大乘大集地藏十輪經卷第七
The Great Collection of Earth Store Sutra, Volume Seven
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang, by Imperial Decree, Translated
有依行品第四之三
Chapter on Conduct Based on Dependence, Part Three
「復次，善男子！有諸眾生，稟性暴惡，言辭麁獷；實是愚癡，懷聰明慢，不斷殺生，乃至邪見。於他所得利養、恭敬、世所稱譽，深生嫉妬；常自追求利養、恭敬、世所稱譽，曾無厭倦。恒自讚譽，輕毀於他；不自防護身、語、意業，常樂習行一切惡行；內行磣毒，無有悲愍，無慚、無愧，憙觸惱他，於諸福田好簡勝劣。於歸我法諸出家人，常樂伺求，所有瑕隙，纔得少相，未審真虛，即便輕毀、呵罵、讁罰；其心剛強，佷戾迷亂，常憙觸惱諸出家人，不省己過念譏他闕。雖聞讚歎大乘功德發意趣求，而心好為諸重惡事，曾未寂靜。誑惑他故，於大乘法，現自聽聞教他聽聞，現自讀誦教他讀誦。為自薦舉陵伏他故，於大乘法恭敬讚美，自於大乘諸行境界，不曾修學未能悟解，而自稱號我是大乘，誘勸他人附己修學，規求名利以自活命。譬如破戒惡持律師，自犯尸羅，樂行惡行，為名利故誘勸他人，令勤修學毘奈耶藏。如是諂曲虛詐眾生，下賤人身尚當難得，退失善趣、二乘涅槃，況得大乘終無是處，當墮惡趣難有出期，諸有智人不應親近。而無慚愧於大眾中，自號大乘如師子吼，為名利故，誘誑愚癡，令親附己共為朋黨。譬如有驢披師子皮，而便自謂以為師子。有人遙見謂真師子，及至鳴已皆識是驢，咸共唾言：『此非師子，是食不淨，真弊惡驢。』種種呵叱，皆共捨去。
Furthermore, virtuous man, there are beings whose nature is fierce and harsh, whose speech is coarse and rude. They are truly ignorant, yet harbor arrogance as if they were wise. They do not cease from killing, and persist in wrong views up to the point of holding false beliefs. When others receive offerings, respect, or worldly praise, they feel deep jealousy. They constantly seek offerings, respect, and worldly praise for themselves, never growing weary of it. They always praise themselves and belittle others. They do not guard their actions of body, speech, and mind, but constantly delight in practicing all kinds of evil deeds. Their inner nature is cruel and venomous, lacking compassion. They have no shame and no remorse, taking pleasure in troubling and vexing others. Among fields of merit, they pick and choose, favoring the superior and disparaging the inferior.
Toward those who have left the household life and taken refuge in my Dharma, they constantly seek out faults and flaws. Upon hearing even a slight rumor, without verifying its truth, they immediately slander, scold, rebuke, and punish. Their minds are hard, stubborn, confused, and deluded. They constantly delight in troubling and vexing those who have left the household life, never reflecting on their own faults but always finding fault in others. Although they may hear praise of the great vehicle's merits and resolve to seek it, their minds remain fond of heavy evil deeds and have never been at peace. To deceive others, they pretend to listen to the great vehicle teachings themselves and encourage others to listen; they pretend to recite them themselves and encourage others to recite. To elevate themselves and subdue others, they outwardly show respect and praise for the great vehicle. Yet they themselves have never practiced or understood the various practices and realms of the great vehicle. Still, they proclaim, "I am a follower of the great vehicle," and lure others to follow them in study, all for the sake of seeking fame and profit to sustain themselves.
It is like a corrupt precept-holder, a bad Dharma teacher, who violates the precepts himself and delights in evil deeds, yet for the sake of fame and profit, he encourages others to diligently study the Vinaya. Such deceitful, hypocritical beings will find it difficult even to obtain a lowly human body in the future. They will fall from the fortunate realms and from the nirvana of the two vehicles—how much less could they attain the great vehicle? There is no possibility of that. They will fall into the evil realms, with little hope of escape. Those who are wise should not associate with them.
Yet without shame, they proclaim themselves followers of the great vehicle in public, roaring like lions. For the sake of fame and profit, they deceive the foolish, enticing them to draw close and form factions. It is like a donkey covered in a lion's skin, who then thinks himself a lion. From afar, people see him and think he is a real lion, but when he brays, everyone recognizes he is a donkey. They all spit and say, "This is not a lion—this is an unclean eater, a truly wretched donkey." They rebuke him in various ways and all turn away.
「我說如是補特伽羅，常樂習行十惡業道，燒滅一切人天種子，尚退聲聞獨覺乘法，況於大乘能成法器！愚癡憍慢自號大乘，誑惑他人招集利養。譬如癡慢無手足人，欲興戰伐入於大陣，徒設功效，終無剋成。詐號大乘亦復如是，信手戒足無有一全，不自崖揆所堪行業，欲興戰伐煩惱大陣，徒設功效，終無剋成。我說是人不護三業，專行惡行，妄號大乘，實於三乘皆非法器，而欲破壞一切眾生勇健堅牢煩惱大陣，欲皆顯示一切眾生八支聖道，令入無畏涅槃之城，終無是處。
I say of such a person: constantly delighting in and practicing the ten unwholesome paths of action, they scorch and destroy all seeds of human and heavenly rebirth, and even regress from the path of the Śrāvaka and Pratyekabuddha vehicles—how much less could they become a vessel for the Great Vehicle! Stupid, arrogant, and self-proclaiming as followers of the Great Vehicle, they deceive others and gather offerings for themselves.
They are like a foolish, arrogant person without hands or feet who wishes to wage war and enter a great battlefield: though they may boast of their prowess, in the end they can achieve nothing. So too is it with those who falsely claim the Great Vehicle: their faith is like a missing hand, their discipline like a missing foot—neither is complete. Without examining their own capacity or the deeds they can undertake, they wish to wage war against the great army of afflictions. Though they may boast of their prowess, in the end they can achieve nothing.
I say such a person does not guard the three kinds of action, but instead specializes in unwholesome conduct. Falsely claiming the Great Vehicle, they are in truth not a vessel for any of the three vehicles. And yet they wish to destroy the strong, firm, and mighty army of afflictions for all beings, to reveal to all beings the Noble Eightfold Path, and to lead them into the fearless city of Nirvana—this is utterly impossible.
「所以者何？善男子！夫大乘者，受持第一清淨律儀，修行第一微妙善行，具足第一堅固慚愧。深見深畏後世苦果，遠離所有一切惡法，常樂修行一切善法。慈悲常遍一切有情，恒普為作利益安樂，救濟度脫一切有情所有厄難生死眾苦，不顧自身所有安樂，唯求安樂一切有情。如是名為住大乘者。
Why is that? Good man, those who abide in the Great Vehicle uphold the purest precepts, cultivate the most sublime virtuous practices, and possess the most steadfast sense of shame and conscience. They deeply perceive and profoundly fear the bitter consequences in future lives, and thus keep far from all evil deeds, while always delighting in practicing all wholesome deeds. Their compassion extends to all sentient beings, constantly working for their benefit, happiness, and liberation—rescuing them from all hardships, the sufferings of birth and death, without regard for their own comfort, seeking only the well-being of all beings. Such is called one who abides in the Great Vehicle.
「善男子！有何等相名聲聞乘？謂諸眾生，常勤精進，安住正念，樂等引定，離諸諂誑，信知業果，不著五欲，世間八法所不能染，修善勇猛如救頭然，常審諦觀諸蘊界處，恒樂安住所有聖種。具此相者，名聲聞乘。如是眾生，尚未能成獨覺乘器，況復能成大乘法器！
"Virtuous one! What are the characteristics of one who follows the Hearer's Vehicle? It refers to those beings who are constantly diligent and energetic, abiding in right mindfulness, delighting in meditative concentration, free from deceit and dishonesty, firmly believing in the law of karma, not attached to the five desires, untainted by the eight worldly concerns, cultivating goodness as urgently as saving their own head from fire, always carefully contemplating the aggregates, elements, and sense bases, and constantly delighting in abiding in the holy practices. Those who possess these characteristics are called followers of the Hearer's Vehicle. Such beings have not yet become vessels for the Solitary Realizer's Vehicle, let alone vessels for the Great Vehicle!"
「善男子！有何等相名獨覺乘？謂諸眾生，具上聲聞一切功德，復能於彼五取蘊中，數數安住隨無常觀，數數安住隨生滅觀。普於一切緣生法中，能審諦觀皆是滅法。具此相者名獨覺乘。如是眾生非大乘器。」
"Virtuous one! What characteristics define the Pratyekabuddha Vehicle? It refers to those beings who possess all the merits of the higher Śrāvaka Vehicle, and furthermore, repeatedly abide in the contemplation of impermanence regarding the five aggregates of clinging, repeatedly abide in the contemplation of arising and ceasing. They thoroughly and accurately perceive that all conditioned phenomena are subject to cessation. Those who possess these characteristics are called practitioners of the Pratyekabuddha Vehicle. Such beings are not vessels for the Great Vehicle."
爾時，世尊重顯此義而說頌曰：
At that time, the World-Honored One once again expressed this meaning in verse:
「若真善人剎帝利， 乃至真善戍達羅，
修信等十有依輪， 於聲聞乘速成器。
求獨覺乘三業淨， 具足慚愧怖諸蘊，
知過樂靜住空閑， 念守諸根心寂定；
善觀緣起修靜慮， 諸蘊界處巧能觀，
具此十行有依輪， 成勝乘器度有海。
修共三乘二乘輪， 自求解脫煩惱苦，
不度有情不捨習， 此人俱非大乘器。
愚癡懈怠根下劣， 於二乘法不勤修，
定不能具大乘輪， 故非大乘廣大器。
愚癡獨一求解脫， 劣意下行無慈悲，
樂著斷見向惡趣， 棄捨正法說非法；
毀謗二乘捨律行， 受具足戒號大乘，
破亂我法惑眾生， 由此人身難復得。
惱亂我法諸賢聖， 讁罰被赤袈裟人，
呵罵遮奪衣鉢等， 長時退失人天趣。
是故若欲復人身， 不患舌𤴽而捨命，
常樂值遇諸佛者， 普應弘護三乘法。
欲得三乘最上乘， 應善觀察三乘法，
歡喜為他普開示， 當得成佛定無疑。
破戒慳嫉懷憍慢， 自讚毀他號大乘，
捨離此人依智者， 定當成佛度三界。
於三乘器隨所宜， 慈悲為說三乘法，
隨願令滿無慳嫉， 當得成佛定無疑。
知蘊界處皆空寂， 無所依住譬虛空，
說法等攝諸有情， 當獲妙覺無邊智。
破戒意樂懷惡心， 聞說大乘勝功德，
詐號大乘為名利， 如弊驢披師子皮。
我今普告一切眾， 若欲疾得勝菩提，
當善修治十善業， 護持我法勿毀壞。
我昔諸餘契經說， 應求大覺行大乘，
捨離聲聞獨覺乘， 為清淨者說斯法，
曾供無量俱胝佛， 斷惡勤勞修淨心，
我為勸進彼眾生， 故說一乘無第二。
今此眾具三乘器， 有但堪住聲聞乘，
心極憂怖多事業， 彼非上妙菩提器；
有癡樂靜住獨覺， 彼非上妙菩提器；
有堪安住上妙智， 故隨所樂說三乘。
具淨功德樂解脫， 聞說大乘墮惡趣，
如病痰癊教服乳， 此增毒害非除疾。
如是非器聲聞乘， 聞說大乘心迷亂，
便起斷見墜惡趣， 故應說法審觀機。」
"If a true and virtuous person, whether a Kshatriya, or even a true and virtuous Shudra, cultivates the ten grounded wheels of faith and so forth, they quickly become a vessel for the Vehicle of the Hearers.
One who seeks the Vehicle of the Solitary Realizer purifies the three actions, possesses shame and dread, fears the aggregates, knows faults, delights in stillness, dwells in solitude, mindfully guards the sense faculties, and has a tranquil mind; skillfully contemplates dependent arising, cultivates meditative concentration, and is adept at observing the aggregates, elements, and sense bases. Possessing these ten grounded practices, they become a superior vessel to cross the ocean of existence.
One who cultivates the wheels common to the three vehicles or the two vehicles, seeking only personal liberation from afflictions and suffering, not liberating sentient beings nor abandoning habitual tendencies, such a person is not a vessel for the Great Vehicle.
The foolish, lazy, and those with inferior faculties, who do not diligently practice the two vehicles, certainly cannot possess the wheel of the Great Vehicle, and thus are not vast vessels for the Great Vehicle.
The foolish, solely seeking liberation, with inferior intent, low conduct, and lacking compassion, delighting in nihilistic views, heading toward miserable realms, abandoning the true Dharma and proclaiming what is not Dharma; slandering the two vehicles, forsaking disciplinary practice, yet receiving full ordination and calling themselves 'Great Vehicle'— they disrupt my Dharma, confuse sentient beings, and through this, the human body is difficult to regain.
Those who harass and disturb the noble ones of my Dharma, who punish those wearing the saffron robe, who scold, obstruct, or seize robes and alms bowls, will for a long time fall from the human and heavenly paths.
Therefore, if you wish to regain a human body, do not let your tongue be cut off and lose your life. If you always wish to encounter the Buddhas, you should universally uphold and protect the Dharma of the three vehicles.
If you wish to attain the supreme vehicle among the three, you should skillfully examine the Dharma of the three vehicles. Joyfully explain them widely for others, and you will certainly attain Buddhahood without doubt.
Those who break precepts, are stingy, jealous, and filled with arrogance, who praise themselves and slander others while calling themselves 'Great Vehicle'— abandon such people and rely on the wise, and you will certainly become a Buddha, liberating the three realms.
For vessels suited to the three vehicles, with compassion, teach the Dharma of the three vehicles accordingly. Fulfill their aspirations without stinginess or jealousy, and you will certainly become a Buddha without doubt.
Knowing the aggregates, elements, and sense bases are all empty and still, unabiding like space, teaching the Dharma equally to gather all sentient beings, you will attain the wondrous enlightenment of boundless wisdom.
Those with broken precepts, malicious intent, and evil minds, who hear of the supreme virtues of the Great Vehicle, and falsely claim to be 'Great Vehicle' for fame and gain, are like a decrepit donkey wearing a lion's skin.
I now proclaim to all beings: If you wish to swiftly attain supreme enlightenment, you should skillfully cultivate the ten wholesome actions, and protect my Dharma, do not destroy it.
In my other sutras, I have said, 'You should seek great enlightenment, practice the Great Vehicle, abandon the Vehicles of the Hearers and Solitary Realizers.' I taught this Dharma for those who are pure, who have made offerings to countless kotis of Buddhas, who have severed evil, toiled diligently, and cultivated a pure mind. To encourage those beings, I taught the One Vehicle, without a second.
Now, this assembly contains vessels for the three vehicles. Some are only fit for the Vehicle of the Hearers— their minds are extremely anxious, fearful, and busy with many affairs; they are not vessels for the supreme, wondrous enlightenment. Some, foolish and delighting in stillness, dwell as Solitary Realizers; they are not vessels for the supreme, wondrous enlightenment. Some are capable of abiding in supreme wisdom. Therefore, according to their inclinations, I teach the three vehicles.
Those with pure virtues who delight in liberation, if they hear the Great Vehicle taught, may fall into miserable realms, like a patient with phlegm disease being told to drink milk— this increases the poison, it does not cure the illness.
Similarly, those who are not vessels for the Vehicle of the Hearers, upon hearing the Great Vehicle taught, become confused in mind, give rise to nihilistic views, and fall into miserable realms. Therefore, when teaching the Dharma, one should carefully discern the capacity."
大乘大集地藏十輪經懺悔品第五
Chapter 5: The Chapter on Repentance
爾時世尊說是頌已，於眾會中有無量百千眾生——曾誤聞法，謬生空解，撥無因果，斷滅善根，往諸惡趣，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，而白佛言：「大德世尊！我等本在聲聞乘中曾種善根，未能成熟聲聞乘器。後復遇聞獨覺乘法，迷惑不了，便生空見，撥無因果。由是因緣，造身、語、意無量罪業，往諸惡趣。我等今者於世尊前，聞說此經還得正見，深心慚愧，發露懺悔，不敢覆藏，願悉除滅。從今已往永不復作，防護當來所有罪障。唯願世尊！哀愍攝受令我等，罪皆悉銷滅，於當來世永不更造。唯願世尊！哀愍濟拔我等當來惡趣苦報。我等今者還願受行先所修集聲聞乘行，唯願世尊！哀愍教授。」
At that time, after the World-Honored One had spoken these verses, within the great assembly, countless hundreds of thousands of beings—who had once misunderstood the Dharma, mistakenly clung to a view of emptiness, denied cause and effect, severed their roots of goodness, and were headed for the miserable realms—upon hearing this sutra, regained right view. They rose from their seats, bowed at the Buddha’s feet, and before the World-Honored One, felt deep shame and sincerely repented. With palms joined respectfully, they addressed the Buddha, saying:
"Venerable World-Honored One! We originally planted roots of goodness within the Śrāvaka vehicle, but they were not yet mature enough to become vessels for the Śrāvaka path. Later, we encountered the teachings of the Pratyekabuddha vehicle but became confused and failed to understand, giving rise to a view of emptiness and denying cause and effect. Because of this, we created immeasurable unwholesome karma through body, speech, and mind, and were headed for the miserable realms. Now, before the World-Honored One, having heard this sutra, we have regained right view. With profound shame, we openly confess and repent, not daring to conceal anything. We pray that all our misdeeds may be completely eradicated. From now on, we will never commit them again and will guard against all future obstacles created by wrongdoing. We earnestly pray, World-Honored One, that out of compassion you may accept us, cause all our misdeeds to be extinguished, and ensure that we never create them again in the future. We earnestly pray, World-Honored One, that out of compassion you may rescue and deliver us from the suffering retribution of the miserable realms in the future. Now we wish to return to and practice the Śrāvaka path we once cultivated. We earnestly pray, World-Honored One, that out of compassion you may instruct and guide us."
世尊告曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。於我法中，有二種人名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清淨者。」
The World-Honored One replied, "Excellent, excellent! You are able to feel such remorse and openly confess your transgressions. In my teachings, there are two kinds of people who are considered blameless: first, those whose nature is pure and focused, who have never committed any offense from the start; second, those who, having committed an offense, feel remorse and openly confess it. These two kinds of people are called the courageous and strong, who attain purity in my teachings."
於是，世尊隨其所樂，方便為說四聖諦法。於彼眾中，有得下品忍者，有得中品忍者，有得上品忍者，有得世間第一法者，有得預流果者，有得一來果者，有得不還果者。於中復有八萬四千苾芻，諸漏永盡心得解脫，意善清淨成阿羅漢。歡喜禮佛，還復本座。
Then, the World-Honored One, in accordance with their inclinations, skillfully taught them the Four Noble Truths. Among that assembly, some attained the lower stage of patience, some the middle stage, some the higher stage; some attained the supreme worldly state; some attained the fruit of Stream-Entry, some the fruit of Once-Return, some the fruit of Non-Return. Furthermore, among them, eighty-four thousand bhikkhus completely exhausted all defilements, their minds liberated, perfectly purified, and became Arahants. Rejoicing, they paid homage to the Buddha and returned to their original seats.
時，眾會中復有五十七百千那庾多眾生——曾誤聞法，謬生空解，撥無因果，斷滅善根，往諸惡趣，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，而白佛言：「大德世尊！我等本在獨覺乘中曾種善根，未能成熟獨覺乘器。後復遇聞說大乘法，雖生愛樂而不能解。愚冥疑惑，便生空見，撥無因果。由是因緣，造身、語、意無量罪業。乘此業緣，於無量劫墮諸惡趣，受種種苦楚毒難忍。我等今者於世尊前，聞說此經還得正見，深心慚愧，發露懺悔，不敢覆藏，願悉除滅。從今已往永不復作，防護當來所有罪障。唯願世尊！哀愍攝受，令我等罪皆悉銷滅，於當來世永不更造。唯願世尊！哀愍濟拔我等當來惡趣苦報。我等今者還願受行先所修集獨覺乘行，惟願世尊！哀愍教授。」
世尊告曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。於我法中有二種人，名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清淨者。」
於是，世尊隨其所樂，方便為說諸緣起法。令彼一切修緣覺乘，漸次圓滿，皆悉證得幢相緣定，於獨覺乘得不退轉。歡喜禮佛，還復本座。
時，眾會中復有八十百千那庾多眾生——曾於過去諸佛法中，毀謗佛教下至一頌，由是因緣，墮諸惡趣受眾苦報。初復人身生便瘖啞，常患舌𤴽口不能言，聞說此經還得正見——即從座起，頂禮佛足，於世尊前，深生慚愧，至誠懺悔宿世惡業，合掌恭敬，瞻仰世尊，佛神力故皆悉能語。爾時，世尊知而故問：「汝等宿世作何惡業，今處眾中口不能語？」
彼諸人眾俱時白佛，於中一類作如是言：「大德世尊！我等往昔，於毘鉢尸如來法中，或言毀謗大乘正法、或言毀謗獨覺乘法、或言毀謗聲聞乘法，下至一頌。我等由是惡業障故，九十一劫流轉生死，常處地獄、傍生、餓鬼，瘖啞、無舌都不能言，受諸苦毒痛切難忍。始於今世得復人身，而猶瘖啞常患舌𤴽。蒙佛神力方始能言，復能憶念自過去世所有因緣諸惡業障。」
復有一類作如是言：「大德世尊！我等往昔，於尸棄如來法中，或言毀謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，於毘攝浮如來法中，或言毀謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，於羯洛迦孫駄如來法中，或言毀謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，於羯諾迦牟尼如來法中，或言毀謗大乘正法，各隨本緣如前廣說。」
復有一類作如是言：「大德世尊！我等往昔，於迦葉波如來法中，或言毀謗大乘正法、或言毀謗獨覺乘法、或言毀謗聲聞乘法，下至一頌。我等由是惡業障故，從爾以來流轉生死，常處地獄、傍生、餓鬼，瘖啞、無舌都不能言，受諸苦毒痛切難忍。始於今世得復人身，而猶瘖啞常患舌𤴽。蒙佛神力方始能言，復能憶念自過去世所有因緣諸惡業障。我等今者於世尊前，聞說此經獲得正見，深心慚愧，發露懺悔，不敢覆藏，願悉除滅。從今以往永不復作，防護當來所有罪障。唯願世尊！哀愍攝受，令我等罪皆悉銷滅，於當來世永不更造。唯願世尊！哀愍濟拔我等當來惡趣苦報。唯願世尊！哀愍我等，為說正法。」
世尊告曰：「善哉！善哉！汝等乃能如是慚愧、發露懺悔。於我法中有二種人，名無所犯：一者、稟性專精，本來不犯：二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清淨者。」
於是，世尊隨其所樂，方便為說種種正法。各隨所宜，皆得利益。歡喜禮佛，還復本座。
時，眾會中復有無量百千聲聞，及無量百千那庾多菩薩，聞說此經，憶昔所造諸惡業障。即從座起，頂禮佛足，於世尊前，深生慚愧至誠懺悔，合掌恭敬，皆白佛言：「大德世尊！我等憶昔曾於無量諸佛法中，或有說言我等於彼諸佛弟子、或是法器、或非法器，多行忿恨、呵罵、毀辱、譏刺、輕誚、種種誹謗，隱善揚惡。我等由此惡業障故，經無量劫墮諸惡趣，受諸重苦楚毒難忍。後得值遇無量諸佛，皆曾親近、承事供養。又得值遇無量菩薩摩訶薩眾，亦皆親近、承事供養。於一一佛、一一菩薩摩訶薩前，皆深慚愧、發露懺悔諸惡業障。於一一佛、一一菩薩摩訶薩所，皆得聽受無量法門，精勤護持，修學無量難行苦行。由彼業障有餘未盡，令我等輩，未能證得安樂涅槃、未能證得三摩地門殊勝功德。我等今者於世尊前聞說此經，復深慚愧、發露懺悔，不敢覆藏，願悉除滅。從今以往永不復作，防護當來所有罪障。唯願世尊！哀愍攝受，令我等罪皆悉除滅，於當來世永不更造。唯願世尊！哀愍濟拔我等當來惡趣苦報。我等今者承佛威力，願隨所樂，速能證得安樂涅槃，或能證得三摩地門殊勝功德。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，以麁惡言期尅迫愶。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，打棒傷害。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，侵奪衣鉢。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼諸佛弟子，或是法器、或非法器，侵奪種種資生眾具，絕其飲食。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，退令還俗，脫其袈裟，課稅役使。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，或有罪犯、或無罪犯，枷鎖繫縛，禁閉牢獄。我等由此惡業障故，經無量劫墮諸惡趣，應知如前次第廣說。」
復有說言：「我等於彼無量諸佛出家弟子，或是法器、或非法器，起輕慢心，種種觸惱令不安樂。我等由此惡業障故，經無量劫受諸重苦，楚毒難忍。後得值遇無量諸佛，皆曾親近、承事供養。又得值遇無量菩薩摩訶薩眾，亦皆親近、承事供養。於一一佛、一一菩薩摩訶薩前，皆深慚愧、發露懺悔諸惡業障。於一一佛、一一菩薩摩訶薩所，皆得聽受無量法門，精勤護持，修學無量難行苦行。由彼業障有餘未盡，令我等輩，未能證得安樂涅槃，未能證得三摩地門殊勝功德。我等今者於世尊前聞說此經，復深慚愧、發露懺悔，不敢覆藏，願悉除滅。從今以往永不復作，防護當來所有罪障。唯願世尊！哀愍攝受，令我等罪皆悉消滅，於當來世永不更造。唯願世尊！哀愍濟拔我等當來惡趣苦報。我等今者承佛神力，願隨所樂，速能證得安樂涅槃，或能證得三摩地門殊勝功德。」
於是世尊普告聲聞菩薩眾曰：「善哉，善哉！汝等乃能如是慚愧、發露懺悔。有二種人，名無所犯：一者、稟性專精，本來不犯；二者、犯已，慚愧、發露懺悔。此二種人於我法中，名為勇健得清淨者。又善男子！如是惱亂佛弟子罪，比前所說近無間罪，彼但有名，未足稱罪；然此惱亂佛弟子罪，亦過前說五無間罪無量倍數。所以者何？若諸苾芻毀破禁戒，作諸惡法，猶能示導無量百千俱胝那庾多眾生，善趣涅槃，無顛倒路；與諸眾生，作大功德，珍寶伏藏，如前廣說。況持禁戒修善法者！以是義故，若有惱亂佛弟子眾諸出家人，當知則為斷三寶種，亦則名為，挑壞一切眾生法眼；亦為毀滅我久勤苦所得正法，與諸眾生作大衰損。是故，惱亂佛弟子罪，過前所說五無間罪無量倍數。是故，汝等今於我前，起至誠心增上慚愧，慇懃懇切發露懺悔往昔所造諸惡業障。我今慈悲攝受汝等，令惡業障漸得消滅。於此佛土大賢劫中，有千如來出現於世，汝等於彼諸如來前，亦當至誠發露懺悔諸惡業障，防護當來所有罪咎。於此賢劫千如來中最後如來，名曰盧至如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，十號具足。汝等於彼盧至佛前，亦當至誠發露、懺悔諸惡業障，乃得滅盡無有遺餘。」
時，諸聲聞及菩薩眾俱時白佛：「唯然，世尊！我等審當於彼最後盧至佛所，獲得正見，離諸邪見，諸惡業障盡滅無餘，解脫一切眾苦惱者。若令我等於大賢劫，常處無間大地獄中，恒受種種極重苦惱，亦能堪忍。」
世尊告曰：「善哉，善哉！汝等乃能如是勇猛。汝等由此堅固精進自誓願力，定能於彼盧至佛前，宿世所集諸惡業障皆悉消滅，定能發起增上信敬，親近、供養盧至如來；定能永斷一切煩惱，成阿羅漢；或定能證三摩地門殊勝功德。」
時，諸聲聞及菩薩眾，歡喜禮佛，還復本座。
爾時，世尊告金剛藏菩薩摩訶薩言：「善男子！我以佛眼觀諸世間，見未來世此佛土中，有無量、無數、百千俱胝那庾多，剎帝利旃荼羅、婆羅門旃荼羅、宰官旃荼羅、居士旃荼羅、長者旃荼羅、沙門旃荼羅、茷舍旃荼羅、戍達羅旃荼羅，若男、若女，少種善根，雖得人身，而隨惡友起諸邪見，造諸惡行，壞我甚深無上正法，於我所說無有熾然，滅熾然法不生信樂。或於我說與聲聞乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流布。或於我說與獨覺乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流布。或於我說與無上乘相應正法，誹謗、輕毀、障蔽、隱沒，不令流布。或於歸我諸出家人，若是法器、若非法器，多行忿恨、呵罵、毀辱、譏刺、輕誚、種種誹謗，隱善揚惡，廣說乃至，起輕慢心種種觸惱。如是諸人非聖法器，自實愚癡，懷聰明慢，從此命終墮三惡趣，受無量種增上猛利難忍苦毒，經於無量百千俱胝那庾多劫難復人身，如前廣說。善男子！如是眾生，寧處無間大地獄中受諸重苦，不受如是鄙惡人身，憍慢、貢高，隨順惡友，造作如是惡、不善業，流轉生死，難可濟度，常處生死，受諸苦惱。」
爾時，會中有無量、無數大慧有情，從座而起，頂禮佛足，合掌向佛，悲泣墮淚，而白佛言：「大德世尊諦觀如是世間眾生，雖皆獲得難得人身，而遠離正信、遠離正願、遠離正意樂、遠離正見、遠離善知識、遠離好時、遠離好處、遠離淨戒、遠離正定、遠離正慧。如是眾生，雖皆獲得難得人身，而由愚癡、憍慢力故，造作如前所說重罪，毀謗世尊所說正法，觸惱世尊出家弟子。我等今者對世尊前，以至誠心發真誓願：『我等從今流轉生死，乃至未得解脫已來，常願不遇如是惡緣，決定不造如是重罪；終不毀謗諸佛正法，亦不觸惱諸出家人；必不挑壞眾生法眼，亦不斷滅三寶種性。』惟願世尊！哀愍攝受我等所發如是誓願。」
時，眾會中復有無量百千俱胝那庾多聰慧有情，從座而起，頂禮佛足，合掌恭敬，而白佛言：「大德世尊！我等今者對世尊前，以至誠心發真誓願：『我等從今流轉生死，乃至未得法忍已來，於其中間，常願不處諸帝王位，常願不處諸宰官位，常願不處諸國師位，常願不處城邑、聚落、鎮邏長位，常願不處諸軍將位，常願不處諸商主位，常願不處一切祠祀寺觀主位，常願不處長者、居士、沙門主位，常願不處諸師長位，常願不處諸家長位，常願不處斷事者位，常願不處乃至一切富貴尊位。乃至未得法忍已來，我等若處如是諸位，則於佛法名惡因緣，造諸重罪，毀謗諸佛所說正法，觸惱諸佛出家弟子，必當挑壞眾生法眼，亦為斷滅三寶種性，亦為損惱無量有情；由是定當墮無間獄，輪轉惡趣難有出期。』唯願世尊！哀愍攝受我等所發如是誓願。」
爾時，一切諸來大眾，天、龍、藥叉、健達縛、人、非人等，皆從座起，頂禮佛足，悲號感切涕淚交流，合掌恭敬而白佛言：「大德世尊！我等無始生死已來，愚癡、憍慢起諸惡業，或身惡業、或語惡業、或意惡業，自作教他，見聞隨喜。如是諸罪，今對佛前，皆深慚愧、發露懺悔，不敢覆藏，願悉除滅。從今以往永不復作，防護當來所有罪咎。第二、第三亦如是說。我等至誠發真誓願：『從今乃至生死後際，於其中間，常願不逢諸惡知識，亦願不遇諸惡因緣，設當逢遇願不隨順，決定不造如前所說諸惡罪業，勿令我等長夜受苦。』唯願世尊！哀愍攝受我等所發如是誓願。」
爾時，世尊普告一切諸來大眾：「善哉，善哉！汝等乃能於後世苦，深見怖畏，發露懺悔。汝等今者，欲度生死深廣瀑流，欲入無畏涅槃之城，發如是願。諸善男子！有十種法，能令菩薩摩訶薩等，獲得無罪正路法忍。何等為十？諸善男子！若諸菩薩摩訶薩等，不著內身、不著外身、不著內外身，不著過去身、不著未來身、不著現在身，名第一法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內受、不著外受、不著內外受，不著過去受、不著未來受、不著現在受，名第二法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內想、不著外想、不著內外想，不著過去想、不著未來想、不著現在想，名第三法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內行、不著外行、不著內外行，不著過去行、不著未來行、不著現在行，名第四法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著內識、不著外識、不著內外識，不著過去識、不著未來識、不著現在識，名第五法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著此世，名第六法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著他世，名第七法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著欲界，名第八法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著色界，名第九法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「又善男子！若諸菩薩摩訶薩等，不著無色界，名第十法，能令菩薩摩訶薩等，獲得無罪正路法忍。
「諸善男子！是名十法，能令菩薩摩訶薩等，獲得無罪正路法忍。」
世尊為眾說此法時，於眾會中有七十二百千俱胝菩薩摩訶薩，同時證得無生法忍。復有八十四百千那庾多菩薩，證得隨順法忍。復有無量百千聲聞，乃至永斷一切煩惱，成阿羅漢。復有百千那庾多眾生，先未發心，今發無上正等覺心，於如來智住不退地。復有無量、無數眾生，先未發心，於今乃發獨覺乘心。復有無量、無數眾生，先未發心，於今乃發聲聞乘心。
爾時，世尊復告大眾：「若諸有情，已得法忍，處剎帝利灌頂王位，受用種種勝大財業，及處種種富貴尊位，是我所許，非餘有情。」
金剛藏菩薩白佛言：「世尊！若諸有情，未得法忍，於剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位，定不許處？為亦許耶？」
世尊告曰：「若諸有情，未得法忍，有能受行十善業道，亦勸眾生令受學者，我亦聽許，處剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位。若諸有情，未得法忍，亦不受行十善業道，及勸眾生令勤受學，以強勢力，處剎帝利灌頂王位，受用種種勝大財業，及處種種富貴尊位，名剎帝利旃荼羅王，及餘種種富貴尊位旃荼羅王。愚癡、憍慢、毀壞、擾亂、我甚深法，滅正法燈斷三寶種。於我出家諸弟子眾，種種惱亂捶拷刑罰，奪其衣鉢基業財產，退令還俗，課稅役使，繫閉牢獄，乃至斷命。於我所說微妙法義，誹謗、輕毀、障蔽、隱沒，不令流布，奪窣堵波，及僧祇物。如是諸人，皆當墜墮無間地獄，受諸劇苦輪轉惡趣，難有出期。」
時金剛藏菩薩復白佛言：「世尊！若諸有情，未得法忍，亦不受行十善業道，及勸眾生令勤受學，以強勢力，處剎帝利灌頂王位，受用種種勝大財業，及餘種種富貴尊位。頗有別緣得方便救，令其免墮無間地獄，及餘惡趣受諸苦不？」
世尊告曰：「亦有別緣得方便救。謂有眾生處剎帝利灌頂王位，及餘種種富貴尊位，雖復未得成就法忍十善業道，而有信力尊敬三寶，於佛所說三乘相應諸出要法，下至一頌，終不謗毀、障蔽、隱沒、不令流布。於佛出家諸弟子眾，持戒、破戒、下至無戒剃除鬚髮被袈裟者，皆不惱亂、捶拷、謫罰，侵奪衣鉢、基業、財產，退令還俗、課稅役使、繫閉牢獄、乃至斷命，亦不侵奪窣堵波物及僧祇物，遮制摧伏諸暴惡人，不令惱亂諸出家眾，不令侵奪三寶財物。於佛所說三乘相應諸出要法，恭敬聽受，既聽受已，精進修行，法隨法行。於我三乘賢聖弟子，恭敬供養、親近承事。於大乘中，誓願堅固，終無疑難退屈之心，亦常勸導安置眾生，令於大乘信受修學。此剎帝利旃荼羅王，及餘種種富貴尊位旃荼羅王，過去諸佛皆共聽許，處帝王位，及餘種種富貴尊位。雖復受用種種國土、城邑、聚落、勝大財業，而得免墮無間地獄及餘惡趣。我亦聽許，處帝王位，及餘種種富貴尊位，雖復受用種種國土、城邑、聚落，而得免墮無間地獄及諸惡趣。
「若諸有情，欲得懺悔除滅一切諸惡業障令無餘者，於我所說如是法門，當勤修學勿令廢忘。有能如此現前大眾，慚愧、懺悔諸惡業者，先世所造一切惡業，皆得銷滅無有遺餘。」
大乘大集地藏十輪經卷第七