聞舍婆提毗琉璃王。乘船入海。遇火而死。瞿迦離比丘。生身入地。至阿鼻獄。須那剎多。即種種惡。到于佛所。眾罪得滅。聞是語已。語耆婆言。吾今雖聞如是二言。猶未審定。汝來耆婆。吾欲與汝同載一象。設我當入阿鼻地獄。冀汝捉持不令我墮。何以故。我昔曾聞得道之人不入地獄爾。時佛告諸大眾言。阿阇世王。猶有疑心。我今當爲作決定心。爾時大王。即到娑羅雙樹間。至於佛所。仰瞻如來。三十二相八十種好。猶如微妙真金之山。爾時世尊。出八種聲。告言大王。時阿阇世。左右顧視。此大眾中。誰是大王。我既罪戾。又無福德。如來不應稱為大王。爾時如來。即復喚言阿阇世大王。時王聞已。心大觀喜。即作是言。如來今日。顧命語言。真知如來。于諸眾生大悲憐愍。等無差別。白言世尊。我今疑心永無遺余。定知如來真是眾生無上大師。爾時阿阇世王。即以手持幡蓋華香。妓樂供養。前禮佛足。右繞三匝。禮敬畢已。卻坐一面。爾時佛告阿阇世王言。大王。今當爲汝說正法要。汝當一心諦聽。凡夫常當繫心。觀身有
【現代漢語翻譯】 現代漢語譯本：尋著道路而來。這時佛告訴大眾：『對於一切眾生來說，無上菩提的最近因緣，莫過於善友。』為什麼呢？如果阿阇世王（Ajatasattu，未生怨王）不聽從耆婆（Jivaka，名醫）的話，來月七日必定會喪命，墮入阿鼻地獄（Avici Hell，無間地獄）。因此，最近的因緣莫過於善友。阿阇世王又在前行的路上，聽說舍婆提（Sravasti，舍衛城）的毗琉璃王（Virudhaka，琉璃王）乘船入海，遭遇火災而死；瞿迦離比丘（Kokalika，提婆達多弟子），活著墮入地中，直達阿鼻地獄；須那剎多（Sunaksatra，星宿比丘），做了種種惡事，來到佛的住所，眾罪才得以消滅。聽了這些話后，阿阇世王對耆婆說：『我現在雖然聽了這兩種說法，但仍然沒有確定。你過來，耆婆，我想和你同乘一象。即使我將要墮入阿鼻地獄，希望你能抓住我不讓我掉下去。為什麼呢？我以前曾聽說得道之人不會墮入地獄。』這時，佛告訴諸位大眾說：『阿阇世王仍然心存疑慮，我現在應當為他堅定信心。』當時，大王就來到娑羅雙樹（Sala Trees，娑羅樹）之間，到達佛的住所，仰望如來三十二相（Thirty-two Marks of a Great Man，三十二大丈夫相），八十種好（Eighty Minor Marks，八十隨形好），猶如微妙的真金之山。這時，世尊發出八種聲音，告訴阿阇世王。當時阿阇世王左右環顧，心想：『這大眾之中，誰是大王呢？我既有罪過，又沒有福德，如來不應該稱我為大王。』這時，如來又呼喚道：『阿阇世大王！』當時，阿阇世王聽了，心中非常歡喜，就說：『如來今天特別稱呼我，真是知道如來對於一切眾生大悲憐憫，平等沒有差別。』於是稟告世尊說：『我現在疑慮之心已經完全消除，確定知道如來真是眾生無上的大師。』當時，阿阇世王就用手拿著幡蓋、鮮花、香和伎樂來供養佛，上前禮拜佛足，右繞佛三圈，禮敬完畢后，退到一旁坐下。這時，佛告訴阿阇世王說：『大王，我現在將為你宣說正法的要義，你應當一心一意地仔細聽。凡夫應當常常繫念於心，觀察自身有 English version: Having sought the path, then the Buddha told the assembly: 'For all sentient beings, the closest cause and condition for unsurpassed Bodhi is none other than a good friend.' Why is that? If King Ajatasattu (Ajatasattu, King of Magadha) had not followed the words of Jivaka (Jivaka, a famous physician), he would surely have lost his life on the seventh day of the coming month and fallen into Avici Hell (Avici Hell, the Hell of Incessant Suffering). Therefore, there is no closer cause than a good friend. King Ajatasattu further heard on the road ahead that King Virudhaka (Virudhaka, King of Kosala) of Sravasti (Sravasti, a major city in ancient India) had entered the sea by boat and died in a fire; that the monk Kokalika (Kokalika, a disciple of Devadatta) had entered the earth alive and gone straight to Avici Hell; and that Sunaksatra (Sunaksatra, a former follower of the Buddha), after committing various evils, came to the Buddha's abode, and his many sins were extinguished. After hearing these words, King Ajatasattu said to Jivaka, 'Although I have heard these two accounts, I am still uncertain. Come here, Jivaka, I want to ride an elephant with you. Even if I am about to fall into Avici Hell, I hope you can hold me and prevent me from falling. Why? I once heard that those who have attained enlightenment do not fall into hell.' At that time, the Buddha told the assembly, 'King Ajatasattu still has doubts in his mind. I will now establish a firm resolve in him.' Then, the great king went to the Sala Trees (Sala Trees, the trees under which the Buddha was born and died), arrived at the Buddha's abode, and looked up at the Tathagata's Thirty-two Marks (Thirty-two Marks of a Great Man, physical characteristics of a Buddha) and Eighty Minor Marks (Eighty Minor Marks, secondary characteristics of a Buddha), which were like a mountain of exquisite true gold. At that time, the World-Honored One emitted eight kinds of sounds and addressed King Ajatasattu. Then King Ajatasattu looked around, thinking, 'Who among this assembly is the great king? I am sinful and without merit; the Tathagata should not call me the great king.' At that time, the Tathagata again called out, 'King Ajatasattu!' When the king heard this, his heart was filled with great joy, and he said, 'The Tathagata has addressed me today, truly knowing that the Tathagata has great compassion and pity for all sentient beings, treating them equally without discrimination.' Then he reported to the World-Honored One, 'Now my doubts have been completely dispelled, and I know for certain that the Tathagata is truly the unsurpassed teacher of all sentient beings.' At that time, King Ajatasattu held banners, canopies, flowers, incense, and musical instruments to make offerings to the Buddha. He stepped forward to bow at the Buddha's feet, circumambulated the Buddha three times to the right, and after paying his respects, he withdrew to one side and sat down. Then the Buddha said to King Ajatasattu, 'Great King, I will now explain to you the essential meaning of the Right Dharma. You should listen attentively with one mind. Ordinary people should constantly focus their minds on observing that the body has
【English Translation】 Having sought the path, then the Buddha told the assembly: 'For all sentient beings, the closest cause and condition for unsurpassed Bodhi is none other than a good friend.' Why is that? If King Ajatasattu (Ajatasattu, King of Magadha) had not followed the words of Jivaka (Jivaka, a famous physician), he would surely have lost his life on the seventh day of the coming month and fallen into Avici Hell (Avici Hell, the Hell of Incessant Suffering). Therefore, there is no closer cause than a good friend. King Ajatasattu further heard on the road ahead that King Virudhaka (Virudhaka, King of Kosala) of Sravasti (Sravasti, a major city in ancient India) had entered the sea by boat and died in a fire; that the monk Kokalika (Kokalika, a disciple of Devadatta) had entered the earth alive and gone straight to Avici Hell; and that Sunaksatra (Sunaksatra, a former follower of the Buddha), after committing various evils, came to the Buddha's abode, and his many sins were extinguished. After hearing these words, King Ajatasattu said to Jivaka, 'Although I have heard these two accounts, I am still uncertain. Come here, Jivaka, I want to ride an elephant with you. Even if I am about to fall into Avici Hell, I hope you can hold me and prevent me from falling. Why? I once heard that those who have attained enlightenment do not fall into hell.' At that time, the Buddha told the assembly, 'King Ajatasattu still has doubts in his mind. I will now establish a firm resolve in him.' Then, the great king went to the Sala Trees (Sala Trees, the trees under which the Buddha was born and died), arrived at the Buddha's abode, and looked up at the Tathagata's Thirty-two Marks (Thirty-two Marks of a Great Man, physical characteristics of a Buddha) and Eighty Minor Marks (Eighty Minor Marks, secondary characteristics of a Buddha), which were like a mountain of exquisite true gold. At that time, the World-Honored One emitted eight kinds of sounds and addressed King Ajatasattu. Then King Ajatasattu looked around, thinking, 'Who among this assembly is the great king? I am sinful and without merit; the Tathagata should not call me the great king.' At that time, the Tathagata again called out, 'King Ajatasattu!' When the king heard this, his heart was filled with great joy, and he said, 'The Tathagata has addressed me today, truly knowing that the Tathagata has great compassion and pity for all sentient beings, treating them equally without discrimination.' Then he reported to the World-Honored One, 'Now my doubts have been completely dispelled, and I know for certain that the Tathagata is truly the unsurpassed teacher of all sentient beings.' At that time, King Ajatasattu held banners, canopies, flowers, incense, and musical instruments to make offerings to the Buddha. He stepped forward to bow at the Buddha's feet, circumambulated the Buddha three times to the right, and after paying his respects, he withdrew to one side and sat down. Then the Buddha said to King Ajatasattu, 'Great King, I will now explain to you the essential meaning of the Right Dharma. You should listen attentively with one mind. Ordinary people should constantly focus their minds on observing that the body has
二十事。所謂我此身中。空無無漏。(一)無諸善根本。(二)我此生死未得調順。(三)墮墜深坑無疑不畏。(四)以何方便得見佛性。(五)云何修定得見佛性。(六)生死常苦無常我凈。(七)八難之難難得遠離。(八)恒為怨家之所追逐。(九)無有一法能遮諸有。(十)於三惡趣未得解脫。(十一)具足種種諸惡邪見。(十二)亦未曾造度五惡津。(十三)生死無際未得其邊。(十四)不作諸業不退果報。(十五)無有我作他人受果。(十六)不作樂因終無樂果。(十七)若有造業果終不失。(十八)因無明生亦因而死。(十九)未來現在常行放逸。(二十)大王。凡夫之人。當於此身常作如是二十種觀。作是觀已。不樂生死。不樂生死。則得止觀。(云云)阿阇世言。如我解佛所說義者。我從昔來。初未曾觀是二十事。故造眾惡。造眾惡故則有死畏。三惡道畏。世尊。自我招殃。造茲重惡。父王無辜。橫加逆害。是二十事設觀不觀。必定當墮阿鼻地獄。佛告大王。一切諸法性相無常。無有決定。王云何言必定當墮阿鼻地獄。阿阇世王白佛言世尊。若一切法無定相者。我之殺罪。亦應不定。若殺定者。一切諸法則非不定。佛言善哉善哉。諸佛世尊。說一切法悉無定相。王復能知殺亦不定。是故當知。殺無定
【現代漢語翻譯】 現代漢語譯本 二十件事。所謂我這個身體中，空虛而沒有煩惱（無漏）。(一) 沒有各種善的根本。(二) 我這生死輪迴還沒有得到調伏順從。(三) 墮入深坑無疑，卻不感到畏懼。(四) 用什麼方法才能得見佛性？(五) 如何修習禪定才能得見佛性？(六) 生死是常久的苦，是無常、無我的、不凈的。(七) 八難的困難以至於難以遠離。(八) 經常被怨家所追逐。(九) 沒有一種法能夠遮蔽各種有（存在）。(十) 對於三惡趣還沒有得到解脫。(十一) 具足種種惡劣的邪見。(十二) 也不曾建造度過五惡的津樑。(十三) 生死沒有邊際，沒有得到盡頭。(十四) 不作各種業，就不會退失果報。(十五) 沒有我作，他人受果的事情。(十六) 不作快樂的原因，終究沒有快樂的結果。(十七) 如果有造業，果報最終不會消失。(十八) 因為無明而生，也因為無明而死。(十九) 未來和現在常常放縱。(二十) 大王，凡夫之人，應當對於自身常常作這二十種觀想。作了這種觀想后，就不再貪戀生死。不貪戀生死，就能得到止觀。（云云） 阿阇世（Ajatasattu）說：『如我理解佛所說之義，我從前以來，最初未曾觀想這二十件事，所以造作各種惡業。造作各種惡業的緣故，就有了對死亡的畏懼，對三惡道的畏懼。世尊，是我自己招致災禍，造作這種深重的惡業，父王無辜，卻橫加逆害。這二十件事，即使觀想或不觀想，必定應當墮入阿鼻地獄（Avici Hell）。』 佛告訴大王：『一切諸法的自性與現象都是無常的，沒有決定性。大王為何說必定應當墮入阿鼻地獄？』阿阇世王（Ajatasattu）稟告佛說：『世尊，如果一切法沒有定相，我的殺父之罪，也應當是不定的。如果殺父之罪是確定的，那麼一切諸法就不是不定的。』 佛說：『很好，很好。諸佛世尊說一切法都沒有定相，大王又能知道殺父之罪也是不定的。因此應當知道，殺父之罪沒有定性。』
【English Translation】 English version These are twenty matters. Namely, in this body of mine, there is emptiness and no outflows (Anasrava). (1) There are no roots of goodness. (2) My cycle of birth and death has not been tamed and subdued. (3) Falling into a deep pit is certain, yet I feel no fear. (4) By what means can I see the Buddha-nature? (5) How can I cultivate Samadhi to see the Buddha-nature? (6) Birth and death are constant suffering, impermanent, without self, and impure. (7) The difficulties of the eight adversities are hard to escape. (8) Constantly pursued by enemies. (9) There is no Dharma that can遮蔽 all existences (Bhava). (10) I have not been liberated from the three evil realms. (11) I am complete with all kinds of evil and wrong views. (12) I have never built a ferry to cross the five evils. (13) Birth and death are boundless, and I have not reached the end. (14) If I do not create various karmas, I will not lose the retribution. (15) There is no such thing as 'I act, and others receive the result.' (16) If I do not create the cause of happiness, there will be no happy result in the end. (17) If there is karma created, the result will never be lost. (18) Born from ignorance (Avidya), and also die from it. (19) In the future and present, I constantly indulge in negligence. (20) Great King, ordinary people should constantly contemplate these twenty things in their own bodies. After contemplating this, they will no longer be attached to birth and death. If they are not attached to birth and death, they will attain Samatha-vipassana (Śamatha-vipaśyanā). (Etc.) Ajatasattu (Ajatasattu) said, 'As I understand the meaning of what the Buddha said, I have never contemplated these twenty things before, so I have created various evil deeds. Because of creating various evil deeds, I have fear of death and fear of the three evil realms. World Honored One, I have brought disaster upon myself, creating such deep evil deeds. My father was innocent, but I harmed him. Whether I contemplate these twenty things or not, I will surely fall into Avici Hell (Avīci Hell).' The Buddha told the Great King, 'All Dharmas are impermanent in nature and appearance, and there is no certainty. Why does the Great King say that he will surely fall into Avici Hell (Avīci Hell)?' King Ajatasattu (Ajatasattu) said to the Buddha, 'World Honored One, if all Dharmas have no fixed characteristics, then my crime of killing my father should also be uncertain. If the crime of killing my father is certain, then all Dharmas are not uncertain.' The Buddha said, 'Excellent, excellent. All the Buddhas and World Honored Ones say that all Dharmas have no fixed characteristics, and the Great King also knows that the crime of killing his father is uncertain. Therefore, it should be known that the crime of killing his father has no fixed nature.'
相。如是種種為說色法本空無處可殺。乃至云。大王。一切眾生所有罪業。凡有二種。一者輕。二者重。若心口作。則名為輕。身口心作。則名為重。大王。心念口言。身不作者。所得報輕。大王昔日口不敕殺。但言削足。大王。頻婆娑羅。往有噁心。于毗富羅山遊行獵鹿。周遍曠野。悉無所得。惟見一仙。五通具足。見已即生瞋恚噁心。我今遊獵。所以不得。正坐此仙。驅逐令去。即敕左右而令殺之。其人臨終。生瞋噁心。退失神通。而作誓言。我實無辜。汝以心口。橫加殺戮。我于來世。亦當如是還以心口而害於汝。時王聞已即生悔心。供養死屍。先王如是。尚得輕受。不墮地獄。況王不爾。而當地獄受果報耶。先王自作。還自受之。云何令王而得殺罪。(云云)爾時阿阇世王。如佛所說。觀色乃至觀識。作是觀已。即白佛言。世尊。我今始知色是無常。乃至識是無常。我本若能如是知者。則不作罪。世尊。我見世間。從伊蘭子生伊蘭樹。不見伊蘭生栴檀。我今始見從伊蘭子生栴檀樹。伊蘭樹者。我身是也。栴檀樹者。即是我心無根信也。無根信者。我初不知恭敬如來。不信法僧。是名無根。世尊。我若不遇如來世尊。當於無量阿僧祇劫。在大地獄受無量苦。我今見佛。以是見佛所得功德。破壞眾生所有一切煩惱
【現代漢語翻譯】 現代漢語譯本： 相。像這樣種種地解說色法（rupa, 構成物質現象的元素）的本質是空性，無處可殺。乃至說：『大王，一切眾生的所有罪業，總共有兩種。一是輕的，二是重的。如果只是心裡想，口裡說，就稱為輕的。如果身、口、心都參與了，就稱為重的。大王，只是心裡想，口裡說，身體沒有行動，所得到的果報就輕。大王，您過去只是口頭命令削足，並未真正下令殺害。大王，頻婆娑羅王（Bimbisara），過去曾有惡念，在毗富羅山（Vipula）打獵，走遍曠野，一無所獲。只見到一位仙人，具備五神通。見到后，立即生起嗔恚噁心，心想：『我今天打獵，所以一無所獲，正是因為這個仙人。』於是驅逐仙人離開，並命令左右殺了他。那仙人臨終時，生起嗔恨噁心，失去了神通，發誓說：『我實在無辜，你用心和口，橫加殺戮。我將來世，也應當這樣用心和口來加害於你。』當時頻婆娑羅王聽了，立即生起後悔之心，供養死屍。先王這樣做，尚且得到輕報，沒有墮入地獄。何況大王您沒有這樣做，怎麼會墮入地獄受果報呢？先王自己造作，還自己承受，怎麼能讓大王您得到殺罪呢？』（此處省略） 當時阿阇世王（Ajatasattu），聽了佛所說的，觀察色（rupa）乃至觀察識（vijnana），這樣觀察后，就對佛說：『世尊，我現在才知道色是無常，乃至識是無常。我如果本來就能這樣知道，就不會造罪了。世尊，我看見世間，從伊蘭子（Erandaka seed）生出伊蘭樹（Erandaka tree），沒見過伊蘭子生出栴檀樹（Chandana tree）。我現在才看見從伊蘭子生出栴檀樹。伊蘭樹，就是我的身體。栴檀樹，就是我的無根信。無根信，就是我最初不知道恭敬如來（Tathagata），不相信佛法僧三寶（Buddha, Dharma, Sangha），這就是無根。世尊，我如果不是遇到如來世尊，當在無量阿僧祇劫（asamkhya kalpas）中，在大地獄中受無量苦。我現在見到佛，以這見到佛所得的功德，破壞眾生所有一切煩惱。』
【English Translation】 English version: The characteristic [of phenomena]. Thus, in various ways, he explained that the nature of 'rupa' (form, the element constituting material phenomena) is emptiness, and there is nowhere to kill. He even said: 'Great King, all the karmic deeds of all sentient beings are of two kinds: light and heavy. If it is done only with the mind and mouth, it is called light. If it is done with body, mouth, and mind, it is called heavy. Great King, if one only thinks in the mind and speaks with the mouth, but does not act with the body, the retribution received will be light. Great King, in the past, you only verbally ordered the cutting off of feet, but did not actually order the killing. Great King, King Bimbisara once had an evil thought while hunting deer on Mount Vipula, searching throughout the wilderness but finding nothing. He only saw a sage with the five supernormal powers. Upon seeing him, he immediately arose with anger and evil thoughts, thinking: 'The reason I have found nothing while hunting today is because of this sage.' So he drove the sage away and ordered his attendants to kill him. As the sage was dying, he arose with anger and evil thoughts, lost his supernormal powers, and vowed: 'I am truly innocent. You have unjustly killed me with your mind and mouth. In a future life, I will harm you in the same way, with my mind and mouth.' When the king heard this, he immediately felt remorse and made offerings to the corpse. The former king, even doing such a thing, received a light retribution and did not fall into hell. How much more so you, Great King, who have not done such a thing, how could you fall into hell and receive retribution? The former king created his own karma and bore it himself. How can it be said that you, Great King, have committed the sin of killing?' (omitted) At that time, King Ajatasattu, after hearing what the Buddha said, contemplated 'rupa' (form) and even 'vijnana' (consciousness). After contemplating in this way, he said to the Buddha: 'World Honored One, now I know that 'rupa' is impermanent, and even 'vijnana' is impermanent. If I had known this from the beginning, I would not have committed these sins. World Honored One, I see in the world that from an 'Erandaka seed' (伊蘭子) grows an 'Erandaka tree' (伊蘭樹), but I have never seen an 'Erandaka seed' grow a 'Chandana tree' (栴檀樹). Now I see that from an 'Erandaka seed' grows a 'Chandana tree'. The 'Erandaka tree' is my body. The 'Chandana tree' is my rootless faith. Rootless faith means that I initially did not know how to respect the 'Tathagata' (如來), and did not believe in the Three Jewels of 'Buddha, Dharma, Sangha' (佛法僧). This is what is meant by rootless. World Honored One, if I had not encountered the 'Tathagata', I would have suffered immeasurable pain in the great hells for countless 'asamkhya kalpas' (阿僧祇劫). Now I see the Buddha, and with the merit gained from seeing the Buddha, I will destroy all the afflictions of all sentient beings.'
噁心。佛言大王。善哉善哉。我今知汝心。能壞眾生惡。世尊。若我審能破壞眾生諸噁心者。使我常在地獄。無量劫中。為諸眾生。受大苦惱。不以為苦。爾時摩伽陀國。無量人民。悉發阿耨多羅三藐三菩提心。如是等無量人民。發大心故。阿阇世王所有重罪。即得微薄。爾時阿阇世王。語耆婆言。我今未死。已得天身。舍于短命。而得長命。舍無常身。而得常身。令諸眾生髮阿耨多羅三藐三菩提心。即是天身長命常身。即是諸佛弟子。說是語已。即以種種寶幢幡蓋香華瓔珞微妙妓樂。而供養佛。復以偈頌。而讚歎言。廣如經說。
爾時世尊。贊阿阇世王。善哉善哉。若有人能發菩提心。當知是人。則為莊嚴諸佛大眾。大王。汝昔已於毗婆尸佛。初發阿耨多羅三藐三菩提心。從是已來。至我出世。于其中間。未曾墮于地獄受苦。大王當知。菩提之心。乃有如是無量果報。大王。從今已往。當勤修菩提之心。何以故。從是因緣。當得消無量惡故。爾時阿阇世王。及摩伽陀國人民。從座而起。繞佛三匝。辭退還宮。
釋曰。阿阇世王。順調達惡友之教。弒父自立。復欲加害其母。亦修惡之極者也。而此修惡必墮地獄。今得免墮獄之苦者。有四因緣。一有重悔。一得遇善友。一得值佛。一得聞大乘大涅槃經。因
【現代漢語翻譯】 現代漢語譯本： 『噁心。』佛說：『大王，善哉！善哉！我現在瞭解你的心意，能夠摧毀眾生的惡念。』世尊，如果我真的能夠破壞眾生諸多的噁心，就讓我常在地獄中，無量劫以來，為眾生承受巨大的苦惱，也不覺得苦。』當時，摩伽陀國（Magadha，古印度十六雄國之一）無數人民，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。因為這些無數人民發大心的緣故，阿阇世王（Ajatasattu，頻婆娑羅王之子）的所有重罪，就變得輕微了。當時阿阇世王對耆婆（Jivaka，名醫）說：『我現在還沒死，就已經得到了天身，捨棄了短命，而得到了長命，捨棄了無常之身，而得到了常身。令諸眾生髮起阿耨多羅三藐三菩提心，就是天身、長命、常身，就是諸佛的弟子。』說完這些話后，就用種種寶幢、幡蓋、香華、瓔珞、微妙的音樂，來供養佛。又用偈頌來讚歎佛，內容廣泛如經文所說。
當時世尊讚歎阿阇世王：『善哉！善哉！如果有人能夠發起菩提心（bodhi-citta，覺悟之心），應當知道這個人，就是在莊嚴諸佛大眾。大王，你過去已經在毗婆尸佛（Vipasyin，過去七佛之一）前初次發起了阿耨多羅三藐三菩提心。從那時以來，直到我出世，在這期間，你未曾墮入地獄受苦。大王應當知道，菩提之心，有如此無量的果報。大王，從今以後，應當勤奮修習菩提之心。為什麼呢？因為這個因緣，能夠消除無量的罪惡。』當時阿阇世王和摩伽陀國的人民，從座位上站起來，繞佛三圈，告辭退回宮中。
釋曰：阿阇世王，順從提婆達多（Devadatta，佛陀的堂兄弟）惡友的教唆，弒父自立，又想加害他的母親，也是作惡到了極點。這樣作惡必定會墮入地獄。現在能夠免於墮入地獄的苦難，有四個因緣：一是有深深的懺悔，二是遇到了善友，三是遇到了佛，四是聽聞了大乘《大涅槃經》（Mahaparinirvana Sutra）。
【English Translation】 English version: 『Disgusting.』 The Buddha said, 『Great King, well done! Well done! I now understand your mind, that you are able to destroy the evil thoughts of sentient beings.』 『World Honored One, if I am truly able to destroy the many evil minds of sentient beings, then let me always be in hell, for countless kalpas (aeons), enduring great suffering for the sake of all beings, without considering it suffering.』 At that time, countless people of Magadha (one of the sixteen Mahajanapadas of ancient India) all aroused the anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment). Because these countless people aroused great minds, all the heavy sins of King Ajatasattu (son of King Bimbisara) became lighter. At that time, King Ajatasattu said to Jivaka (a famous physician), 『I have not yet died, but I have already obtained a heavenly body, abandoning short life and obtaining long life, abandoning the impermanent body and obtaining the permanent body. Causing all sentient beings to arouse the anuttara-samyak-sambodhi-citta is the heavenly body, long life, and permanent body; it is being a disciple of all Buddhas.』 After saying these words, he used various jeweled banners, canopies, fragrant flowers, necklaces, and exquisite music to make offerings to the Buddha. He also praised the Buddha with verses, the content of which is as extensive as described in the sutras.
At that time, the World Honored One praised King Ajatasattu, 『Well done! Well done! If someone is able to arouse the bodhi-citta (mind of enlightenment), you should know that this person is adorning the assembly of all Buddhas. Great King, in the past, you had already initially aroused the anuttara-samyak-sambodhi-citta before Vipasyin Buddha (one of the past seven Buddhas). From that time until my appearance in the world, in the intervening period, you have never fallen into hell to suffer. Great King, you should know that the bodhi-citta has such immeasurable karmic rewards. Great King, from now on, you should diligently cultivate the bodhi-citta. Why? Because of this cause and condition, you will be able to eliminate immeasurable evils.』 At that time, King Ajatasattu and the people of Magadha arose from their seats, circumambulated the Buddha three times, and took their leave to return to the palace.
Explanation: King Ajatasattu, following the instigation of the evil friend Devadatta (Buddha's cousin), murdered his father and established himself as king, and also wanted to harm his mother, which was also the extreme of evil. Such evil deeds would certainly lead to falling into hell. Now, being able to avoid the suffering of falling into hell is due to four causes and conditions: first, having deep repentance; second, encountering good friends; third, encountering the Buddha; and fourth, hearing the Mahaparinirvana Sutra (Great Nirvana Sutra).
而達修惡即性惡。性惡融通。無法不趣。任運攝得佛界性善。故發阿耨多羅三藐三菩提心。獲無根之信。無根信者。所謂伊蘭子上。出栴檀也。伊蘭極臭之物也。子宜出伊蘭極臭之樹。今乃于伊蘭子上。而出栴檀極香之樹。非悟修惡即性惡。其性融通。任運攝得佛界栴檀性善乎。以喻求法。從可知也。
客曰。弟子初然。狃於常聞。誤以人間修惡而為性惡。且不知性惡乃佛性異名。故一聞臺教性惡之名。駭耳驚心。生種種疑難。今蒙多方開示。方知修惡之為言。其包也廣。下至地獄。上至菩薩。修善之言其攝也博。漸於人天。而極于佛。若夫性善之極。則惟在於佛。性具之惡。則遍該乎九。雖言善惡。實不分而分。分而不分。故得性善性惡其理融通。是則九界性惡遍處。即佛界性善遍處。故九種法界。從性惡以起修惡。若菩薩。若聲聞。若緣覺。若天人阿修羅。地獄餓鬼畜生。所有正報之身色。依報之國土。上及於天。下及於地。出河國土。草芥人畜。皆修惡也。莫不全性惡之所起也。然則修惡遍處。即性惡遍。莫不全水。以為水。冰還即水。全波以為水。水本具波。全空以投器。器器皆空。以至全陽春。而發生萬物。而物物皆春。是則日用之間。見聞之際。頭頭物物。事事心心。莫不皆修惡也。即性惡也。性
【現代漢語翻譯】 現代漢語譯本：
而達修惡，即是性惡。（性惡：本性中具有的惡）性惡融通，沒有哪種法不能趨向它。自然而然地攝取佛界的性善。所以發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），獲得無根的信心。無根信，就是說伊蘭樹上，長出栴檀。（伊蘭：一種臭樹；栴檀：一種香樹）伊蘭是極臭的東西。理應從伊蘭樹上長出極臭的樹。現在竟然從伊蘭樹上，長出栴檀這種極香的樹。如果不是領悟到修惡即是性惡，它的本性融通，自然而然地攝取佛界栴檀的性善嗎？用這個比喻來求法，就可知曉了。
客人說：弟子我最初接觸佛法，拘泥於常聽到的說法，錯誤地認為人間修惡就是性惡。並且不知道性惡乃是佛性的別名。所以一聽到臺教（天臺宗的教義）性惡之名，就感到震驚害怕，產生種種疑難。現在蒙受您多方面的開示，才知道修惡這個詞，它的包含範圍是多麼廣泛。下至地獄，上至菩薩。修善這個詞，它的涵蓋範圍是多麼博大。從人天開始，而達到佛的境界。至於性善的極致，則只在于佛。性具的惡，則普遍包含九法界。雖然說善惡，實際上是不分而分，分而不分。所以性善性惡，其理融通。那麼九界性惡遍佈之處，就是佛界性善遍佈之處。所以九種法界，從性惡而生起修惡。無論是菩薩，還是聲聞，還是緣覺，還是天人阿修羅，地獄餓鬼畜生，所有正報之身色，依報之國土，上及於天，下及於地，出河國土，草芥人畜，都是修惡。沒有不是完全由性惡所生起的。既然如此，修惡遍佈之處，就是性惡遍佈。沒有不是完全用水，來作為水。冰融化后還是水。完全是波浪，其實還是水。水本來就具有波浪。完全用空來投入器皿，每個器皿都是空。以至於整個陽春，而發生萬物，而物物都是春天。那麼在日常之間，見聞之際，每個事物，每件事，每個心念，沒有不是修惡的。也就是性惡。
【English Translation】 English version:
And reaching the cultivation of evil is precisely inherent evil. (Inherent evil: the evil inherent in one's nature) Inherent evil is all-encompassing, there is no Dharma that cannot be directed towards it. It naturally encompasses the inherent goodness of the Buddha realm. Therefore, one generates the Bodhicitta of Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: the mind of unsurpassed, complete, and perfect enlightenment), and obtains rootless faith. Rootless faith is like the sandalwood emerging from the Eranda tree. (Eranda: a foul-smelling tree; Sandalwood: a fragrant tree) The Eranda is an extremely foul thing. It is reasonable for an extremely foul tree to grow from the Eranda. Now, sandalwood, an extremely fragrant tree, actually grows from the Eranda. If one does not realize that cultivating evil is precisely inherent evil, that its nature is all-encompassing, and that it naturally encompasses the inherent goodness of the sandalwood of the Buddha realm, then what is it? Using this analogy to seek the Dharma, one can understand.
The guest said: 'I, your disciple, initially, clinging to what I had always heard, mistakenly took the cultivation of evil in the human realm to be inherent evil. And I did not know that inherent evil is another name for Buddha-nature. Therefore, upon hearing the name of the Tiantai teaching (Tiantai school's doctrine) of inherent evil, I was shocked and frightened, and various doubts arose. Now, having received your many-sided explanations, I now know how broad the scope of the term 'cultivation of evil' is. Down to the hells, up to the Bodhisattvas. And how vast the scope of the term 'cultivation of good' is. Starting from humans and devas, and reaching the realm of the Buddha. As for the ultimate of inherent goodness, it only exists in the Buddha. The inherent evil encompasses all nine realms. Although we speak of good and evil, in reality they are undivided yet divided, and divided yet undivided. Therefore, the principle of inherent goodness and inherent evil is all-encompassing. Then, where the inherent evil of the nine realms pervades, there the inherent goodness of the Buddha realm pervades. Therefore, the nine realms of Dharma, from inherent evil, arise the cultivation of evil. Whether it be Bodhisattvas, or Sravakas, or Pratyekabuddhas, or devas, humans, asuras, hell-beings, hungry ghosts, or animals, all the physical forms of their karmic retribution, the lands of their environmental retribution, up to the heavens, down to the earth, the lands beyond the rivers, the grasses, the humans, and the animals, all are the cultivation of evil. There is nothing that does not arise entirely from inherent evil. Since this is the case, where the cultivation of evil pervades, there inherent evil pervades. There is nothing that is not entirely using water, to be water. Ice melts and is still water. It is entirely waves, but it is still water. Water inherently has waves. Entirely using emptiness to pour into vessels, every vessel is empty. To the extent that the entire spring, and all things arise, and all things are spring. Then, in daily life, in the moment of seeing and hearing, every thing, every event, every thought, there is nothing that is not the cultivation of evil. Which is inherent evil.'
惡融通。任運攝得佛界性善。不須轉側。以明此心。而見此性。在人即人。謂之直人可也。在天即天。謂之義天可也。在聲聞即聲聞。以佛道聲令一切聞。謂之真聲聞可也。在羅漢即羅漢。普于其中應受供養。謂之真羅漢可也。在菩薩即菩薩。充櫎其六度萬行之心。務使覺行圓滿。謂之真菩薩可也。至於垂形惡趣。乃菩薩大權之能事。將來果成。稱性施設。皆非分外。今且務使其即修惡。以即性惡。以為己躬履踐。若天全性惡。而起妙用。以神通而駭動。智辨以宣揚。謂之性惡法門者。弟子則雖有其心。而未有其胸。目前且發空愿。以師此論。而為人演說之。剞劂以流通之。使人人悟性。各各知歸。庶幾將此深心奉塵剎。是則名為報師恩也。合十槃譚瞻仰而退。
永嘉縣漁潭寺受戒弟子眾等奉刻流通
性善惡論卷之六(竟)
【現代漢語翻譯】 現代漢語譯本： 這是對那些錯誤理解融通的人的批判。他們認為可以隨意地攝取佛界的本性善良，不需要任何轉變或努力，就能明白這個心，見到這個本性。如果在人，那就是人，可以稱之為『直人』。如果在天，那就是天，可以稱之為『義天』。如果在聲聞（Sravaka，聽聞佛法而修行的弟子），那就是聲聞，用佛道的音聲讓一切眾生聽聞，可以稱之為『真聲聞』。如果在羅漢（Arhat，斷除煩惱，證得解脫的聖者），那就是羅漢，普遍地應受供養，可以稱之為『真羅漢』。如果在菩薩（Bodhisattva，發願救度一切眾生的修行者），那就是菩薩，充滿六度萬行之心，致力於覺悟和行為的圓滿，可以稱之為『真菩薩』。至於菩薩示現於惡趣，那是菩薩大權示現的作為。將來果實成熟，依本性而施設，都不是分外之事。現在應該努力使他們從修惡入手，以本性之惡為自己的實踐。如果能完全發揮本性之惡，而生起妙用，用神通來震懾，用智慧辯才來宣揚，稱之為『性惡法門』，那麼弟子雖然有這個心，卻沒有這個胸懷。目前只能發空愿，以老師的這個理論，為人演說，刻印流通，使人人覺悟本性，各自知道歸宿。或許可以將這顆深心奉獻給無盡的世界，這就是報答師恩了。合掌恭敬地瞻仰老師，然後退下。
永嘉縣漁潭寺受戒弟子眾等恭敬地刻印流通。
《性善惡論》卷六（完）
【English Translation】 English version: This is a critique of those who misunderstand accommodation. They believe that they can arbitrarily grasp the inherently good nature of the Buddha-realm without any transformation or effort, and thus understand this mind and see this nature. If it is in a person, it is a person, and can be called a 'straight person'. If it is in a deva (celestial being), it is a deva, and can be called a 'righteous deva'. If it is in a Sravaka (a disciple who practices by hearing the Buddha's teachings), it is a Sravaka, using the voice of the Buddha-path to make all beings hear, and can be called a 'true Sravaka'. If it is in an Arhat (one who has eliminated afflictions and attained liberation), it is an Arhat, universally worthy of receiving offerings, and can be called a 'true Arhat'. If it is in a Bodhisattva (one who vows to save all beings), it is a Bodhisattva, filling the mind with the six perfections and myriad practices, striving for the perfection of enlightenment and action, and can be called a 'true Bodhisattva'. As for Bodhisattvas appearing in evil realms, that is the skillful activity of the great power of Bodhisattvas. In the future, when the fruit ripens, the arrangements made according to their nature will not be beyond their capacity. Now, one should strive to make them start from cultivating evil, taking the evil of their nature as their own practice. If one can fully develop the evil of their nature and generate wonderful functions, using supernatural powers to shock and using wisdom and eloquence to proclaim, calling it the 'Dharma-gate of Evil Nature', then the disciple, although having this heart, does not have this breadth of mind. Currently, one can only make empty vows, using the teacher's theory to explain it to others, printing and circulating it, so that everyone can awaken to their nature and each know their destination. Perhaps one can dedicate this profound heart to the endless worlds, and this is called repaying the teacher's kindness. Joining palms respectfully, they gaze up at the teacher and then withdraw.
Respectfully printed and circulated by the ordained disciples of Yutan Temple in Yongjia County.
Treatise on the Nature of Good and Evil, Volume Six (End)