大威德陀羅尼經卷第一
隋北印度三藏闍那崛多譯
Translated by the Tripitaka Master Jñānagupta of Northern India during the Sui Dynasty
如是我聞：
一時婆伽婆在舍婆提大城祇樹給孤獨園，與大比丘眾千二百五十人俱。復有無量天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、人非人等四部大眾左右圍遶。爾時世尊告長老阿難言：「阿難！有陀羅尼法本，過去諸佛已曾顯示略廣解釋，為諸侍者及以眾生受安樂故、憐愍世間諸天人等廣利益故。我今亦欲說此陀羅尼，亦令眾生受安樂故、哀愍世間諸天人等廣利益故。阿難！汝既是我親承侍者，我今為汝說此法本。諦聽諦受，善思念之，當為汝說。」爾時阿難而白佛言：「唯然世尊！願樂欲聞。」
Thus have I heard: At one time, the Bhagavan was in the great city of Śrāvastī, in the Jeta Grove, at the garden of Anāthapiṇḍada, together with a great assembly of twelve hundred and fifty bhikṣus. Furthermore, there were immeasurable devas, nāgas, yakṣas, gandharvas, asuras, kinnaras, mahoragas, humans, non-humans, and the fourfold assembly, all gathered around him.
At that time, the World-Honored One addressed the Elder Ānanda, saying: "Ānanda, there is a dhāraṇī dharma source. The past Buddhas have already revealed it, explaining it both briefly and extensively, for the sake of bringing peace and happiness to their attendants and to all beings, and out of compassion for the world, to greatly benefit the devas and humans. Now, I too wish to expound this dhāraṇī, likewise to bring peace and happiness to beings and out of pity for the world, to greatly benefit the devas and humans. Ānanda, since you are my personal attendant, I will now explain this dharma source to you. Listen attentively, receive it well, and reflect upon it carefully. I shall explain it for you."
Then Ānanda said to the Buddha: "So be it, World-Honored One. I wish to hear it with joy."
佛告阿難：「一者神通、二者根本；又復一者是欲具足、二者見具足，不入涅槃，所謂斷見及以常見。復有二見不入涅槃，謂於我見煩惱著見，以一智者而言無智。復次應知俗事及與執著世俗言詞，應知事及與非事，應知有為事及無為事，應知生、應知滅，則應知入處、應知非入處，應知去處、應知斷去處、應知處所，應知愛、應知愛因緣、應知境界道，應知發去處、應知入處、應知至處去勝，應知別離、應知別離住處，應知攝非事、應知非義語、應知聚集事，應知緣、應知緣住處、應知緣和、應知緣生處、應知緣生、應知緣所生法，應知行、應知勝行，應知住國土處善根、應知攝閑預成就、應知得閑預分、應知得佛出世善根，應知作防護事、應知信欲減、應知閑處，應知一自在、二分別生、三種得因緣，應知三學行、二種淨戒、三種聖教、一愛著瞋恚、一真實謂如來教、一朋友不可破、一伴可共入怖處、一切眾生自在非善知識、一切眾生具自在難不信發行、一切眾生本性破壞、一切眾生共同一行、一切眾生不得愛故與愛為奴、一切眾生自過不見故不入涅槃、一切眾生各相障礙不得解脫、一善根不能斷故入般涅槃。興造諸業而不失壞，入一欲故入惡處，入二三四五欲故入地獄中。一種不欲、一種印、二種觀察、一種勇健、一道七處、五破壞、五力、五語道處、五世間法、五生趣、五聚陰、五病、五無病、五根、五時、五三摩耶分、五摩呼多、五最後心生處持來、五不勝法、五儜怯、五優婆塞、五種多貪性、五種宰官、五無量、五勝作、五戲論、五恐怖、五怨讎、五不共心分、五不敬、五尊重、五重、五擔、五怖畏、五宰官和合、五種滅依身、五種滅依口、五種滅依意、五種想因緣、五受、五受斷、五暗、五暗盲、五翳障眼、五羅剎、五淵、五迴轉、五窟、五窟斷、五分第一禪、五種聲、五種世法行、五種共法舉罪、五教示、五善知識教、五種言說法音生處、五種論法、五喜根、五喜生處、五憂生法、五怯弱怖畏應當解說、五種功能應當解說、五種世間功德行、五種漏法和合、五種勝世行、五種觸生、五種惡道、五種惡眼、五種惡耳、五種惡鼻、五種惡舌、五種惡身、五種惡意、五無功德法、五種獨住持因緣、五種離教師隨緣流轉、五種法應隨順眾、五受因緣、五受不斷滅、五法當作憂、五痛著不遍知故受苦痛、五種蓋不可取、五種障分別、五一向行法不應取、五種事物應當離、五相不斷滅、五乾燥無因起、五作惡處滿、五種烟、五奸猾欺誑言說、五種賊長命難打、五作時行、五種眾生塚間平等、五種在空處因緣、五窟處不恐怖隨心所欲、五嚴熾不作惡、五巧行境界處、五無中間、五法不作別異、五住處、五惡住處、五種得錢物得宿命得念智現證見巧因緣隨轉、五無毒、五濕波耶那、五善根大果報隨轉、五功德捨法、五懶惰事、五信滿、五法具足當入正位、五根前受業報、五種智聚欲滿隨轉、五時施善根成熟增長、五施當減諸有、五種戒超越、五道滿足、五戒俱善覆護滿足、五種戒當轉法輪、五戒俱具足已得四十種歡欣法，五種戒俱受已羸劣戒不具足缺減破戒，謂優婆塞優婆夷五種刺患，命終時得五種行巧解脫當具足滿。五中等邊、五種戒羸、五戒句顛倒行無有別異、五戒羸當為說、五戒俱當轉十二相法輪、五種時一法時、五種言一法言、五種眾一眾會、五種道一善妙、五命終一是斷、五智者一最勝、五境界我歎一、五道無別異相、五解脫一無有出、五實言一真實、五種滅一真滅、五種惡無可淨、五踊躍、五自恣、五治罰、阿蘭那宿處具五讚歎、一坐頭多得五讚歎、常乞食行頭多五讚歎、五種入聚落當教示、五縫衣功德、五多聞者功德、樂欲法五功德、五種惡魔波旬作障礙、五種患障法言法言斷具、五惡解脫事、五障礙得、五破壞、五世間賊、五攝受語言、五妄語事、五不共住、五捨智、五破戒惡、五破戒處、五應知分別破戒、五事持毘那耶。應知五分別不持毘那耶、應知五比丘不知正威儀不持毘那耶，言語因緣自說多聞。彼如是如是梵行者，不問五法持毘那耶，健瞋當向惡趣。五持律者，有煩惱而不慚恥，得五種乾燥，自行欲不淨而自說淨，欲行持律時得五種罪、五種非時語。求報施法有五種過患。五種諍論根本，令比丘恐怖。五臭穢法，非學者語。五種論師逼切故毀佛，五種毀法、五種毀僧。法師有五種不淨，比丘應知各別不各別。五種法墮調戲不持戒處，破戒在身成妄語者。復有妄語者，戒如糞穢。比丘五法具足心懆如風。比丘五法具足說外道語。比丘五法具足，不巧知修多羅。比丘五法具足捨佛菩提。比丘五法具足能生瞋恚，瞋恚生已捨佛語。俗人五法具足，於出家法師如法和合。五下分結、五上分結、五損、五惡、五身結、五惱法、五因、五緣、五頂墮、五不自在作法。五三十三天於先墮相。五四天王天集會法。五三十三天受取、五三十三天不受取。五三十三天如業果報勝酒。五勝法天女捨己天子面向他天。五三十三天作業，釋迦提婆那民共一萬二千天女出善法堂。五三十三天集會欲破阿修羅。五三十三天鬪諍相至園。應知五三十三天發鬪。五三十三天具足法降阿修羅。五三十三天具足健法，初生即有此念，得自業智。五種欲行諸天大集會。五種夜摩天內信巧方便，生得見諸佛。五種往昔善根，夜摩諸天遊戲而不迷惑。五種往昔善根，夜摩諸天各無輕慢亦無嫉妬。五種法具足，夜摩諸天過有閑預。五法具足，兜率陀諸天子當得九十九種歡喜法。五種兜率陀諸天子往昔願法，不失正念。五種兜率陀諸天子往昔願法，而不迷惑。五種往昔勝願戒滿足故，兜率陀諸天子神通成就，願滿足故分別得成。五種法具足，兜率陀諸天子值佛出生，不捨離已得信具足故，捨家出家得近如來，既出家已得解脫智。五法具足，兜率陀諸天子立於先死相法，生而不恐怖死，死已不假作念知所生處，能生厭離而不放逸。七十五種相具足，兜率陀天子勝取欲行。十五種相具足，兜率陀諸天子值佛出生，親近不離不生悔心；若不值佛，命終已後而生人間，當得出家證緣覺道。五眼根相，兜率陀諸天命終已生人間。智者應知五根相夜摩諸天命終、五根相三十三天命終、五根相四天王天命終、三根相地居諸天命終、八種根相人間命終，還生人間。智者應知六種根相，合會大地獄，死還生人間。智者應知應取是相，九根相活大地獄中死、七根相黑繩大地獄中死，十三根相速轉速滅速生寒地獄中，死還生人間。四根相畜生中死、四根相獼猴中死，還生人間。六根相野干中死，還生人間。十六根相，真正師子中死，還生人間。四種彼日初分時根相、四種日中時根相、四種日後分時根相。四種瞋根相。阿難！我且略說，若欲廣明是義，有十二俱致百千等數根之勝相，彼佛如來知諸眾生各各根數。
The Buddha said to Ananda: "There are two kinds: supernatural powers and fundamental roots. Furthermore, there are two kinds of fulfillment: fulfillment of desire and fulfillment of view. Not entering Nirvana refers to the views of annihilationism and eternalism. There are also two views that prevent entry into Nirvana: attachment to the view of self and attachment to afflictions, where one with wisdom speaks of non-wisdom.
Moreover, one should know worldly affairs and attachment to worldly speech. One should know what is a matter and what is not a matter. One should know conditioned phenomena and unconditioned phenomena. One should know birth and cessation. Then one should know the entry points and non-entry points. One should know the destinations and the cessation of destinations. One should know the locations. One should know craving, the causes of craving, and the path of objects. One should know the origins of arising, the entry points, and the superior destinations. One should know separation and the abodes of separation. One should know the grasping of non-matters and non-meaningful speech. One should know the gathering of matters. One should know conditions, the abodes of conditions, the harmony of conditions, the arising of conditions, and the conditioned phenomena. One should know conduct and superior conduct. One should know the abodes of wholesome roots in lands. One should know the attainment of leisure and accomplishment. One should know the attainment of the share of leisure. One should know the wholesome roots for the Buddha's appearance. One should know protective actions. One should know the decrease of faith and desire. One should know places of leisure. One should know one mastery, two kinds of arising through discrimination, and three kinds of attainment through conditions. One should know the threefold training, two kinds of pure precepts, three kinds of holy teachings, one attachment to anger, one truth which is the Tathagata's teaching, one friend who cannot be broken, one companion with whom one can enter fearful places, all beings with mastery are not good friends, all beings with full mastery find it difficult to believe and practice, all beings have inherently destructive natures, all beings share one conduct, all beings become slaves to craving because they do not obtain love, all beings do not enter Nirvana because they do not see their own faults, all beings obstruct each other and cannot attain liberation, one wholesome root cannot be severed and thus enters complete Nirvana.
Creating various karmas without losing them, entering one desire leads to evil realms; entering two, three, four, or five desires leads to hell.
One kind of non-desire, one kind of seal, two kinds of observation, one kind of vigor, one path with seven places, five kinds of destruction, five powers, five places of verbal paths, five worldly dharmas, five destinies of rebirth, five aggregates, five illnesses, five states of non-illness, five faculties, five times, five divisions of samaya, five moments, five final mind-born abodes brought forth, five unwholesome dharmas, five kinds of cowardice, five kinds of lay disciples, five kinds of greedy nature, five kinds of officials, five immeasurables, five superior actions, five frivolous talks, five fears, five enemies, five non-shared mental divisions, five disrespects, five respects, five weights, five burdens, five terrors, five harmonies of officials, five kinds of cessation dependent on body, five kinds of cessation dependent on speech, five kinds of cessation dependent on mind, five kinds of ideation causes, five feelings, five cessations of feelings, five darknesses, five blindnesses of darkness, five obscurations of the eye, five rakshasas, five abysses, five turnings, five caves, five cessations of caves, five divisions of the first dhyana, five kinds of sounds, five kinds of worldly conduct, five kinds of shared dharmas for accusing offenses, five teachings, five teachings of good friends, five places where the sound of Dharma speech arises, five kinds of Dharma discussions, five roots of joy, five places where joy arises, five dharmas that produce sorrow, five kinds of cowardly fear that should be explained, five kinds of functions that should be explained, five kinds of worldly meritorious conduct, five kinds of outflow dharmas in harmony, five kinds of superior worldly conduct, five kinds of contact arising, five evil paths, five evil eyes, five evil ears, five evil noses, five evil tongues, five evil bodies, five evil minds, five dharmas without merit, five causes for solitary abiding, five kinds of following teachers and drifting with conditions, five dharmas that should accord with the assembly, five causes of feelings, five feelings that are not extinguished, five dharmas that cause sorrow, five pains that are not fully understood and thus cause suffering, five kinds of hindrances that should not be grasped, five kinds of obstructive discriminations, five one-sided practices that should not be taken up, five kinds of things that should be abandoned, five characteristics that are not extinguished, five kinds of dryness arising without cause, five kinds of evil actions fully committed, five kinds of smoke, five kinds of cunning deceptive speech, five kinds of thieves with long lives difficult to defeat, five kinds of actions done in time, five kinds of beings equal in the charnel ground, five causes for dwelling in empty places, five cave abodes without fear according to one's wishes, five kinds of austerity without doing evil, five skillful actions in the realm of objects, five without intervals, five dharmas not making distinctions, five abodes, five evil abodes, five kinds of obtaining wealth, obtaining past life recollection, obtaining wisdom of recollection, direct seeing, skillful causes following conditions, five without poison, five wet payana, five wholesome roots with great results following conditions, five meritorious abandoning dharmas, five lazy matters, five fulfillments of faith, five dharmas fully possessed that should enter the right position, five faculties receiving karmic retribution beforehand, five kinds of wisdom aggregates with desire fully following conditions, five times of giving with wholesome roots maturing and increasing, five kinds of giving that should reduce existences, five kinds of precept transcendence, five paths fulfilled, five precepts together well covered and protected fully, five kinds of precepts that should turn the Dharma wheel, five precepts fully possessed already attaining forty kinds of joyful dharmas, five kinds of precepts together received already with weak precepts not fully possessed lacking and broken, meaning laymen and laywomen with five kinds of thorn afflictions, at the time of death attaining five kinds of skillful conduct liberation should be fully possessed. Five middling edges, five kinds of weak precepts, five precept phrases practiced颠倒 without distinction, five weak precepts should be explained, five precepts together should turn the Dharma wheel of twelve characteristics, five kinds of times one Dharma time, five kinds of speech one Dharma speech, five kinds of assemblies one assembly, five kinds of paths one good and excellent, five deaths one cessation, five wise ones one supreme, five objects I praise one, five paths without distinguishing characteristics, five liberations one without emergence, five true speeches one truth, five kinds of cessation one true cessation, five kinds of evil without purification, five leaps, five self-indulgences, five punishments, the aranya dwelling place possessing five praises, one sitting head obtaining five praises, the practice of constant alms begging head obtaining five praises, five kinds of entering villages should be taught, five merits of sewing robes, five merits of the learned, five merits of delighting in the Dharma, five kinds of obstacles made by the demon Mara, five kinds of afflictions obstructing Dharma speech and Dharma speech cessation fully, five evil liberation matters, five obstructions to attainment, five destructions, five worldly thieves, five grasping of speech, five matters of false speech, five kinds of not dwelling together, five abandonments of wisdom, five evils of broken precepts, five places of broken precepts, five should know discriminations of broken precepts, five matters upholding the Vinaya. Should know five discriminations of not upholding the Vinaya, should know five bhikkhus not knowing proper deportment not upholding the Vinaya, speaking causes themselves claiming to be learned. Those such and such Brahma-farers, not asking about five dharmas upholding the Vinaya, strong anger will go to evil destinies. Five upholders of discipline, having afflictions without shame, obtain five kinds of dryness, themselves practicing impurity while claiming purity, when wishing to practice discipline obtain five kinds of offenses, five kinds of untimely speech. Seeking reward in giving Dharma has five kinds of faults. Five roots of disputes, causing bhikkhus fear. Five foul dharmas, not the speech of learners. Five kinds of debaters pressing thus slandering the Buddha, five kinds of slandering the Dharma, five kinds of slandering the Sangha. Dharma teachers have five kinds of impurity, bhikkhus should know each separately not separately. Five dharmas falling into frivolity not upholding the precepts place, broken precepts on the body becoming false speakers. Furthermore, false speakers, precepts like filth. Bhikkhus with five dharmas fully possessed mind agitated like wind. Bhikkhus with five dharmas fully possessed speaking non-Buddhist words. Bhikkhus with five dharmas fully possessed, not skillfully knowing the sutras. Bhikkhus with five dharmas fully possessed abandoning the Buddha's enlightenment. Bhikkhus with five dharmas fully possessed able to produce anger, anger having arisen abandoning the Buddha's words. Laypeople with five dharmas fully possessed, with ordained Dharma teachers in accordance with Dharma in harmony. Five lower fetters, five higher fetters, five damages, five evils, five bodily fetters, five vexing dharmas, five causes, five conditions, five summit falls, five actions of non-mastery. Five of the Trayastrimsa Heaven with previous falling signs. Five of the Four Heavenly Kings assembly dharmas. Five of the Trayastrimsa Heaven receiving, five of the Trayastrimsa Heaven not receiving. Five of the Trayastrimsa Heaven like karmic results superior wine. Five superior dharmas heavenly women abandoning their own lord facing other gods. Five of the Trayastrimsa Heaven actions, Sakra devanam indra together with twelve thousand heavenly women leaving the Hall of Good Dharma. Five of the Trayastrimsa Heaven assembly wishing to defeat the asuras. Five of the Trayastrimsa Heaven contention signs reaching the garden. Should know five of the Trayastrimsa Heaven initiating contention. Five of the Trayastrimsa Heaven fully possessing dharmas subduing the asuras. Five of the Trayastrimsa Heaven fully possessing strong dharmas, from birth having this thought, attaining wisdom of one's own karma. Five kinds of desire conduct various gods great assembly. Five kinds of Yama Heaven inner faith skillful means, born seeing various Buddhas. Five kinds of past wholesome roots, Yama gods playing without confusion. Five kinds of past wholesome roots, Yama gods each without contempt and without jealousy. Five dharmas fully possessed, Yama gods surpassing having leisure. Five dharmas fully possessed, Tusita gods will attain ninety-nine kinds of joyful dharmas. Five kinds of Tusita gods past vow dharmas, not losing right mindfulness. Five kinds of Tusita gods past vow dharmas, without confusion. Five kinds of past superior vows precepts fulfilled thus, Tusita gods supernatural powers accomplished, vows fulfilled thus discrimination accomplished. Five dharmas fully possessed, Tusita gods encountering the Buddha's birth, not abandoning already attaining fulfillment of faith thus, leaving home going forth drawing near the Tathagata, having gone forth already attaining liberation wisdom. Five dharmas fully possessed, Tusita gods established in previous death sign dharmas, born without fear of death, having died not needing to think knowing the place of rebirth, able to produce disenchantment without negligence. Seventy-five kinds of signs fully possessed, Tusita gods superior taking desire conduct. Fifteen kinds of signs fully possessed, Tusita gods encountering the Buddha's birth, drawing near not abandoning not producing regretful mind; if not encountering the Buddha, after death born among humans, will go forth realize the Pratyekabuddha path. Five eye faculty signs, Tusita gods after death born among humans. The wise should know five faculty signs Yama gods death, five faculty signs Trayastrimsa Heaven death, five faculty signs Four Heavenly Kings death, three faculty signs earth-dwelling gods death, eight kinds of faculty signs human death, again born among humans. The wise should know six kinds of faculty signs, meeting the great hells, death again born among humans. The wise should know should take these signs, nine faculty signs living great hells death, seven faculty signs black rope great hells death, thirteen faculty signs quickly revolving quickly ceasing quickly born cold hells, death again born among humans. Four faculty signs animal death, four faculty signs monkey death, again born among humans. Six faculty signs jackal death, again born among humans. Sixteen faculty signs, true lion death, again born among humans. Four kinds of those early day time faculty signs, four kinds of midday time faculty signs, four kinds of late day time faculty signs. Four kinds of anger faculty signs. Ananda! I have only briefly explained. If wishing to extensively clarify this meaning, there are twelve kotis of hundreds of thousands and so forth numbers of superior signs of faculties. Those Buddhas, Tathagatas, know the various faculties and numbers of each and every being.
「阿難，有人日初分時應漏盡，不被教示，以放捨故，於日中時作無間業成就滿足。以是因緣故，背佛世尊，墮大地獄。阿難！有眾生日初分時教授佛法，以貪欲具故，彼人是處坐已正念得如是心，如謗諸佛及毀菩提，墮落邪中。阿難！有眾生有欲取衣，離欲著衣。阿難！有眾生有欲舉足，離欲下足。阿難！有眾生念欲睡眠，既坐床已即得漏盡。阿難！有眾生貪欲就臥，頭未到枕，於其中間即得離欲。有眾生不出家時，於佛教中應生天上；既出家已，墮大地獄至不喜處。有眾生不出家故，應墮大地獄中到不喜處；彼出家已，得勝漏盡。智者應當知如是相。阿難！如殊帝迦長者，若七日過已不出家者，應墮阿鼻大地獄中大不喜處。阿難！如來有如是等知諸根智各各不同，是故如來能知眾生去處來處，亦復巧知諸根別處。阿難！汝觀女人有歡欣法，知染欲、知不染欲，以根增上，觀面故知。況復如來阿羅訶三藐三佛陀，證阿耨多羅三藐三菩提，而不能知眾生諸根如是勝相？如來有如是大力、有如是大智。阿難！有眾生，如來於日初分入舍婆提大城乞食時，即至第二四天下，在彼間處日初分時，以四十種相方便教化一眾生故，猶在舍婆提大城次第乞食時。舍婆大城乃有六十眾生，諸根缺壞作無間業，為欲殺母作非法事。彼等眾生若出家者，即得阿羅漢果。」作是語已，時長老阿難白佛言：「世尊！何因緣故，如來為一眾生於彼處中，以四十種相方便教化，猶能於彼舍婆提大城令諸眾生於聖法中作無障礙耶？」
"Ananda, there are those who, in the early part of the day, should have attained the end of defilements, yet because they were not instructed and due to their negligence, by midday they commit heinous deeds and fully accomplish them. Because of this cause, they turn their backs on the Buddha, the World-Honored One, and fall into the great hells. Ananda! There are beings who, in the early part of the day, are taught the Dharma, but because they are equipped with desire, after sitting in that place with right mindfulness, their minds become such that they slander the Buddhas, disparage enlightenment, and fall into wrong views. Ananda! There are beings who take up robes with desire, yet put them on free from desire. Ananda! There are beings who lift their feet with desire, yet set them down free from desire. Ananda! There are beings who think of sleeping with desire, yet as soon as they sit on the bed, they attain the end of defilements. Ananda! There are beings who lie down with greed and desire, yet before their heads reach the pillow, in that very interval, they become free from desire. There are beings who, while not having left the household life, should have been born in the heavens within the Buddha's teaching; yet after leaving the household life, they fall into the great hells, into unpleasant realms. There are beings who, because they did not leave the household life, should have fallen into the great hells, into unpleasant realms; yet after leaving the household life, they attain the supreme end of defilements. The wise should understand such characteristics. Ananda! Like the elder Shudika—if he had not left the household life after seven days had passed, he would have fallen into the Avici great hell, into a most unpleasant realm. Ananda! The Tathagata has such knowledge of the various faculties, each being different. Therefore, the Tathagata can know the coming and going of beings, and is also skilled in knowing the distinctions of their faculties. Ananda! You observe that women have a nature of delight; you know when they are affected by desire and when they are not, by observing their faces due to the predominance of their faculties. How much more so the Tathagata, the Arhat, the Fully Enlightened One, who has realized the unsurpassed, perfect enlightenment—could he not know the superior characteristics of beings' faculties? The Tathagata has such great power, such great wisdom. Ananda! There are beings whom the Tathagata, while entering the great city of Shravasti for alms in the early part of the day, simultaneously reaches the second of the four continents, and in that place, in the early part of the day, uses forty kinds of skillful means to teach one being, yet still remains in the great city of Shravasti going for alms in sequence. In the great city of Shravasti, there were sixty beings whose faculties were deficient and who committed heinous deeds, intending to kill their mothers and do unrighteous things. If those beings had left the household life, they would have attained the fruit of Arhatship."
After speaking thus, the Venerable Ananda said to the Buddha: "World-Honored One, for what reason does the Tathagata, while using forty kinds of skillful means to teach one being in that place, still enable those beings in the city of Shravasti to practice the noble Dharma without obstruction?"
佛告阿難：「彼一眾生在第二四天下大洲世界，如來世尊以四十種方便教化者，唯佛能度非聲聞耶。如來於彼日初分時，若不教化彼一眾生，則能具造五無間業，當墮阿鼻大地獄中。墮地獄已，九十九俱致百千年歲受大苦惱。彼等眾生唯佛能化，非餘二乘。阿難！彼一眾生最後應度，唯佛能化。阿難！如來為彼一眾生故，住九十九俱致百千歲。何以故？阿難！此是諸佛境界。阿難！如來所應作業，要必當作而不廢捨。阿難！如來住壽，若一劫若減一劫，應以佛身度眾生故，或復過彼。阿難！以此因緣故，彼一眾生，如來以四十種教化。日初分時住聖法中，得阿那含果。又復阿難！時彼眾生說此偈言：
The Buddha said to Ananda, "In that second continent of the Four Continents, there is a world where the Tathagata, the World-Honored One, uses forty skillful means to teach and transform beings. Only a Buddha can liberate them, not the voice-hearers. If the Tathagata had not taught that single being in the early part of the day, that being would have fully committed the five heinous crimes and fallen into the Avici Hell. Once fallen into hell, they would suffer immense torment for ninety-nine hundred thousand years. Such beings can only be transformed by a Buddha, not by the other two vehicles. Ananda! That single being, who was to be liberated last, could only be transformed by a Buddha. Ananda! For the sake of that single being, the Tathagata remained for ninety-nine hundred thousand years. Why? Ananda! This is the domain of the Buddhas. Ananda! The work that the Tathagata must accomplish, he will surely complete without abandoning it. Ananda! The Tathagata may extend his life for one kalpa, or less than a kalpa, or even longer, in order to liberate beings through his Buddha-body. Ananda! For this reason, the Tathagata used forty skillful means to teach that single being. In the early part of the day, they abided in the holy Dharma and attained the fruit of Anagamin. Moreover, Ananda! At that time, that being spoke this verse:
「『前際及後際， 現在不知故，
造作於惡業， 亦不知諸法。
前際及後際， 現亦無所有，
三世皆平等， 於中無所得。
分別故有得， 若離則無得，
諸法無所有， 如是隨如見。
所說離欲想， 空想亦復然，
想斷無分別， 此說無所有。
說身有所有， 以取故示現，
諸法不可得， 於中無滅者。
若取於涅槃， 思念即顛倒，
取故說有物， 說想還顛倒。
無想說有想， 無想亦復然，
一切想離故， 比丘成無有。
說欲有所有， 瞋癡亦是有，
此無有知已， 是說法眼者。
我已知彼欲， 如是實無物，
不生亦不滅， 此是彼自想。
大智者善說， 諸法無有想，
世俗故有言， 於中不可得。
虛空空說已， 彼得則所有，
不生名與色， 本性是法空。
功力於涅槃， 復有眾生得，
若有想涅槃， 彼見則是惡。
諸想皆滅已， 法想亦復然，
不取亦不捨， 是上丈夫說。』
"Because they do not understand the past, the future, or the present, they create unwholesome actions and fail to understand the true nature of things.
The past, the future, and the present are ultimately without substance; all three times are equal, and nothing can be grasped within them.
Grasping arises from discrimination; without it, there is nothing to grasp. All phenomena are empty—this is the correct way of seeing.
What is spoken of as freedom from desire, and even the notion of emptiness, are themselves concepts. When concepts cease and discrimination ends, this is called the state of non-attainment.
The body is said to exist only as an appearance due to attachment, but in truth, all phenomena cannot be grasped, and within them, nothing perishes.
To cling to nirvana is itself a delusion. Attachment creates the illusion of substance, and conceptualizing it is further delusion.
Speaking of 'no-thought' as a thought, or 'no-thought' as an entity— when all thoughts are abandoned, a monk becomes truly free.
Desire, aversion, and delusion are said to exist, but one who knows they have no real existence is said to possess the Dharma-eye.
I have understood that desire, in reality, has no substance. It neither arises nor ceases—this is its inherent nature.
The wise teach well: all phenomena are without inherent existence. Conventional speech speaks of them, but nothing can be grasped therein.
Emptiness is spoken of like space; what is attained is merely conceptual. Name and form do not arise—their essential nature is the emptiness of phenomena.
Effort toward nirvana, and beings attaining it— if one conceives of nirvana, that view is mistaken.
When all thoughts are extinguished, even the thought of Dharma ceases. Neither grasping nor rejecting—this is the teaching of the supreme sage."
「阿難！此等六十眾生舍婆提住者，皆於往昔迦葉佛所諸聲聞人，供養佛已，於後復作非法事業。非阿羅漢，數為利養因緣自稱自舉，而不自知不得法味。造惡業已，諸根毀減。復次阿難！有五種惡根不平等故，非善友作善友行。阿難！有眾生，五種根相具足，種種承事而不能修，於己母邊亦行欺誑，況餘眾生也。五種根相具足，一眼不得出家。此法律中，五種根相具足，可畏眼不得出家。此法律中，五種根相具足，赤眼不得出家。此法律中，五種根相具足，大赤眼不得出家。此法律中，五種根相具足，跛人不得出家。此法律中，五種根相具足，脚脛曲不得出家。此法律中五種法，聾人不得出家。此法律中五法，曲脊不得出家。此法律中五法，䁋(虛涉反)眼不得出家。此法律中五法，九指及十一指不得出家。此法律中五法，節分斷不得出家。此法律中五法，割耳不得出家。此法律中五法，割鼻不得出家。此法律中五法，具足眼根闕不得出家。此法律中五法，具足睗(式亦反)眼不得出家。此法律中五法，具足眇眼不得出家。此法律中五法，具足不正見墜陷識不得出家。此法律中五法，具足瞎眼不得出家。此法律中五法，具足黃門人不得出家。此法律中五法，具足二根不得出家。此法律中五法，具足割根不得出家。此法律中五法，具足共丈夫行欲不得出家。此法律中五法，具足亂心人不得出家。此法律中五法，具足太長太短過黑不得出家。此法律中五法，具足太白不得出家。此法律中五法，具足白癩不得出家。此法律中五法，具足熟身不得出家。此法律中五法，具足疎齒不得出家。此法律中五法，具足竪髮不得出家。此法律中五法，具足赤頭不得出。家此法律中五法，具足綠髮頭不得出家。此法律中五法，具足太黃不得出家。此法律中五法，具足斫面不得出家。此法律中五法，具足少髮及無髮不得出家。此法律中五根相具足，山羊眼、矘(土莾反)眼、小不瞬眼、𥈾(一玦反)眼、極深眼、睽眼、睒眼、電眼、睉(子戈目)眼(謂小目)、長眼、睛相逼眼、轉睛眼、睍(下典反)睴(公困反)坏眼、斑眼、驢眼、雞眼、尸利陀眼、漚婆陀眼、低彌魚眼、婆迦利陀眼(已上無正名可譯)、鷹眼、鞞羅眼(亦無正名)、獼猴眼、狗眼、阿荼迦羅眼(亦無正名)、薩多泥去多眼、尸陵伽羅眼(義云角)、汗眼、黃眼、刪由迦多眼、娑賀賀那眼、缺眼、雉眼、瞿利多眼(團)、刪提多眼(續)、毘跋眅(疋姦反)多妬羅眼(轉患露白)、婆稚多眼、毘盧婆眼、阿舍羅摩那眼、那泥奚多眼、毘鉢羅毘羅眼、闍妬婆眼(一本云禪妬婆，義似蛇)、緊陀羅眼、毘囉伽眼、漚那帝囉眼、三鉢囉朱帝囉眼、憂婆陀囉眼、婆荼婆馬眼、婆囉陀眼、婆羅伽眼、低視眼、猪眼網眼、毘察多眼(被傷)、皺眼青黃眼，不得出家。阿難！復有九萬九千彼彼眾生根，如來悉知、如來悉見。阿難！如來應正遍知有如是等無量無邊知見。阿難！復有二十二根相，詐善比丘貴重資財，諸佛如來皆如實知。復有二十二根相，詐善比丘所有語言臭如死尸。又有十根相，阿蘭若比丘所出語言邪命詐善。有五根相，邪命比丘詐修善故，眾人識知。五根相破戒比丘，諸天唱告有五聲言，於持戒比丘告言：『尊者！某甲比丘戒聚墮、戒聚遠離。』五種受法語出。若有比丘自戒聚墮，彼時諸天白善比丘：『持戒者邊，名某比丘，今戒聚破。』五種讚歎歡喜法。於比丘邊所住諸天及三十三天，知比丘勝已，於四方讚歎五眼根相。比丘外現善相、內心邪命，比丘五種見法各自有患，和合共住更互相信。比丘五有迦婆具足少法，諸比丘應當知，捨仙聖幢相而轉墜下。五法具足比丘不尊重戒，亦不尊敬佛法僧寶。五法具足比丘尼，不敬重佛法僧寶。五法具足比丘尼，不敬重大比丘。五法具足比丘尼，速墮戒聚。五法具足比丘尼，受他教令、依他功力破壞人胎。五法具足比丘尼，實不敬重和上阿闍梨，詐為親相示現無怨，貪著利養，當墮惡處。五法具足比丘尼，應知譬如門閫。五法具足比丘尼，若有智者，若在家若出家，應當遠離如利角牛，謂妬嫉、瞋恚、無恩、惡口、諂曲。如是五法具足比丘尼，應當遠離。五法具足比丘尼，還俗戒聚墮落，更欲出家，諸比丘不得聽。何以故？彼比丘尼不能住法，污染比丘，彼墮地獄。比丘五法具足，於比丘尼邊作諸過失，當墮地獄，不值四佛。五法具足，諸有智者見比丘尼生過患想。五法具足度女人出家，與已正法三分損減。比丘五破壞法，於比丘尼邊污染者，五法具足殺害眾生。五法具足諸俗人等，作不聞法業。五法具足，或有俗人心思出家，而彼不得聽令出家。五法具足俗人富伽羅等，以不正信而墮地獄。五法具足，能令婦人墮地獄中。五法具足諸眾生等，先已和合後還破壞。五種言語法，斷鬪諍根。五大地獄根力故，應當演說。五因五緣妄言取生、五散睡法、五怖流轉、五朋友法而相損害、五朋友如母，五法捨、五法取，五法聖者訶、五法富伽羅應治罰，五自知不由他，五如金剛想、五不定想、五住想，五同心富伽羅、五不同心富伽羅，五富伽羅諂曲、五富伽羅無明、五富伽羅有疑意，五富伽羅度諸憂惱、五富伽羅如輪山、五富伽羅諸智所讚歎，五法具足富伽羅供養如來、五法具足富伽羅樂破僧，五過去增上言、五未來增上言、五現在增上言，五法合道，五聖言之非聖言，五身證者地，五見到地，五證相聖地，五取別相，五富伽羅如杵、五富伽羅如石、五想具足富伽羅如杵至盡。五想具足害母及父、五想具足於佛所生惡心出血，五想具足造五無間業於一劫住大地獄中。五想具足從大地獄死，生於人間當得斷見。五想具足當得邪見、五想具足當捨重擔、五想具足墮不定聚及離重擔。五想具足富伽羅如優鉢羅，不假善友而善根增，不損不減。五常善讚法，得親近住增長善法。五法具足不親下人，然其境界亦非聖境。五種惡心者誑惑虛無、五毒蛇人空無物者、五法具足不得上閑預處、五過患根、五常不和合。五無攀緣如來不迎，況諸聲聞。五梵行者法、五癡法，五欲事、五非欲事。五斷者、五如𤬪法作所作已令魔減損、五渴愛無義語令生疑意、五決了智能減渴愛、五不消過患。五富伽羅利智、五富伽羅部分分別智、五富伽羅決了智。五法將墮餓鬼、五法於他邊毀謗。五法具足若有得法者，天等世難知，唯我能知。五順轉、五逆轉，五想滿足虛空想、五想滿足世界中間住、五想滿足斷見轉，五分別想、五不分別想，五種說想、五觀想、五度觀想、五攝取想、五折伏想、五不可得想，五瞋想、五不瞋想。有不和合想、有味想、有愛想、有憎想，有想當作想、有想當不作想，有非想非想想、有離想想者非想想者。阿難、於中非想想者，以五種方便當作離想。於中離想想者，彼亦當作五種方便。何以故？阿難！毘婆舍那智有攝取想不折伏、有折伏想不攝取。阿難！於中有攝取想不折伏者，彼五種想當作戲論。阿難！於中折伏想非攝取想者，彼七種想當作懈怠。阿難。此二想中非攝受想，當作受滅。其受滅中，真實想不墮於非想。乃至未增法想中，斷盡生已，生死寂滅，是則最後離天流轉。五種善而有諍鬪。五顛倒意疑，不見語者。五根法入煩惱。五業報故，諸眾生等得大名聞。五速入作不善根，然比丘作想住已，入於修多羅。五惡攝取法，令眾生命終。五種生處，依自身虫生，令諸眾生當成就眼事及憂惱事，頭似白瘡。有五法患頭，命終當苦惱死。五法被刀患、五法不可治即取命終、五寂滅不離住、五法不善根具足當成無子丈夫。五種虫依身體，在臍下胞邊住，得無子丈夫數。既無有子，使脚繚戾、語言麁澁。彼人根中有五種虫：一名無子男、二無子丈夫、三無子婦女。彼有虫名波羅株博迦，住在彼人大小便道中，其形微細頭如針孔，彼等食已，能令眾生一向絕欲，於受欲中懶惰懈怠。有五虫名瞿祇羅，依住於臍，眾生死時虫飲血故得上氣病，於一剎那一牟休多即便命終。有五虫名娑婆底野目佉，依於人項，眾生臨欲命終，喘息之時搦人咽喉飲咽喉血。有五虫名鴦耆羅尼伽羅(隋言吞吐)，住人咽喉。人食苦食彼虫即動，彼虫動已舌根即動，其味處處令散，以業報故喉生息肉，若熟即死；若不熟者，於眼及喉即成患苦。有五虫名僧鳩吒迦，住眾生脚掌，食肉食血。阿難！時彼僧鳩吒迦虫食足下肉血已，有筋名毘羅途羅，是筋連續眼根。彼筋為僧鳩吒迦虫食已，眼即上舉。行時筋關，不轉即成瞎跛。彼等眾生，如來知無利益、無有善根，彼生眼根生已還滅。阿難！一眾生有五千要節分，如來悉知。彼要節分中，有芥子分，觸者即盲、或瞎或跛、或聾或作傴脊。或有節分如芥子，物觸者，觸已即便命終。阿難！此身如是受生，如是羸劣無有勢力。阿難！五種想如來不說，憐愍眾生故。有五種他廣作慢，諸眾生等所生慢處，有五慢不滅有患。有五種自身不觀者，慢彼大慢故，當作無間業。慢事慢、瞋事慢、受慢、種種稱量慢、順流慢、逆流慢、詐善慢、稱譽慢、見慢、力慢、色慢、語言慢、辯才慢，壞滅羞慚親近等事。有五種富伽羅如破星稱，有五富伽羅如猫兒，有五富伽羅如糞，有五富伽羅如風，有五富伽羅如火，有五富伽羅大患。比丘有五處具足，當作舉罪羯磨，五如法問當令舉。比丘舉已，當不合捨，以五法當捨。五法報最堅，若比丘眾和合被舉者，至他方入比丘眾。五重法比丘犯已當得舉，比丘共和合作法事、若食、若作羯磨、若語言、若布薩、若自恣。或覆藏五法具足比丘，不令與他作舉羯磨。五種法舉者，比丘自身作罪，其作羯磨事壞不成。五法具足比丘，為舉比丘作佐助、或作朋黨，彼還如此作羯磨，五七住處令憶念。有諸比丘被他舉者，若更來入、彼若不入，彼等皆合舉五事。持律者當應斷五事。持律者巧能斷言：我是彼知不知者，有忘失、無有疑䓶處，應問彼七聚分處、應問受具戒處、應問四初學者四種恭敬處、應問四恭敬處所。四闕少攝門，應問四闕攝所。四依羯磨，應問四依羯磨等。四丈夫障治罰語，應問四種丈夫障治罰者。四無智作者，如有事犯罪及道所生處，應問彼。若問時，為說是如來印，彼處依修多羅說力。四五二八四轉犯道，應問，彼若堪解依義，應示彼人得成真持律者、無諂說法者。五種法壞本性不應作。阿難！此是四攝持律者、大勢力持律者。若於是中所學持律，七戒聚墮二十千數，善能解釋，知者讚歎，隨順所見。阿難！說此四攝，而無多人許可所說。何以故？魔當覆藏如是說故。阿難！優婆離知此四攝，彼名最勝持律行者。阿難！持律者，五法具足，應施他法。阿難！持律行者，五勝具足，當向勝處、當得勝處。持律行者。五法具足，當墮地獄，被他厭賤、迷本行業。五種論師說迷惑言，四種論師作人言語，一種論師不歎言說。若說一迷語，彼二種見身。譬如百歲眾生仰面向上，不見前後。如是如是，有一論師不得滿足外道功德，亦不能滿沙門功德。阿難！譬如有一盲人，又復一人得天眼者，如是二人未失人名，並是人也。阿難！如是如是。有一種論師，不捨論師名，共沙門行婆羅門行，然彼等人乃至不及似獼猴戒。阿難！有現獼猴句教示彼等，彼等學已得辟支佛道。五種憂事、五種憂具、五種折伏憂、五種得禪道、五種生明、五滅明、五出明、五行虛空、五同行事、五觀察、五說勝法令歡喜、五忍、五降伏、五背面、五愚癡、五處所眾生各各破壞。眾生死時有五種心生，有一最後心受生處。五生處有二樂、五生處一切無樂。五種戒、五忍、五調伏欲、五頭痛、五眼痛、五鼻痛、五面痛、五面門痛、五食道、五耳疑、五眼根疑，面門得欲歡喜已，速得瞋恚十種惡，耳忘失音聲。五法具足舌根薄，五種善根口業清淨他信受語。五虫依頭名優羅蒱，亦名鉢盧，亦名那羅瞿，亦名波羅瞿，亦名婆帝虱都，彼五法令眼筋羸弱。復有五虫噉食頭腦，名三暮瞿，亦名摩瞿踰，亦名尼帝踰逐都，亦名娑陀藍蒱，亦名娑途馱奴。若數發已食項筋斷，令諸眾生所有言音眾生不受。五種名字說法，能令眾生言語不滿。五離惡平等知故，轉五根本，一切眾生各各鬪競。五得伏藏賊，不能奪五寄付而不欺誑。五爭競本，二十二種相眼當減。此身中有二萬二千筋，有一筯攝，更別有十筋入項中、五筋入懸臃、五筋入肩膊、五筋入咽喉。此身有五十七百千數筋，纏縛此身。一如彼筋數頭髮，還有如許一一頭髮，復有五百五百名字，阿難！彼諸如來於一名中安置建立，五速根、二攝根、二略、二共根、二無根。彼五處應分別，天道、人道、地獄道、畜生道、閻羅王道。五種根相，最後出入息眾生應知，此處捨已當墮阿鼻大地獄中。有四種根相，縛清淨不缺不濁，若於最後出入息時不墮惡道。智者應知，是人此處捨身命已，生三十三天。三種根相應墮畜生，二種根相當墮閻魔羅世。七種根相彼最在後出入息時，如是根相智者當知，如此眾生捨是身已得生人間。」
大威德陀羅尼經卷第一