大般涅槃經卷第七
Mahāparinirvāṇa Sūtra, Volume 7
宋代沙門慧嚴等依泥洹經加之
Song Dynasty Monk Huiyan and Others, Supplemented Based on the Nirvana Sutra
邪正品第九
Chapter 9: Right and Wrong
爾時，迦葉白佛言：「世尊！如上所說四種人等，應當依止耶？」
At that time, Kasyapa said to the Buddha, "World-Honored One, regarding the four kinds of people mentioned above, should we rely on them?"
佛言：「如是，如是。善男子！如我所說，應當依止。何以故？有四魔故。何等為四？如魔所說諸餘經律能受持者。」
The Buddha said: "Yes, that is correct. Good man, you should rely on what I have taught. Why is that? Because there are four kinds of demons. What are the four? Those who accept and uphold other scriptures and teachings that are spoken by demons."
迦葉菩薩白佛言：「世尊！如佛所說有四種魔。若魔所說及佛所說，我當云何而得分別？有諸眾生隨逐魔行、復有隨順佛所教者，如是等輩復云何知？」
Kashyapa Bodhisattva said to the Buddha: "World-Honored One! You have spoken of four kinds of Mara. How can we distinguish what is taught by Mara from what is taught by the Buddha? There are beings who follow Mara's path, and there are also those who follow the Buddha's teachings. How can we recognize these different groups?"
佛告迦葉：「我般涅槃七百歲後，是魔波旬漸當壞亂我之正法。譬如獵師身服法衣。魔王波旬亦復如是，作比丘像、比丘尼像、優婆塞像、優婆夷像，亦復化作須陀洹身，乃至化作阿羅漢身及佛色身。魔王以此有漏之形作無漏身，壞我正法。是魔波旬壞正法時，當作是言：『菩薩昔於兜率天上沒，來在此迦毘羅城白淨王宮，依因父母愛欲和合生育是身。』若言：『有人生於人中，為諸世間天人大眾所恭敬。』者，無有是處。又復說言：『往昔苦行種種布施，頭、目、髓、腦、國城、妻子，是故今者得成佛道。以是因緣，為諸人、天、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽之所恭敬。』若有經律作是說者，當知悉是魔之所說。
The Buddha said to Kasyapa: "Seven hundred years after my Parinirvana, the demon Mara will gradually corrupt and disorder my True Dharma. He will be like a hunter who wears a monk's robe. The demon Mara, likewise, will manifest as images of monks, nuns, laymen, and laywomen. He will even manifest as one who has attained Stream-Entry, and as far as an Arhat, or even assume the appearance of a Buddha. Using this tainted form to appear as an untainted body, he will destroy my True Dharma. When the demon Mara corrupts the Dharma in this way, he will say: 'The Bodhisattva was once in the Tushita Heaven, and then descended into the White King’s palace in Kapilavastu, relying on parents, born through desire and union.' If he says, 'One is born among humans and is revered by all the worlds, gods, and multitudes,' this is not true. Furthermore, he will say: 'In the past, through ascetic practices and various forms of giving—head, eyes, marrow, brain, kingdom, city, wife, and child—one now attains Buddhahood. For these reasons, one is revered by humans, gods, gandharvas, asuras, garudas, kinnaras, and mahoragas.' If any sutra or text makes such claims, know that it is entirely the teaching of Mara."
「善男子！若有經律作如是言：『如來正覺久已成佛，今方示現成佛道者，為欲度脫諸眾生故，示有父母依因愛欲和合而生，隨順世間作是示現。』如是經律當知真是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
"Good man! If there are scriptures that say: 'The Tathagata has been fully enlightened for a long time, and now appears to achieve Buddhahood only in order to save sentient beings. He manifests having parents, being born through love and desire, and follows worldly conventions to make such demonstrations'—these scriptures should be recognized as truly taught by the Tathagata. Those who follow what Māra teaches are Māra's followers; those who follow what the Buddha teaches are bodhisattvas."
「若有說言：『如來生時於十方面各行七步不可信。』者，是魔所說。
"If someone says, 'It cannot be believed that upon the Buddha's birth he took seven steps in each of the ten directions,' such a statement comes from Mara."
「若復有說：『如來出世於十方面各行七步，此是如來方便示現。』是名如來所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
If others claim, "The Buddha, upon appearing in the world, takes seven steps in each of the ten directions — that’s just the Buddha’s skillful way of teaching," then this aligns with the scriptures and teachings of the Buddha. Those who follow the words of Mara are his followers; those who follow the words of the Buddha are bodhisattvas.
「若有說言：『菩薩生已，父王使人將詣天祠。諸天見已，悉下禮敬，是故名佛。』復有難言：『天者先出，佛在其後。云何諸天禮敬於佛？』作是難者，當知即是波旬所說。
"If someone says: 'When the Bodhisattva was born, the king sent people to bring him to the temple, and all the gods, upon seeing him, descended to pay homage, which is why he is called the Buddha.' Then another person objects: 'The gods came first. The Buddha came after them. How could the gods bow to the Buddha?' You should understand that such an objection is spoken by Māra."
「若有經言：『佛到天祠，是諸天等，摩醯首羅、大梵天王、釋提桓因，皆悉合掌敬禮其足。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
If a sutra says: "When the Buddha entered a temple of the gods, all the deities, including Maheshvara, the Great Brahma King, and Shakra Devanam Indra, respectfully joined their palms and bowed at his feet," such a sutra or teaching is the Buddha's word.
Whoever follows what is taught by Mara belongs to Mara's assembly. Whoever follows what is taught by the Buddha is a bodhisattva.
「若有經律說言：『菩薩為太子時，以欲心故四方娉妻，處在深宮五欲自娛，歡悅受樂。』如是經律波旬所說。
If there are scriptures or treatises that say, "When the Bodhisattva was a prince, he sought wives in the four directions out of desire, dwelled in the deep palace indulging in the five pleasures, and took delight in enjoyment," then such scriptures and treatises are spoken by Mara.
「若有說言：『菩薩久已捨離欲心、妻息之屬，乃至不受三十三天上妙五欲，如棄涕唾。何況人欲？剃除鬚髮，出家修道。』如是經律是佛所說。若有隨順魔經律者，是魔眷屬；若有隨順佛經律者，即是菩薩。
If someone claims: "A bodhisattva has long abandoned all desire, including for a spouse and children, and does not even accept the supreme pleasures of the thirty-three heavens, discarding them like spit and snot. How much less, then, would they desire human pleasures? They shave their head and beard, leave home, and cultivate the path." — If such scriptures and teachings are in accord with the Buddha's own words, then they are true Dharma. But if someone follows scriptures and teachings that align with the ways of Mara, they are Mara's followers. Those who follow scriptures and teachings that are in accord with the Buddha's true Dharma are, in fact, bodhisattvas.
「若有說言：『佛在舍衛祇陀精舍聽諸比丘受畜奴婢、僕使、牛、羊、象、馬、驢、騾、鷄、猪、猫、狗、金、銀、琉璃、真珠、頗梨、車𤦲、馬瑙、珊瑚、虎珀、珂貝、璧玉、銅、鐵、釜鍑、大小銅盤。所須之物，耕田種植，販賣市易，儲積穀米。如是眾事，佛大慈故，憐愍眾生，皆聽畜之。』如是經律悉是魔說。
If someone says: "The Buddha, while staying at the Jetavana Grove in Śrāvastī, allowed the monastics to possess slaves, servants, oxen, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, gold, silver, crystal, pearls, beryl, carnelian, agate, coral, amber, conch shells, jade, copper, iron, pots, pans, large and small copper dishes. He also allowed them to engage in farming, planting, buying and selling, and storing grain. Out of great compassion, the Buddha permitted all these things out of pity for beings." — Such scriptures and codes of conduct are all the words of Māra (the tempter).
「若有說言：『佛在舍衛祇陀精舍那梨樓鬼所住之處。爾時，如來因婆羅門字羖羝德及波斯匿王說言：「比丘不應受畜金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙、珊瑚、虎珀、珂貝、璧玉、奴婢、僕使、童男、童女，牛、羊、象、馬、驢、騾、鷄、猪、猫、狗等獸，銅、鐵、釜鍑、大小銅盤、種種雜色床敷臥具。資生所須，所謂屋宅、耕田種植、販賣市易，自手作食，自磨、自舂。治身呪術、調鷹方法、仰觀星宿、推步盈虛、占相男女、解夢吉凶——是男是女、非男非女——六十四能，復有十八惑人呪術、種種工巧。或說世間無量俗事，散香、末香、塗香、薰香、種種花鬘、治髮方術。姦偽諂曲，貪利無厭，愛樂憒鬧，戲笑談說。貪嗜魚肉，和合毒藥，治壓香油，捉持寶蓋及以革屣、造扇、箱篋、種種畫像。積聚穀、米、大小麥、豆及諸菓蓏。親近國王、王子、大臣及諸女人，高聲大笑、或復默然。於諸法中多生疑惑，多語妄說長、短，好、醜，或善、不善。好著好衣，如是種種不淨之物於施主前躬自讚歎。出入遊行不淨之處，所謂沽酒、婬女、博弈。如是之人我今不聽在比丘中，應當休道，還俗役使，譬如莠稗悉滅無餘。」』當知是等經律所制悉是如來之所說也。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
If someone says: "The Buddha was once in the Jetavana Grove in Śrāvastī, at a place where the ghost Nālī lived. At that time, for the sake of the Brahmin named Gośīrṣa and King Prasenajit, the Tathāgata declared: 'Monks should not accept or possess gold, silver, crystal, glass, pearls, agate, carnelian, coral, amber, conch shells, jade, slaves, servants, boys, girls, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, or other animals. They should not possess copper, iron, pots, pans, large copper plates, or various colored beds and bedding. They should not possess the necessities of daily life such as houses, cultivated fields, or engage in farming, planting, trading, or market selling. They should not prepare their own food, grind grain, or pound rice themselves. They should not practice healing chants, falconry, stargazing, divination of good and bad luck, fortune-telling for men and women, dream interpretation, or determining whether a person is male, female, or neither. They should not practice the sixty-four skills, the eighteen methods to deceive people through spells, or any other crafts. They should not discuss countless worldly matters, scatter powdered incense, apply scents, burn incense, wear flower garlands, or practice hair-dressing techniques. They should not engage in deceit, flattery, greed, a love of noise and crowds, joking, idle talk, or the desire for fish and meat. They should not mix poisons, prepare pressed oils, carry jeweled canopies and leather sandals, make fans, boxes, or pictures. They should not hoard grain, rice, barley, wheat, beans, or various fruits. They should not associate with kings, princes, ministers, or women, laugh loudly, or remain silent. They should not be doubtful, talk too much, slander, or judge length, shortness, beauty, ugliness, goodness, or badness. They should not crave fine robes or boast in front of benefactors about such impure things. They should not go to impure places like taverns, brothels, or gambling dens. Such people I do not now permit to remain among the monks. They should be expelled from the Path and return to worldly service, just as tares and weeds are completely removed without trace.'" Know this: Whatever the scriptures and monastic codes prescribe are all spoken by the Tathāgata. Those who follow what demons say are the demon's followers; those who follow what the Buddha says are Bodhisattvas.
「若有說言：『菩薩為欲供養天神故入天祠，所謂梵天、大自在天、違陀天、迦旃延天。所以入者，為欲調伏諸天人故。若言不爾，無有是處。』若言：『菩薩不能入於外道邪論，知其威儀、文章、伎藝，僕使鬪諍不能和合，不為男女、國王、大臣之所恭敬，又亦不知和合諸藥。以不知故，乃名如來。如其知者，是邪見輩。』又復：『如來於怨、親中其心平等，如以刀割及香塗身，於此二人不生增益、損減之心，唯能處中，故名如來。』如是經律當知是魔之所說也。
"If someone says: 'The Bodhisattva enters the temples of gods to make offerings to heavenly beings, such as Brahma, Maheshvara, Veda, and Katyayana. He does so in order to tame and guide those gods and humans. If anyone claims otherwise, that is completely wrong.'
And if someone also says: 'The Bodhisattva cannot enter into the heretical teachings of non-Buddhists; he does not understand their customs, writings, arts, or crafts. He cannot mediate servants’ disputes, nor is he respected by men, women, kings, or ministers. He also does not know how to compound medicines. Because of his ignorance, he is called the Tathagata. If he did know these things, he would be one with wrong views.'
And furthermore: 'The Tathagata is perfectly impartial toward both enemies and friends. It is the same to him whether someone cuts him with a knife or applies fragrant ointment to his body. He feels neither increase nor decrease toward these two people. He remains only in the middle, and therefore he is called the Tathagata.'
You should know that such sutras and teachings are spoken by Mara."
「若有說言：『菩薩如是示入天祠、外學法中出家修道。示現知其威儀、禮節，能解一切文章、伎藝。示入書堂、伎巧之處，能善和合僕使鬪諍。於諸大眾，童男、童女、後宮妃后、人民、長者、婆羅門等王及大臣、貧窮等中，最尊、最上，復為是等之所恭敬。亦能示現如是等事：雖處諸見，不生愛心，猶如蓮花不受塵垢。為度一切諸眾生故，善行如是種種方便，隨順世法。』如是經律，當知即是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是大菩薩。
"If someone says: 'A Bodhisattva thus enters temples, practices among non-Buddhist teachers, and cultivates the path of renunciation. They demonstrate understanding of their rituals and etiquette, and can comprehend all literature and arts. They enter schools and places of craftsmanship, skillfully reconciling disputes among servants. Among the masses—children, young girls, palace women, common people, elders, Brahmins, kings, ministers, and the poor—they stand as the most honored and supreme, and are revered by all. They also manifest such things: though amidst worldly views, they do not develop attachment, like a lotus flower unaffected by dust. For the sake of liberating all beings, they skillfully practice various skillful means, adapting to worldly customs.' Such sutras and teachings should be known as spoken by the Tathagata. Those who follow what is spoken by Mara are his followers; those who follow what is spoken by the Buddha are great Bodhisattvas."
「若有說言：『如來為我解說經律。若惡法中輕重之罪及偷蘭遮，其性皆重，我等律中終不為之。我久忍受如是之法，汝等不信，我當云何自捨己律就汝律耶？汝所有律是魔所說。我等經律是佛所制，如來先說九部法印。如是九印印我經律，初不聞有方等經典一句、一字。如來所說無量經律，何處有說方等經耶？如是等中未曾聞有十部經名。如其有者，當知必定調達所作，調達惡人以滅善法造方等經。我等不信如是等經，是魔所說。何以故？破壞佛法相是非故。如是之言，汝經中有，我經中無。我經律中，如來說言：「我涅槃後，惡世當有不正經律，所謂大乘方等經典。未來之世當有如是諸惡比丘。」』
“If someone says: ‘The Tathagata explained the scriptures and precepts for us. Among evil deeds—whether minor or grave offenses, including the *sautkrāntika*—their nature is all heavy, and in our code of conduct, we will never commit them. I have long endured such teachings patiently. If you do not believe me, how can I abandon my own code to follow yours? Your entire code is spoken by Mara. Our scriptures and precepts are established by the Buddha. The Tathagata first taught the nine divisions of the Dharma, and these nine seals authenticate our scriptures and precepts. From the beginning, we have never heard a single word or letter of the Mahāyāna scriptures! When the Tathagata taught countless sutras and vinayas, where did he ever mention Mahāyāna texts? Among these, we have never even heard of the names of ten such scriptures. If such texts exist, they must certainly be the work of Devadatta. That evil man Devadatta, to destroy wholesome teachings, created Mahāyāna scriptures. We do not believe such texts; they are spoken by Mara. Why? Because they distort and confuse the Dharma, making what is true appear false. Such claims are in your texts but absent from ours. Our scriptures and precepts state clearly: The Tathagata said, ‘After my Parinirvāṇa, in the evil age, false scriptures and precepts will arise—namely, the Mahāyāna vaipulya sūtras. In future times, there will be such evil monks.’”
「我又說言：『過九部經有方等典，若有人能了知其義，當知是人正了經律，遠離一切不淨之物，微妙清淨猶如滿月。』若有說言：『如來雖為一一經律演說義味如恒沙等，我律中無，將知為無。如其有者，如來何故於我律中而不解說？是故，我今不能信受。』當知是人則為得罪。是人復言：『如是經律我當受持。何以故？當為我作知足少欲、斷除煩惱、智慧涅槃、善法因故。』如是說者，非我弟子。
I also spoke, saying: "Beyond the nine divisions of the scriptures, there is the Mahāyāna canon. If someone can understand its meaning, know that this person truly understands the sutras and codes of conduct. They are far removed from all impure things, as subtle and pure as a full moon."
If someone says: "Although the Tathāgata has explained the meaning of each sutra and code as many as Ganges sands, if it's not in my code of conduct, I must assume it's absent. If it were present, why wouldn't the Tathāgata have explained it in my code? Therefore, I cannot accept it now." Know that such a person commits an offense.
This person further says: "I will uphold these sutras and codes. Why? Because they will be the cause for me to be content with little, reduce desires, cut off afflictions, attain wisdom and Nirvāṇa, and perform good actions." One who speaks thus is not my disciple.
「若有說言：『如來為欲度眾生故，說方等經。』當知是人真我弟子。若有不受方等經者，當知是人非我弟子。不為佛法而出家也，即是邪見外道弟子。如是經律是佛所說；若不如是，是魔所說。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
"If someone says, 'The Tathagata taught the Vaipulya scriptures in order to liberate sentient beings,' know that such a person is truly my disciple. If someone does not accept the Vaipulya scriptures, know that such a person is not my disciple and has not renounced the world for the Buddha's Dharma. Instead, they are a disciple of heretical and misguided views. Such sutras and precepts are taught by the Buddha; if not, they are taught by Mara. Those who follow what Mara teaches are Mara's followers; those who follow what the Buddha teaches are bodhisattvas."
「復次，善男子！若有說言：『如來不為無量功德之所成就，無常、變異。以得空法，宣說無我，不順世間。』如是經律名魔所說。
Furthermore, Good Son, if someone claims: 'The Tathagata did not attain his realization through boundless merit; he is impermanent and subject to change. Because he realized emptiness, he teaches selflessness and goes against worldly conventions.' — such a teaching should be known as the words of Mara.
「若有人言：『如來正覺不可思議，亦為無量阿僧祇等功德所成。是故常住，無有變異。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
If someone says, 'The Tathagata's perfect enlightenment is inconceivable, and it is accomplished by countless immeasurable virtues. Therefore, it is permanent and unchanging,' then such scriptures and teachings are spoken by the Buddha. Those who follow what is spoken by Mara are Mara's followers; those who follow what is spoken by the Buddha are bodhisattvas.
「復有人言：『或有比丘實不毀犯波羅夷罪。』眾人皆謂犯波羅夷如斷多羅樹，而是比丘實無所犯。何以故？我常說言：『四波羅夷若犯一者，猶如析石不可還合。』若有自說得過人法，是則名為犯波羅夷。何以故？實無所得詐現得相故，如是之人退失人法，是名波羅夷。
Some may say, "There are monks who have not actually committed a Parajika offense." Yet others insist they have, comparing it to cutting down a palm tree—irreparable. However, that monk has not truly committed the offense. Why is this? I have often taught that "committing any of the four Parajika offenses is like splitting a stone; it can never be rejoined." Furthermore, if anyone falsely claims to have attained superhuman qualities, that is a Parajika offense. Why? Because they claim to have gained what they have not, displaying false achievement. Such a person loses their human and spiritual standing—this is called a Parajika offense.
「所謂：若有比丘少欲知足，持戒清淨，住空閑處。若王、大臣見是比丘，生心念言謂得羅漢，即前讚歎、恭敬、禮拜。復作是言：『如是大師捨是身已，當得阿耨多羅三藐三菩提。』比丘聞已即白王言：『我實未得沙門道果，王莫稱我已得道果。唯願大王！勿為我說不知足法。不知足者，乃至謂得阿耨多羅三藐三菩提皆默然受。我今若當默然受者，當為諸佛之所呵責。知足之行，諸佛所讚。是故，我欲終身歡樂奉修知足。又，知足者，我定自知未得道果，王稱我得，我今不受，故名知足。』時王答言：『大師實得阿羅漢果，如佛無異。』爾時，其王普皆宣告內外人民、中宮妃后，悉令皆知得沙門果。是故，咸令一切聞者心生敬信，供養尊重。如是比丘真是梵行清淨之人，以是因緣，普令諸人得大福德。而是比丘實不毀犯波羅夷罪。何以故？前人自生歡喜之心讚歎供養故，如是比丘當有何罪？若有說言是人得罪，當知是經是魔所說。
“It goes like this: Suppose there is a monk who is content with little, pure in precepts, and dwells in a quiet place. If a king or a minister sees this monk, they think to themselves, ‘He must be an Arhat,’ and come forward to praise, revere, and bow to him. They then say, ‘Great master, after you leave this body, you will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).’ Hearing this, the monk says to the king, ‘I have truly not yet attained the fruit of the monastic path. Please, O King, do not declare me enlightened. Do not tell me something that encourages discontent. People who are discontent would quietly accept even a claim of supreme enlightenment. If I were to silently accept that, I would be criticized by the Buddhas. The practice of contentment is praised by all Buddhas. Therefore, I wish to joyfully cultivate contentment throughout my life. Moreover, because I am content, I clearly know I have not reached the path’s fruit. Since I do not accept your praise of my attainment, this is what we call contentment.’”
“Then the king replied, ‘Great master, you have truly attained the fruit of Arhatship, just like a Buddha.’ At that point, the king announced to everyone—within and outside his court, and even to the queen and concubines in the inner palace—so that they all knew this monk had achieved the fruit of the monastic path. This caused everyone who heard it to develop faith, respect, and devotion, and to offer support and reverence. This monk was truly a person pure in holy conduct, and through this causal connection, he enabled many to gain great blessings. And truly, this monk did not violate the grave offense of defeat (parajika). Why? Because others praised and supported him out of their own joyful hearts. So what offense could this monk have? If someone says he committed an offense, you should know that such a scripture was spoken by Mara (the tempter).”
「復有比丘說佛祕藏甚深經典：『一切眾生皆有佛性，以是性故，斷無量億諸煩惱結即得成於阿耨多羅三藐三菩提，除一闡提。』若王、大臣作如是言：『比丘！汝當作佛、不作佛耶？有佛性不？』比丘答言：『我今身中定有佛性，成以不成未能審之。』王言：『大德！如其不作一闡提者，必成無疑。』比丘言：『爾。實如王言。』是人雖言定有佛性，亦復不犯波羅夷罪。
Then another monk proclaimed the profound and secret teachings of the Buddha, a deep sutra: "All living beings possess the Buddha-nature. Because of this nature, they can sever countless billions of afflictions and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), except for those who are icchantikas (beings of incorrigible disbelief)."
If the king or his ministers then ask: "Monk, will you become a Buddha or not? Do you have the Buddha-nature?" The monk answers: "I definitely possess the Buddha-nature within this very body, but whether I will realize it or not, I cannot yet be certain."
The king says: "Venerable one, if you do not become an icchantika, you will certainly achieve Buddhahood, without a doubt."
The monk replies: "Yes, indeed, as the king says."
Even though this person affirms the existence of the Buddha-nature, he does not commit the offense of a parajika (the most serious monastic violation).
「復有比丘即出家時作是思惟：『我今必定成阿耨多羅三藐三菩提。』如是之人雖未得成無上道果，已為得福無量無邊不可稱計。假使有人當言：『是人犯波羅夷。』一切比丘無不犯者。何以故？我於往昔八十億劫常離一切不淨之物，少欲知足，威儀成就，善修如來無上法藏，亦自定知身有佛性。是故，我今得成阿耨多羅三藐三菩提，得名為佛，有大慈悲。如是經律是佛所說。若有不能隨順是者，是魔眷屬；若能隨順，是大菩薩。
Moreover, there is a monk who, at the moment of leaving home to enter the monastic life, thinks to himself: “I will certainly attain supreme perfect enlightenment.” Although such a person has not yet achieved the ultimate fruit of awakening, the merit they have already gained is immeasurable, boundless, and incalculable. If someone were to say, “This person has committed the most serious offense,” then no monk would be without fault in this regard. Why is that? Because in the past eighty billion eons, I myself have always been free from all impure things, with few desires and contentment, perfect in dignified conduct, skilled in cultivating the unsurpassed treasury of the Tathāgata’s teachings, and I have also clearly known that my very being possesses the Buddha-nature. Therefore, I have now attained supreme perfect enlightenment, become known as a Buddha, and possess great compassion. These sutras and precepts were spoken by the Buddha. If there are those who cannot follow them, they belong to Māra’s retinue; if they can follow them, they are great bodhisattvas.
「復有說言：『無四波羅夷、十三僧殘、二不定法、三十捨墮、九十一墮、四懺悔法、眾多學法、七滅諍等，無偷蘭遮、五逆等罪及一闡提。若有比丘犯如是等墮地獄者，外道之人悉應生天。何以故？諸外道等無戒可犯，此是如來示現怖人故說斯戒。』
"There is another teaching that says: 'There are no Four Parajikas, Thirteen Sanghadisesa, Two Aniyatas, Thirty Nissaggiya Pacittiya, Ninety-one Pacittiya, Four Patidesaniya, Numerous Sekhiya Dhamma, nor Seven Adhikarana-samatha. There is no Sthulatyaya, nor the five heinous crimes, nor the Icchantikas. If a monk falls into hell for violating such precepts, then non-Buddhists should all be reborn in heaven. Why? Because non-Buddhists have no precepts to break. The Tathagata taught these precepts only to scare people.'
「若言：『佛說我諸比丘若欲行婬，應捨法服，著俗衣裳，然後行婬。復應生念：「婬欲因緣非我過咎。」如來在世亦有比丘習行婬欲得正解脫，或命終後生於天上。古今有之，非獨我作。或犯四重、或犯五戒、或行一切不淨律儀，猶故得具真正解脫。如來雖說犯突吉羅如忉利天日月歲數八百萬歲墮在地獄，是亦如來示現怖人。』
If someone claims: "The Buddha said that any of my monks who wish to engage in sexual misconduct should first remove their robes, wear ordinary lay clothes, and only then act on that desire. They should also think: 'Sexual desire is not my fault.' Even when the Tathāgata was alive, some monks practiced sexual desire and still attained true liberation, or even ascended to heaven after death. This has happened in the past and present—it is not something I alone have done. Even if a person commits one of the four major offenses, or breaks any of the five precepts, or behaves in ways that go against all pure precepts, they can still achieve true liberation. When the Tathāgata said that committing even a minor offense will cause one to fall into hell for eight million years—a period as long as the days and years of the Trāyastriṃśa Heaven—this was merely the Tathāgata’s way of frightening people."
「言：『波羅夷至突吉羅，輕重無差。』是諸律師妄作此言。言是佛制，畢定當知非佛所說。如是言說是魔經律。
"To claim that from the most serious offense (Pārājika) to the most minor (Dukkaṭa), there is no difference in severity—this is something that certain Vinaya masters have wrongly asserted. Saying it is a rule established by the Buddha, you should know for certain that this is not what the Buddha taught. Such statements are the scriptures and laws of Māra."
「若復說言：『於諸戒中，若犯小戒、乃至細微，當受苦報，無有齊限。』如是知已，防護自身如龜藏六。若有律師復作是言：『凡所犯戒都無罪報。』如是之人不應親近。如佛所說：
If someone says: "Among all precepts, even breaking a minor or subtle precept will bring endless suffering and retribution without limit." Having understood this, one should protect themselves like a turtle hiding its six limbs inside its shell. If some teacher of the precepts then says: "Any breaking of precepts carries no karmic consequences at all," such a person should not be associated with. As the Buddha said:
「『若過一法， 是名妄語， 不見後世， 無惡不造。』
"If you transgress even one precept, it is called a falsehood. Not seeing the consequences beyond this life, no evil will be left undone."
「是故，不應親近是人。
Therefore, one should not associate with such a person.
「我佛法中清淨如是，況復有犯偷蘭遮罪、或犯僧殘及波羅夷而非罪耶？是故，應當深自防護如是等法。若不守護，更以何法名為禁戒？
"In the Dharma I teach, purity is like this—how much more so must one avoid committing grave offenses, partial violations, or even the most severe transgressions, and still not consider them as faults? Therefore, you should be deeply vigilant in guarding against such breaches. If one fails to protect them, what else can be called 'precepts' or 'moral discipline'?"
「我於經中亦說有犯四波羅夷，乃至微細突吉羅等，應當苦治。眾生若不護持禁戒，云何當得見於佛性？一切眾生雖有佛性，要因持戒然後乃見；因見佛性，得成阿耨多羅三藐三菩提。九部經中無方等經，是故不說有佛性耳。經雖不說，當知實有。若作是說，當知是人真我弟子。」
"In the scriptures, I have also spoken of the four cardinal transgressions (*pārājika*) down to the most minor offenses (*duṣkṛta*), which should be strictly corrected. If beings do not uphold the precepts, how then can they hope to see their Buddha-nature? All beings possess Buddha-nature, but it can only be realized through upholding the precepts. By seeing this Buddha-nature, one attains Supreme Perfect Enlightenment (*Anuttara Samyaksaṃbodhi*). The earlier nine divisions of the teachings do not include the Great Vehicle scriptures, which is why they do not explicitly teach about Buddha-nature. Although the scriptures do not state it directly, you should know that Buddha-nature truly exists. One who speaks in this manner can truly be called my disciple."
迦葉菩薩白佛言：「世尊！如上所說：『一切眾生有佛性』者，九部經中所未曾聞。如其說有，云何不犯波羅夷耶？」
Kashyapa Bodhisattva said to the Buddha: "World-Honored One! That which was spoken above — that all sentient beings have Buddha-nature — has never been heard in the nine divisions of the teachings. If it is said that such a nature exists, how does that not violate the gravest precept (the Parajika offense)?"
佛言：「善男子！如汝所說，實不毀犯波羅夷罪。善男子！譬如有人說言：『大海唯有七寶，無八種。』者，是人無罪。若有說言：『九部經中無佛性。』者，亦復無罪。何以故？我於大乘大智海中說有佛性，二乘之人所不知見，是故說無，無有罪也。如是境界諸佛所知，非是聲聞、緣覺所及。
The Buddha said, "Good man! As you have said, one who does not truly violate the most fundamental precepts is not at fault. Good man! It is like someone who says, 'The great ocean only contains seven treasures, not eight.' Such a person commits no offense. Likewise, if someone says, 'The nine divisions of scriptures do not mention Buddha-nature,' that person also commits no offense. Why? Because I have taught that Buddha-nature exists within the great sea of wisdom of the Mahayana, but those of the Two Vehicles cannot see or know it. Therefore, saying it does not exist is not a fault. Such a state is known only to the Buddhas and cannot be reached by disciples or solitary realizers."
「善男子！若人不聞如來甚深祕密藏者，云何當知有佛性耶？何等名為祕密之藏？所謂方等大乘經典。
"Good man! If a person has not heard the Tathagata's profound and hidden treasury, how could they possibly know that there is Buddha-nature? What is this hidden treasury? It refers to the Mahayana scriptures of universal equality."
「善男子！有諸外道，或說我常、或說我斷。如來不爾，亦說有我，亦說無我，是名中道。若有說言：『佛說中道。一切眾生悉有佛性，煩惱覆故，不知、不見。是故，應當勤修方便，斷壞煩惱。』若有能作如是說者，當知是人不犯四重；若有不作如是說者，是則名為犯波羅夷。若有說言：『我已成就阿耨多羅三藐三菩提。何以故？以有佛性故。有佛性者，必定當成阿耨多羅三藐三菩提。以是因緣，我今已得成就菩提。』當知是人則名為犯波羅夷罪。何以故？雖有佛性，以未修習諸善方便，是故未見；以未見故，不能得成阿耨多羅三藐三菩提。善男子！以是義故，佛法甚深不可思議。」
"Good man! Some external teachers claim that the self is eternal, while others claim that the self is annihilated at death. The Tathagata, however, is not like this. He sometimes speaks of the self and sometimes speaks of the absence of self—this is called the Middle Way.
If someone says, 'The Buddha teaches the Middle Way. All sentient beings possess Buddha-nature, but because it is covered by afflictions, they do not know it or see it. Therefore, they should diligently cultivate skillful means to cut off and destroy their afflictions,' know that such a person does not violate the Four Grave Offenses. But if someone does not speak in this way, they are guilty of a Pārājika offense.
If someone says, 'I have already attained Anuttara Samyaksaṃbodhi. Why? Because I have Buddha-nature. Since all who have Buddha-nature will definitely attain Anuttara Samyaksaṃbodhi, for this reason I have now already achieved enlightenment,' know that such a person is guilty of a Pārājika offense. Why? Although they have Buddha-nature, because they have not yet cultivated the various wholesome skillful means, they have not seen it. And because they have not seen it, they cannot attain Anuttara Samyaksaṃbodhi.
Good man! For this reason, the Buddha's Dharma is profound and inconceivable."
迦葉菩薩白佛言：「世尊！有王問言：『云何比丘墮過人法？』」
Kasyapa Bodhisattva said to the Buddha: "World-Honored One, a king once asked: 'What is meant by a monk falling into offenses greater than those of ordinary people?'"
佛告迦葉：「若有比丘，為利養故、為飲食故，作諸諛諂、姦偽、欺詐。『云何當令諸世間人定實知我是真乞士？以是因緣，令我大得利養、名譽。』如是比丘多愚癡故，長夜常念：『我實未得四沙門果，云何當令諸世間人謂我已得？復當云何令諸優婆塞、優婆夷等咸共指我，作如是言：「是人福德，真是聖人。」』如是思惟專為求利，非為求法。行來出入進止安詳，執持衣鉢不失威儀，獨坐空處如阿羅漢，令世間人咸作是言：『如是比丘善好第一，精勤苦行修寂滅法。』『以是因緣，我當大得門徒弟子，諸人亦當大致供養衣服、飲食、臥具、醫藥，令多女人敬念愛重。』若有比丘及比丘尼作如是事，墮過人法。
The Buddha told Kasyapa: “If a monk—motivated by gain, by food and drink—engages in flattery, deception, and fraud, thinking, ‘How can I make the world definitely know I am a true mendicant? Through this, may I obtain great profit and renown’—then that monk, being deeply foolish, constantly thinks over the long night: ‘I have not actually attained the four fruits of monastic life; how can I make the world think I have? And how can I cause laymen and laywomen to point at me and say, “This man is blessed; he is truly a saint”?’ Such thoughts are wholly focused on seeking gain, not on seeking the Dharma.
‘His coming, going, and movements are calm and dignified; he holds his bowl and robe without losing proper deportment, and sits alone in empty places like an Arhat, so that people say, “This monk is good, excellent, foremost, diligent in ascetic practice, cultivating the path of stillness.”’ ‘Through this cause, I will gain many disciples and followers, and people will also offer me abundant robes, food, bedding, and medicine, and many women will respect, cherish, and adore me.’ If a monk or nun does such things, they fall into the offense of pretending to have qualities beyond ordinary people.
「復有比丘為欲建立無上正法住空閑處，非阿羅漢而欲令人謂是羅漢、是好比丘、是善比丘、寂靜比丘，令無量人生於信心。『以此因緣，我得無量諸比丘等以為眷屬，因是得教破戒比丘及優婆塞，悉令持戒。以是因緣，建立正法，光揚如來無上大義，開顯方等大乘法化，度脫一切無量眾生，善解如來所說經律輕重之義。』復言：『我今亦有佛性。有經名曰如來祕藏，於是經中我當必定得成佛道，能盡無量億煩惱結。』廣為無量諸優婆塞說言：『汝等盡有佛性，我與汝等俱當安住如來道地，成阿耨多羅三藐三菩提，盡無量億諸煩惱結。』作是說者，是人不名墮過人法，名為菩薩。
There was also a monk who, wishing to establish the supreme True Dharma, dwelled in a secluded place. Though not an Arhat, he wanted others to consider him an Arhat, a good monk, a virtuous monk, a monk of tranquility, so that countless people would develop faith in him. He thought, “Through this cause, I will gain countless monks as my followers. Because of this, I will be able to teach both precept-breaking monks and laymen to uphold the precepts. Through this cause, I will establish the True Dharma, spread the supreme meaning of the Tathagata, reveal the liberation of the Great Vehicle’s Universal Teaching, liberate all countless beings, and skillfully understand the meanings of weighty and light matters in the sutras and Vinaya taught by the Tathagata.” He further said, “I too now have the Buddha-nature. There is a sutra called the ‘Tathagata’s Secret Treasury.’ In this sutra, I will certainly attain Buddhahood and exhaust countless billions of afflictive bonds.” He then extensively taught countless laymen, saying, “You all have the Buddha-nature. I and you alike will abide in the Tathagata’s path, attain Anuttara-samyak-sambodhi, and exhaust countless billions of afflictive bonds.” One who speaks thus is not to be called one who has fallen from the teaching of a superior person; rather, he is called a Bodhisattva.
「若言有犯突吉羅者，忉利天上日月歲數八百萬歲墮地獄中受諸罪報。何況故犯偷蘭遮罪？此大乘中，若有比丘犯偷蘭遮，不應親近。何等名為大乘經中偷蘭遮罪？若有長者造立佛寺，以諸花鬘用供養佛。有比丘見花貫中縷，不問輒取，名偷蘭遮。若知、不知，亦如是犯。若以貪心破壞佛塔，犯偷蘭遮。如是之人不應親近。若王、大臣見塔朽故，為欲修補供養舍利，於是塔中或得珍寶，即寄比丘。比丘得已，自在而用。如是比丘名為不淨，多起鬪諍。善優婆塞不應親近、供養、恭敬。如是比丘名為無根、名為二根、名不定根。不定根者，欲貪女時身即為女、欲貪男時身即為男。如是比丘名為惡根，不名為男、不名為女，不名出家、不名在家。如是比丘不應親近、供養、恭敬。
"To say that committing a Dukkara offense results in falling into hell, where one suffers for eight million years measured by the days and months of the Trāyastriṃśa Heaven—how much more so for intentionally committing a Sthūlātyaya offense? In this Mahāyāna tradition, if a monk commits a Sthūlātyaya offense, he should not be associated with. What is called a Sthūlātyaya offense in the Mahāyāna scriptures? If a wealthy elder builds a Buddhist temple and uses flower garlands to make offerings to the Buddha, and a monk, upon seeing a thread connecting the flowers, takes it without asking, this is called a Sthūlātyaya offense. Whether he knows it or not, it is the same offense. If, out of greed, he damages a Buddhist stūpa, this is committing a Sthūlātyaya offense. Such a person should not be associated with. If a king or a minister sees that a stūpa is old and decayed, and wishes to repair it and make offerings to the relics, he might find treasures inside the stūpa and entrust them to a monk. After the monk receives them, he uses them as he pleases. Such a monk is called impure and stirs up much conflict. A good upāsaka should not associate with, make offerings to, or respect him. Such a monk is called rootless, called having two roots, called having an indeterminate root. One with an indeterminate root, when desiring a woman, his body becomes female; when desiring a man, his body becomes male. Such a monk is called having an evil root; he is called neither male nor female, neither a renunciate nor a householder. Such a monk should not be associated with, made offerings to, or respected.
「於佛法中沙門法者，應生悲心覆育眾生，乃至蟻子應施無畏，是沙門法；遠離飲酒乃至嗅香，是沙門法；不得妄語乃至夢中不念妄語，是沙門法；不生欲心乃至夢中亦復如是，是沙門法。」
In the Buddha's teaching, the way of a renunciant is to cultivate compassion and care for all living beings—even down to the ants, offering them safety from fear. This is the way of a renunciant. To abstain from alcohol, even from its scent, is the way of a renunciant. Not to lie, not even to think of lying in a dream, is the way of a renunciant. Not to give rise to desire, not even in a dream, is the way of a renunciant.
迦葉菩薩白佛言：「世尊！若有比丘夢行婬欲，是犯戒不？」
Kashyapa Bodhisattva asked the Buddha: "World-Honored One, if a monk engages in sexual acts in a dream, does he break the precepts?"
佛言：「不也。應於婬欲生臭穢想，乃至不生一念淨想，遠離女人、煩惱、愛想。若夢行婬，寤應生悔。比丘乞食受供養時，應如饑世食子肉想。若生婬欲應疾捨離。如是法門當知是佛所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是名菩薩。
The Buddha said, "No. You should regard sexual desire as foul and impure—do not even entertain a single thought of regarding it as clean. Stay far away from women, afflictions, and thoughts of craving. If you engage in sexual intercourse in a dream, you should feel remorse upon waking. When a monastic receives offerings during alms round, they should think of it as eating the flesh of their own child in a time of famine. If sexual desire arises, you should quickly abandon and renounce it. Know that such teachings are the sutras and precepts spoken by the Buddha. Those who follow what Mara teaches are Mara's followers; those who follow what the Buddha teaches are called Bodhisattvas."
「若有說言：『佛聽比丘常翹一脚、寂默不言、投淵、赴火、自墜高巖、不避險難、服毒斷食、臥灰土上、自縛手足、殺害眾生、方道呪術、旃陀羅子、無根、二根及不定根、身根不具，如是等輩如來悉聽出家為道。』是名魔說。
"If someone claims: 'The Buddha permits monks to constantly stand on one foot, remain silent, jump into abysses, throw themselves into fire, leap off high cliffs, never avoid danger or hardship, take poison, starve themselves, sleep on ash and dirt, bind their own hands and feet, kill living beings, practice sorcery and spells, or that those who are outcasts, without sexual organs, with both sexual organs, with indeterminate sexual organs, or physically disabled are all allowed by the Tathagata to leave home and follow the path' — this is called the speech of Mara."
「佛先聽食五種牛味及以油、蜜、憍奢耶衣、革屣等物。除是之外，若有說言：『聽著摩訶楞伽，一切種子悉聽貯畜，草木之屬皆有壽命。佛說是已便入涅槃。』若有經律作是說者，當知即是魔之所說。
"The Buddha originally permitted the consumption of five kinds of milk products, as well as oil, honey, kāṣāya robes, and leather sandals. However, beyond these, if any teaching claims: 'It is allowed to use large ghee vessels, and to store all kinds of seeds, and that plants and grasses have life. The Buddha said this and then entered Nirvana,' then you should know that any scripture or monastic rule that makes such a claim is the word of Māra."
「我亦不聽常翹一脚。若為法故，聽行、住、坐、臥。又亦不聽服毒、斷食、五熱炙身、繫縛手足、殺害眾生、方道呪術、珂貝象牙以為革屣、儲畜種子、草木、有命、著摩訶楞伽。若言：『世尊作如是說。』當知是為外道眷屬，非我弟子。
"I also do not permit the practice of standing on one foot constantly. For the sake of the Dharma, I allow walking, standing, sitting, and lying down. Furthermore, I do not permit the following: taking poison, fasting to the point of starvation, exposing one's body to the five fires, binding one's hands and feet, harming living beings, practicing spells or incantations, using shells and ivory for sandals, hoarding seeds, plants, or living creatures, or wearing garments made from mahogany. If anyone claims that I, the World-Honored One, have taught such practices, know them to be followers of non-Buddhist paths, not my disciples."
「我唯聽食五種牛味及油、蜜等，聽著革屣、憍奢耶衣。我說四大無有壽命。若有經律作是說者，是名佛說。若有隨順佛所說者，當知是等真我弟子；若有不隨佛所說者，是魔眷屬；若有隨順佛經律者，當知是人是大菩薩。
"I only permit the consumption of five kinds of dairy products, along with oil and honey, as food. I allow the wearing of leather sandals and fine silk garments. I declare that the four great elements have no life-force. Any sutras or codes of discipline that speak in this way are to be regarded as the Buddha's teaching. Those who follow in accordance with the Buddha's words should be known as my true disciples. Those who do not follow the Buddha's words are followers of Mara. Those who follow in accordance with the Buddha's sutras and codes of discipline should be known as exalted Bodhisattvas.
「善男子！魔說、佛說差別之相，今已為汝廣宣分別。」
"Good man! The differences between what demons say and what the Buddha teaches have now been thoroughly explained and distinguished for you."
迦葉白佛言：「世尊！我今始知魔說、佛說差別之相，因是得入佛法深義。」
Kashyapa said to the Buddha, "World-Honored One! Now I finally understand the difference between the words of Mara and the words of the Buddha. Through this, I have been able to enter the profound meaning of the Dharma."
佛讚迦葉：「善哉，善哉。善男子！汝能如是曉了分別，是名黠慧。」
The Buddha praised Kāśyapa: "Excellent, excellent. Good man, you are able to understand and distinguish in this way—this is what is called true wisdom."