大寶積經 會第一

Mahāratnakūṭa Sūtra First Assembly

三律儀

Trisaṃvara: The Meaning of the Triple Vinaya

大唐三藏法師菩提流志奉　詔譯

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty by Imperial Decree

如是我聞：

Thus have I heard:

一時佛住王舍城耆闍崛山。其山高峻嚴麗可觀，持諸雜種猶如大地，眾華卉木悉皆茂盛。其中復有天、龍、夜叉、毘舍闍、緊那羅等常所遊止。復有種種異類諸獸，所謂師子虎狼、麒麟象馬、熊羆之屬止住其中。復有無量百千眾鳥，所謂孔雀鸚鵡、鴝鳴羅鳥、鳧鴈鴛鴦、命命等類依之而住。

Once, the Buddha was dwelling in Rājagṛha, on Mount Gṛdhrakūṭa (’Vultures Peak’). The mountain was lofty, steep, majestic, and beautiful to behold, supporting various species like the great earth, with abundant flowers and trees flourishing everywhere. Within it, devas, nāgas, yakṣas, piśācas, kinnaras, and others frequently roamed and stayed. There were also many kinds of strange beasts dwelling there, such as lions, tigers, wolves, unicorns, elephants, horses, and bears. Countless thousands of birds also resided there, including peacocks, parrots, kojila birds, ducks, geese, mandarin ducks, jīvañjīva birds, and similar species.

是諸眾生，以佛威力，不為貪欲瞋癡所惱，不相茹食；共相親愛猶如母子。是山王中多諸雜樹，叢林蓊欝枝葉繁榮，謂天木香樹、菴摩羅樹、甄叔迦樹、尼俱陀樹、栴檀沈水，如是等樹無不備有。

All these beings, by the Buddha's spiritual power, were not troubled by greed, anger, or delusion, nor did they devour each other; instead, they loved one another like mother and child. This king of mountains was filled with various trees, with dense groves and flourishing branches and leaves, including heavenly fragrant wood trees, āmra trees, kiṃśuka trees, nyagrodha trees, sandalwood, and aloe wood - all such trees were present without exception.

復有水陸無量雜華，所謂阿提目多華、瞻婆香華、波吒羅華、婆師迦華、蘇曼那華、由提迦華、優鉢羅華、波頭摩華、俱物頭華、芬陀利華、迦羅娑華、摩訶迦羅娑華，如是等類諸雜名華，光飾山王處處充遍。

There were also countless aquatic and terrestrial flowers, such as atimukta flowers, campaka flowers, Pāṭala flowers, vārṣika flowers, sumanā flowers, yuthika flowers, utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, karasa flowers, and mahākarasa flowers. These various famous flowers adorned the mountain king throughout.

是山王中常於夜半興大密雲，輕雷細雨，從初至末漸遍其山，八功德水流滋普洽，如牛乳頃廓然消散，涼風微動適悅身心。是山王中所住眾生及諸卉木，滋潤光澤如妙華鬘，微加水灑，光色鮮明倍更增勝。

On this mountain king, at midnight, great dense clouds would arise with gentle thunder and fine rain, gradually spreading throughout the mountain from beginning to end. The water with eight excellent qualities flowed and permeated everywhere, and then, like the time it takes to milk a cow, would suddenly disperse. A cool breeze would stir, bringing comfort to body and mind. The beings and vegetation dwelling on this mountain king were moistened and gleaming, like exquisite flower garlands sprinkled with water, their colors fresh and brilliant, becoming even more splendid.

此山王中眾生草木，含滋發暉亦復如是。而此山中生諸軟草，靃靡右旋色香具足，青綠暉映如孔雀咽，其香喻若婆師迦華，其觸又類輕兜羅綿，枝葉華果繁榮茂盛，未甞有一不具足者。山地柔軟無傷趾步，下足之時陷深四指，舉足之時還復如故。

Soft grasses grew on this mountain, bending gracefully to the right, perfect in color and fragrance, with a blue-green luster like a peacock's throat. Their fragrance was comparable to vārṣika flowers, and their touch resembled light tula cotton. Their branches, leaves, flowers, and fruits were luxuriant and abundant, never lacking in any way. The mountain ground was soft and did not hurt one's feet when walking; when one stepped down, the foot sank four fingers deep, and when lifted, the ground returned to its original state.

其中多有陂泉池沼，清冷盈滿生雜蓮華，青黃赤白紅紫頗梨金火等色，大如車輪，香氣普熏一踰繕那。

There were many ponds, springs, and marshes, clear and cool, filled with various lotus flowers of blue, yellow, red, white, pink, purple, crystal, and golden flame colors, as large as chariot wheels, their fragrance pervading a yojana in all directions.

是山王頂生於大妙寶蓮華座，無降伏寶帝青金剛以為其莖，大吠琉璃為諸寶鐸，贍部檀金為廣淨葉，順時清淨栴檀為臺，瑪瑙寶王以為其鬚。其華縱廣猶如大海，十億阿修羅王常所執持，十億雜色摩尼寶網彌覆其上，十億龍王雨妙香雨，十億金翅鳥王口銜繒綵，十億緊那羅王至誠瞻仰，十億摩睺羅伽王虔恭俯視，十億乾闥婆王歌詠讚歎，十億百千諸大天帝興布瑞雲，而雨末香燒香、衣服華鬘、幢幡寶蓋，十億梵王曲躬恭敬，十億淨居天眾合掌頂禮，十億轉輪人王七寶侍從來至其所，十億海王從大海出而敬禮之，十億光明摩尼寶以為照曜，十億淨福摩尼寶珠為勝莊嚴，十億遍照摩尼寶為無垢藏，十億妙光摩尼寶為大照明，十億雜色摩尼藏寶而為遍照、贍部幢寶為善安持，十億金剛師子摩尼寶難勝莊嚴，十億日藏摩尼寶間錯廁填廣大嚴飾，十億不思議摩尼寶出種種色為妙莊嚴，十億如意寶出無盡莊嚴。

At the peak of this mountain king grew a great wondrous jeweled lotus flower throne. Its stem was made of the invincible jewel Indranīla vajra, its bells of great vaiḍūrya gems, its broad pure leaves of jambu river gold, its stamen of timely pure sandalwood, and its anthers of king of carnelian gems. The flower was as vast as the great ocean. It was: constantly held by ten billion asura kings; covered by nets of ten billion multicolored mani jewels; rained upon with wonderful fragrant rain by ten billion nāga kings; adorned with silks carried in the mouths of ten billion garuda kings; gazed upon with utmost sincerity by ten billion kinnara kings; respectfully looked down upon by ten billion mahoraga kings; praised and sung to by ten billion gandharva kings; covered with auspicious clouds spread by ten billion great devas that rained down powdered incense, burnt incense, garments, flower garlands, banners, and jeweled canopies. Ten billion Brahma kings bowed in reverence. Ten billion Pure Abode devas joined their palms in respect. Ten billion human wheel-turning kings arrived with their seven treasures and attendants. Ten billion sea kings emerged from the great ocean to pay homage. Ten billion radiant maṇi jewels illuminated it. Ten billion pure merit maṇi pearls served as superior adornments. Ten billion pervading light maṇi jewels formed a spotless treasury. Ten billion wondrous light maṇi jewels provided great illumination. Ten billion multicolored maṇi treasure jewels shone everywhere. Jambu banner jewels provided excellent support. Ten billion vajra lion maṇi jewels created unsurpassable adornments. Ten billion sun treasury maṇi jewels were interspersed in vast decoration. Ten billion inconceivable maṇi jewels emanated various colors for wondrous adornment, and ten billion wish-fulfilling jewels produced endless adornments.

是大蓮華從於如來超過世間善根所生，菩薩志意之所愛慕。遍現諸方，從如幻法出、善法業生，以無諍法性理趣莊嚴如夢法性，無行法印順無着理，遍滿十方一切法界，是順佛境功德所致。若於無量阿僧祇劫歎其色相功德莊嚴，不可窮盡。

This great lotus flower arose from the Tathāgata's transcendent worldly good roots, the object of bodhisattvas' aspirations. It manifested in all directions, emerging from illusory dharmas, born of good karmic actions, adorned with the principle of non-contentious dharma nature like dream-nature, with the dharma seal of non-action according to the principle of non-attachment, pervading the ten directions and all realms of dharmas, resulting from the merits that accord with the Buddha's realm. Even if one were to praise its form, attributes, merits, and adornments for countless asaṅkhya kalpas, they could not be exhausted.

爾時世尊於其華上結跏趺坐，與大比丘眾八千人俱，其名曰：尊者阿若憍陳如、尊者阿濕婆氏多、尊者摩史波、摩訶男、優陀夷、耶舍、富那、無垢、善臂、憍梵鉢提、優樓頻螺迦葉、那提迦葉、摩訶迦葉、舍利弗、大目乾連、阿那律、須菩提、離波多、富樓那彌多羅尼子、優波離、羅睺羅、難陀等而為上首，悉皆覺悟自性諦理，現證實際，入法本性，度諸有海。行於如來虛空之行，悉能永斷隨眠結縛，而於攝藏住無所住行空寂靜。於如來所永斷疑惑，入佛智海勝信道中，利益世間為不請友，常能衛護一切眾生，與諸有情為不捨友。通達佛法，所行境界守護聖法，誓願受持諸佛正教，現前得生如來種性，善能趣向一切智智。

At that time, the World-Honored One sat cross-legged upon the flower, together with eight thousand great bhikṣus, whose names were: Venerable Ājñāta-Kauṇḍinya, Venerable Aśvajit, Venerable Māṣabhadra, Mahānāma, Udāyin, Yaśas, Pūrṇa, Vimala, Subāhu, Gavāṃpati, Uruvilvā-Kāśyapa, Nadī-Kāśyapa, Mahā-Kāśyapa, Śāriputra, Mahā-Maudgalyāyana, Aniruddha, Subhūti, Revata, Pūrṇa-Maitrāyaṇīputra, Upāli, Rāhula, Nanda, and others as the foremost. All of them had awakened to the truth of self-nature, directly realized the ultimate reality, entered into the fundamental nature of dharmas, and crossed the ocean of existence. They practiced the Buddha's way of emptiness, had permanently severed all latent afflictions and bonds, and while engaged in preservation, dwelled in non-dwelling and practiced empty tranquility. They had forever eliminated all doubts regarding the Tathāgata, entered into the ocean of Buddha's Wisdom through the path of supreme faith, benefited the world as friends without being asked, constantly protected all sentient beings, and were unwavering companions to all living beings. They thoroughly understood the Buddha's teachings, guarded the sacred Dharma in their practice realm, vowed to uphold the correct teachings of all Buddhas, manifested the Tathāgata lineage in their present lives, and skillfully progressed toward omniscient wisdom.

復有菩薩摩訶薩眾八千人俱，普賢菩薩、文殊師利菩薩等而為上首，所謂最上智智菩薩、最上寶智菩薩、一切語言智菩薩、無著智菩薩、花上智菩薩、日上智菩薩、月上智菩薩、無垢上智菩薩、金剛智菩薩、遠塵智菩薩、光幢菩薩、妙高幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、淨幢菩薩、日幢菩薩、端嚴幢菩薩、離垢幢菩薩、遍照幢菩薩、陀羅尼威德菩薩、寶威德菩薩、大威德菩薩、金剛智威德菩薩、無垢威德菩薩、日威德菩薩、月威德菩薩、福山威德菩薩、智照威德菩薩、普勝威德菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、清淨功德藏菩薩、法海藏菩薩、遍照藏菩薩、齊藏菩薩、勝蓮華藏菩薩、日眼菩薩、淨眼菩薩、無垢眼菩薩、無礙眼菩薩、普明眼菩薩、善利智眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、普眼菩薩、天冠菩薩、照法界摩尼冠菩薩、妙菩提摩尼冠菩薩、照十方冠菩薩、出現一切佛藏冠菩薩、超一切世間冠菩薩、普照冠菩薩、無映蔽冠菩薩、執持一切如來師子座冠菩薩、普照法界虛空冠菩薩、梵王髻菩薩、龍王髻菩薩、一切佛變化影像髻菩薩、妙菩提髻菩薩、一切願海音聲摩尼王髻菩薩、放一切如來圓光摩尼寶雷聲髻菩薩、一切虛空無差別表示摩尼寶網覆髻菩薩、一切如來法輪聲髻菩薩、一切三世名輪聲髻菩薩、大光菩薩、無垢光菩薩、寶光菩薩、離塵光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、神變光菩薩、天光菩薩、福光菩薩、智光菩薩、法光明菩薩、神通光菩薩、光照菩薩、華光菩薩、寶光菩薩、覺光明菩薩、梵光菩薩、普照光菩薩、梵音菩薩、海音菩薩、地吼音菩薩、世間王音菩薩、山王音菩薩、山王相擊音菩薩、遍法界音菩薩、一切法海雷音菩薩、摧伏諸魔音菩薩、大悲理趣雲雷音菩薩、遍息一切世間苦惱音菩薩、法勝涌菩薩、殊勝涌菩薩、智勝涌菩薩、福須彌勝涌菩薩、功德最勝涌菩薩、名聞勝涌菩薩、普光勝涌菩薩、大慈勝涌菩薩、智照勝涌菩薩、如來種姓勝涌菩薩、光德菩薩、勝德菩薩、法涌德菩薩、遍照德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、光德菩薩、智德菩薩、婆羅帝王菩薩、法帝王菩薩、象帝王菩薩、梵帝王菩薩、山帝王菩薩、眾帝王菩薩、天帝王菩薩、寂靜帝王菩薩、不動帝王菩薩、最勝帝王菩薩、菩提寂靜聲菩薩、無著聲菩薩、地聲菩薩、大海聲菩薩、音聲菩薩、照法聲菩薩、虛空聲菩薩、一切聲菩薩、善根雷聲菩薩、發悟本願聲菩薩、摧一切魔軍聲菩薩、智須彌覺菩薩、虛空覺菩薩、清淨覺菩薩、無礙覺菩薩、開寤覺菩薩、照三世覺菩薩、寶覺菩薩、廣大覺菩薩、普光覺菩薩、法界理趣照覺菩薩，如是等菩薩摩訶薩八千人俱。

There were also eight thousand bodhisattva mahāsattvas assembled together, with Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, and others as their leaders, namely: Supreme Wisdom Intelligence Bodhisattva, Supreme Jewel Wisdom Bodhisattva, All Languages Wisdom Bodhisattva, Unattached Wisdom Bodhisattva, Flower Summit Wisdom Bodhisattva, Sun Summit Wisdom Bodhisattva, Moon Summit Wisdom Bodhisattva, Stainless Summit Wisdom Bodhisattva, Vajra Wisdom Bodhisattva, Dust-Transcending Wisdom Bodhisattva, Light Banner Bodhisattva, Wonderful High Banner Bodhisattva, Jewel Banner Bodhisattva, Unimpeded Banner Bodhisattva, Flower Banner Bodhisattva, Pure Banner Bodhisattva, Sun Banner Bodhisattva, Elegant Banner Bodhisattva, Immaculate Banner Bodhisattva, Universal Illumination Banner Bodhisattva, Dhāraṇī Majestic Virtue Bodhisattva, Jewel Majestic Virtue Bodhisattva, Great Majestic Virtue Bodhisattva, Vajra Wisdom Majestic Virtue Bodhisattva, Immaculate Majestic Virtue Bodhisattva, Sun Majestic Virtue Bodhisattva, Moon Majestic Virtue Bodhisattva, Merit Mountain Majestic Virtue Bodhisattva, Wisdom Illumination Majestic Virtue Bodhisattva, Universal Victory Majestic Virtue Bodhisattva, Kṣitigarbha Bodhisattva, Ākāśagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Sun Treasury Bodhisattva, Pure Merit Treasury Bodhisattva, Dharma Ocean Treasury Bodhisattva, Universal Illumination Treasury Bodhisattva, Equal Treasury Bodhisattva, Supreme Lotus Treasury Bodhisattva, Sun Eye Bodhisattva, Pure Eye Bodhisattva, Immaculate Eye Bodhisattva, Unobstructed Eye Bodhisattva, Universal Light Eye Bodhisattva, Beneficent Wisdom Eye Bodhisattva, Vajra Eye Bodhisattva, Jewel Eye Bodhisattva, Space Eye Bodhisattva, Universal Eye Bodhisattva, Heavenly Crown Bodhisattva, Dharma Realm Illuminating Maṇi Crown Bodhisattva, Wonderful Bodhi Maṇi Crown Bodhisattva, Ten Directions Illuminating Crown Bodhisattva, Manifesting All Buddha Treasuries Crown Bodhisattva, Transcending All Worlds Crown Bodhisattva, Universal Illumination Crown Bodhisattva, Unobscured Crown Bodhisattva, Holding All Tathāgatas' Lion Throne Crown Bodhisattva, Universal Illumination of Dharma Realm and Space Crown Bodhisattva, Brahma King Topknot Bodhisattva, Dragon King Topknot Bodhisattva, All Buddhas' Transformation Images Topknot Bodhisattva, Wonderful Bodhi Topknot Bodhisattva, All Vows Ocean Sound Maṇi King Topknot Bodhisattva, Emitting All Tathāgatas' Perfect Light Maṇi Jewel Thunder Sound Topknot Bodhisattva, All Space Undifferentiated Display Maṇi Jewel Net Covering Topknot Bodhisattva, All Tathāgatas' Dharma Wheel Sound Topknot Bodhisattva, All Three Periods Name Wheel Sound Topknot Bodhisattva, Great Light Bodhisattva, Immaculate Light Bodhisattva, Jewel Light Bodhisattva, Dust-Free Light Bodhisattva, Dharma Light Bodhisattva, Tranquil Light Bodhisattva, Sun Light Bodhisattva, Miraculous Transformation Light Bodhisattva, Heavenly Light Bodhisattva, Merit Light Bodhisattva, Wisdom Light Bodhisattva, Dharma Luminosity Bodhisattva, Supernatural Power Light Bodhisattva, Light Illumination Bodhisattva, Flower Light Bodhisattva, Jewel Light Bodhisattva, Awakening Luminosity Bodhisattva, Brahma Light Bodhisattva, Universal Illumination Light Bodhisattva, Brahma Sound Bodhisattva, Ocean Sound Bodhisattva, Earth Roar Sound Bodhisattva, World King Sound Bodhisattva, Mountain King Sound Bodhisattva, Mountain Kings Colliding Sound Bodhisattva, Pervading Dharma Realm Sound Bodhisattva, All Dharma Ocean Thunder Sound Bodhisattva, Subduing All Māras Sound Bodhisattva, Great Compassion Principle Cloud Thunder Sound Bodhisattva, Universal Cessation of All Worldly Suffering Sound Bodhisattva, Dharma Supreme Surge Bodhisattva, Extraordinary Supreme Surge Bodhisattva, Wisdom Supreme Surge Bodhisattva, Merit Sumeru Supreme Surge Bodhisattva, Virtue Most Supreme Surge Bodhisattva, Renowned Supreme Surge Bodhisattva, Universal Light Supreme Surge Bodhisattva, Great Loving-Kindness Supreme Surge Bodhisattva, Wisdom Illumination Supreme Surge Bodhisattva, Tathāgata Lineage Supreme Surge Bodhisattva, Light Virtue Bodhisattva, Victory Virtue Bodhisattva, Dharma Surge Virtue Bodhisattva, Universal Illumination Virtue Bodhisattva, Dharma Virtue Bodhisattva, Moon Virtue Bodhisattva, Space Virtue Bodhisattva, Jewel Virtue Bodhisattva, Light Virtue Bodhisattva, Wisdom Virtue Bodhisattva, Brāhmaṇa King Bodhisattva, Dharma King Bodhisattva, Elephant King Bodhisattva, Brahma King Bodhisattva, Mountain King Bodhisattva, Multitude King Bodhisattva, Deva King Bodhisattva, Tranquil King Bodhisattva, Immovable King Bodhisattva, Supreme King Bodhisattva, Bodhi Tranquil Sound Bodhisattva, Unattached Sound Bodhisattva, Earth Sound Bodhisattva, Great Ocean Sound Bodhisattva, Sound Bodhisattva, Illuminating Dharma Sound Bodhisattva, Space Sound Bodhisattva, All Sounds Bodhisattva, Good Root Thunder Sound Bodhisattva, Awakening Original Vow Sound Bodhisattva, Vanquishing All Māra Armies Sound Bodhisattva, Wisdom Sumeru Awakening Bodhisattva, Space Awakening Bodhisattva, Pure Awakening Bodhisattva, Unobstructed Awakening Bodhisattva, Awakening Awakening Bodhisattva, Illuminating Three Periods Awakening Bodhisattva, Jewel Awakening Bodhisattva, Vast Awakening Bodhisattva, Universal Light Awakening Bodhisattva, Dharma Realm Principle Illumination Awakening Bodhisattva – such were the eight thousand bodhisattva mahāsattvas assembled together.

皆悉安住普賢願行，所行無著者，普遍一切諸佛剎故。變無邊身者，親近一切佛如來故。所緣無際限境界清淨者，了知一切佛神變故。趣無量者，往詣諸佛現等覺處無休息故。無邊光明者，於一切法實相海中得無邊智光明故。無邊劫中說功德無盡者，辯才清淨故。等虛空界者，智所行境清淨故。無所依者，隨世意樂現色身故。能離翳者，了知無有眾生界故。虛空智慧者，放光明網遍法界故。究竟寂靜者，最寂靜心故。一切陀羅尼種性智境界者、於三摩地勇猛無畏者、眼住法界盡其際者、於一切法住無所得者、遊無邊智海者、已度智彼岸者、般若波羅蜜多者、般若波羅蜜多到一切世間波羅蜜者、於三摩地彼岸得自在者。

All of them abided in Samantabhadra's practices and vows. Their actions were free from attachment because they pervaded all Buddha lands. They manifested boundless bodies in order to approach all Tathāgatas. Their objects of contemplation were boundless and their realms pure because they comprehended all Buddhas' supernatural transformations. They were inclined toward the immeasurable, ceaselessly visiting all Buddhas' places of enlightenment. They possessed boundless light, having attained limitless wisdom illumination in the ocean of the true nature of all dharmas. They could speak of inexhaustible merits throughout countless kalpas because their eloquence was pure. They were equal to the realm of space because the domains in which their wisdom operated were pure. They were without dependency, manifesting physical forms according to worldly desires. They were free from obscurations, understanding that there is no realm of sentient beings. They possessed space-like wisdom, sending forth nets of light throughout the Dharmahatu. They had attained ultimate tranquility because their minds were perfectly peaceful. They were masters of all dhāraṇī lineages and wisdom realms, fearless and courageous in samādhi, their vision extending to the limits of the dharma realm, dwelling in non-attainment regarding all dharmas, roaming in the boundless ocean of wisdom, having crossed to the other shore of wisdom, embodying prajñāpāramitā, having brought prajñāpāramitā to all worldly perfections, and having attained sovereign mastery in the pāramitā of samādhi.

復有五百比丘尼俱，其名曰摩訶波闍波提比丘尼、瞿曇彌比丘尼、安隱比丘尼、優鉢羅華比丘尼、瘦瞿曇彌比丘尼、耶輸陀羅比丘尼等而為上首。

There were also five hundred bhikṣuṇīs (nuns) assembled, whose names were: Mahāprajāpatī Bhikṣuṇī, Gautamī Bhikṣuṇī, Kṣema Bhikṣuṇī, Utpalavarṇā Bhikṣuṇī, Thin Gautamī Bhikṣuṇī, Yaśodharā Bhikṣuṇī, and others as their leaders.

復有五百優婆塞俱，其名曰善威德優婆塞、天威德優婆塞、慧光優婆塞、名稱威德優婆塞、超名稱威德優婆塞、善慧優婆塞、月德優婆塞、月歡喜優婆塞、大歡喜優婆塞、羅睺賢優婆塞、大賢優婆塞等而為上首。

There were also five hundred upāsakas (male lay disciples) assembled, whose names were: Good Majesty Upāsaka, Heavenly Majesty Upāsaka, Wisdom Light Upāsaka, Renowned Majesty Upāsaka, Surpassing Fame Majesty Upāsaka, Good Wisdom Upāsaka, Moon Virtue Upāsaka, Moon Joy Upāsaka, Great Joy Upāsaka, Rāhula the Worthy Upāsaka, Great Worthy Upāsaka, and others as their leaders.

復有五百優婆夷俱，其名曰大光優婆夷、善光優婆夷、善身優婆夷、可樂身優婆夷、賢德優婆夷、月光優婆夷、光明優婆夷、勝光優婆夷、善眼優婆夷等而為上首。及餘無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等圍繞恭敬，而為說法。所謂廣說三律儀品一切如來毘奈耶法，開現一切諸菩薩行，明照法界入諸法門，能淨莊嚴一切佛剎，摧諸邪論降伏魔怨，令眾生界心得歡喜。開曉有情稠林之心，隨眾生意而為宣說，開示照曜眾生諸根，令其轉趣。

There were also five hundred upāsikās (female lay disciples) assembled, whose names were: Great Light Upāsikā, Good Light Upāsikā, Good Body Upāsikā, Delightful Body Upāsikā, Virtuous Upāsikā, Moonlight Upāsikā, Luminous Upāsikā, Supreme Light Upāsikā, Good Eye Upāsikā, and others as their leaders. And countless other devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and others surrounded him respectfully as he expounded the Dharma. Which is to say, he extensively taught the chapter on ‘The Meaning of the Triple Discipline of all Tathāgatas' Vinaya Dharma’, which reveals all bodhisattva practices, illuminates the Dharmadhātu and enters into all dharma gates, purifies and adorns all Buddha lands, demolishes wrong theories, subdues the enmity of Māra, and causes the hearts of all sentient beings to rejoice, enlightening the minds of beings in the dense forest of existence, explaining according to the inclinations of sentient beings, explaining and illuminating the faculties of sentient beings, and guiding them toward the path.

爾時尊者摩訶迦葉從坐而起，偏袒右肩右膝著地，合掌向佛，白佛言：「世尊！若諸眾生求於佛法力無畏者，攝受何法而修行之？攝受何法增長成熟諸如來道？攝受何法取諸功德，增長證入阿耨多羅三藐三菩提，得不退轉？」

At that time, Venerable Mahā-Kāśyapa rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and said to the Buddha, "World-Honored One! What dharmas should sentient beings who seek the Buddha's powers and fearlessness embrace and practice? What dharmas should they embrace to increase and mature the paths of all Tathāgatas? What dharmas should they embrace to gather all merits and increase their realization of anuttara-samyak-saṃbodhi, attaining non-retrogression?"

佛告大迦葉言：「善哉善哉！迦葉！汝今所問，多所安隱哀愍世間，義利饒益安樂人天，乃能問佛如是之事。汝今諦聽，善思念之。吾當為汝分別解說。」時大迦葉及諸大眾受教而聽。

The Buddha said to Mahā-Kāśyapa, "Excellent, excellent! Kāśyapa! What you have asked now brings much peace and shows compassion for the world. It brings benefit and happiness to humans and devas, that you are able to ask the Buddha about such matters. Now listen attentively and consider it well. I shall explain it to you in detail." Then Mahā-Kāśyapa and the great assembly respectfully listened to the teaching.

佛告迦葉：「若諸眾生求佛智慧力無畏者，是等眾生無有少法為其可得，無所依倚種諸善根。迦葉！菩薩乃至求於阿耨多羅三藐三菩提時有所得者，即為著想。若著想者，於佛法外起有為想、於有為外起無為想，即於佛法而生想著及起解執，起解執時於佛法中堅住不捨。

The Buddha told Kāśyapa, "If sentient beings seek the Buddha's wisdom, powers, and fearlessness, these beings have no dharma that can be attained, no support upon which to plant good roots. Kāśyapa! Even when bodhisattvas seek anuttara-samyak-sambodhi, if they have something to attain, this is attachment to concepts. If one is attached to concepts, they give rise to the concept of the conditioned outside of the Buddha Dharma, and the concept of the unconditioned outside of the conditioned, thus generating conceptual attachments and grasping of interpretations regarding the Buddha Dharma. When one grasps interpretations, they rigidly adhere to the Buddha Dharma without letting go.

當知是人不名為向無上佛道。何以故？以於佛法起想執我而作勤修，則與我執數相應故而不捨離，則分別所分別。由是分別所分別處則為所害，若為所害則便馳騁，若馳騁者則有流轉，若流轉者則有貫穿，有貫穿者則有妄想，有妄想者則有分別，有分別者則增妄想，若增妄想則有遍計，若有遍計則離寂靜，若離寂靜則有隨逐，若有隨逐則有遊行，若有遊行則便失壞。

Know that such a person cannot be said to be heading toward the unsurpassed Buddha Way. Why? Because they develop conceptual attachments of self regarding the Buddha Dharma and diligently practice with these, they frequently correspond with self-grasping and do not relinquish it, thus discriminating that which is discriminated. From this discrimination of the discriminated arises harm; being harmed leads to wild running about; running about leads to cycling in samsara; cycling leads to being pierced through; being pierced through leads to delusion; delusion leads to discrimination; discrimination increases delusion; increased delusion leads to proliferation of mental constructs; proliferation leads to departure from tranquility; departure from tranquility leads to pursuing; pursuing leads to wandering; wandering leads to destruction.

云何失壞？謂失安隱。云何安隱？謂無分別。若失壞者則便常入，若常入者則便親近，若親近者則有隨眠，若有隨眠則有相續，若有相續則增相續，若增相續則遍相續，若遍相續語則狂亂，語若狂亂則便誑惑，若有誑惑則便憂惱，有憂惱者則有悔恨，若有悔恨則依倚無明為憂喜損害。

What is destruction? The loss of peace. What is peace? Non-discrimination. If there is destruction, then there is constant entering; if entering, then there is close association; if close association, then there are latent tendencies; if latent tendencies, then there is continuity; if continuity, then there is increased continuity; if increased continuity, then there is pervasive continuity; if pervasive continuity, then speech becomes deranged; if speech is deranged, then there is deception; if deception, then there is distress; if distress, then there is remorse; if remorse, then there is reliance on ignorance, causing harm through sorrow and joy.

而於是中無有少法可為依倚，然從妄想流澍生故為想繫縛，從想繫縛則想相續故名想縛。無有實處，一切貪處忿瞋癡處，皆是虛妄遍計分別增分別、計度增計度，是故彼人不能速得阿耨多羅三藐三菩提。

Yet within this, there is not the slightest dharma that can be relied upon. However, because these flow from delusory thoughts, they become bondage through concepts. From bondage through concepts arises continuous conceptualization, thus named 'concept-bondage (想縛).' There is no real basis; all states of greed, anger, and delusion are false imaginations, proliferations of mental constructs, discriminations increasing discrimination, calculations increasing calculation. Therefore, such a person cannot quickly attain anuttara-samyak-sambodhi.

迦葉！是名愛處。何名愛處？無有定法名之為愛；名為愛者，名愛處所。然有愛者但由堅著，若堅著時為虛空愛，若虛空愛生執著者，彼人即當得愛執著：我愛執著者、眾生愛執著者、善不善愛執著者。

Kāśyapa! This is called the abode of love. What is the abode of love? There is no fixed dharma called love; what is called love is merely the name for love's abode. Yet there is love only because of firm attachment; when firmly attached, it becomes love of emptiness; when attachment to emptiness arises, that person obtains attachment to love: attachment to love of self, attachment to love of sentient beings, attachment to love of good and non-good.

迦葉！是人則於一切空法起非空分別，則於非物而生物想。何謂為物？謂以菩提若以菩提為其物者，彼彼眾生由我想故而有我想，即非菩薩。於是中想若不可得，彼中想者亦不可得，是名我想無真實句，此即增語。

Kāśyapa! Such a person discriminates non-emptiness regarding all empty dharmas, and generates the concept of entities regarding non-entities. What is meant by 'entity'? If one considers bodhi (enlightenment) to be an entity, then due to the self-concept of various beings, they have the concept of self, and thus are not bodhisattvas. If concepts within this cannot be attained, and the conceiver within this cannot be attained either, this is called the self-concept without a true basis—this is mere verbal elaboration.

所謂我想？若復有能圓滿薩埵則圓滿菩提。何謂菩提？所謂圓滿猶如於幻。云何如幻？謂說大我想者、大命想者，若復以想依止想者，則由非想依止非想。若以非想依非想者，則由狂醉故醉。若由狂醉故醉，則以苦逐苦。若以苦逐苦者，則彼彼如來皆說安住狂言馳騁者。

What is the self-concept? If one can fulfill beings, then one fulfills bodhi. What is bodhi? It is fulfillment like an illusion. How is it like an illusion? It refers to those who speak of great self-concepts and great life-concepts. If one relies on concepts through concepts, then one relies on non-concepts through non-concepts. If one relies on non-concepts through non-concepts, then one is intoxicated due to madness. If intoxicated due to madness, then suffering pursues suffering. If suffering pursues suffering, then all Tathāgatas declare such a one to be dwelling in wild rambling speech.

何故名住狂言馳騁者？謂增作意。若增作意則有貢高，若有貢高則有言說，若有言說則便增說，若有增說如來記之是言說者、教授者、所持者。是故諸法皆從作意而得生長。

Why is one called a dweller in wild rambling speech? Because of increased mental attention. If attention increases, then there is pride; if pride, then there is speech; if speech, then there is increased speech; if increased speech, the Tathāgata declares such a one to be a speaker, an instructor, a holder of views. Therefore, all dharmas arise and grow from mental attention.

迦葉！如上空中有雲聚起，不從東西南北四維上下而來。是故如來名實語者，知是雲聚非十方來，如實說之，以其義說、理相應說、以實理說。言雲聚者，則為非聚，故名雲聚。何名雲聚？以其各別起相狀故。云何種類各別相狀？以種種相皆是廣大迷惑相續，而於其中無少大相以為可得。汝觀雲聚起廣大相，則為非相。若非想者，但由畢竟廣大之相非實雲聚。

"Kāśyapa! Just as clouds gather in the sky above, yet do not come from east, west, south, north, the four intermediate directions, above, or below. Therefore, the Tathāgata is called the 'speaker of truth,' knowing that these clouds do not come from the ten directions, and speaks of them as they truly are, explaining their meaning, speaking in accord with reason, speaking with true principles. When we speak of 'cloud formations,' they are actually not formations, yet we call them cloud formations. Why are they called cloud formations? Because their separate appearances arise distinctly. How do these various separate appearances arise? These various characteristics are all vast continuations of delusion, yet within them there is no large or small characteristic that can be grasped. Observe that cloud formations appear with vast characteristics, yet these are non-characteristics. If they are non-conceptions, it is simply that the ultimately vast appearance is not a real cloud formation.

迦葉！譬如有人語他人曰：『可共往詣蔭處坐耶？』智者言曰：『我不往坐。』彼作是言：『我於今者不作是說，但言是蔭。』爾時智者復語彼言：『汝言蔭者即是非蔭。』迦葉！汝觀彼人乃至隨俗猶能覺了。如是如是，迦葉！如來如實了知諸法真實理性，於大眾中正師子吼。

Kāśyapa! It is like someone saying to another person, 'Shall we go sit in the shade?' The wise person says, 'I will not go sit there.' The first person then says, 'I am not suggesting that now, I am merely speaking of shade.' Then the wise person replies, 'What you call shade is actually non-shade.' Kāśyapa! Observe that even this person, while following convention, can still understand. Similarly, Kāśyapa, the Tathāgata truly understands the genuine nature of all dharmas, and makes his lion's roar in the great assembly.

復次迦葉！如來樂欲於隨順法住非順想，於諸眾生所有我想，於如來所是第一義。何以故？如來今者已知彼想，悉知一切眾生想者即為非想，此是最勝祕密之言。或有愚夫而生違背與如來諍，是故我言『世與我諍，我不與世諍』。云何名世？所謂眾生。何故眾生名之為世？如來了知如是世間，是故眾生名之為世。

Furthermore, Kāśyapa! The Tathāgata delights in abiding in accordance with dharma, not in accordance with conceptions. For all sentient beings who have the conception of self, this is the ultimate truth from the Tathāgata's perspective. Why? Because the Tathāgata now knows that conception, and knows that all sentient beings' conceptions are actually non-conceptions - this is the most excellent secret teaching. Some foolish people oppose and argue with the Tathāgata, which is why I say, 'The world argues with me, but I do not argue with the world.' What is meant by 'world'? Sentient beings. Why are sentient beings called 'the world'? The Tathāgata understands this world, therefore sentient beings are called 'the world.'

如彼愚夫異生之解，則便壞滅、極為所害。此是彼等常得信住，隨其世俗所謂無明。何以故？彼居大闇名住世者，若住世者則便有貪，若有貪者則便有瞋，若有瞋者則便有癡，若有癡者則為不淨，若不淨者則便相違。與誰相違？所謂如來及聲聞眾。若相違者則便乖背，若乖背者則重相違，重相違者則樂於有，樂於有者心則求之，求於有者則便遍求，若遍求者則不知足，不知足者則多所作，多所作者則便多欲，若多欲者彼則隨眠於三界中，若隨眠三界則令他隨眠，令他隨眠者彼則隨流亦隨流行者，若是隨流隨流行者則趣於死，若趣死者則不趣涅槃，不趣涅槃者則至非行處，至非行處者則趣地獄。

Like those foolish ordinary beings' understanding, they become destroyed and greatly harmed. This is what they constantly believe in, following their worldly convention called ignorance. Why? Those who dwell in great darkness are called 'dwellers in the world.' If one dwells in the world, then there is greed; if there is greed, then there is anger; if there is anger, then there is delusion; if there is delusion, then there is impurity; if there is impurity, then there is opposition. With whom are they in opposition? With the Tathāgata and the community of śrāvakas. If there is opposition, then there is deviation; if there is deviation, then there is severe opposition; if there is severe opposition, then there is delight in existence; if there is delight in existence, then the mind seeks it; if one seeks existence, then one seeks everywhere; if one seeks everywhere, then there is discontent; if there is discontent, then one does many things; if one does many things, then there is much desire; if there is much desire, then one has latent tendencies within the three realms; if one has latent tendencies in the three realms, then one causes others to have latent tendencies; if one causes others to have latent tendencies, then one follows the current and becomes a follower of the current; if one follows the current, then one moves toward death; if one moves toward death, then one does not move toward nirvāṇa; if one does not move toward nirvāṇa, then one reaches a place of non-practice; if one reaches a place of non-practice, then one moves toward hell.

如是迦葉！由不祥法與之相應，瞋忿毒心及不覆蔽，不覆蔽者不觀我想，不觀察者作一合想，不能銷滅我及我所。何名為我執？不實故住種種想造諸世業。若如是者，彼執我相以為其我。

Thus, Kāśyapa! Due to inauspicious dharmas being associated with them, along with angry, hateful minds and lack of restraint, those who lack restraint do not contemplate the conception of self; those who do not contemplate create a unified conception, and cannot eliminate the self and what belongs to the self. What is called attachment to self? Dwelling in unreality, giving rise to various conceptions and creating worldly karma. If it is like this, then they grasp at the characteristics of self as their self.

何名我所？謂貪欲，故名為我所。以於諸欲與身和合即起貪心，起貪著已能壞戒蘊，便於他所生不善心，由瞋覆蔽互相輕毀，及於財物攝為己有親近守護，是名我所。有我所者則有流轉，有流轉者則有迷惑，有迷惑者則有誹謗，有誹謗者則便有瞋，有瞋恚者則有吞害，有吞害者則為所燒，為所燒者則便遍燒，如是等過皆由貪欲。起男女想及以命想是我所有，名為我所。以是義故，說我所者則罵己身。一切愚夫以我隨眠為愚夫法，是故說之以為我所。

What is called 'mine'? It refers to desires, and is therefore called 'mine.' Because desires unite with the body, greed arises; once greed and attachment arise, they can destroy the aggregate of precepts, give rise to unwholesome minds toward others, and through anger that obscures, they belittle each other, as well as gather possessions as their own, keeping and guarding them closely - this is called 'mine.' One who has 'mine' has cyclic existence; one who has cyclic existence has delusion; one who has delusion has slander; one who has slander has anger; one who has anger has destructive harm; one who has destructive harm is burned; one who is burned is completely burned. Such faults all arise from desire. Giving rise to the conceptions of male and female, and the conception of life as 'mine,' is called 'mine.' For this reason, speaking of 'mine' is to curse oneself. All foolish people have the latent tendency of self as the dharma of the foolish, therefore it is called 'mine.'

迦葉！若有眾生不聞此法，而說菩提及菩薩行，則為非行。言菩薩行者，實無所行是菩薩行。

Kāśyapa! If there are sentient beings who do not hear this dharma, yet speak of bodhi and bodhisattva practice, they are engaging in non-practice. When speaking of bodhisattva practice, true bodhisattva practice is, in reality, non-practice.

「復次迦葉！若諸菩薩得行圓滿無有缺減，清淨極清淨遍清淨者，是人則能說此大法，名有勢力勇猛精進，其所說法等於虛空而無積聚，為如理者、有功德者、能修行者，終不為彼不如理者、無功德者、不修行者。汝等應當受持此法，於是法中勿生執著。何以故？如來所說最為第一，為於最上應供有情而發問故，我以勝法而為解說。云何勝法？謂無法想。

"Furthermore, Kāśyapa! If bodhisattvas attain perfect conduct without any deficiency, pure, extremely pure, and completely pure, such people can explain this great Dharma. They are said to have power, vigor, and diligence. The Dharma they teach is like space, without accumulation, intended for those who are reasonable, virtuous, and capable of practice, never for those who are unreasonable, without virtue, and non-practitioners. You should uphold this teaching, but do not become attached to it. Why? Because what the Tathāgata has taught is supreme, and because it was asked about by the most worthy beings, I explain it with the superior Dharma. What is the superior Dharma? It refers to having no conception of dharmas.

迦葉！如是菩薩具足護持最初淨戒，心不貢高、不造無間業、不犯比丘尼，亦不親近諸俗人家，遠離殺生及不與取欲邪行法，離虛誑語離間麁惡雜穢語言，遠離欲貪瞋恚邪見，既不自惱亦不惱他，不與欲俱亦不受欲，不為博戲亦不教化，終不親近不男之人，不往婬女寡婦處女之家、不近他妻，亦不親近羅捕魚鳥畋獵魁膾旃荼羅等，於飲酒人不執其手而與鬪諍。離此諸事，如避惡狗旃荼羅輩。由住慈心，於彼一切所遠離者乃至不起一念惡心。

Kāśyapa! Such bodhisattvas fully uphold the primary pure precepts. Their minds are not arrogant; they do not commit the five heinous acts; they do not violate bhikṣuṇīs; they do not associate closely with lay households; they abstain from killing, taking what is not given, and sexual misconduct; they avoid false speech, divisive speech, harsh speech, and impure language; they stay away from desire, anger, and wrong views; they neither torment themselves nor others; they neither indulge in desires nor accept them; they do not engage in gambling or teach it; they never associate with eunuchs; they do not visit the homes of prostitutes, widows, or virgins, nor approach others' wives; they also do not associate with those who catch fish and birds, hunters, butchers, or caṇḍālas; they do not join hands with drunkards in quarrels. They stay away from all these things, just as one avoids vicious dogs and caṇḍālas. By abiding in loving-kindness, they do not generate even a single thought of ill will toward those they stay away from.

有二十處應當遠離。何等二十？謂離女人，亦不與他調戲麁言論義諍訟。於父母處及佛法僧，離不恭敬。若諸女人減二十眾，不為說法。除有男子，終不往詣比丘尼尼僧說法會處。不應問訊諸比丘尼。不與女人作其書疏。或為他人傳書送彼。應付丈夫勿付婦女。於一切時親族別請終不受之。不以欲心經須臾頃住女人前。又亦不應捨離本居，往其屏處而與女人共為談說。不得隨逐比丘尼行。若比丘尼所施衣服不應受用，除在四眾演說法時為說法故有施衣者。應生是心猶如大地，然後受之，不應別觀施者之面。若聞有尼勸導施衣，不應受用。若比丘尼勸請受食，設令病苦終不受之，況復無病。若有寡婦而來請食，僧數不滿亦不受之。又亦不應入尼眾內。不應喚彼比丘尼來。若比丘尼來喚菩薩，應離住處拱手仰頭背而捨去。若說法時有比丘尼來禮其足，無令足動，但應目視雙手掌中。

There are twenty situations one should avoid. What are these twenty? One should avoid women and not engage in playful banter, crude speech, or argumentative debates with others. One should not be disrespectful toward one's parents or the Buddha, Dharma, and Saṅgha. If there are fewer than twenty women present, one should not teach them the Dharma. Except when men are present, one should never go to places where bhikṣuṇīs or nuns gather to teach Dharma. One should not inquire after bhikṣuṇīs. One should not write letters for women. When transmitting letters for others, they should be given to men, not women. One should never accept separate invitations from relatives at any time. One should not remain before women with desire even for a moment. One should not leave one's residence to go to a secluded place to converse with women. One should not follow bhikṣuṇīs. One should not use robes donated by bhikṣuṇīs, except when teaching Dharma to the fourfold assembly and robes are offered for that purpose. One should receive them with a mind like the earth, and not look specifically at the face of the donor. If one hears that a nun has encouraged others to donate robes, one should not accept them. If a bhikṣuṇī encourages one to accept food, one should not accept it even when ill, much less when healthy. If a widow comes to offer food when the full number of monks is not present, one should not accept it. One should not enter the midst of nuns. One should not call bhikṣuṇīs to come. If a bhikṣuṇī comes calling for a bodhisattva, one should leave one's residence, join one's palms, look upward, and turn away. If a bhikṣuṇī comes to pay homage at one's feet while teaching Dharma, one should not allow one's feet to move but should simply look at the palms of one's hands.

善男子！不應唯身修習精進，亦當勤心正念一處，於諸境界勿起貪瞋，為求一切智故起堅牢誓。聞是法已，成就信心應當修學。

Kulaputra! One should not practice diligence with the body alone, but should also apply the mind with diligence, maintaining right mindfulness on one point, not generating desire or anger toward any objects, and making firm vows for the sake of omniscience. Having heard this teaching, one should develop faith and practice accordingly.

迦葉！若有趣菩薩乘善男子善女人等適聞此法，不能生於如實深信，終不能得阿耨多羅三藐三菩提。何以故？由修學故證彼菩提，非不修學而能得證。若不修習得菩提者，猫兔等類亦應證得無上菩提。何以故？不正行者不能證得無上覺故。何以故？若不正行得菩提者，音聲言說亦應證得無上菩提，作如是言：『我當作佛！我當作佛！』以此證故，無邊眾生應成正覺。

Kāśyapa! If any good men or women who pursue the Bodhisattva Vehicle, upon hearing this teaching, cannot generate genuine deep faith, they will never attain anuttara-samyak-sambodhi. Why? Because it is through practice that one realizes bodhi, not without practice. If one could attain bodhi without practice, then cats and rabbits should also be able to attain supreme enlightenment. Why? Because those who do not practice correctly cannot attain supreme awakening. Why? If incorrect practice could lead to bodhi, then mere sounds and words should also attain supreme enlightenment by saying, 'I will become a Buddha! I will become a Buddha!' By this logic, countless beings should become perfectly enlightened.

迦葉！若有眾生修學此行，甚為難有，猶尚不能經一晝夜專念在心，何況一劫乃至千劫。是故如來出現於世，甚為難事。

Kāśyapa! If there are beings who practice this path, it is extremely rare, and even they cannot maintain focused attention in mind for a single day and night, much less for one kalpa or a thousand kalpas. Therefore, the appearance of a Tathāgata in the world is an extremely difficult occurrence.

迦葉！假使三千大千世界一切眾生，若經一劫百劫千劫乃至億百千劫，為一眾生同唱是言：『汝應作佛！汝應作佛！』是諸眾生悉共圍遶相續唱言：『當得成佛！當得成佛！』如是次第，出息入息猶可斷絕，彼所發言曾無間斷。如是之言，尚不能熟初菩提心，何況能證無上佛果？若能證者，無有是處。

Kāśyapa! Even if all beings in the three thousand great thousand world systems, for one kalpa, a hundred kalpas, a thousand kalpas, or even hundreds of thousands of millions of kalpas, were to surround a single being and continuously proclaim, 'You should become a Buddha! You should become a Buddha!' and if all these beings were to surround them and continuously proclaim, 'You will attain Buddhahood! You will attain Buddhahood!'—even if their breaths could be interrupted while their proclamations continued without interruption—such words still could not ripen even the initial bodhi-mind, much less result in the attainment of supreme Buddhahood. Such attainment is impossible."

「迦葉！我滅度後末法之時，及與汝等已般涅槃，不為諸天之所信護。當於爾時，多有眾生聞我功德發菩提心。於中或有諸比丘等，雖發無上菩提心已，而便安住二十法中。何等二十？所謂親附諸比丘尼，受不淨食，貪著美味，受比丘尼勸化飲食。

"Kāśyapa! In the latter days after my nirvāṇa, when you and others have also entered parinirvāṇa, there will be no protection from the devas. At that time, many beings will hear of my virtues and generate bodhicitta. Among them, there will be bhikṣus who, although they have generated unsurpassed bodhicitta, will dwell in twenty dharmas. What are these twenty? Namely, becoming intimate with bhikṣuṇīs, accepting impure food, craving delicious flavors, and accepting food at the urging of bhikṣuṇīs.

迦葉！譬如今世多聞比丘住阿蘭若或聚落中勤修習法。於當來世諸比丘等亦復如是，於聚落間或阿蘭若，與比丘尼聚集言談問答法義。彼諸比丘及比丘尼，多生染心少生法心。

Kāśyapa! Just as in the present world, learned bhikṣus dwell in forests or villages diligently practicing the Dharma, in the future world, bhikṣus will likewise gather in villages or forests with bhikṣuṇīs, engaging in discussions and questions about Dharma. But these bhikṣus and bhikṣuṇīs will generate mostly defiled minds and little Dharma mind.

迦葉！汝觀是輩得菩薩名，墮大危險取於惡趣。當於爾時初為法緣而相親附，互相見已欲火燒心，動於脣口表其欲念。彼相近時初為弟子，以阿闍梨法而申禮敬，自此之後當漸遣使，通致語言道路期會，或於街衢或在寺內遙相瞻視，於出入時問其所由，互稱親族結為姊妹。

Kāśyapa! Observe how these people, though bearing the name of bodhisattvas, fall into great danger and enter evil destinies. Initially, they come together for the sake of Dharma, but upon seeing each other, the fire of desire burns in their hearts, expressing lustful intentions through their lips and mouths. At first approaching as disciples, they offer respect according to the ācārya tradition, but after this they gradually send messengers, communicating to arrange meetings on roads, in streets, or within monasteries, gazing at each other from a distance, inquiring about each other's comings and goings, calling each other relatives and forming brother-sister relationships.

彼等由是數相見故而相習住，既習住已生於染心，生染心已共為穢事，為穢事已更以非梵行名而相呼召。由行非法退失菩提及以善趣，遠離涅槃棄捨如來，違背正法厭惡於僧。在於屏處，起欲恚害諸惡尋思，是人無有菩薩勝業四淨梵行，譬如今時勤修梵行諸菩薩眾，於未來世起欲恚害惡尋思者亦復如是。

Due to their frequent meetings, they become accustomed to dwelling together. Once they dwell together habitually, defiled minds arise; once defiled minds arise, they engage in impure acts; after engaging in impure acts, they address each other with names indicating non-celibate conduct. By practicing these non-Dharmic ways, they lose bodhicitta and good destinies, distance themselves from nirvāṇa, abandon the Tathāgata, violate the true Dharma, and develop aversion toward the Saṅgha. In private places, they generate evil thoughts of desire, anger, and harm. Such people lack the bodhisattva's superior conduct and the four pure brahmacaryas. Just as in the present time there are bodhisattvas diligently practicing brahmacarya, in the future world those who generate thoughts of desire, anger, and harm will be like this.

迦葉！當於爾時住是種類，所謂惡行賊行矯行。汝觀爾時毀禁戒者，聞是等經便生誹謗。若有已能住戒布施，生於歡喜發菩提心，後聞是經復生謗毀。汝觀爾時有此相貌，可為記驗。若聞是經而生誹謗，於中智者、修淨戒者、持正法者，知是經內說此比丘名不知法，即應捨離如是等人，此輩無心愛敬法故。

Kāśyapa! At that time, they will dwell in such types, namely, evil conduct, thievish conduct, and deceptive conduct. Observe how at that time those who violate the precepts will hear such sūtras and slander them. Even those who have been able to dwell in precepts and generosity, generating joy and bodhicitta, upon hearing this sūtra will also slander it. Observe these characteristics at that time, which can serve as verification. If upon hearing this sūtra they generate slander, the wise ones, those who cultivate pure precepts, and those who uphold the true Dharma will know that this sūtra calls such bhikṣus 'those who do not know the Dharma,' and should abandon such people, as they have no mind of love and respect for the Dharma."

「復次迦葉！當於爾時，有人詐現修菩薩行，便自顯揚生於放逸。生放逸已，謂勝獨覺及阿羅漢，住於非理，名不可治，當墮惡趣。復次迦葉！未來有人住於非業作非業故，取眾生相為說法故，處處遊行唯修似行，極似布施、持戒、安忍、精進、靜慮、般若波羅蜜熾盛流布。若有如實說是經者，則為他人憎嫌捨棄，於是經中起邪見想；是愚癡人不知此經呵責破戒，迦葉！當於爾時，皆為賊行之所穢污，是故彼人不思己過，能甚破壞正等菩提，由覆藏故懷羞而謗無上佛果。

"Furthermore, Kāśyapa! At that time, there will be people who falsely display bodhisattva conduct, promoting themselves and generating heedlessness. Having become heedless, they claim to surpass pratyekabuddhas and arhats, dwelling in what is unreasonable, becoming 'incurable,' and will fall into evil destinies. Furthermore, Kāśyapa! In the future there will be people who dwell in non-karma yet perform non-karma, who grasp at the characteristics of sentient beings when teaching the Dharma, who travel everywhere practicing only semblances of practice, extensively promoting what merely resembles generosity, moral discipline, patience, diligence, meditation, and prajñā pāramitā. If there are those who truthfully explain this sūtra, they will be despised, resented, and abandoned by others, who will develop wrong views about this sūtra. These foolish people do not know that this sūtra censures those who break precepts. Kāśyapa! At that time, all will be defiled by thievish conduct. Therefore such people, not reflecting on their own faults, can severely damage right and equal bodhi, and due to their concealment, they feel shame and slander the unsurpassed fruit of Buddhahood.”

「復次迦葉！當爾之際，不隨順僧、不知恩報而行開發。云何開發？謂開發他心。如來說彼數以語言誑惑他故，招致飲食。迦葉！當於爾時不護語言，訶毀如來別解脫戒，復與不護語人同其事業，不攝威儀住不淨處，為住不淨處者說諸法門，此法漸當為人輕賤。

"Furthermore, Kāśyapa! At that time, they will not follow the Saṅgha, nor know gratitude, yet will engage in opening up. What is 'opening up'? It means opening up others' minds. The Tathāgata says they frequently use words to deceive others, thereby attracting food and drink. Kāśyapa! At that time, they will not guard their speech, will disparage the Tathāgata's prātimokṣa precepts, and associate with those who do not guard their speech, engaging in the same activities. They will not maintain proper conduct, will dwell in impure places, and will teach the Dharma to those dwelling in impure places. Gradually, this Dharma will be held in contempt.

如是漸漸多有女人棄捨丈夫入於寺舍，為聞法故而便就坐。時有比丘即為宣說相似涅槃。迦葉！我觀爾時，有五百數非法之門，不修行人常當隨順，五百煩惱悉無所減，諸有所為與俗無別。

Thus, gradually more and more women will abandon their husbands and enter monasteries, sitting down to listen to the Dharma. At that time, there will be bhikṣus who preach a semblance of nirvāṇa to them. Kāśyapa! I observe that at that time, there will be five hundred types of non-Dharma gateways that non-practitioners will constantly follow. The five hundred afflictions will not be reduced at all, and all their activities will be no different from those of laypeople.

當有如是大可畏事，而復於中希望利益，是故求菩提者不應親近諸比丘尼，亦不應行如是之行。常當捨離一切交遊，應一切時捨諸利養，受行乞食，捨所愛服受糞掃衣，棄捨一切樓閣房宇床鋪臥具，應住谿㵎巖窟樹下，捨離一切病緣醫藥資具所須，依陳棄藥，知諸眾生昔為親屬行大慈心，常應忍受捶打呵罵，終不捶打毀罵他人。捨離一切知友施主諸眷屬家，應當隨順自業行智，不應同彼在家俗人。常應順奉波羅提木叉教。

There will be such greatly frightening matters, yet they will still hope for benefits from them. Therefore, those who seek bodhi should not become close to bhikṣuṇīs, nor should they engage in such conduct. They should always abandon all social interactions, should at all times forsake all gains, practice alms-begging, give up cherished clothing and wear cast-off robes, abandon all pavilions, dwellings, beds, and bedding, and should dwell in ravines, caves, or under trees. They should abandon all medicines and supplies for illness, relying instead on discarded medicines. They should know that all sentient beings were once relatives and practice great loving-kindness, always endure beating and scolding, and never beat or scold others. They should abandon all acquaintances, benefactors, and relatives' homes, should follow the wisdom of their own karma, and should not be like householders. They should always follow the teachings of the prātimokṣa."

「迦葉！世若有人於別解脫起違背想，則為於佛力無所畏而生違背。彼若於佛力無所畏生違背者，則於去來現在諸佛而生違背，由此未來所受異熟無量大苦。假使三千大千世界一切眾生受地獄苦，比前眾生所受苦毒，百分不及一千分不及一，百千俱胝乃至算數、譬喻、優波尼沙曇分亦不及一。

"Kāśyapa! If there are people in the world who harbor thoughts of violating the prātimokṣa, they are generating opposition to the Buddha's powers and fearlessness. If they oppose the Buddha's powers and fearlessness, they are opposing the Buddhas of the past, present, and future, and will experience immeasurable great suffering as karmic retribution in the future. Even if all beings in the three thousand great thousand world systems were to experience the sufferings of hell, compared to the suffering poison of the aforementioned beings, it would not equal one hundredth, not one thousandth, not even one part in hundreds of thousands of koṭis, or any calculable number, simile, or upaniṣad fraction.

若欲遠離如是苦惱，應當遠離如是種類惡行。比丘縱遠相去千踰繕那亦應遙避，何況近耶。若但聞名尚應棄捨，何況見聞而不遠離？

If one wishes to avoid such suffering, one should stay far away from such evil conduct. Even if a bhikṣu is a thousand yojanas away, one should still avoid them from afar, how much more so if they are near? If one merely hears their name, one should abandon them, how much more so if one sees and hears them without keeping distance?

是故應當親近一法。何等一法？謂一切法悉無所有。若得諸法無所有忍，則不親近供養承事如是惡人。

Therefore, one should draw near to one dharma. What is this one dharma? That all dharmas are without inherent existence. If one attains the patience of the non-existence of dharmas, then one will not approach, make offerings to, or serve such evil people.

是人復應親近二法。云何為二？謂求諸法本無所有及求諸法性，而亦不應起於求心。應云何求？如所求者都不可得，不可得中不應起無所得心猶如邪見，如是離一切三界心，順菩提行；離一切相心，順菩薩行。菩薩行者，謂前所說為菩薩行。

This person should further draw near to two dharmas. What are these two? Seeking the original non-existence of all dharmas and seeking the nature of all dharmas, yet not giving rise to a seeking mind. How should one seek? As that which is sought cannot be obtained, one should not generate a mind of non-attainment like wrong views. Thus, with a mind detached from all three realms, one follows the practice of bodhi; with a mind detached from all characteristics, one follows the bodhisattva practice. The bodhisattva practice is what was previously described as the bodhisattva practice.

是故聞此法已應捨離之，則於來世親得奉事彌勒世尊，心不貢高亦不卑劣，作是唱言：『快哉安樂。我得解脫魔之羂網及諸惡趣。』

Therefore, having heard this teaching, one should abandon such [evil conduct], and in a future life will personally serve the World-Honored One Maitreya, with a mind neither arrogant nor inferior, proclaiming: 'How wonderful and peaceful! I have been liberated from Māra's snare and all evil destinies.'"

「迦葉！若於後時聞是經典，不驚不怖，及見己身於中隨順，復能發心受持此教，佛知是人定當守護我之正法。迦葉！譬如長者財寶無量，子於家中乃至見一盛水之器，起父財想。彼於異時，其父喪亡資財散失，忽見其器尋自念言：『是我父物。』將置身邊或時藏舉。迦葉！當於爾時，諸比丘輩亦復如是，聞此經已作是念言：『此是如來柔軟微妙大梵音聲之所演說。』復有比丘聞已誹謗，持法比丘作如是言：『此最真實如來所說。』彼持法者人眾微少住處劣弱，將如是經晝夜藏舉極遭誹謗。如是等人我亦知見，悉皆付囑彌勒世尊，於最後時當為衛護如來法城，次後當為無礙大施。

"Kāśyapa! If in later times someone hears this scripture without being startled or frightened, and sees themselves aligned with it, and furthermore is able to resolve to uphold and maintain this teaching, the Buddha knows that such a person will certainly protect my true Dharma. Kāśyapa! It is like a wealthy elder with immeasurable treasures, whose child sees even a single water vessel in the home and thinks of it as part of the father's wealth. At another time, when the father has died and the wealth is dispersed, the child suddenly sees that vessel and immediately thinks: 'This is my father's possession.' They keep it by their side or sometimes store it away. Kāśyapa! At that time, bhikṣus will be just like this. Having heard this scripture, they will think. 'This was expounded by the Tathāgata's gentle, subtle, and magnificent Brahma voice.' But there will be other bhikṣus who, having heard it, will slander it, while those bhikṣus who uphold the Dharma will say, 'This is truly what the Tathāgata taught.' Those who uphold the Dharma will be few in number and will dwell in inferior places, and will keep this scripture hidden day and night while suffering extreme slander. I know and see such people, and I entrust them all to Maitreya Bhagavān, who at the final time will protect the Tathāgata's Dharma city, and afterward will bestow the great gift without obstruction.”

「復次迦葉！若善男子聞是法已，隨其智慧而修行之，成就深信正見眾生，於當來世遇彌勒佛。初會之中具修梵行，於最後時亦當衛護如來法城。

"Furthermore, Kāśyapa! If a good man hears this Dharma and practices it according to his wisdom, becoming a being of deep faith and right views, he will meet Buddha Maitreya in a future life. In the first assembly, he will fully practice the brahmacarya , and in the final age, he will also protect the Tathāgata's Dharma city."

迦葉！我今普觀，乃至不見一人不親近我，於當來世五十年中，聞是經典不生誹謗，則能受持讀誦之者，無有是處。若於此時得見我身，及以奉事供養之者，彼於來世五十年中，當得讀誦受持是經。不待於我歎其功德，彼等自成一切智智同一體時，隨念於我心生歡喜，作如是言：『希有奇特釋迦牟尼佛！善能攝受護念我等。』

"Kāśyapa! Looking throughout all beings, I do not see even one person who is not close to me who, in the future world fifty years from now, could hear this scripture without generating slander, and be able to uphold, read, and recite it—this is impossible. If at this time someone sees my body and makes offerings and serves me, that person will be able to read, recite, and uphold this scripture during the fifty years of the future world. Without waiting for me to praise their merits, when they themselves become one with all-knowing wisdom, they will think of me and their hearts will generate joy, saying: 'How rare and extraordinary is Śākyamuni Buddha! How skillfully he embraces and protects us!'"

是故迦葉！應學此法。學此法者，隨所樂求，一切功德皆不難證。」

"Therefore, Kāśyapa! One should learn this Dharma. Those who learn this Dharma will attain whatever merits they desire without difficulty."

爾時大迦葉白佛言：「世尊！我已究竟無復志求。於此法中，退於阿耨多羅三藐三菩提。我於是中極為知足，終不能成一切智智。世尊！無上菩提是希有事，於我聲聞難為證得。」

At that time, Mahākāśyapa said to the Buddha, "World-Honored One! I have already reached the ultimate and have no further aspirations. Regarding this Dharma, I have retreated from anuttara-samyak-sambodhi. I am extremely content with my current state and will never be able to attain omniscient wisdom. World-Honored One! Supreme bodhi is a rare and extraordinary thing, difficult for me as a śrāvaka to realize."

佛告大迦葉言：「我不為汝說，然今因汝為他敷演。汝今勿於如是大事而生疑惑，汝等亦當速證無上正等菩提。復次迦葉！若諸眾生成渴法心、成求法心，漸次皆證無上菩提。既證得已，為斷一切希求心故，與諸眾生宣說正法。迦葉！菩薩應當成就四法發大精進。何等為四？云何精進？所謂不求色受想行識，求無漏法。謂無地界，無水火風界。不說地界，不說水火風界。所有言說悉名表示，是表示法皆非實有，菩薩不應取表示法以為堅實。」

The Buddha told Mahākāśyapa, "I am not speaking this for your sake, but through you I am expounding it for others. Do not have doubts about such a great matter, for you too will quickly realize unsurpassed perfect enlightenment. Furthermore, Kāśyapa! If sentient beings develop a mind that thirsts for the Dharma and a mind that seeks the Dharma, they will gradually all realize unsurpassed bodhi. Having realized it, in order to cut off all minds of seeking, they will expound the true Dharma to all sentient beings. Kāśyapa! A bodhisattva should accomplish four dharmas and generate great diligence. What are these four? What is diligence? It means not seeking form, sensation, perception, conditioning, or consciousness, but seeking the uncontaminated Dharma. It means understanding there is no earth element, no water, fire, or wind elements. One does not speak of the earth element, nor does one speak of the water, fire, or wind elements. All verbal expressions are merely designations, and these designated dharmas have no real existence. A bodhisattva should not grasp these designated dharmas as if they were substantial."

時大迦葉白佛言：「世尊！我等於如來所實無疑惑。若他問言：『是表示法非真實者，佛之音聲言說表示，為虛妄耶？』若有此問，當云何答？」

Then Mahākāśyapa said to the Buddha, "World-Honored One! We truly have no doubts regarding the Tathāgata. If someone asks, 'If these designated dharmas are not real, then aren't the Buddha's sounds, words, and verbal expressions also unreal?' If such a question arises, how should we answer?"

佛告大迦葉言：「於未來世有諸比丘，不修身戒、心不識義理，瞋恚熾盛言辭麁獷，於是經典不能受持如法讀誦。何以故？彼住色受想行識生心故。未來比丘住是經典表示法中，如住色受想行識生故。

The Buddha told Mahākāśyapa, "In the future world, there will be bhikṣus who do not cultivate physical discipline, whose minds do not comprehend the meaning of principles, who are full of anger with harsh speech, and who cannot uphold and properly recite this scripture. Why? Because their minds dwell in the arising of form, sensation, perception, conditioning, and consciousness. Future bhikṣus will dwell in the designative dharmas of this scripture as though dwelling in the arising of form, sensation, perception, conditioning, and consciousness.

復有一類諸比丘等住在家法，於勝義諦無復志求，如生盲人以金華鬘冠飾其首而不自見。當於爾時，諸比丘輩亦復如是，聞是等經言說文字尚不受持，況復能入所修勝義。

Furthermore, there will be a type of bhikṣu who dwells in householder's dharmas, no longer aspiring to supreme truth, like a person blind from birth who wears a golden flower garland on their head but cannot see it themselves. At that time, these bhikṣus will be just like this - hearing scriptures such as this, they will not even retain the words and phrases, much less enter into the supreme meaning that should be cultivated.

譬如幼童若男若女，為大丈夫之所訶叱。此幼男女於後異時，聞是人名驚恐怖畏。當於爾時，諸比丘等亦復如是，聞此等經如實說過，知已不悔樂好衣服，返於是經而生怖畏。

It is like young boys or girls who are scolded by a grown man. Later, when these children merely hear that person's name, they become frightened and terrified. At that time, these bhikṣus will be just like this - hearing these scriptures truthfully explain their faults, they know but do not repent, delighting in fine clothing, and turning away from these scriptures in fear.

迦葉！如繫蝦蟇在獼猴手，而此獼猴面不迴顧。當於爾時，諸比丘等亦復如是，聞此等經違背不顧，不住其前。

Kāśyapa! It is like a frog tied in a monkey's hand, while the monkey does not look back at it. At that time, these bhikṣus will be just like this - hearing these scriptures, they turn away without looking back, not remaining in their presence.

迦葉！譬如野干為狗所逐，走趣塚間窟穴深坑。當於爾時，諸比丘輩亦復如是，聞說此經如野干走。野干走者，謂犯禁戒、誹謗是經，聞是經已退道還家，馳求欲境趣向女人，趣於鬪諍[A1]諠雜醫術及以斷事，而於其中多犯禁戒，我說此等如趣塚間；身壞命終墮於惡趣，如趣窟穴；馳騁劍葉刀刃槍林諸大地獄，如趣深坑。

Kāśyapa! It is like a jackal being chased by a dog, running toward a burial ground, cave, or deep pit. At that time, these bhikṣus will be just like this - upon hearing this scripture explained, they run like jackals. By 'running like jackals,' I mean they violate the precepts, slander this scripture, and having heard it, they abandon the path and return to lay life, pursuing desires and women, engaging in disputes, noisy medical practices, and judgments. Amid these activities, they frequently violate the precepts. I say such people are like those heading toward burial grounds; when their bodies break and lives end, they fall into evil destinies, like entering caves; they race through sword-leaf trees, blade forests, and spear groves of the great hells, like entering deep pits.

迦葉！當於爾時，諸比丘輩成就如是野干之法，不能悟入如是等經，但能毀謗稱揚過失，身壞命終墮大地獄。

Kāśyapa! At that time, these bhikṣus, accomplishing such jackal-like dharmas, will be unable to awaken to scriptures like this. They will only be able to slander them and praise their faults. When their bodies break and lives end, they will fall into the great hells."

「復次迦葉！若有比丘作如是言：『若表示法非真實者，如來言說亦非實耶？』彼若說言：『佛之表示名為真實，諸表示法亦應名實。』有智比丘應問之曰：『大德！今者為執何事？為執空耶？為表示耶？』

"Furthermore, Kāśyapa! If a bhikṣu says: 'If designated dharmas are not real, then are the Tathāgata's words also unreal?' If that person says: 'The Buddha's designations are called real, so all designated dharmas should also be called real.' A wise bhikṣu should ask: 'Venerable! What are you clinging to now? Are you clinging to emptiness or to designations?'

彼若說言：『我執表示。』應報之曰：『汝即是佛。何以故？汝有言說表示法故。』

If that person says: 'I cling to designations,' one should reply: 'Then you are the Buddha. Why? Because you have verbal expressions and designated dharmas.'

彼若說言：『我執於空。』應問彼言：『當為我說執何等空。何以故？不可言說名之為空。若執表示以為空者，或於我我所眾生壽者非空執空。』

If that person says: 'I cling to emptiness,' one should ask: 'Please tell me what kind of emptiness you cling to. Why? What cannot be expressed in words is called emptiness. If you cling to designations as emptiness, then you may be grasping at emptiness regarding that which is not empty - self, possessions, sentient beings, and life-span.'

又問彼言：『汝意云何，樂一切法空不？』彼若答言：『我不喜樂一切法空。』智者言曰：『汝久忘失沙門釋子。何以故？佛說一切空無我故，不說有我眾生壽者數取趣故。』

One should further ask that person: 'What do you think, do you delight in the emptiness of all dharmas?' If that person answers: 'I do not delight in the emptiness of all dharmas,' the wise one should say: 'You have long forgotten what it means to be a śramaṇa of the Śākya clan. Why? Because the Buddha taught that all is empty and without self, and did not teach the existence of self, sentient beings, life-span, or personality.'

彼若說言：『一切法空，我樂空性。』應語彼言：『汝心尚樂一切法空，況復如來、應、正等覺。

If that person says: 'All dharmas are empty, and I delight in the nature of emptiness,' one should say: 'Your mind already delights in the emptiness of all dharmas, how much more so the Tathāgata, the Worthy One, the Perfectly Enlightened One.'

復次尊者！為眼是如來？耳鼻舌身意是如來？』彼若說言：『眼是如來，耳鼻舌身意是如來。』應語彼言：『汝於今者亦是如來。』

'Furthermore, Venerable! Is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?' If that person says: 'The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are the Tathāgata,' one should say: 'Then you yourself are also the Tathāgata.'

彼若說言：『眼非如來，耳鼻舌身意亦非如來。』應語彼言：『仁者！汝作是言，眼表示非如來，乃至意表示非如來；即非表示是如來也，我於此處豈不悟耶！』

If that person says: 'The eye is not the Tathāgata, and the ear, nose, tongue, body, and mind are also not the Tathāgata,' one should say: 'Sir! You are saying that the eye's designation is not the Tathāgata, up to the mind's designation is not the Tathāgata; then non-designation is the Tathāgata. Have I not understood this correctly?'

彼若說言：『眼非如來亦不離眼而有如來，乃至意非如來亦不離意而有如來。』應語彼言：『如來所說十二處[1]有，謂眼處色處乃至意處法處，此即眾生及眾生名字。仁者！為眼是如來非如來耶？乃至法是如來非如來耶？』

If that person says: 'The eye is not the Tathāgata, yet the Tathāgata is not separate from the eye, up to the mind is not the Tathāgata, yet the Tathāgata is not separate from the mind,' one should say: 'The Tathāgata spoke of the twelve sense bases, namely the eye base, the form base, up to the mind base and the dharma base. These are sentient beings and the names of sentient beings. Sir! Is the eye the Tathāgata or not the Tathāgata? Up to: are dharmas the Tathāgata or not the Tathāgata?'

彼若答言：『眼是如來乃至法是如來。』應告之曰：『如仁者言，一切眾生及山林大地應是如來。』

If that person answers: 'The eye is the Tathāgata, up to dharmas are the Tathāgata,' one should say: 'According to what you say, all sentient beings, as well as mountains, forests, and the earth should be the Tathāgata.'

彼若答言：『眼非如來乃至意非如來。』復應告曰：『如仁者言，如來即法及以非法。』

If that person answers: 'The eye is not the Tathāgata, up to the mind is not the Tathāgata,' one should further reply: 'According to what you say, the Tathāgata is both dharma and non-dharma.'

彼若說言：『色非如來乃至法非如來。』應告彼言：『若如是者，豈以非法為如來乎？』

If that person says: 'Form is not the Tathāgata, up to dharmas are not the Tathāgata,' one should say: 'If that is so, then is non-dharma the Tathāgata?'

彼若說言：『即以非法以為如來。』應告之曰：『若如是者，所有眾生，不孝父母、不敬沙門婆羅門及諸尊宿，殺害生命，犯不與取，行欲邪行，虛誑離間，麁惡雜穢，貪瞋邪見，應是如來。』

If that person says: 'Non-dharma itself is the Tathāgata,' one should say: 'If that is so, then all those beings who are unfilial to parents, disrespectful to śramaṇas and brahmins and elders, who kill living beings, take what is not given, engage in sexual misconduct, speak falsely, create division, use harsh speech, speak impure words, are greedy, angry, and hold wrong views - all should be the Tathāgata.'

彼若說言：『非非法而是如來。』應告之曰：『非法非非法應是如來。若非法非非法是如來者，則無表示。仁者！無可表示是如來耶！』

If that person says: 'It is not non-dharma that is the Tathāgata,' one should say: 'Then neither dharma nor non-dharma should be the Tathāgata. If neither dharma nor non-dharma is the Tathāgata, then there is no designation. Sir! Is that which cannot be designated the Tathāgata?'

迦葉！應當如是折伏愚人。我不見有世間人天能與如是如法說者而共對論，唯除瞋恚愚癡之人不堪忍者，雖為開示不生信心，毀呰空法棄捨而去。

Kāśyapa! One should refute foolish people in this way. I do not see any worldly humans or devas who could debate with someone who speaks in accord with the Dharma in this way, except for those full of anger and delusion who cannot bear it. Even if shown the truth, they will not generate faith, but will slander the teaching of emptiness and depart."

「迦葉！汝等應當受持是經。於未來世有諸比丘持是經者，當得三名而為表示。何等為三？謂說斷滅、無物無蘊及無恭敬。當爾之時，如是經典為他誹謗。汝觀爾時，不恭敬佛、不恭敬法，但依表示名字語言虛荷僧名而無實德。雖稱佛號，於他開示而不能解，云何可得瞻奉如來？雖說佛法，而不能知如來意趣，云何得名為善說法？四雙八輩是佛弟子、聲聞之僧，但知其名，於彼功德不知其義，不能領受依名實德，為於衣服飲食臥具病藥緣故毀謗於法。菩薩於中應勤精進，於是等經深生希有樂欲之心，受持讀誦。何以故？是人來世為護法城。

"Kāśyapa! You should uphold this scripture. In the future world, there will be bhikṣus who uphold this scripture who will receive three designations. What are these three? They will be called 'proponents of annihilation,' 'those who deny substance and aggregates,' and 'those who lack respect.' At that time, this scripture will be slandered by others. Observe how at that time, they will not respect the Buddha, not respect the Dharma, but will depend only on designations, names, and words, bearing the name of Saṅgha emptily without true virtue. Although they recite the Buddha's name and explain to others, they cannot understand it—how can they be said to behold the Tathāgata? Although they speak of the Buddha's Dharma, they do not know the Tathāgata's intention—how can they be called good exponents of the Dharma? The four pairs and eight types of beings are the Buddha's disciples, the Saṅgha of śrāvakas, but they know only their names without understanding their virtues and meaning. They cannot receive and uphold the true virtues beyond names, and for the sake of robes, food, bedding, and medicines, they slander the Dharma. Bodhisattvas among them should be diligent and energetic, generating a mind of extraordinary delight and desire for such scriptures, upholding and reciting them. Why? Because such people will protect the Dharma city in future lives.”

「迦葉！我念過去九十一劫空無法時，如是等經不復流布。又念過去超於千劫有佛出世，號休息熱惱，住世八萬四千劫，成熟菩薩利益世間。又念過去，復有如來號無邊力，住世二十億劫。於二十億劫行菩薩道，然後證阿耨多羅三藐三菩提。迦葉！汝觀於佛，修習幾何難作之行攝諸眾生？

"Kāśyapa! I recall that ninety-one kalpas ago, during a time when there was no Dharma, sutras such as this were no longer circulated. I also recall that more than a thousand kalpas ago, there was a Buddha who appeared in the world named 'Quelling of Heat and Afflictions,' who remained in the world for eighty-four thousand kalpas, maturing bodhisattvas and benefiting the world. Furthermore, I recall that in the past, there was another Tathāgata named 'Boundless Power,' who remained in the world for twenty billion kalpas. For twenty billion kalpas he practiced the bodhisattva path, and only then did he attain anuttara-samyak-sambodhi. Kāśyapa! Observe how the Buddha practiced countless difficult practices to embrace all sentient beings.”

「復次迦葉！劫濁盡世，我等不應輕賤己身。何以故？於劫濁中，乃至一人能於我所信解此法，甚為希有。一切眾生不持刀杖追逐我等，亦為希有。何以故？此法即是善丈夫法，謂於諸行為無行想，難了知故。

"Furthermore, Kāśyapa! In this turbid age at the end of the kalpa, we should not disparage ourselves. Why? In this turbid age, even if just one person can have faith in and understand this Dharma of mine, it is extremely rare. It is also rare that all beings do not pursue us with swords and staves. Why? Because this Dharma is the Dharma of good men, which means perceiving non-action within all actions - this is difficult to comprehend.

若有我見、眾生見、命見、數取趣見、有見，若依諸蘊起於戒見，若多聞見、佛見、法見、涅槃見，若有起於涅槃見者，如來悉知[3]見為邪見。何以故？佛於涅槃而無分別亦無所得。若於涅槃起於分別及有所得，如來盡說名為邪見。若邪見者則名無智，若無智者名為損害，若損害者名曰愚夫，名愚夫者於大菩提則無樂欲，乃至遠離生天勝道。

If one has the view of self, the view of beings, the view of life-span, the view of personality (pudgala), or the view of existence; if one develops a view of precepts based on the aggregates; if one has the view of much learning, the view of Buddha, the view of Dharma, or the view of nirvāṇa - if one gives rise to a view of nirvāṇa, the Tathāgata knows this to be a wrong view. Why? Because regarding nirvāṇa, the Buddha makes no discrimination and has nothing to attain. If regarding nirvāṇa one gives rise to discrimination and something to attain, the Tathāgata declares this to be a wrong view. One with wrong views is called unwise; one who is unwise is called harmful; one who is harmful is called a foolish person; and a foolish person has no desire for great bodhi, and will even be far removed from the superior path of rebirth in the heavens."

迦葉！於未來世當有比丘，年紀二十三十四十乃至百歲，為老所侵莊嚴衣服，雖剃鬚髮毀壞威儀，老病衰朽無有威光，趣向邪法。臨命終時，由罪意樂之所障蔽，熟思已犯懈怠不修，而於三處示現證得。何等為三？或矯現威儀，或復詐現修持淨行，或舉手自稱言我無與等。以此三處示現有證，斯人咸墮增上慢中，臨命終時心生追悔，既命終已生地獄中。

"Kāśyapa! In the future world, there will be bhikṣus who are twenty, thirty, forty, or even up to a hundred years old, who, despite being afflicted by old age, will wear ornate robes. Though they have shaved their beards and hair, they will have destroyed their dignified deportment. Old, sick, and decaying, they will lack spiritual radiance and will incline toward wrong teachings. At the time of their death, obscured by sinful mental dispositions, they will reflect on their violations and negligence in practice, yet will display attainment in three ways. What are these three? Some will falsely display dignified conduct, some will falsely display adherence to pure practices, and some will raise their hands and proclaim, 'I am without equal.' By displaying these three types of false attainment, such people will all fall into arrogance. At the time of death, they will feel remorse, and after death, they will be reborn in hell.

是故迦葉！我今分明宣告汝等，我為汝等真善知識，樂欲利益哀愍汝輩，不令於後受大熱惱，如慕理迦(唐言尾宿)、畔地迦(唐言路生)、波利婆羅理迦(唐言女梵志)受諸苦毒。

Therefore, Kāśyapa! I now clearly announce to you all, I am your true good friend who desires to benefit and has compassion for you, not wanting you to later experience great suffering and torment like Murika (known in Chinese as 'Tail Constellation'), Panthika (known in Chinese as 'Road-born'), and Parivrajika (known in Chinese as 'Female Brahmin').

迦葉！我終不聽執著我見、眾生見、壽者見、補特伽羅見者於我法中而得出家。我若不許，強出家者，皆為是賊。食重信施，亦不成就真比丘戒。迦葉！寧當絕食至於六日，不於我法得出家已食重信施，起於我見、眾生壽者數取趣見乃至涅槃見。

Kāśyapa! I absolutely do not permit those who cling to views of self, views of sentient beings, views of lifespan, or views of pudgala to leave home and join my Dharma. If I do not permit it but they forcibly leave home, they are all thieves. They eat the offerings of the faithful, and do not truly fulfill the bhikṣu precepts. Kāśyapa! It is better to abstain from food for six days than to leave home in my Dharma, eat the offerings of the faithful, and give rise to views of self, sentient beings, lifespan, personality, existence, or even nirvāṇa.

是故菩薩應發精勤，不應執著我眾生壽數取趣見、有見涅槃見，為斷一切見故應當說法。迦葉！如是等經，我今付囑諸菩薩等。何以故？彼等意樂同於我故。若彼意樂同於我者是我伴侶，我伴侶者則便堪能受我付囑。」

Therefore, bodhisattvas should generate diligence and should not cling to views of self, sentient beings, lifespan, personality, existence, or nirvāṇa. To cut off all views, they should teach the Dharma. Kāśyapa! I now entrust sutras like this to all the bodhisattvas. Why? Because their mental disposition is the same as mine. Those whose mental disposition is the same as mine are my companions, and my companions are capable of receiving my entrustment.

爾時世尊而說頌曰：

Then the World-Honored One spoke in verse, saying:

眾苦所逼迫， 都無能救護， 唯除世導師， 無有戲論者。

Pressed by myriad sufferings, None can offer salvation, Except the World Guide, Who is free from conceptual proliferation.

諸苦惱眾生， 修下劣邪道， 漸增諸欲貪， 由斯墮惡趣。

Beings afflicted with suffering, Practice inferior, wrong paths, Gradually increasing their desires and cravings, Thus falling into evil destinies.

無導無救護， 住之嶮曠遠， 趣向邪道中， 終無安隱處。

Without guidance, without protection, Dwelling in perilous, distant places, Heading toward wrong paths, They find no place of peace.

譬如人持財， 求利行遠道， 於中群賊起， 劫盡諸貲財。

Like a person carrying wealth, Traveling far seeking profit, When bandits suddenly appear, And plunder all possessions.

失財已空歸， 為利增熱惱， 所貸他人財， 被債倍生苦。

Returning empty-handed after losing wealth, Increasing torment for the sake of profit, Borrowing money from others, They suffer doubly from the debt.

斯等亦如是， 為法故出家， 本所持法財， 白業皆銷滅。

Such are those who, Having left home for the Dharma, Lose the wealth of Dharma they once held, All their pure karma exhausted.

唯淨剃鬚髮， 愚墮諸見中， 執著我眾生， 補特伽羅想。

With only shaven heads and beards, Foolishly fallen into various views, Clinging to notions of self and beings, And concepts of individual personhood.

說空法比丘， 不著數取趣， 於此起謗心， 速墮於地獄。

Bhikṣus who teach emptiness, Free from attachment to personality, Are slandered by these people, Who swiftly fall into hell.

以瞋恚因緣， 遞互相誹謗， 自犯畏人知， 妄宣他過失。

Due to causes of anger and hatred, They slander one another in turn, Fearing others will know their own violations, They falsely proclaim others' faults.

身惡及口惡， 意業多諛諂， 顛倒隨見流， 斯人生惡趣。

Evil of body and speech, Their mental karma full of flattery and deceit, Following inverted views, Such people are born in evil destinies.

造諸惡業已， 速疾往三塗， 眾苦所燒然， 無能救護者。

Having committed various evil deeds, They quickly go to the three evil paths, Burned by myriad sufferings, With none able to save them.

未來有比丘， 卒暴多瞋恚， 逼惱諸出家， 趣向菩提者。

In the future there will be bhikṣus, Impetuous and full of anger, Who harass those who have left home, And those heading toward bodhi.

此諸可畏眾， 誹謗如是經， 不復能信受， 釋師子之教。

These fearsome crowds, Slander sutras such as this, No longer able to believe and accept, The teachings of the Lion of the Śākyas.

互起瞋恚心， 遞共相苦切， 更相揚過失， 惡名遍十方。

They generate minds of mutual hatred, Causing each other suffering, Exposing each other's faults, Their ill repute spreading in all directions.

虛加惡唱他， 於己便生恥， 柔和者劣弱， 邪友勢力增。

Falsely proclaiming others' evils, They bring shame upon themselves, The gentle ones become weak, While the power of evil friends increases.

是知正法衰， 惡人多勢力， 我之所愛子， 謂諸善比丘。

Thus know the decline of the true Dharma, When evil people gain power, My beloved children, Meaning the good bhikṣus.

應趣向餘方， 往求安隱處， 從惡得解脫， 於此起悲心。

Should proceed to other places, Seeking peaceful dwellings, Finding liberation from evil, And generating compassion here.

宜於是經中， 當自審思念， 佛有如是教， 當樂住餘方。

It is fitting that in this sutra, One should carefully reflect, The Buddha has such a teaching: "One should delight in dwelling elsewhere."

正法滅壞時， 柔和者難得， 相隨俱往詣， 如來稱歎所。

When the true Dharma is being destroyed, The gentle ones are hard to find, Together they should travel to, Places praised by the Tathāgata.

或有言此處， 可離不可居， 當詣大仙人， 得大菩提地。

Some say in this place, "One should leave, not stay here, We should visit the Great Sage, And attain the ground of great bodhi."

復有稱仁者， 汝實善為言， 繞塔以求真， 是名世尊教。

Others say, "Noble one, You have truly spoken well, Circumambulating stupas in search of truth - This is the World-Honored One's teaching."

寧當至於彼， 悅意菩提地， 不可恒此居， 沒於瞋迫所。

It is better to go there, To the delightful ground of bodhi, Rather than constantly dwelling here, Overwhelmed by anger and oppression.

比丘當詣彼， 為我故應行， 見佛所遊方， 昔曾安止處。

Bhikṣus should go there, For my sake they should journey, To see the places where the Buddha traveled, The sites where he once resided.

經行宴坐地， 若石及空閑， 集已共諮嗟， 為之數啼泣。

The walking and meditation grounds, The rocks and solitary places, Gathering there together to lament, Weeping repeatedly for him.

言是彼大仙， 經行受用處， 昔日曾遊止， 轉無上法輪。

Saying, "This is where the Great Sage Walked and dwelled, Where in former days he stayed, And turned the unsurpassed Dharma wheel."

有為悉無常， 我等今不見， 人及非人等， 天龍皆會集， 善化令歡喜， 何乃見空虛？

All conditioned things are impermanent, We no longer see him now. Humans and non-humans alike, Devas and nāgas all gathered together, Were transformed and made joyful - Why do we now see only emptiness?

時往道場中， 最勝菩提地， 同來集會已， 當如理思惟。

When abiding at the site of enlightenment, The supreme bodhi ground, Having gathered together, One should contemplate according to reason.

世尊於是處， 成無上佛果， 驚怖惡魔軍， 猶如野干眾。

The World-Honored One in this place Attained the unsurpassed Buddha fruit, Frightening the armies of evil Māra, Like a pack of jackals.

是為道場地， 大覺所端居， 過去及未來， 一切諸佛座，

This is the ground of enlightenment, Where the Great Awakened One sat upright, In the past and future, The seat of all Buddhas,

安處大雄尊， 億天所敬禮。 七日加趺坐， 諦視菩提樹，

Where the Great Heroic Lord resided, Honored by billions of devas. For seven days he sat cross-legged, Gazing intently at the Bodhi tree.

瞻觀供養畢， 次往鹿林中， 言此轉法輪， 聲聞於梵世。

Having completed his observance and offerings, He next went to the Deer Park, Where he turned the Dharma Wheel, Its sound heard throughout the Brahma worlds.

彼諸比丘等， 當為數悲啼， 為欲調五人， 導師來至此。

Those bhikṣus there Should weep repeatedly with sorrow, For the sake of taming the five people, The Guide came to this place.

五人初見佛， 各起憂惱心， 立制自相要， 我等勿為起。

When the five people first saw the Buddha, Each felt anxious and troubled, Making a pact among themselves, "Let us not rise for him."

時大悲世尊， 哀愍群生類， 為五比丘說， 甘露果時成。

Then the Great Compassionate World-Honored One, Having pity on all living beings, Spoke to the five bhikṣus, And the fruit of ambrosia was accomplished.

禮轉法輪方， 心悲數啼泣， 次往涅槃處， 感佛最後身。

Honoring the place where the Dharma Wheel was turned, With sorrowful hearts, weeping repeatedly, Next proceeding to the place of nirvāṇa, Experiencing the Buddha's final body.

於此雙林下， 利益群生類， 碎身分支節， 於茲般涅槃。

Under these twin sāla trees, Benefiting all living beings, His body fragmenting into parts, Here he entered parinirvāṇa.

嗚呼大聖尊， 釋迦大寂滅， 今但聞其名， 惜哉我不見。

Alas, the Great Holy Lord, Śākyamuni's great extinction, Now we only hear his name, How regrettable that we cannot see him.

大師復於此， 最後度善賢， 能以智先知， 此為最後度。

The Great Master moreover in this place, Finally liberated Subhadra, With his wisdom foreknowing, This would be his final salvation.

或修時壽盡， 或發趣命終， 或修已身亡， 彼皆生善趣。

Some practice until their life ends, Some set out but die before completion, Some complete their practice then pass away, All of these are born in good destinies.

從於彼時後， 深廣法沈淪， 持戒毀禁人， 皆當得供養。

From that time onward, The profound and vast Dharma has sunk, Those who uphold precepts and those who break them Both receive offerings.

受他重信施， 速墮惡趣中， 汝觀諸比丘， 有如是差別。

Receiving weighty offerings from others, They quickly fall into evil paths. Observe how these bhikṣus Have such differences.

智者修雖後， 速受人天身。 是等照世燈， 憐愍世間者，

Though the wise may practice later, They quickly attain rebirth among humans and gods. These lamps illuminating the world, Having compassion for all beings,

大智諸菩薩， 慈心利眾生， 常作勤修事， 勇躍心歡喜，

The greatly wise bodhisattvas, With loving hearts benefit all beings, Always diligently practicing, With joyful and exuberant hearts,

當成大覺尊， 亦逢事彌勒， 供養彼如來， 眾中蒙授記，

They will become Great Awakened Lords, And also meet and serve Maitreya, Making offerings to that Tathāgata, Receiving predictions among the assembly,

隨心所憶念， 為彼大威神。 我說誠實言， 安慰如是輩，

According to what they remember in their hearts, For that great spiritual power. I speak these truthful words, To comfort such people,

彼雖不見佛， 而與見佛同。 我昔求菩提， 禮敬於諸佛，

Though they have not seen the Buddha, It is the same as seeing the Buddha. When I was seeking bodhi in the past, I paid homage to all Buddhas.

若諸女人等， 趣無上菩提， 我及無量佛， 皆當安慰彼，

If women Aspire to supreme bodhi, I and countless Buddhas Will all assist them,

速成男子身， 得見於彌勒， 供養彼如來， 所求悉如意。

So they swiftly attain male form, See Maitreya, Make offerings to that Tathāgata, And fulfill all their wishes.

應學諸智者， 淨信而出家， 堅固樂欲心， 多聞學持戒， 於彌勒佛前， 得受其記莂。

One should learn from the wise ones, With pure faith leave home, Strengthen the mind of aspiration, Study extensively and uphold the precepts. Before Buddha Maitreya, They will receive their prediction.

是故聞勝利， 起信修善賢， 安住堅固心， 攝諸眾生類。

Therefore, hearing these supreme benefits, Generate faith and cultivate goodness. Abide with firm resolve, Embracing all sentient beings.

誰於如是處， 求而不得之？ 有慧及精勤， 菩提不難證。

Who in such circumstances Seeks without attaining? With wisdom and diligence, Bodhi is not difficult to realize.

修習慈悲念， 捨離諂曲心， 常樂在空閑， 是則菩提道。

Cultivate loving-kindness and compassion, Abandon the mind of flattery and deceit, And always delight in solitude— This is the path to bodhi.

若人於是法， 空說不能行， 眾皆禮敬之， 此為可畏賊。

If someone regarding this Dharma Speaks emptily but cannot practice, Though all may bow in respect, Such a one is a fearsome thief.

若人為飲食， 及諸利養事， 受持正法門， 互共相傳說，

If someone for the sake of food And various material gains Upholds the gateways of true Dharma And mutually transmits it with others,

斯惡活命人， 名為空過世。 於此捨人身， 惡趣受眾苦，

Such an evil person making a living Is said to pass through the world in vain. Upon leaving this human body, They will suffer in evil destinies,

或於佛法內， 假名為比丘。 誹謗於契經， 善說解脫禁，

Or within the Buddha's Dharma Bear the false name of bhikṣu. Slandering the sutras, And well-spoken liberating precepts,

言我具弘宣， 所有木叉教， 雖為比丘像， 終失人天身。

Claiming "I fully proclaim All the prātimokṣa teachings," Though bearing the appearance of a bhikṣu, They will ultimately lose human and divine rebirth.

若誹謗人天， 及毀一切智， 如是謗法人， 得罪復過彼。

Those who slander humans and devas And disparage omniscient wisdom— Such people who slander the Dharma Incur even greater offenses.

善防身語意， 令不起諸惡， 能除此三行， 必當得涅槃。

Guard well body, speech, and mind, So evil does not arise. If one can eliminate these three actions, One will certainly attain nirvāṇa.

「復次迦葉！如來滅後，昔於佛所深種善根諸比丘等悉般涅槃，具勝意樂諸眾生類命終復盡。後五十歲正法滅時，當有比丘性懷貪著，猛利貪欲映蔽其心，樂離間語毒害於他，言詞麁獷慘勵顰[4]蹙，住三法中。何等為三？所謂醫道、販易、親近女人。住此三法，退失四事。何等為四？謂退戒蘊、善趣、果證、如實見佛。

"Furthermore, Kāśyapa! After the Tathāgata's nirvāṇa, all those bhikṣus who had deeply planted roots of goodness with the Buddha will have entered parinirvāṇa, and all beings with superior intentions will have died. Fifty years after the true Dharma has disappeared, there will be bhikṣus who are by nature full of greed and attachment, whose minds are obscured by fierce desires, who delight in divisive speech that harms others, whose words are coarse and cruel, with furrowed brows, and who dwell in three dharmas. What are these three? Namely, medicine, trading, and close association with women. By dwelling in these three dharmas, they will lose four things. What are these four? They will lose the aggregate of precepts, good destinies, realization of the fruits, and seeing the Buddha as he truly is.

由退此四，復成四法，不生厭離熾盛增長。云何為四？所謂嫉妬增長熾盛、瞋恚惡心增長熾盛、耽著種族增長熾盛、貪著飲食積聚眾味。愛樂衣服映蔽心故置之篋笥，專行此事以為常業，於沙門法空無所獲，亦不發生沙門證道。

Due to losing these four, they will further develop four dharmas that will grow intensely without generating any aversion. What are these four? Namely, jealousy will grow intensely, hatred and evil mind will grow intensely, attachment to clan will grow intensely, and craving for food and accumulation of flavors will grow intensely. Because their hearts are obscured by love for fine clothing, they store them in boxes, making these activities their constant occupation. They gain nothing from the śramaṇa dharma and do not generate the śramaṇa's realization of the path.

聞是等經當墮四處。何等為四？謂墮謗法，佛所不許而反說之，獨為女人宣說法要，毀謗如來別解脫戒。聞是等經轉加壞法，而墮生長惡業之中。

Upon hearing such sutras, they will fall into four places. What are these four? They will fall into slandering the Dharma, saying what the Buddha did not permit, teaching the essential Dharma exclusively to women, and disparaging the Tathāgata's prātimokṣa precepts. Upon hearing such sutras, they will increasingly damage the Dharma and fall into growing evil karma.

迦葉！譬如惡狗以苦膽灌鼻。於意云何？彼狗倍生凶惡心不？」

Kāśyapa! It is like pouring bitter gall into the nose of a vicious dog. What do you think? Would that dog's ferocious and evil mind grow even stronger?"

迦葉白佛言：「世尊！如是, 如是。」

Kāśyapa said to the Buddha: "World-Honored One! So it is, so it is.”

佛告迦葉：「彼等惡人猶如惡狗及毘舍遮，見有比丘住淨意樂持是法者、說是法者、住於真實少欲之者、歎少欲者，於是人所不生歡喜而起厭背，心懷怯劣復生熱惱，以其瞋恚障蔽心故，作是念言：『我等住在非時非處，於非時中而為他人輕毀我等。』是故聞說如是等經，起於誹謗面加毀辱，瞋恚麁言此非佛教，此輩受用多欲因緣，非少欲者。

The Buddha told Kāśyapa, "These evil people are like vicious dogs and piśācas (malevolent spirits). When they see bhikṣus who dwell in pure intentions, uphold this Dharma, expound this Dharma, abide in authentic few desires, and praise few desires, they feel no joy toward such people but instead develop aversion, harbor timidity, and generate distress. Due to their minds being obscured by anger, they think: 'We live in the wrong time and wrong place, where at this improper time others belittle us.' Therefore, when they hear sutras like this, they slander and insult them, angrily declaring with harsh words that this is not the Buddha's teaching, claiming these teachings are for those with many desires, not for those with few desires.

迦葉！我種種名讚歎少欲及以喜足，名為易養亦名易滿，名淨除者、行頭陀者、極端嚴者。我亦讚歎住阿蘭若者、發精進者、遍淨命者。汝等不應多修貯聚箱篋等法。何以故？應當修習如是法故。汝等不應猶如銅鈸空有其聲，應順如來修行此法。又亦不應起重瞋恚，亦復不應攝取事物，應當住於無事無物。勿於處所生住著心，應無所住。不應自讚，亦不應畜牛驢等類，不應成就住懈怠處，應當發起殊勝精進，捨離不善攝受善法。

Kāśyapa! I have praised in various ways few desires and contentment, calling them 'easily nourished' and 'easily satisfied,' as well as 'purified ones,' 'practitioners of dhūta practices,' and 'extremely dignified ones.' I have also praised those who dwell in forests, those who generate diligence, and those with completely pure livelihood. You should not cultivate the practice of accumulating and storing boxes and containers. Why? Because one should cultivate these [aforementioned] practices. You should not be like bronze cymbals that are merely empty sound; you should practice this Dharma in accordance with the Tathāgata. Also, you should not generate intense anger, nor should you accumulate possessions; you should dwell in having no affairs and no possessions. Do not generate attachment to dwelling places; you should dwell nowhere. You should not praise yourself, nor should you keep cattle, donkeys, and such. You should not accomplish dwelling in places of laziness, but should generate superior diligence, abandoning the unwholesome and embracing the wholesome.

迦葉！我種種名讚歎寂靜住阿蘭若不處憒閙，今於是中種種名說極淨除行。若有不住極淨除者、具大欲者、成罪惡者，即當誹謗諸有安住極淨除者。

Kāśyapa! I have praised in various ways tranquility, dwelling in forests, and not staying in noisy places, and now I explain in various ways the practice of extreme purification. If there are those who do not dwell in extreme purification, who possess great desires, who commit offenses, they will slander those who abide in extreme purification.

迦葉！譬如愚夫於四月中服蘇患渴，尋詣[5]池所求水而飲。他人謂曰：『汝已服蘇，勿復飲水而致命終。』是時愚夫瞋蔽心故，毀呰罵詈不順他言，飲水而死。

Kāśyapa! It is like a foolish person who, having taken ghee in the fourth month and suffering from thirst, goes to a pond seeking water to drink. Others tell him, 'You have already consumed ghee; do not drink water lest you die.' At that time, the foolish person, his mind obscured by anger, curses and insults them, not following their words, drinks the water, and dies.

迦葉！如是如是，未來比丘貪著有見住不善行，有持法者作是教言：『此是應作；此不應作。』彼惡比丘瞋蔽心故，毀呰罵詈謗是經典。

Kāśyapa! And so, future bhikṣus who are attached to the view of existence and abide in unwholesome conduct, when Dharma-upholders instruct them saying, 'This should be done; this should not be done,' these evil bhikṣus, their minds obscured by anger, will curse, insult, and slander this scripture.

迦葉！今時尚有於如來所多興諍競，何況未來。汝且觀是賢護比丘，如來制戒令諸比丘受一坐食。瞋蔽心故，於夏三月不至我所。

Kāśyapa! Even now there are those who create disputes with the Tathāgata, how much more so in the future. Observe the bhikṣu Bhadrapāla, when the Tathāgata established a precept requiring bhikṣus to eat only once while seated. With a mind obscured by anger, he did not come to me for three months during the summer.

迦葉！今於我前尚有如是輕梵行者，況佛滅後，貪著飲食衣鉢病藥，睡眠所覆瞋恚猛利，如是比丘聞是法已，尚不恭敬如來大師，豈能敬彼持法比丘？

Kāśyapa! Even now before me there are those who disrespect brahmacarya, how much more so after the Buddha's extinction, when they will be attached to food, clothing, bowls, and medicines, covered by sleep and with fierce anger. Such bhikṣus, having heard this Dharma, do not respect even the Tathāgata, their great teacher—how could they respect the Dharma-upholding bhikṣus?

迦葉！名為不善亦名極惡，如是法寶即當隱沒。於中若有求大利益善男子善女人信我教者，後滓濁世極覆藏時善人難得，時聞如是等甚深法已，應為如理者說、不為不如理者，為信者說、非不信者。我今亦為如理者說、非不如理者，為信者說、非不信者。

Kāśyapa! This is called unwholesome and extremely evil. Such a Dharma treasure will disappear. If there are good men and women seeking great benefit who believe in my teachings, in the later turbid age when the extremely concealed time comes and good people are difficult to find, when they hear such profound Dharmas, they should explain them to those who are reasonable, not to those who are unreasonable, to those who have faith, not to those without faith. I too now explain for those who are reasonable, not for those who are unreasonable, for those who have faith, not for those without faith.

迦葉！譬如惡馬不受被甲，若同良馬為被甲者反生驚怖，何況更聞螺貝鼓聲，能堪受者無有是處。如是如是，破戒比丘無有時分堪能忍受善丈夫法，猶如惡馬反生驚怖。

Kāśyapa! It is like a vicious horse that will not accept armor; if, like a good horse, it is made to wear armor, it becomes frightened—how much more so if it hears the sounds of conches, shells, and drums? It is impossible for it to endure this. Similarly, precept-breaking bhikṣus have no opportunity to endure the Dharma of good men; like vicious horses, they become frightened.

迦葉！破戒比丘乃至聞說一言諸法無我，執我想故於中便生怖畏諍競，何況聞說被善甲耶？若被甲已，即能降伏百億魔軍，而令畢竟不生鬪諍。

Kāśyapa! Precept-breaking bhikṣus, even when they hear just one statement that all dharmas are without self, because they cling to the notion of self, they generate fear and contention—how much more so when they hear about wearing good armor? If one wears the armor, one can subdue billions of Māra armies, causing them to ultimately not generate conflict.

諸善比丘被精進甲，不破根本頭陀功德，淨除根本，無貪恚癡根本、無嫉妬根本，離欲根本、獨處性根本、窖寤根本，於一切時一切種中，不應發起恚貪之心，於種種物無所希求，如是被甲名無根本。若被如是種種甲已，應發無上菩提之心，於一切處不應執著況起我想，是故不應起於我想、眾生想、壽者想、數取趣想、女想男想、地水火風想、欲界色界無色界想、持戒想破戒想、空性想。取要言之，一切諸想皆不應起，以一切想無所得故。

Good bhikṣus wear the armor of virya, not destroying the root (mūla) of dhūta merit, purifying the root, being without the root causes of greed, anger, and delusion, without the root cause of jealousy, with the root cause of separating from desire, with the root of solitary dwelling, with the root of wakefulness. At all times and in all ways, they should not generate minds of anger or greed, and have no seeking for various things. Such armor is called 'without root causes.' Having worn such various types of armor, one should generate the mind of unsurpassed bodhi, and in all places should not be attached, much less give rise to the notion of self. Therefore, one should not give rise to the notion of self, the notion of beings, the notion of lifespan, the notion of personality, the notion of woman, the notion of man, the notions of earth, water, fire, and wind, the notions of the desire realm, form realm, and formless realm, the notions of observing precepts or breaking precepts, or the notion of emptiness. To summarize, one should not give rise to any notions whatsoever, because all notions cannot be attained."

「迦葉！貪若實有則應了知，近之令滅貪愛之心，非住一處無住可得，唯除妄語，是故如來名實語者。如來說之諸所有貪皆為非我，如是諸法是沙門法，諸沙門法皆無所得。

"Kāśyapa! If greed truly existed, it should be known, and one should approach it to extinguish the mind of greed and attachment. It does not abide in one place, and no abode can be obtained for it, except through false speech. Therefore, the Tathāgata is called the 'speaker of truth.' The Tathāgata has taught that all forms of greed are not self. Such teachings are the śramaṇa Dharma, and all śramaṇa Dharmas have nothing to be attained.

若復有人著此想者，是人則為著我想等如須彌山，退失聖教，諸沙門法少不可生，亦復不能住沙門法。如是廣大最勝之法，於彼愚夫癡所衰損，少不應說。何以故？若執少法則當攝受極怖畏處，大地獄中住之一劫。

If there are people who cling to these conceptions, they are attached to the notion of self as massive as Mount Sumeru, lose the holy teachings, cannot give rise to even a little of the śramaṇa Dharma, and cannot dwell in the śramaṇa Dharma. Such vast and supreme Dharma is damaged by the foolishness of these ignorant people, and should not be explained even a little. Why? If one clings to even a small part of the Dharma, one will enter an extremely fearful place, dwelling in the great hell for an entire kalpa.

迦葉！汝觀俱迦利比丘(唐言惡時者)、提婆達多比丘(唐言天授)、騫荼達羅比丘(唐言鈌財)、迦盧底輸比丘(唐言器鬼宿)、母達羅多比丘(唐言海授)、阿濕繁比丘(唐言馬騰)、布那婆蘇比丘(唐言柳宿)、蘇氣怛羅比丘(唐言善星)，是我給侍親對我前，聞我說法、見我經行、見我端坐、見我神足遊處虛空、見我降伏多千外道於大眾中摧彼邪法。如是等人尚於我所不生信樂，於步步間恒欲毀我，由是步步漸增其惡。

Kāśyapa! Observe the bhikṣus Kokālika (known in Chinese as 'Evil Time'), Devadatta (known in Chinese as 'Heaven-Given'), Khaṇḍadravya (known in Chinese as 'Broken Wealth'), Kālodāyin (known in Chinese as 'Vessel Ghost Constellation'), Mudrādata (known in Chinese as 'Ocean-Given'), Aśvaghna (known in Chinese as 'Horse-Rising'), Punarvasuka (known in Chinese as 'Willow Constellation'), and Sunakṣatra (known in Chinese as 'Good Star'). These were my attendants who were personally before me, heard me teach the Dharma, saw me walking in meditation, saw me sitting upright, saw me travel through space with supernatural powers, and saw me subdue thousands of non-Buddhists, destroying their wrong teachings in great assemblies. Yet such people did not generate faith and joy in me. At every step, they constantly wished to slander me, and thus step by step increased their evil.

復次，若說佛名信為實者，應持上器如須彌山，盛栴檀末而散其上。應作[6]繖蓋猶如三千大千世界，持在空中而覆其上。何以故？為信佛故。何況信已捨欲出家，無所依倚修諸靜慮。

Furthermore, if one truly believes in the Buddha's name, one should hold up a vessel as vast as Mount Sumeru, fill it with sandalwood powder, and scatter it upon the Buddha. One should make a parasol as vast as the three thousand great thousand world systems, hold it in the air, and cover the Buddha with it. Why? Out of faith in the Buddha. How much more so for those who, having faith, renounce desire and leave home, practicing various meditations without dependence.

迦葉！如是眾生於中忍可極為希有，能善護持佛所制戒，則能了知彼甘露法。如大眾中以其皮革及餘臭穢共製人像，或造種種諸雜面相，彩畫莊飾令極端嚴。有人持之置於面上，或以衣物纏裹遊行。豈以相貌謂為好耶？審知穢惡便生厭離。

Kāśyapa! Such beings who can endure this are extremely rare. Those who can well protect the precepts established by the Buddha can understand the Dharma of ambrosia. It is like people in a great assembly who use leather and other foul materials to make a human image, or create various mixed facial features, coloring and adorning it to make it extremely beautiful. Someone holds it and places it on their face, or wraps it with clothing to walk around. How could one consider its appearance to be good? Upon careful examination, knowing its filthiness, one generates disgust and abandonment.

如是如是諸惡比丘，以如來威德容儀嚴整審諦觀察，方知極惡由自他我想而生貪愛。若人了知我想非實，聞是等經不生瞋恚。何以故？由為他人毀呰違逆，聞此等經倍增厭離。若有眾生心懷執著，當知即是邪見之人。若起邪見，於是等經如實教誨即生瞋恚。何以故？有我想者有瞋恚故。

Similarly, these evil bhikṣus, when carefully observing the Tathāgata's majestic dignity and imposing demeanor, will know that their extreme evil arises from the craving born of the notion of self and other. If a person understands that the notion of self is unreal, they will not generate anger upon hearing such sutras. Why? Because when others slander and oppose them, hearing these sutras will increase their disgust and detachment. If there are beings whose minds harbor attachments, know that they are people of wrong views. If they generate wrong views, when taught these sutras truthfully, they immediately become angry. Why? Because those with the notion of self have anger.

「若有比丘、比丘尼、優婆塞、優婆夷，聞是等經瞋恚毀壞誹謗之者，即非沙門。雖復說有沙門名字，非我聲聞、我非彼師。何以故？是我聲聞則不妄語，我非妄語之師。何以故？如來是實語者，能如實說一切法空者。迦葉！如來能破我執、與之鬪諍，若與如來諍者名為惡魔，如來不許魔眾出家受具足戒。如有人言：『青雀小鳥生大龍象。』於意云何？如是之言為可信不？」

"If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who, upon hearing such sutras, become angry, destroy, and slander them, they are not śramaṇas. Though they may bear the name of śramaṇa, they are not my śrāvakas, and I am not their teacher. Why? Because my śrāvakas do not speak falsely, and I am not a teacher of false speech. Why? Because the Tathāgata is a speaker of truth, one who can truthfully speak of the emptiness of all dharmas. Kāśyapa! The Tathāgata can break self-attachment and contend with it. Those who contend with the Tathāgata are called evil māras, and the Tathāgata does not permit māra crowds to leave home and receive full ordination. It is like someone saying, 'A small blue sparrow gives birth to a great nāga-elephant.' What do you think? Can such words be believed?"

迦葉白言：「不也。世尊！」

Kāśyapa replied, "No, World-Honored One!"

佛告迦葉：「於意云何？為等類不？」

The Buddha asked Kāśyapa, "What do you think, are they of the same kind?"

迦葉白言：「非為等類。」

Kāśyapa replied, "They are not of the same kind."

「復次迦葉！又如說言：『妙翅鳥王[7]生於飛鳥。』於意云何？為可信不？為等類不？」

"Furthermore, Kāśyapa! It is like saying, 'The Garuḍa Bird King gives birth to flying birds.' What do you think? Can this be believed? Are they of the same kind?"

迦葉白言：「不也。世尊！亦為非類。」

Kāśyapa replied, "No, World-Honored One! They are also not of the same kind."

「復次迦葉！又如說言：『螢火小蟲負須彌山飛空而去。』於意云何？為可信不？為等類不？」

"Furthermore, Kāśyapa! It is like saying, 'A small firefly insect carries Mount Sumeru and flies away through the sky.' What do you think? Can this be believed? Are they of the same kind?"

迦葉白言：「不也。世尊！亦為非類。」

Kāśyapa replied, "No, World-Honored One! They are also not of the same kind."

佛告迦葉：「如是惡人，若住我想乃至涅槃想者，稱我為師，轉為非類。迦葉！如有帝王安住國界，撫育群生快樂無極，種種飲食自然成辦，傍有侍臣奉王正化。時有一人眾未曾識，為財利故隨學臣法，不稟王命，自於大臣王等眾中詐宣王制，作如是言：『汝等應當止住於此。』或言：『汝等作如是事。』

The Buddha told Kāśyapa, "Such evil people who dwell in notions of self all the way to notions of nirvāṇa, who call me their teacher, have actually become not that. Kāśyapa! It is like a king who dwells peacefully in his kingdom, nurturing all beings with immense happiness, where various foods and drinks are naturally provided, and he has attendant ministers who uphold the king's proper governance. At that time, there is a person whom the crowd has never recognized who, for the sake of financial gain, imitates the ministers' ways without receiving the king's command, and falsely proclaims the king's decrees among the ministers and royal assembly, saying: 'You should remain here,' or 'You should do such and such.'

迦葉！如來法王亦復如是，王大千界，攝化一切三乘眾生，十力功德圓滿成就，作諸佛事安樂無邊，飲食供養自然豐足。於中一類眾未曾識，為活命故說我眾生乃至涅槃，不受如來無我聖教，作如是言：『如來所說，此事應作、此不應作。』於中有人信佛順教不誹謗者，聞其所說，謂是勝妙清淨福田，輟己資財及妻子分，殷重信心如法施與，乃至未覺諸過已來初無斷絕。

Kāśyapa! The Tathāgata, King of Dharma, is also like this, ruling over the three thousand great thousandfold world, embracing and transforming all beings of the three vehicles, perfecting the merits of the ten powers, performing Buddha's activities with boundless peace and happiness, with offerings of food and drink naturally abundant. Among them is a type whom the assembly has never recognized who, for the sake of making a living, speak of self, beings, and even nirvāṇa, not accepting the Tathāgata's holy teaching of non-self, saying: 'The Tathāgata said this should be done, this should not be done.' Among these are people who believe in the Buddha, follow his teachings without slander, and hearing what is said, think it is superior, wonderful, and a pure field of merit. They set aside their own resources and portions for their wives and children, with deep faith making offerings according to the Dharma, continuing without interruption until they realize the faults.

如是惡人，同於眾人所未識者，飲食既終，於聚閙處日日談說王事、賊事、食事、婬事、女人事、醫方事、飲酒事、日月博蝕事、王者來去事、種族事等，或言吉日應行他所，當得飲食。如是等類種種言談推度晝夜，還僧伽藍，或經二宿乃至六夜，隨所住處亦常談說如是等事，無正念慧失壞威儀，昏癡睡眠涎唾流溢，隨所想像睡夢中見，或見己身往詣他所，疾行緩行種種諸事。

Such evil people, like those unrecognized by the crowd, after finishing their food and drink, in crowded places daily discuss affairs of kings, thieves, food, lust, women, medicine, alcohol, eclipses of the sun and moon, the comings and goings of kings, and matters of clans, or say that on auspicious days one should go elsewhere to obtain food and drink. Spending days and nights in such various discussions, they return to the monastery, sometimes staying for two nights up to six nights, and wherever they stay they constantly discuss such matters. Without right mindfulness and wisdom, their deportment is corrupted, they are confused and sleepy with saliva overflowing, and in their sleep they see various imagined things, perhaps seeing themselves visiting others, moving quickly or slowly in various activities.

既悎寤已互相向說，或夢汝身如是行坐，從如是處有得不得。復有說言：『此夢吉祥，宜時速往村邑王城。』至他家處出入往來搖動面目，苦逼惱故心不安和，無等引定貢高自舉，諸根穢雜與俗無殊，言不應時心多馳散，樂遊俗里諸族姓家，不能奉持別解脫戒，獨為女人宣說法要，於說法時心住貪染，而於是中增獲利養，染著之心猶如噬齧，愚癡耽愛增住增著，不生悔故，於別離時啼泣而[2]去。

After awakening, they tell each other, perhaps saying, 'I dreamed your body was doing such and such, walking or sitting, and from such a place obtained or did not obtain something.' Others might say, 'This dream is auspicious; you should quickly go to the villages or royal city.' When they go to others' homes, coming and going, their faces are agitated; due to suffering and affliction, their minds are not at peace. Without concentration, they are arrogant and self-important; their faculties are impure, no different from laypeople; their speech is untimely and their minds scattered. They delight in visiting worldly places and the homes of clans, unable to uphold the prātimokṣa precepts. They teach the Dharma exclusively to women, their minds dwelling in attachment while teaching, thereby increasing their gains. Their minds of attachment are like gnawing, foolishly indulging and increasing their attachments, feeling no remorse, and weeping when they part.

又於二處開示他人。云何為二？得淨好施便讚歎之，得非淨好即便毀呰。相會遇時互看所得，復相問言：『施主今者為施何物？為施與誰？飲食資財幾多幾少？』迦葉！當知是謂不修行者。乃至命終之所言說，不修行者復有餘過，生惡意樂謂謗正法。迦葉！應於如是諸比丘輩生憐愍心。何以故？以其當受苦惱果故。」

They also reveal two things to others. What are these two? When they receive pure and good offerings, they praise them; when they receive impure or not good ones, they criticize them. When they meet, they look at what each has received, asking each other, 'What did the donor give today? To whom did they give? How much food, resources, and wealth?' Kāśyapa! Know that these are called non-practitioners. Even what they say at the time of death—non-practitioners have additional faults, generating evil intentions, namely slandering the true Dharma. Kāśyapa! You should generate a mind of compassion toward such bhikṣus. Why? Because they will experience the fruits of suffering."

爾時世尊而說頌曰：

Then the World-Honored One spoke in verse, saying:

愚夫緣活命， 隨學帝王臣， 故往詣餘處， 詐宣王制令， 至彼傳密言， 勿致王瞋罰。

The foolish man, for the sake of making a living, Imitates the king's ministers, Going to other places, Falsely proclaiming the king's decrees, Arriving there to deliver secret messages, Avoiding the king's anger and punishment.

愚人於此處， 亦以活命緣， 何況最勝佛， 於多百劫中， 捨身支節等， 及作多難事。

Foolish people in this place Also do so for the sake of livelihood. How much more so the Supreme Buddha, Who over many hundreds of kalpas, Sacrificed his body and limbs, And performed many difficult deeds.

我非法王家， 僮僕被謫罰， 亦無問者能， 為作為不作。

I am not from the Dharma King's household, A servant to be punished and blamed, Nor is there anyone who can ask Whether to do or not to do something.

施與比丘房， 上妙美珍饌， 及施上妙衣， 一切恭敬與。

They give monastics dwellings, Excellent and delicious delicacies, And offer superior garments, All given with reverence.

勤苦求財物， 奉施持戒人， 不以自供身， 亦不將供子，

Diligently struggling to acquire wealth, They offer it to those who uphold precepts, Not using it for themselves, Nor to support their children.

不如法住者， 食之便捨去， 共相會遇時， 言我快意噉。

Those who do not dwell according to Dharma Eat it and then depart; When they meet together, They say, "I ate with satisfaction."

所在聚集處， 說王事賊事， 關邏鎮守事， 種種飲食論， 說日月博蝕， 及王來去事。

Wherever they gather, They speak of kings' affairs, thieves' matters, Border patrol and garrison matters, Various discussions of food and drink, Talk of solar and lunar eclipses, And the comings and goings of kings.

或言當得勝， 或說當敗亡， 此非所應言， 常共數論說。

Some say they will be victorious, Others say they will be defeated, These are not things that should be discussed, Yet they constantly speak of such matters.

極妙臥具上， 晝夜耽睡眠， 晝往善人家， 求多富有處。

On excellent bedding, They indulge in sleep day and night, During the day they visit the homes of good people, Seeking places of great wealth.

言此施非少， 亦非為最上， 尋思是事已， 安敷空坐談， 愚惰不勤修， 如驢恒負重。

Saying, "This offering is not small, Nor is it the most superior." After pondering these matters, They comfortably sit and idly talk, Foolish and lazy, not diligently practicing, Like donkeys constantly bearing burdens.

而於眠夢中， 見所分別相， 覺已宣示他， 相向益談說。

In their dreams, They see discriminated signs, And upon awakening tell others, Discussing them increasingly.

言勿憂勿笑， 汝當得安樂， 此事宜速成， 勿復生憂惱。

Saying, "Do not worry, do not laugh, You will attain peace and happiness, This matter should be accomplished quickly, Do not generate more anxiety."

數往於村邑， 動止無威儀， 喻若行獼猴， 迴轉於面目。

Frequently visiting villages and towns, Moving without dignified deportment, Like wandering monkeys, Turning their faces and eyes about.

入於聚落內， 為女說法言， 棄捨佛契經， 及善別解脫。

Entering villages, They explain the Dharma to women, Abandoning the Buddha's sutras And the good prātimokṣa.

既從施家出， 觀其物少多， 見少則罵他， 亦毀他眷屬。

After leaving donors' homes, They observe whether the offerings were much or little; Seeing little, they curse others, And also disparage their families.

於相會遇時， 發言互相問， 得何物何食？ 相問答何事？

When they meet one another, They speak and ask each other: "What things and what food did you get? What questions and answers were exchanged?"

略說如是事， 經於百年中， 如是所尋思， 以為自活命。

Briefly speaking of such matters, For a hundred years, Such are their thoughts, Making a living for themselves.

爭蒲桃酒味， 及以香華等， 為藥療其身， 求之少病惱。

Arguing over the flavor of grape wine, And flowers and incense, For medicine to heal their bodies, Seeking relief from minor illnesses.

假令有百佛， 無能奈彼何， 棄捨所修行， 與在家無異， 於身生保愛， 不離於我人。

Even if there were a hundred Buddhas, None could do anything about them. They abandon their practice, No different from householders, Generating love and protection for their bodies, Not departing from notions of self and person.

彼作是修行， 由斯墮惡趣， 若人謗正法， 重苦所燒然， 無覺慧愚夫， 與在家無別。

Practicing in this way, They thereby fall into evil destinies. Those who slander the true Dharma Will be burned by severe suffering, Foolish ones without awakened wisdom, No different from householders.

若諸釋師子， 修實行聲聞， 不以活命緣， 毀犯微少戒。

The Lions of the Śākya clan, Who truly practice as śrāvakas, Do not, for the sake of livelihood, Violate even the smallest precept.

智者不貪食， 常生重檐想， 不淨觀修心， 以還施主債。

The wise do not crave food, Always thinking of it as a heavy burden, Contemplating impurity to train their minds, To repay the debt to donors.

捨離欲漏故， 了知一切想， 我聽如是等， 此教中出家。

Having abandoned desire and its outflows, They understand all conceptions. I allow such people To leave home in this teaching.

智人不誹法， 於所說空性， 數數起勤求， 不可得堅實。

The wise do not slander the Dharma; Regarding the teaching of emptiness, They repeatedly make diligent inquiry, Not grasping at substantiality.

勇健大智人， 了知空性理， 能怖畏魔軍， 彼堪銷供養。

Courageous ones of great wisdom Understand the principle of emptiness, Can frighten the armies of Māra, And are worthy of consuming offerings.

若能離貪染， 不毀於空性， 佛子勇健人， 兩足中應供。

Those who can depart from greed and defilement, Not disparaging emptiness, Children of the Buddha, brave and strong, Are worthy of offerings among the two-legged ones.

正法不久住， 生世多愚癡， 少柔和比丘， 求不放逸者，

The true Dharma will not long remain; The world gives birth to much foolishness, Few are the gentle bhikṣus Who seek non-negligence.

智者應生憂， 不久自磨滅。 後於晝夜間， 談說曾有我，

The wise should feel sorrow, For soon it will be extinguished by itself. Later, during days and nights, They will speak of their past existence,

世間無救護， 唯除兩足尊， 修行學處人， 悉皆當滅沒。

In a world without protection, Except for the Lord of the Two-Legged Ones. Those who practice the training Will all disappear.

彼不了如是， 所有密意言， 則不恭敬佛， 及無上正法。

Those who do not understand The hidden meaning of these words Do not respect the Buddha And the unsurpassed true Dharma.

正法當盡滅， 應速發精勤， 乃至少時間， 聽聞當不久。」

When the true Dharma is about to be extinguished, One should quickly generate diligence; Even for a brief time, The opportunity to hear it will not last long.