大乘大集地藏十輪經有依行品第四之一
Chapter 4, Part 1: The Practice of Reliance
爾時，金剛藏菩薩摩訶薩，於大眾中從座而起，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬，以頌問曰：
At that time, the great Bodhisattva Vajragarbha rose from his seat in the midst of the assembly, bowed at the Buddha's feet, bared one shoulder, knelt on his right knee, and with palms joined in reverence, addressed the Buddha in verse:
「昔言破戒失淨德， 非賢聖器非我子，
諸沙門法棄如燼， 不應居我清眾中。
三垢所污失滅道， 彼不堪消勝供養，
於施四方僧眾物， 少分我亦不聽受。
四根本罪隨犯一， 清眾所棄如海尸；
云何今說惡苾芻， 應忍應悲遮讁罰，
復勸應勤供養彼， 悲愍勿生微惡心，
恭敬聽受所說法， 當獲福慧大悲者？
六通救世餘經說， 汝等皆當信大乘；
正直微妙菩提道， 應捨二乘解脫路。
云何今復說三乘， 普勸聽持修供養，
根力覺道沙門果， 此經中有餘處無？
八支聖道無等倫， 三乘皆同行此道，
欲求解脫勤精進， 各隨所願證菩提。
有情中尊當照察， 會今昔教使無違，
令諸天人菩薩眾， 解悟心歡證真實。
聞說大乘誰有益？ 聞說大乘誰有損？
十種解脫聲聞乘， 聞說誰損誰有益？
何人聞法轉昇進？ 何人聞法翻退沒？
云何厭患諸有為， 能速枯竭於老死？
晝夜勤修諸善者， 依何妙理御何乘，
能渡深廣四瀑流？ 救世皆當為宣說。」
"Long ago it was said: those who break precepts lose pure virtue, They are not vessels of the sages, nor are they my children. Monastic teachings discarded like ashes, They should not dwell within my pure assembly. Defiled by three stains, they lose the path, Unworthy of partaking in supreme offerings. Even a share of what is given to the fourfold monastic community, I would not permit them to receive. Committing any of the four root offenses, They are cast out by the pure assembly like a corpse in the sea. How then do you now say of wicked monks, That we should endure them, pity them, and withhold reproach, And further urge that we diligently make offerings to them, With compassion, harboring no trace of ill will, Respectfully listening to and receiving their teachings, Claiming this brings merit and wisdom to the great compassionate one? Other scriptures speak of the six superknowledges saving the world, And you all should believe in the Great Vehicle. The upright, sublime path of Bodhi, Should abandon the two vehicles' paths of liberation. Why then do you now speak of three vehicles, Urging all to listen, uphold, and make offerings, Speaking of faculties, powers, awakening factors, and fruits of the contemplative life, Which appear in this sutra but nowhere else? The eightfold noble path is unequaled, All three vehicles travel this same path. Those who seek liberation with diligent effort, Each according to their aspirations attains enlightenment. Supreme among beings, please examine this, Reconcile today's and past teachings so they do not conflict, Let gods, humans, and bodhisattvas alike, Awaken with joyful hearts and realize the truth. Who benefits from hearing the Great Vehicle taught? Who suffers from hearing the Great Vehicle taught? Of the ten kinds of liberation in the Hearer Vehicle, Who suffers and who benefits from hearing it taught? Who, upon hearing the Dharma, advances further? Who, upon hearing the Dharma, regresses and falls away? How does one, weary of conditioned existence, Quickly dry up aging and death? For those who diligently cultivate goodness day and night, Following what sublime principle, riding what vehicle, Can they cross the four deep and vast torrents? The savior of the world should proclaim all this."
爾時，佛告金剛藏菩薩摩訶薩言：「善哉，善哉！善男子！汝今為欲利益安樂無量有情，為諸天、人、阿素洛等作大義利，請問如來如是深義。汝應諦聽，善思念之，吾當為汝分別解說。」
At that time, the Buddha said to the great bodhisattva Vajragarbha, "Excellent, excellent, good sir! Now, in order to benefit and bring happiness to countless living beings, and to bring great meaning and benefit to gods, humans, and asuras, you have asked the Tathagata about such profound matters. You should listen carefully, and contemplate it well. I will now explain it to you in detail."
金剛藏菩薩言：「唯然，世尊！願樂欲聞。」
The Bodhisattva Vajragarbha said, "Indeed, World-Honored One, we are eager to hear."
佛言：「善男子！有十種補特伽羅，輪迴生死，難得人身。何等為十補特伽羅？一者、不種善根；二者、未修福業；三者、雜染相續；四者、隨惡友行；五者、不見、不畏後世苦果；六者、猛利貪欲；七者、猛利瞋恚；八者、猛利愚癡；九者、其心迷亂；十者、守惡邪見。如是十種無依行因，令諸眾生犯根本罪、毀犯尸羅、墮諸惡趣。何等名為十無依行？謂我法中而出家者，有加行壞、意樂不壞。有意樂壞、加行不壞。有加行、意樂俱壞。有戒壞、見不壞。有見壞、戒不壞。有戒、見俱壞。有於加行、意樂、戒、見、雖皆不壞，而但依止惡友力，行作無依行。有雖依止善友力行，而復愚鈍猶如瘂羊，於諸事業都不分別，聞善友說善、不善法，不能領受、不能記持，不能解了善、不善義，由是因緣作無依行。有於種種財寶、眾具常無厭足，追求因緣，其心迷亂作無依行。有為眾病之所逼惱，便求種種祠祀呪術，由是因緣作無依行。如是十種無依行因，令諸眾生犯根本罪，於現法中非賢聖器，毀犯尸羅，墮諸惡趣。
The Buddha said: "Good man, there are ten kinds of beings who wander through birth and death and find it difficult to obtain a human life. What are these ten? First, those who do not plant virtuous roots; second, those who have not cultivated merits; third, those whose minds are continuously polluted; fourth, those who follow evil companions; fifth, those who neither see nor fear the consequences of suffering in future lives; sixth, those with intense greed; seventh, those with intense anger; eighth, those with intense ignorance; ninth, those whose minds are confused; tenth, those who cling to evil false views. These ten causes of unsupported conduct lead sentient beings to commit fundamental transgressions, violate their precepts, and fall into the lower realms.
What are the ten kinds of unsupported conduct? They are: Among those who have renounced the world in my teaching, some have broken their practice but not their intention. Some have broken their intention but not their practice. Some have broken both their practice and their intention. Some have broken their precepts but not their views. Some have broken their views but not their precepts. Some have broken both their precepts and their views. Some, though their practice, intention, precepts, and views are all unbroken, still rely on evil companions and engage in unsupported conduct. Some, though they rely on good companions, are dull and foolish like a mute sheep—unable to discriminate among various matters. When they hear good companions explain wholesome and unwholesome dharmas, they cannot grasp them, cannot remember them, and cannot understand their meaning. Because of this, they engage in unsupported conduct. Some are never satisfied with wealth and possessions, and in their pursuit of them, their minds become confused and they engage in unsupported conduct. Some, afflicted by various illnesses, seek cures through sacrifices and spells, and because of this, they engage in unsupported conduct.
These ten causes of unsupported conduct cause sentient beings to commit fundamental transgressions. In this present life, they are not vessels for the noble ones. They violate their precepts and fall into the lower realms."
「善男子！若有補特伽羅，加行壞、意樂不壞，隨遇一種無依行因，犯根本罪，便深怖懼慚愧棄捨，而不數數作諸惡行。如來為益彼故，說有污道沙門。所以者何？彼作如是重惡業已，即便發露不敢覆藏，慚愧懺悔。彼由如是慚愧懺悔，罪得除滅，永斷相續，不復更作。雖於一切沙門法事皆應擯出，一切沙門所有資具不聽受用，而由彼人於三乘中成法器故，如來慈悲，或為彼說聲聞乘法、或為彼說緣覺乘法、或為彼說無上乘法。彼有是處，轉於第二、第三生中，發正願力，遇善友力，一切所作諸惡業障，皆悉消滅。或有證得聲聞乘果、或有證得緣覺乘果而般涅槃、或有悟入廣大甚深無上乘理。如是戒壞、見不壞者，應知亦爾。
Good man! If a person's practice is flawed but their intention remains pure, and they commit a fundamental offense due to some circumstance of non-reliance, they will feel deep fear and shame, abandon the wrongdoing, and not repeatedly commit evil deeds. For their benefit, the Tathāgata speaks of the "defiled path" monk. Why? Because after committing such a grave evil deed, they immediately confess it openly without concealment, feeling shame and remorse. Through this shame and repentance, their offense is eradicated, the continuity of their wrongdoing is severed, and they do not commit it again. Although they should be expelled from all monastic activities and denied the use of all monastic requisites, yet because they have become a vessel for the Three Vehicles, the Tathāgata, out of compassion, may teach them either the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle. It is possible that within their second or third life, through the power of their sincere aspirations and the support of good friends, all their evil karmic obstacles will be completely eliminated. Some may attain the fruits of the Śrāvaka Vehicle, some may attain the fruits of the Pratyekabuddha Vehicle and enter parinirvāṇa, and some may awaken to the vast, profound, and supreme principle of the Supreme Vehicle. Know that this likewise applies to those whose precepts are broken but whose views remain intact.
「若有補特伽羅，意樂壞、加行不壞，如來為益彼故，說求四梵住法，彼是聲聞乘器，或是緣覺乘器。
If a being has corrupted intentions but untarnished practices, the Tathāgata teaches them the four divine abidings for their benefit, as they are suited for the Śrāvaka vehicle or the Pratyekabuddha vehicle.
「若有補特伽羅，加行、意樂俱壞，彼於諸乘皆非法器。如來為益彼故，讚說布施。
"Suppose there is an individual who is lacking both in diligent effort and in wholesome intention. Such a person is not a suitable vessel for any of the vehicles. For the benefit of such a one, the Tathāgata praises the practice of giving."
「若有補特伽羅，見壞、戒不壞，如來為益彼故，說緣起法令捨惡見，於現身中入聲聞法、或緣覺法，或於餘身方能悟入。
If there are beings who see what is broken but fail to see what is unbroken, the Tathāgata, for their benefit, teaches the doctrine of dependent origination to help them abandon wrong views—so that in this very life they may enter the path of the Śrāvaka, the Pratyekabuddha, or attain realization in a future life.
「若有補特伽羅，戒、見俱壞，彼於聖法亦不成器。如來為益彼故，讚說布施。
If a person has broken both their moral discipline and right view, they are not yet a vessel for the holy Dharma. For their benefit, the Tathagata praises and teaches the practice of generosity.
「若有補特伽羅，加行、意樂、戒、見不壞，而但依止惡友力行，如來為益彼故，讚說十善業道。
If there is a person whose efforts, intentions, ethical discipline, and views remain uncorrupted, but who merely relies on the power of harmful companions, the Thus-Gone One, for their benefit, praises the ten wholesome courses of action.
「若有補特伽羅，雖復依止善友力行，而復愚鈍猶如啞羊，不能領受善、不善法。如來為益彼故，讚說習誦。若為種種貪病所逼、有為種種見趣迷惑，如來為益如是等故，求解脫者，為其開示能出生死趣聲聞乘四聖諦法；斷見論者，為其讚說諸緣起法；常見論者，為說三界諸有諸趣死此生彼，如陶家輪往來無絕、無常等法。
If there are beings who, despite relying on virtuous friends and making earnest efforts, remain dull-witted like a mute sheep and cannot grasp what is skillful and unskillful, the Thus-Gone One, out of compassion for them, praises the practice of recitation and study. For those afflicted by various cravings and tormented by diverse wrong views, the Thus-Gone One, seeking to benefit them, reveals the Four Noble Truths of the Śrāvaka Vehicle, which lead beyond birth and death. For those who deny causality, he praises the teaching of dependent origination. For those who cling to eternality, he explains how all realms of the three worlds—sentient beings passing from one state to another, dying here and being reborn there, revolving endlessly like a potter's wheel—are impermanent and devoid of a lasting self.
「善男子！如來無有所說名字、言說音聲、空無果者，無不皆為成熟有情。是故，一切毀謗如來所說正法，壞諸有情正法眼罪，過諸無間、似無間等無量重罪。若有於我為欲利樂一切有情所說正法，謂依聲聞乘所說正法、或依緣覺乘所說正法、或依大乘所說正法，誹謗、遮止、障蔽、隱沒，下至一頌，當知是名謗正法者、亦名毀滅八聖道者、亦名破壞一切有情正法眼者。如是之人，既自習行大無利行，亦令一切有情習行大無利行，此人依止無慚愧僧，如是毀謗如來正法。
「復次，善男子！有四種僧。何等為四？一者、勝義僧；二者、世俗僧；三者、啞羊僧；四者、無慚愧僧。
"Furthermore, good man, there are four kinds of monastic communities. What are the four? First, the community of superior meaning; second, the community of worldly convention; third, the community of silent sheep; fourth, the community without shame or remorse.
「云何名勝義僧？謂佛世尊；若諸菩薩摩訶薩眾，其德尊高，於一切法得自在者；若獨勝覺；若阿羅漢；若不還；若一來；若預流；如是七種補特伽羅，勝義僧攝。若諸有情帶在家相，不剃鬚髮、不服袈裟，雖不得受一切出家別解脫戒、一切羯磨布薩自恣悉皆遮遣，而有聖法得聖果故，勝義僧攝，是名勝義僧。
"What is meant by the Assembly of Noble Ones in the ultimate sense? It refers to the Blessed Buddha; the great bodhisattvas whose virtues are lofty and who have mastery over all phenomena; the solitary realizers; the arhats; the non-returners; the once-returners; and the stream-enterers. These seven types of individuals are included in the ultimate Assembly of Noble Ones. Furthermore, although some beings maintain a householder's appearance—not shaving their hair or beard, not wearing monastic robes, and thus being excluded from all monastic vows of individual liberation and from all monastic acts such as recitation, confession, and invitation ceremonies—if they still possess noble qualities and have realized noble fruits, they are also included in the ultimate Assembly of Noble Ones. This is called the Assembly of Noble Ones in the ultimate sense."
「云何名世俗僧？謂剃鬚髮被服袈裟，成就出家別解脫戒，是名世俗僧。
What is meant by a "worldly monk"? One who has shaved off their hair and beard, wears the monastic robe, and has taken the vows of renunciation and individual liberation—this is called a "worldly monk."
「云何名啞羊僧？謂不了知根本等罪犯與不犯，不知輕重，毀犯種種小隨小罪，不知發露懺悔所犯。憃愚魯鈍，於微小罪不見、不畏，不依聰明善士而住，不時時間往詣多聞聰明者所，親近承事。亦不數數恭敬請問，云何為善？云何不善？云何有罪？云何無罪？修何為妙？作何為惡？如是一切補特伽羅啞羊僧攝，是名啞羊僧。
「云何名無慚愧僧？謂若有情為活命故，歸依我法而求出家。得出家已，於所受持別解脫戒，一切毀犯，無慚、無愧，不見、不畏後世苦果。內懷腐敗，如穢蝸螺，貝音狗行，常好虛言曾無一實；慳貪、嫉妬、愚癡、憍慢，離三勝業，貪著利養恭敬名譽；耽湎六塵，好樂婬泆，愛欲色、聲、香、味、觸、境；如是一切補特伽羅無慚僧攝，毀謗正法，是名無慚愧僧。
「善男子！勝義僧者，於中或有亦是勝道沙門所攝。言勝道者，謂若能依八支聖道，自度一切煩惱駛流，亦令他度。此復云何？謂佛世尊，及獨勝覺，諸阿羅漢。如是三種補特伽羅，已離一切有支眷屬，故名勝道。復有菩薩摩訶薩眾，不假他緣，於一切法智見無障，攝受利樂一切有情，亦名勝道沙門所攝。
「其勝義僧及世俗僧，於中或有亦是示道沙門所攝。若有成就別解脫戒真善異生，乃至具足世間正見，彼由記說變現力故，能廣為他宣說開示諸聖道法，當知如是補特伽羅，名最下劣示道沙門。證預流果補特伽羅，是名第二。證一來果補特伽羅，是名第三。證不還果補特伽羅，是名第四。復有菩薩摩訶薩眾，是名第五，謂住初地至第十地，乃至安住最後有身，此皆示道沙門所攝。
「若有成就別解脫戒軌，則所行清淨具足，此皆命道沙門所攝。以道活命，故名命道。復有菩薩摩訶薩眾，為欲攝受利益，安樂一切有情，具足修行六到彼岸，亦名命道。
「如是勝道、示道、命道三種沙門，名為世間真實福田。所餘沙門名為污道，雖非真實，亦得墮在福田數中。
「若有依止無慚愧僧補特伽羅，於我正法毘奈耶中名為死屍，於清眾海應當擯棄，非法器故。我於彼人不稱大師，彼人於我亦非弟子。有無慚僧不成法器，稱我為師，於我舍利及我形像深生敬信；於我法僧聖所愛戒亦深敬信；既不自執諸惡邪見，亦不令他執惡邪見；能廣為他宣說我法，稱揚讚歎不生毀謗；常發正願，隨所犯罪數數厭捨；發露懺悔，眾多業障皆能除滅。當知如是補特伽羅，信敬三寶聖戒力故，勝九十五諸外道眾多百千倍。非速能入般涅槃城，轉輪聖王尚不能及，況餘雜類一切有情！
「以是義故，如來觀察一切有情，諸業法受差別相已，作如是說：『於我法中，剃除鬚髮被袈裟者，我終不聽剎帝利等，毀辱讁罰。』若有毀辱讁罰一切出家之人，所獲罪報如前廣說。又依我法捨俗出家，剃除鬚髮被赤袈裟，即為一切過去、未來、現在、諸佛慈悲護念；威儀形相所服袈裟，亦為過去、未來、現在、諸佛世尊慈悲守護。是故，輕毀剃除鬚髮被赤袈裟出家人者，即是輕毀一切過去、未來、現在、諸佛世尊。由是因緣，諸有智慧、厭怖眾苦、欣求人天涅槃樂者，不應輕毀捨俗出家剃除鬚髮被袈裟者。
「有無慚僧毀破禁戒，不成三乘賢聖法器，既自堅執諸惡邪見，亦能令他執惡邪見。謂為真善剎帝利、真善婆羅門、真善宰官、真善居士、真善沙門、真善長者、真善茷舍、真善戍達羅、若男、若女，說諸世間無父、無母，乃至無有善業、惡業所得果報，無有能得聖道果者，一切諸法不從因生。或有執言，色界是常，非變壞法。或有執言，無色界常，非變壞法。或有執言，外道所計諸苦行法得究竟淨。
「或有執言，唯聲聞乘得究竟淨，非獨覺乘，亦非大乘；於聲聞乘，信敬稱讚宣說開示，於獨覺乘及於大乘，誹謗、輕毀、障蔽、隱沒，不令流布。或有執言，唯獨覺乘得究竟淨，非聲聞乘亦非大乘。於獨覺乘，信敬稱讚，宣說開示。於聲聞乘及於大乘，誹謗、輕毀、障蔽、隱沒，不令流布。或有執言，唯有大乘得究竟淨，非聲聞乘、非獨覺乘。於大乘法，既自生信教他生信、既自恭敬教他恭敬、既自稱讚教他稱讚、既自書寫教他書寫、既自讀誦教他讀誦、既自聽受教他聽受、既自思惟教他思惟，於他有情若是法器、若非法器，皆為廣說、開示、解釋，微細甚深大乘法義。於聲聞乘，及獨覺乘，誹謗、輕毀、障蔽、隱沒，不令流布。自不生信障他生信、自不恭敬障他恭敬、自不稱讚障他稱讚、自不書寫障他書寫、自不讀誦聽受思惟、障他讀誦聽受思惟，不樂廣說、開示、解釋、三乘法義。
「或有執言，唯修布施得究竟淨，非戒、非忍乃至非慧。或有執言，唯修禁戒得究竟淨，非施、非忍乃至非慧。或有執言，唯修安忍得究竟淨，非施、非戒乃至非慧。或有執言，唯修精進得究竟淨，非施、非戒乃至非慧。或有執言，唯修靜慮得究竟淨，非施、非戒乃至非慧。或有執言，唯修般若得究竟淨，非施、非戒乃至非定。或有執言，唯修種種世間所習諸伎藝智，得究竟淨。
「或有執言，唯修種種投巖、赴火、自餓等行，得究竟淨。
「善男子！如是破戒惡行苾芻非法器者，種種誑惑真善法器諸有情等，令執惡見。彼由顛倒諸惡見故，破壞真善剎帝利王，乃至真善戍達羅等，若男、若女，所有淨信、戒、聞、捨、慧。轉剎帝利成旃荼羅，乃至茷舍、戍達羅等成旃荼羅。此非法器破戒苾芻并剎帝利旃荼羅等師及弟子，俱斷善根，乃至當墮無間地獄。
「善男子！如人死尸，膖脹爛臭，諸來見者皆為臭熏，隨所觸近爛臭死尸，或與交翫隨被臭穢之所熏染。如是真善剎帝利王，乃至真善戍達羅等，若男、若女，隨所親近破戒惡行非法器僧，或與交遊、或共住止、或同事業，隨被惡見臭穢熏染。如是如是，令彼真善剎帝利王，乃至真善戍達羅等，若男、若女，退失淨信、戒、聞、捨、慧，成旃荼羅師及弟子，俱斷善根，乃至當墮無間地獄。
大乘大集地藏十輪經卷第五