---
title: "受十善戒經 · 2 十施報品"
description: "受十善戒經是一部漢傳佛教重要經典，相傳為後漢安世高所譯，但譯者失傳，故標註為失譯。該經出自南北朝時期，屬律部典籍，核心內容闡述十種善業戒法，包括不殺生、不偷盜、不邪淫等身口意三業清淨的規範，強調持戒為修行根基。經文系統指導信徒通過受持十善戒趨向善道，奠定人天乘基礎，並為大乘菩薩道提供實踐依據。此經在漢傳佛教中具有重要倫理指導地位，是居士及初學者修學的根本經典之一，對佛教戒律傳播與道德教化影響深遠。"
url: "https://rushiwowen.co/en/r/cme3uuf3h0005k004mcxu5gv3"
---

### 受十善戒經十施報品第二

> Chapter 2: The Ten Kinds of Giving and Their Rewards

佛告舍利弗： 「汝今應當知，一切受生者， 無不愛身命，是故應行施， 普慈等眾生，視眾如眼目， 是名不殺戒。過去來今佛， 一切智所說，恕己可為喻， 勿殺勿行杖，若見殺生者， 如刀刺其心。

> The Buddha said to Shariputra, "You should now understand this: all living beings cherish their own bodies and lives. Therefore, practice generosity and extend universal compassion to all beings. Regard all beings as you would your own eyes—this is called the precept of not killing. All Buddhas of the past, present, and future, who possess complete wisdom, have taught this: use your own feelings as a guide—do not kill, do not strike others. If you see someone killing, it should feel like a knife piercing your own heart."

「普視眾生己無異， 持是不殺生天上，常值諸佛菩薩眾， 所以受持不殺戒。為施一切無畏故， 命終生於忉利天，象馬玉女相娛樂， 梵天摩尼琉璃殿，色如白銀黃金花， 常坐七寶妙座上，金机寶器七寶花， 無量天女作妓樂，捧足舉宮遊虛空， 頭戴寶冠坐正殿。捨除貪婬入正受， 值遇諸佛說四諦，悟解疾得須陀洹， 或有踊躍發大心，未來當成菩提道， 亦生兜率焰摩陀，首陀會天阿祇多， 梵輔富樓光遍淨，上至阿迦膩吒天。 往反遊戲諸天薗，與大慈悲菩薩俱， 坐臥進止同甘饍，晝夜六時常聽法， 彌勒天王常為說，不退轉行大法輪。 未來必當見彌勒，降魔成佛轉法輪， 於彼佛法得出家。復見賢劫千如來， 毘樓至佛為授記，阿耨多羅三菩提， 是名不殺最勝果，亦名慈悲梵行本。 一切諸佛之所說，一切諸佛之所行。

> "Seeing all beings as no different from oneself, By upholding this precept of not killing, one ascends to the heavens, Always encountering hosts of Buddhas and Bodhisattvas— This is why one upholds the precept of not killing. For granting all beings fearlessness, At life's end, one is born in the Trayastrimsa Heaven, Entertained by elephants, horses, and celestial maidens, In halls of Brahma, mani jewels, and lapis lazuli, With colors like silver and golden flowers, Always seated upon a wondrous throne of seven treasures, With golden tables, jeweled vessels, and seven-treasure flowers, Countless celestial maidens performing music, Lifting the palace to roam the skies, Wearing jeweled crowns, seated in the main hall. Abandoning greed and desire, entering right concentration, Meeting Buddhas who teach the Four Noble Truths, Swiftly attaining Stream-Entry through understanding, Or leaping with joy, giving rise to the great resolve, In the future, certain to achieve the Path of Enlightenment, Also born in the Tusita Heaven, Yama Heaven, Sudarshana Heaven, Atapa Heaven, Brahma Heaven, Brahmapurohita Heaven, Abhasvara Heaven, Up to the Akanistha Heaven. Roaming and playing in the gardens of the heavens, Together with compassionate Bodhisattvas, Sitting, lying, moving, resting, sharing sweet meals, Listening to the Dharma day and night, six times daily, With Maitreya, the Heavenly King, constantly expounding, The irreversible turning of the great Dharma wheel. In the future, one will surely see Maitreya, Subduing demons, attaining Buddhahood, turning the Dharma wheel, And in that Buddha's Dharma, leaving home to practice. Further seeing the thousand Tathagatas of the Bhadrakalpa, Receiving predictions from Vairochana Buddha, For the attainment of Anuttara-samyak-sambodhi— This is called the supreme fruit of not killing, Also named the foundation of compassion and pure conduct. Spoken by all Buddhas, Practiced by all Buddhas."

「一切愛眼目， 愛子亦復爾，愛壽命無極， 是故不殺生，名為梵行最。 不殺無殺想，亦不噉於肉， 見殺者如賊，必知墮地獄。 噉肉者多病，斷命自莊嚴。 當行大慈心，奉持不殺戒， 必成菩提道。」

> "All beings cherish their eyes, and their children in the same way; They cherish life without end, therefore do not kill— This is the highest practice of purity. Do not kill, nor harbor thoughts of killing, Nor consume flesh; see the killer as a thief, Knowing they will surely fall into hell. Those who eat meat are often sick; To end life is to adorn oneself with harm. Practice great compassion, Uphold the precept of not killing, And you will surely attain the path to enlightenment."

告舍利弗：「汝今當知，殺生之業當知極重！我昔與汝遊巴連弗邑，彼大城中有長者女，名提婆跋提。生一男兒，端正無雙，如紅蓮花，天女無比。母甚憐念，抱至我所，而白我言：『世尊！我兒可愛，如天童子。我愛此兒，過於我身，百千萬倍。』我時告言：『善女當知！一切凡夫自愛壽命，如海吞流終無厭足。汝今云何自言愛子，以何為證？』

> The Buddha said to Shariputra, "You should understand now that the karma of killing is extremely heavy. In the past, you and I traveled to the city of Pataliputra. In that great city, there was an elder's daughter named Devadatta. She gave birth to a son, whose beauty was unparalleled, like a red lotus flower, even celestial maidens could not compare. The mother cherished him deeply. She carried him to me and said, 'World-Honored One, my child is as lovely as a heavenly youth. I love this child more than my own life, a hundred, a thousand, ten thousand times over.' I then told her, 'Good woman, you should know that all ordinary beings cherish their own lives like the ocean swallowing rivers—never satisfied. How can you claim to love your son? What proof do you have?'"

「時女白言：『世尊！我愛此子，設使火起焚燒我身，終不放捨。』

> The woman replied, "World-Honored One, I love this child so much that even if a fire were to engulf my body, I would never let him go."

「爾時世尊為化彼女，以神通力作四夜叉，各擎火山從四面至，火在遠時，女自以身及隨身服障蔽此子，火漸漸近，舉手覆面以兒遮火。佛告善女：『汝言愛子，云何持子障火自救？』時彼女人白言：『世尊！唯願救我，不惜此子。』佛攝神力，母子清涼，即發無上正真道心。

> At that time, the World-Honored One, wishing to guide that woman, manifested through his spiritual power four yakshas, each holding a fiery mountain that approached from all four directions. When the fire was still far away, the woman used her own body and her clothing to shield her child. As the flames drew closer, she raised her hands to cover her face, using the child to block the fire. The Buddha said to her, “You claim to love your child—why then do you use him to shield yourself from the fire?” The woman replied, “World-Honored One, I beg you to save me—I no longer care for this child.” The Buddha withdrew his spiritual power, and mother and child were both cooled. At that moment, she awakened the mind of supreme, true enlightenment.

「佛告女人：『汝愛自身及愛汝子。云何自殺及教他殺？當知殺生受大惡報，必定當墮極劇苦處阿鼻地獄，繫屬法律閻羅王所。何等名為極重法律？彼閻羅王晝夜六時說殺生報有十惡業：

> The Buddha told the woman, "You love yourself and you love your child. Why would you take your own life or lead others to take theirs? You should know that killing brings terrible retribution. Those who kill will certainly fall into the Avīci Hell, the place of the most intense suffering, and be subject to the laws of King Yama. What are these severe laws? King Yama proclaims six times a day and night the ten evil consequences of killing:

「『一者，殺生之業恒生刀山焰熾地獄，刀輪割截，節節支解，作八萬四千段。一日一夜六十億生、六十億死。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> "First, the karma of killing living beings leads one to be reborn in the Hell of Blazing Knife Mountains, where one is cut apart by spinning blades, dismembered joint by joint, and torn into eighty-four thousand pieces. In a single day and night, one experiences sixty billion births and sixty billion deaths. At that time, King Yama rebukes the sinner: 'You took pleasure in killing living beings, and now you suffer this torment. Is this enjoyable? You will now repay your debts to others for hundreds of millions of kalpas, and it will never be exhausted!'"

「『二者，殺生之業必定當生劍林地獄，有八萬四千劍樹，各高八萬四千由旬，一一樹生八萬四千劍枝，一一枝生八萬四千劍花，一一花生八萬四千劍果，此殺生人尋劍樹上，心遍一切諸劍樹頭，其餘支節遍可劍林，一一節遍八萬四千劍枝，削骨徹髓，劍花、劍果無不周遍，身體碎壞，如葶藶子。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> Secondly, the karma of killing living beings inevitably leads one to be reborn in the Sword Forest Hell. There are eighty-four thousand sword trees, each eighty-four thousand yojanas tall. Each tree bears eighty-four thousand sword branches, each branch bears eighty-four thousand sword blossoms, and each blossom bears eighty-four thousand sword fruits. Those who have committed killing ascend these sword trees, their minds reaching the tops of every sword tree, while the rest of their limbs spread throughout the sword forest. Each joint extends across eighty-four thousand sword branches, their bones scraped and marrow pierced. Sword blossoms and sword fruits penetrate every part of their bodies, shattering them into fragments as fine as mustard seeds. In a single day and night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the retribution for the karma of killing. At that time, King Yama rebukes the sinners: "You delighted in killing living beings, and now you suffer this torment. Do you find this enjoyable? For hundreds of millions of kalpas, you must repay the debts owed to others, and still, you will never finish repaying them!"

「『三者，殺生之業生鑊湯地獄，百千萬沸，肉盡出骨，置銅柱上，自然還活，百千棘刺化為鐵刀，自割肉食，還落湯中。一日一夜八萬四千生、八萬四千死。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> "Third, the karma of killing living beings leads to rebirth in the Cauldron Boiling Hell. There, in boiling water that bubbles a hundred thousand times, the flesh is completely stripped from the bones. The person is then placed on a bronze pillar, where they naturally revive. A hundred thousand thorns transform into iron blades, and the person cuts off their own flesh to eat, only to fall back into the boiling water. In a single day and night, they undergo eighty-four thousand births and eighty-four thousand deaths. At that time, King Yama rebukes the sinner, saying: 'You delighted in killing living beings, and now you suffer this torment. Do you find this enjoyable? You must now repay the debts owed to others for a hundred thousand kalpas, and still it will never be exhausted!'"

「『四者，殺生之業生鐵床地獄，有一鐵床，縱廣正等五十由旬，四方鐵鋩俱來射心，大鐵網車轢其頂上，劈足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> Fourth, the karma of killing leads to the Iron Bed Hell. There, a single iron bed measures fifty yojanas in length and width. Iron spikes from all four directions pierce the heart, while a massive iron-wheeled cart crushes the skull, splitting the body from the feet downward. In a single day and night, one undergoes eighty-four thousand births and eighty-four thousand deaths—such is the retribution for the karma of killing. Then King Yama rebukes the sinner: "You delighted in killing living beings, and now you suffer this torment. Do you find this pleasurable? For hundreds of thousands of kalpas, you must repay the debts owed to others—a burden that will never be exhausted!"

「『五者，殺生之業生鐵山地獄，四方鐵山狀如鐵窟，窟中出火從四面來。有五夜叉，斫罪人身，分為四段，擲於火中，四山便合，碎散如塵。火鳥卒起，鐵嘴諸烏及以鐵蛇，從支節入，破骨出髓。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> Fifth, the karma of killing living beings leads to rebirth in the Iron Mountain Hell. There, iron mountains stand on all four sides, shaped like iron caves, and fire erupts from within them, blazing from every direction. Five yakṣas appear, hacking the sinners' bodies into four pieces and casting them into the flames. The four mountains then close in, crushing them to dust. Fire-birds suddenly arise, and iron-beaked crows, along with iron snakes, burrow into their joints, shattering their bones and sucking out the marrow. For a single day and night, they undergo eighty-four thousand births and eighty-four thousand deaths—such is the retribution for the karma of killing. Then King Yama rebukes the sinners: "You delighted in killing living beings, and now you suffer this torment. Do you find this pleasurable? For hundreds of thousands of kalpas, you must continue repaying the debts you owe others, and still it will never be exhausted!"

「『六者，殺生之業生鐵網地獄，有大鐵山，高百千由旬，滿中鐵湯，鐵網在上，一一網間鐵嘴諸蟲無量無邊從頂上入，貫骨徹髓，劈足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> Sixth, the karma of killing leads to the Iron Net Hell. There is a great iron mountain, hundreds of thousands of yojanas high, filled with boiling iron liquid. An iron net covers it, and between each mesh, countless iron-beaked insects burrow into the condemned from the crown of their heads, piercing through bones and marrow, and emerge from the soles of their feet. In a single day and night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the retribution for the karma of killing. Then King Yama rebukes the sinners: "You delighted in killing living beings, and now you suffer this torment. Do you find this enjoyable? Now you must repay the debts of others for hundreds of millions of kalpas, and still it will never be exhausted!"

「『七者，殺生之業生赤蓮花地獄，有一蓮花，八萬四千葉，一一華葉狀如刀山，高五由旬，百億劍林同時火然，罪人坐中，花一葉開，一葉開時，火山劍林燒肉破骨，苦痛百端，此相合時，百千刀山同時切己。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> "Seventh, the karma of killing living beings leads to rebirth in the Crimson Lotus Hell. There is a lotus there with eighty-four thousand petals. Each petal resembles a mountain of blades, five yojanas high, with billions of sword-forests all ablaze at once. The sinners sit within. When one petal opens, as it unfurls, the fiery mountains and sword-forests burn their flesh and shatter their bones, bringing a hundred kinds of agony. When this phenomenon occurs, a hundred thousand blade-mountains simultaneously slice through them. In one day and one night, they die eighty-four thousand times and are reborn eighty-four thousand times. Such is the retribution for the karma of killing. At that time, King Yama rebukes the sinners: 'You delighted in killing living beings; now you suffer this torment. Do you find this enjoyable? Now you must repay the debts to others for hundreds of thousands of kalpas—and still it will never be exhausted!'"

「『八者，殺生之業生五死五活地獄之中，有五大山，五百億刀輪在山頂，上有大水輪在刀輪上，罪人在中，身如華敷，臥寒氷上，五山刀輪從五方來，唱言活活，分為五段，五死五活，碎身如塵。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> The eighth is the karma of killing. It leads to the Hell of Five Deaths and Five Revivals. There are five great mountains there, with five hundred billion razor wheels on their peaks. Above these, great water wheels rest upon the razor wheels. The sinners are there, their bodies spread open like flowers, lying upon sheets of ice. From the five directions, the mountain razor wheels come, crying out "Alive! Alive!" They cut the body into five pieces. Five times they die, five times they are revived, their bodies crushed to dust like powder. In a single day and night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the retribution for the karma of killing. Then King Yama rebukes the sinner, saying: "You took pleasure in killing. Now you receive this suffering. Do you find this pleasurable? Now you must also repay the debts to others for hundreds of thousands, millions of kalpas—a debt that can never be fully settled!"

「『九者，殺生之業生毒蛇林地獄之中。有無量恒河沙熱鐵毒蛇，一一蛇長數千由旬，口中吐毒，如熱鐵丸，從罪人頂入，遍身中一一支節；有無量蛇，吐毒吐火，焚燒罪人。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」

> Ninth, the karma of killing living beings leads to rebirth in the Hell of Poisonous Snakes. In this hell, there are countless fiery iron snakes, each as long as thousands of yojanas. They spew venom from their mouths, like red-hot iron pellets, which enter the sinner’s body through the crown of the head and spread to every limb and joint. Innumerable snakes spew poison and fire, burning the sinner’s body. In a single day and night, they experience eighty-four thousand births and eighty-four thousand deaths. Such is the retribution for the karma of killing. At that time, King Yama rebukes the sinner, saying: “You took pleasure in killing living beings, and now you suffer this torment. Do you find it enjoyable? For hundreds of thousands of kalpas, you will continue to repay the debts you owe to others, and this suffering will never end!”

「『十者，殺生之業生鐵械枷鎖地獄之中，十二由旬鐵山為械，六十由旬鐵柱火網為鎖，八十由旬鐵狗口中吐火為杻，虛空鐵箭自落射心，杻械枷鎖化生銅丸，從眼而入，遍體支節，從足而出。一日一夜八萬四千生、八萬四千死，殺生之業其事如是。時閻羅王呵責罪人：「汝樂殺生，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！」』」

> "Tenth, the karma of killing living beings leads to rebirth in the Hell of Iron Shackles and Fetters. There, iron mountains twelve yojanas high serve as shackles, flaming iron pillars and nets sixty yojanas wide act as fetters, and iron dogs spewing fire from their mouths form the handcuffs. Iron arrows rain down from the sky, piercing the heart. The shackles, fetters, and handcuffs transform into molten copper pellets that enter through the eyes, course through every joint and limb, and exit from the feet. In a single day and night, one endures eighty-four thousand births and eighty-four thousand deaths. Such is the retribution for the karma of killing. Then King Yama rebukes the sinner: 'You took pleasure in killing living beings. Now you suffer this torment. Do you find this enjoyable? For hundreds of thousands of kalpas, you must repay the debts owed to others—a burden that can never be fully settled!'"

爾時世尊告舍利弗：「殺生之業在地獄中，雖復受苦，此名華報；方生人中，多病短命；復生四生諸眾生中，受種種苦，無量無邊不可稱計。

> At that time, the World-Honored One said to Shariputra: "The karma of killing leads to suffering in the hells—this is called the immediate retribution. Then, upon being reborn as a human, one will suffer much illness and a short life. Further, in the four modes of birth among all beings, one will endure endless and immeasurable suffering of every kind."

「云何名不盜戒？不盜戒者，普施一切眾生財物、外命，是故諸佛說不盜戒，名為甘露清涼安隱，護持是戒名生天路、名得道處、名涅槃衣、名解脫命。是故諸佛讚歎不盜，斷餓鬼因。

> What is the precept against stealing? The precept against stealing means to generously give all beings their wealth, possessions, and the means to sustain their lives. Therefore, the Buddhas teach that the precept against stealing is like sweet dew—cool, peaceful, and secure. Upholding this precept is called the path to heavenly rebirth, the place of attaining the Way, the robe of Nirvana, and the life of liberation. For this reason, the Buddhas praise the practice of not stealing, as it cuts off the cause of rebirth as a hungry ghost.

「偷盜果報有十種惡：

> The karmic retribution for stealing brings ten kinds of misfortune:

「一者，盜報必定當墮肉山地獄，肉山罪人項如大山，有百千頭，於一一頭頰生肉埠，百千鐵狗從鐵山出，嘊喍嘷吠爭取食之。有諸鐵釘從狗口出，入罪人頂從足跟出，剝取其皮敷百千由旬鐵刺之上，身皮俱苦經八萬四千歲，心如刀割苦痛難處，是名第一偷盜果報。是時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> First, the karmic retribution for stealing will inevitably lead to the Flesh Mountain Hell. There, the sinners have necks as massive as mountains, with hundreds of thousands of heads. On each cheek of every head, a fleshy mound grows. From the Iron Mountains, hundreds of thousands of iron dogs emerge, snarling, barking, and fighting to devour them. Iron nails shoot from the dogs' mouths, piercing through the sinners' heads and exiting from their heels. Their skin is stripped away and spread over iron thorns spanning hundreds of thousands of yojanas. Their bodies and skin endure agony for eighty-four thousand years, their hearts feeling as if slashed by knives, trapped in unbearable suffering. This is called the first karmic retribution for theft. At that time, King Yama rebukes the sinners: "You took pleasure in stealing, and now you suffer this torment. Do you find this enjoyable? For hundreds of millions of kalpas, you must repay the debts of others, and it will never end!"

「第二，盜報生餓鬼中，身極長大五十由旬，行如五百車聲，節間火然，如十火車，饑噉鐵丸，渴飲融銅，髮如鐵刺，自纏身體，百千萬歲受無量苦，耳不曾聞水穀之聲，是名第二偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> Second, the retribution for theft leads to rebirth among the hungry ghosts. Their bodies grow immensely tall, reaching fifty yojanas in height. When they walk, their steps sound like five hundred carts rumbling. Between their joints, fire blazes like ten flaming chariots. When hungry, they devour iron pellets; when thirsty, they drink molten copper. Their hair is like iron spikes, twisting and entangling their own bodies. For hundreds of thousands, millions of years, they endure immeasurable suffering, never once hearing the sound of water or grain. This is called the second retribution for stealing. At that time, King Yama rebukes the sinners: “You took pleasure in stealing, and now you suffer this torment. Do you still find it enjoyable? Now, for hundreds of thousands, millions of kalpas, you must repay the debts you owe to others—a burden that will never be exhausted!”

「第三，盜報生於寒氷地獄之中，百千萬歲八方氷山以為衣服，如蓮花敷，自噉其肉，火箭入心，是為第三偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> Third, the retribution for theft is to be born in the Icy Hell. For millions upon millions of years, one is clothed in ice from eight directions, like a blooming lotus. One gnaws on one’s own flesh, and fiery arrows pierce the heart. This is the third karmic retribution for theft. Then King Yama rebukes the sinner: “You took pleasure in stealing, and now you suffer this torment. Do you still find joy in it? For millions upon billions of kalpas, you will repay the debts of others, yet never finish!”

「第四，盜報生羅剎中，女如天女，面貌端正，男有千眼，以鐵羇頭，狗牙上出，耳端生火，女作姿時，舉體火然，飲血噉肉、噉火噉炭，食膿食吐，百千萬歲受羅剎身，極大苦惱，是為第四偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> "Fourth, the retribution for theft is rebirth among the rakshasas. The females are as beautiful as celestial maidens, with lovely faces, while the males have a thousand eyes, their heads bound with iron, dog-like fangs protruding upward, and flames blazing from their ears. When the females move seductively, their entire bodies burst into flames. They drink blood, devour flesh, consume fire and charcoal, eat pus and vomit. For hundreds of thousands of years, they endure the existence of rakshasas, suffering immense torment. This is the fourth karmic retribution for stealing." "At that time, King Yama rebukes the sinners: 'You delighted in theft, and now you suffer this pain. Do you find this enjoyable? Now, for hundreds of thousands of kalpas, you must repay the debts you owe others—a burden that can never be fully settled!'"

「第五，盜報生鐵鹿地獄，受鐵鹿形，有百千頭，有百千手、百千尾、百千蹄甲、百千重皮。五百億鐵虎、百千億鐵師子剝取其皮，一一皮間生無量鐵刺，猶如刀劍，削骨徹髓，苦痛無量，百千萬歲受苦無極，是名第五偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> Fifth, the retribution for theft is rebirth in the Iron Deer Hell, where one takes the form of an iron deer with thousands of heads, thousands of hands, thousands of tails, thousands of hooves, and thousands of layered hides. Five hundred billion iron tigers and hundreds of billions of iron lions tear off its skin, and between each layer of skin, countless iron spikes grow, sharp as swords and knives, cutting through bone and piercing marrow. The suffering is immeasurable, endured for millions of years without end. This is called the fifth retribution for stealing. Then King Yama rebukes the sinner: "You delighted in stealing, and now you suffer this torment. Do you find this enjoyable? For hundreds of millions of kalpas to come, you will repay the debts of others, and still it will never be finished!"

「第六，盜報生在人中，裸形黑瘦，眼目角睞，口氣臭穢，常處牢獄，執除糞穢，為王家使，雖生人中，狀如牛馬，父不愛子，子不孝父，母不愛子，子不孝母，百千萬歲苦痛無量，是名第六偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> Sixth, the karmic retribution for theft manifests in the human realm as being born naked, dark, and emaciated, with squinting eyes and foul-smelling breath. One constantly dwells in prisons, tasked with cleaning filth and excrement, serving as a slave for the royal household. Though born among humans, their appearance resembles that of oxen and horses. Fathers show no love for their children, and children show no filial piety toward their fathers; mothers show no love for their children, and children show no filial piety toward their mothers. For hundreds of thousands of years, they endure immeasurable suffering. This is called the sixth karmic retribution of theft. At that time, King Yama rebuked the sinners, saying, “You took pleasure in stealing, and now you suffer this torment. Do you find this enjoyable? Now, for hundreds of thousands of kalpas, you must repay the debts you owe to others—a burden that will never end!”

「第七，盜報生刀劍花大地獄中，刀林劍林無量無邊，有諸罪人身如鐵甕，縱廣正等百千由旬，獄卒驅蹴，如風吹花，生劍花端，百千劍花，分剝其皮，作無數段，削骨徹髓，從空而落；生刀花上，刀花諸刺，分剝其皮，作無量段，劈破其骨，為無數段，徹髓刺心，求死不得；四方鐵山化生無量鐵蒺䔧刺，如大弩箭，同時射心，無量億歲受如此苦，是為第七偷盜果報。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> Seventh, the retribution for theft is to be born into the Great Hell of Blades and Swords. There, forests of blades and swords stretch endlessly, beyond measure. There are sinners whose bodies are like iron jars, a hundred thousand yojanas in height and breadth. Hell wardens drive them forward, kicking them like wind-blown flowers, onto the tips of sword-blossoms. Upon hundreds and thousands of sword-blossoms, their skin is flayed into countless pieces; their bones are scraped clean to the marrow, then they fall from the air. Upon the blade-blossoms, the myriad thorns of the blade-flowers flay their skin into immeasurable strips, split their bones into countless fragments, pierce through to the marrow, and stab the heart. They long for death but cannot find it. From the four directions, iron mountains transform, giving birth to innumerable iron caltrop thorns, like great crossbow bolts, all simultaneously shooting into their hearts. For countless billions of years they endure such suffering. This is the seventh retribution for stealing. Then King Yama rebukes the sinners: "You delighted in theft; now you receive this suffering. Is this delightful? Now you must also repay the debts of others for hundreds of thousands, millions of kalpas, and still you will never finish!"

「第八，盜報生於火山大地獄中，受大獄形有百千頭，於其背上擔負五百火形獼猴，手執火刀以剝其皮擲火山上，心生火狼嚙骨徹髓，身如火聚四方逃走，經火山中終不得脫，受苦萬端求死不得，百千萬歲受如是苦。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> "Eighth, the retribution for theft is rebirth in the Volcano Great Hell. There, the sinner's body transforms into one with hundreds of thousands of heads. Upon its back, it carries five hundred fiery, monkey-shaped beings. These creatures wield flaming knives, stripping the sinner's skin and casting it onto the volcanic mountains. From the sinner's own mind, fire-wolves arise, gnawing on their bones, penetrating to the very marrow. Their body becomes like a mass of fire, and they flee in all directions, yet they can never escape the volcanic mountains. They endure ten thousand kinds of suffering, longing for death but unable to find it. For hundreds of thousands, millions of years, they suffer in this way. Then, King Yama admonishes the sinner: 'You delighted in theft. Now you receive this suffering. Is this to your liking? You must now repay the debts owed to others for hundreds of thousands, millions of kalpas, and still you will never finish!'"

「第九，盜報生於穿鼻大地獄中，穿鼻獄者有十二鐵鉤，鉤其眼耳及鼻口舌，打棒折齒，剝其面皮，化為肉段，內置口中，成大火箭，射心至足，求死不得，百千萬歲受苦如是。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不，汝今復當百千萬劫償他人債，終不可盡！』

> "Ninth, the retribution for theft is rebirth in the 'Pierced Nose' Great Hell. In the Pierced Nose Hell, there are twelve iron hooks that pierce the eyes, ears, nose, mouth, and tongue. The body is beaten with clubs, teeth are broken, and the skin of the face is peeled away, turning into strips of flesh. These are then placed into the mouth, transforming into great fiery arrows that shoot from the heart down to the feet. Death is sought but cannot be found, and for hundreds of thousands, millions of years, suffering continues like this. Then King Yama rebukes the sinner: 'You delighted in stealing, and now you endure this torment. Do you find this pleasant? Now, for hundreds of thousands, millions of kalpas, you must repay the debts you owe to others—a burden that will never end!'"

「第十，盜報生屠剝獄，臥鐵机上，獄卒以刀剝皮割心，終不肯死，百千萬歲受苦如是。時閻羅王呵責罪人：『汝樂偷盜，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡！』

> "Tenth, the retribution for theft is to be born into the Flaying and Skinning Hell. There, one lies on an iron bed while prison guards use knives to flay the skin and cut out the heart, yet one never dies, enduring such suffering for hundreds of thousands of years. At that time, King Yama rebukes the sinner: 'You took pleasure in stealing, and now you suffer this torment. Is this enjoyable? For hundreds of thousands of kalpas, you must repay the debts you owe others, and still, it will never be enough!'"

「云何名不婬戒？不婬戒者，有五功德利，過去、現在、未來諸佛之所讚歎。不婬者，住佛威儀身香如佛。何等為五？

> What is meant by the precept of abstaining from sexual misconduct? The precept of abstaining from sexual misconduct brings five benefits, praised by all Buddhas of the past, present, and future. One who abstains from sexual misconduct abides in the dignified conduct of the Buddha and possesses a fragrance of virtue like that of the Buddha. What are these five?

「一者，不動眼識，不視婬色，設見色時如見糞蟲，如刀入心，如火燒眼，心不起愛，無常所切，眼火橫動，何愛之有！

> First, do not let the eye consciousness be moved. Do not gaze upon lustful sights. If you happen to see such forms, regard them as you would maggots in filth, as a knife piercing the heart, as fire scorching the eyes. Let no affection arise in the mind. All is impermanent, cut through by change. When the eye's fire flares up wildly, what affection could there possibly be?

「二者，不聞婬聲，設聞婬聲，不動耳識，悅可耳根，愚癡音聲，動毒蛇林，為愛種子，此名賊風，從耳根出，妄見所起，如夜叉吟，何愛之有！此是幻響，愚夫愛之，鼓動諸根是露人聲，從癡愛河順五欲流，深知是賊，不動耳識。

> Second, do not listen to lustful sounds. Even if you hear them, do not let your ear-consciousness be stirred. The ear organ may find pleasure in them, but foolish, deluded sounds stir the forest of poisonous snakes, planting seeds of craving. This is called the "thief wind" that arises from the ear root, born of false perceptions. It is like the howling of a yaksha—what love is there in that? These are illusory echoes that the foolish cling to. They agitate the senses, exposing human voices that flow from the river of delusion and craving, following the current of the five desires. Know deeply that this is a thief, and do not let your ear-consciousness be moved.

「三者，鼻根嗅香，當知是香從八風起，癡風鼓動，愛風吹來，花等諸香從妄想生，顛倒橫有，從鼻識起，橫言是香或稱美味，鼻識驚動，草木眾花皆稱是香，如來攝身，不嗅香臭，體解非真，不讚香觸。

> Third, when the nose perceives a scent, one should understand that this scent arises from the eight winds. The wind of ignorance stirs it, the wind of craving blows it forth. All fragrances, such as those from flowers, arise from deluded thought and are mistakenly taken as real. They emerge from the nose consciousness, which arbitrarily labels them as "fragrant" or "delicious." The nose consciousness is agitated, and thus all plants and flowers are called fragrant. The Tathāgata, however, restrains the body, neither smelling fragrance nor stench. He comprehends that these are not true, and does not praise scents or tactile sensations.

「四者，不動舌識，不說世利，不讚婬事，口終不說婬欲觸樂，不住狂惑黐膠屋宅，亦不樂說可愛樂事，增長無明五賊癡愛，是故諸佛不動舌識。

> Fourth, the tongue consciousness remains unmoved. They do not speak of worldly gain, nor do they praise sensual affairs. Their mouth never utters words of sensual desire, touch, or pleasure. They do not dwell in the maddening, sticky house of delusion, nor do they delight in speaking of pleasurable things that increase ignorance, the five thieves, folly, and attachment. For this reason, all Buddhas keep the tongue consciousness unmoved.

「五者，意寂不動，不起婬心，不念婬事，不想婬樂，不動婬根，婬識不轉，如解脫心，住寂滅處，處常樂城，安隱無為，隨學佛心，住真如際，一向入於十八大空、九種涅槃。

> Fifth, the mind is still and unmoving. It does not give rise to lustful thoughts, does not dwell on lustful matters, does not imagine lustful pleasures, does not stir the root of lust, and does not allow the consciousness of lust to turn. Like the mind of liberation, it abides in the place of stillness and cessation, dwelling in the city of constant joy, secure and free from contrivance. Following the Buddha's mind, it rests in the reality of suchness, directly entering the eighteen great emptinesses and the nine kinds of Nirvana.

「佛及菩薩得五功德，身形清淨常生蓮花，身淨無垢心亦淡泊，是故諸佛說不婬戒，最勝清淨，無上功德，具足五利，讚歎稱美，為解脫因，不可窮盡。婬為極重無索繫縛，譬如老象，溺五欲泥，普為一切諸罪根本。婬欲之罪吾今當說：

> The Buddha and the Bodhisattvas attain five virtues: their forms are pure, always born from lotuses; their bodies are clean, free from defilement, and their minds are serene. Therefore, the Buddhas teach the precept against sexual misconduct as the most supreme purity, unsurpassed merit, complete with five benefits. It is praised and extolled as the cause for liberation, inexhaustible and boundless. Sexual desire is an extremely heavy fetter, binding without a rope—like an old elephant sinking in the mud of the five desires. It is the root of all transgressions. The fault of lust, I shall now explain:

「汝等一心聽， 婬濁惡萬行，沒溺諸禪定， 障蔽解脫道。善男子女等， 欲求解脫道，遠離三界獄， 火坑五欲河，湯火寒氷山， 解脫生死畏，持心如諸佛， 當持不婬戒。欲求長壽天， 壽命無量劫，梵天轉輪王， 富有七財寶，持心如諸佛， 當持不婬戒。欲得見諸佛， 聞法證道果，具足六神通， 遊諸十方國，持心如諸佛， 當持不婬戒。

> Listen closely, all of you. The filth of lust and ten thousand evils, Drowns you in meditative states, And blocks the path to liberation. Men and women of virtue, Who seek the path of liberation, To escape the prison of the three realms, The pit of fire, the river of five desires, The boiling water, the freezing mountains, And the fear of birth and death— Maintain a mind like the Buddhas, And uphold the precept of purity. If you seek long life in the heavens, Lifespans spanning countless eons, Or birth as a Brahma god or wheel-turning king, Endowed with the seven treasures— Maintain a mind like the Buddhas, And uphold the precept of purity. If you wish to see the Buddhas, Hear the Dharma, and realize the fruit of the Way, Possess the six supernatural powers, And travel through the lands of the ten directions— Maintain a mind like the Buddhas, And uphold the precept of purity.

「婬有十過患。何等為十？

> Lust brings ten kinds of harm. What are these ten?

「一者，貪婬之人，雖生天上，為天帝釋，受五欲樂，心如偷食狗，常醉不醒，沒於五欲駛流河中。

> First, those who are consumed by lustful desires, even if they are born in the heavenly realm as the god Indra, indulging in the pleasures of the five senses, their minds are like thieving dogs, constantly intoxicated and never awakening, drowning in the swift river of sensual pleasures.

「二者，貪婬之人，雖為人王，威力自在，作恩愛奴，野人所使，多得財寶，如火受薪，不知厭足，亡身喪國，死墮惡道。

> Second, those consumed by lustful greed, even if they are kings with great power and authority, become slaves to passion, driven by base desires. They may amass great wealth, but like fire fed with firewood, they never know satisfaction. They lose themselves and their kingdoms, and after death, they fall into the evil realms.

「三者，貪婬之人，恒繫屬他，六賊驅策，無常大象躡其背上，心如猨猴，不知眾難，欲火焚燒，不識父母、兄弟、姊妹，猶如猪狗，更相荷擔，無復慚愧。

> Third, those consumed by lustful greed are forever bound to others. They are driven by the six thieves, with the great elephant of impermanence treading upon their backs. Their minds are like wild monkeys, unaware of the many dangers. Consumed by the fire of desire, they no longer recognize parents, siblings, or sisters. Like pigs and dogs, they carry burdens for one another, devoid of all shame.

「四者，貪婬之人，常飲不淨女人膿血，於無量劫常處胞胎，生藏、熟藏、子藏，諸蟲以為衣服，唼𠲿女根，用為飲食。

> Fourth, those consumed by lust and lewdness are constantly drinking the foul pus and blood of women. For countless eons, they remain trapped in the womb, dwelling amidst the organs of digestion and reproduction. Their bodies become garments for swarms of worms, and they feed upon the female organ.

「五者，貪婬之人，心如利刀，眼如火車，割截燒滅功德行藏。

> Fifth, those who are consumed by lust and desire have minds as sharp as knives and eyes like burning chariots, cutting down and scorching away all the roots of their virtuous deeds.

「六者，貪婬之人，到剎利眾，然結使火、起貪欲薪，意欲剝奪猶如羅剎；到婆羅門眾不生慚愧，猶若幻人，但作妖祥說不淨事；到沙門眾不知歸依，動諸情根如膠著草，欲染諸使圍繞意根，六情火起燒善種子，破滅先世梵行白業，舉手動足猶如利刀，眼如猛火口如羅剎，遍體毛孔婬火所使。

> Sixth, a person consumed by lustful desire, when among the assembly of nobles, will ignite the fire of afflictions and feed the fuel of craving. Their mind seeks to exploit and take, like a rakshasa demon. When among the assembly of Brahmins, they feel no shame, like a phantom conjurer who only performs deceptive tricks and speaks of impure matters. When among the assembly of monastics, they do not understand refuge. They stir up the roots of their passions like glue sticking to grass; defiling afflictions surround the root of their mind. The fires of the six senses blaze up, burning the seeds of goodness, destroying the pure white karma of past virtuous conduct. Their every movement, even raising a hand or taking a step, is like a sharp blade. Their eyes burn like fierce flames, their mouth is like a rakshasa, and every pore of their body is driven by the fire of lust.

「七者，貪婬之人，造八種業，殺生、作殺生具刀劍杖等、和合男女、作大妄語、飲酒、歌頌作婬境界，或復偷盜一切寶器、莊嚴蟲聚，為心王所使，眼根惡狗偷噉臭穢。

> Seventh: Those consumed by lust and desire create eight kinds of harmful actions: killing living beings, making tools for killing such as knives, swords, and clubs, arranging illicit unions between men and women, uttering gross falsehoods, drinking alcohol, singing songs that glorify sensual indulgence, or stealing all kinds of precious vessels and ornaments to adorn their own body—which is but a heap of worms. Driven by the mind-king, their eyes, like vicious dogs, greedily devour filth and impurity.

「八者，貪婬之人，為婬所使，心如大火亦如鐵聚，直當陷墜，破滅梵行，必墮地獄。

> Eighth, those who are consumed by lust are driven by their desires. Their hearts burn like a great fire and are as hard as a mass of iron. They are bound to fall, destroying their pure conduct, and will inevitably be reborn in hell.

「九者，貪婬之人，身壞命終如擲貝珠頃，必定當墮赤銅地獄。赤銅地獄縱廣正等七千由旬，如銅花林，下有鐵床，床上復有百千由旬熱銅八楞柱，柱端有鏡，鏡中自然有諸女像或作男形，婬人愛念，動諸情根，同時火起，銅花化為大熱鐵釘，銅柱變成沸銅，鑊湯鐵床火然，女化為狗，男化為刀，驅蹴罪人受無量苦，噉熱鐵丸，吞飲洋銅，求死不得，經無量歲，壽命一劫。

> Ninth, those who are consumed by lustful desires, when their bodies perish and life ends, will in the blink of an eye—like a thrown pearl—inevitably fall into the Red Copper Hell. This Red Copper Hell measures seven thousand yojanas in length, width, and height. It resembles a forest of copper flowers, beneath which lies an iron bed. Upon the bed, there are hundreds of thousands of yojanas-high, eight-sided pillars of blazing copper. At the top of each pillar is a mirror, and within these mirrors naturally appear images of women or forms of men. Lustful individuals, stirred by affection and desire, ignite their passions, and at that very moment, flames erupt. The copper flowers transform into massive, scorching iron nails, the copper pillars turn into boiling molten copper, the cauldrons of soup and iron beds blaze with fire, the women transform into dogs, and the men into blades. The sinners are driven and trampled upon, enduring immeasurable suffering—gnawing on red-hot iron pellets, swallowing molten copper, unable to find death. They suffer for countless years, their lifespan lasting an entire kalpa.

「十者，貪婬之人，不得見佛，如重雲障，破梵行故，必定當墮阿鼻地獄，身滿獄中壽命一劫，左右宛轉復經一劫。時閻羅王呵責罪人：『汝樂婬欲，今受此苦。是事樂不？汝今復當百千萬劫償他人債，終不可盡。』

> Tenth, those who are consumed by lustful desires cannot see the Buddha. It is as if a thick cloud obscures their vision, corrupting their pure conduct. Such individuals are certain to fall into the Avīci Hell, where their bodies will fill the entire prison, and they will endure for one kalpa. Tossed and turned, they will suffer for yet another kalpa. At that time, King Yama will rebuke the sinners, saying: "You delighted in lustful desires, and now you suffer this torment. Do you find this pleasurable? For countless kalpas, you will repay the debts you owe to others, and this retribution will never cease."

「地獄命終，生鳩鴿中，受龍蛇身，污梵行故，百生千生不見於佛，不聞於法，終不得道！」

> After death in hell, they are reborn among pigeons and doves, or take the forms of dragons and serpents—all for defiling the pure life. For a hundred or a thousand lifetimes, they will not see the Buddha, nor hear the Dharma, and in the end, they will never attain the Way.

爾時世尊。以偈頌曰：

> At that time, the World-Honored One spoke in verse:

「婬欲不斷絕， 相續生眾生，無明為根本， 老死刀所切。橫受毒蛇林， 血盛囊不淨，如糞蟲樂屎， 貪婬者亦然。九孔流欲火， 恩愛如毒刺，顛倒妄見起， 幻惑故生愛。一切女色滑， 如樹生狂花，顛倒風所吹， 萎花為蟲聚。女人如畫瓶， 渧渧膿血流，瓶滿復淋漏， 不淨盈于外，眼見不淨汁， 如偷狗貪婬。當自滅諸愛， 一心觀不淨，服飲於甘露， 住大涅槃城。」

> "If lustful desires are not severed, beings continue to be reborn. Ignorance is the root, cut down by the blade of aging and death. They wander into forests of venomous snakes, their bodies are bags of blood, impure— like maggots delighting in filth, so are those attached to lust. From the nine openings flows the fire of desire, affection is like a poisonous thorn. Deluded views arise from confusion, and from illusion, attachment is born. All feminine allure is slippery, like a tree bearing wild flowers. Blown by the wind of delusion, withered blooms become a nest for worms. Women are like painted vases, dripping with pus and blood. When full, they overflow, impurity spilling outward. Seeing this foul fluid, one should not be like a thieving dog, craving lust. Extinguish all attachments within, with single-minded focus, contemplate impurity. Drink the nectar of wisdom, and dwell in the great city of Nirvana."

佛告舍利弗：「若有持心、持身不造婬欲，持眼不視婬色，持耳不聽婬聲，持鼻不嗅婬香，持舌不觸婬味，如此名為具足智慧，行八正路。不婬淨身心，喻如蓮花，不著塵垢，成須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道、無上大道，皆從不婬清淨故得。

> The Buddha said to Shariputra: "If one can master one's mind and body, refraining from acts of lust; master the eyes, not gazing upon seductive sights; master the ears, not listening to seductive sounds; master the nose, not inhaling seductive scents; master the tongue, not tasting seductive flavors—this is what is called possessing complete Wisdom and walking the Noble Eightfold Path. By purifying body and mind through abstaining from lust, one is like a lotus flower unstained by dust and filth. The attainment of the Stream-enterer's path, the Once-returner's path, the Non-returner's path, the Arhat's path, the Pratyekabuddha's path, and the supreme Great Way—all arise from this purity of non-lust."

「口四業者，妄語、兩舌、惡口、綺語、讚歎邪見語：

> The Four Kinds of Verbal Karma are: lying, divisive speech, harsh speech, frivolous speech, and speech that praises wrong views.

「若能不妄語， 說不妄語戒，持口如佛口， 常說誠實語。是人生天上， 口香熏諸天，若生於世間， 謂諸香莊嚴，猶如香山水， 流入涅槃河。若能不兩舌， 心亦無二種，舌如諸佛舌， 蓮花葉覆面，五種雜色光， 從於舌相出，常說大人法， 至誠不兩舌。若能不惡口， 是名大丈夫，人中端正者， 一切皆樂見。如栴檀雜香， 若能不綺語，口常出妙香， 猶如優鉢羅。生處得值佛， 口業如實淨。若不讚邪見， 不說邪見業，生處常出家， 正命常具足，如佛住涅槃， 皆從實語得。」

> If you can refrain from false speech, and uphold the precept of not lying, guarding your mouth as the Buddha guards his, always speaking truthful words, then you will be reborn in the heavens, your fragrant speech perfuming the celestial realms. If born in the human world, you will be adorned with all fragrances, like the fragrant mountain streams that flow into the river of Nirvana. If you can refrain from divisive speech, your mind free from duplicity, your tongue like that of the Buddhas, covered like a lotus petal, emitting five-colored light from the mark of your tongue, always speaking the great Dharma, sincere and without discord. If you can refrain from harsh speech, you are a true noble being, upright among people, loved and welcomed by all, like sandalwood among mixed scents. If you can refrain from idle chatter, your mouth will always emit wondrous fragrance, like the utpala flower. Wherever you are born, you will meet the Buddha, your speech pure and true. If you do not praise wrong views, nor speak of wrong livelihood, wherever you are born, you will often leave home, always endowed with right livelihood, dwelling like the Buddha in Nirvana— all this comes from truthful speech.

佛告舍利弗：「口四過者，有十大惡業。何等為十？

> The Buddha told Shariputra: "The four faults of speech involve ten great evil deeds. What are these ten?"

「一者，妄語人誹謗人，不聞言聞，不得道果言得道果，不見言見，如此惡人，雖不得病，猶如癩狗。」

> First, those who speak falsely and slander others, claiming to have heard what they have not heard, declaring they have attained the fruit of the path when they have not, asserting they have seen what they have never seen—such evil people, even if they are not ill, are like rabid dogs.

爾時世尊而說偈言：

> At that moment, the World-Honored One spoke in verse:

「一切天人中， 猛火燒鐵丸，燒破一切人， 此賊不為勝。何等為大賊？ 唯有一種人，寧使節節火， 骨化為融銅，吞噉於刀山， 鑊湯刀鋸解，碎身作火聚， 此苦不為惡。妄語大毒害， 燒壞天人福，遊行阿鼻獄， 刀輪為脚足，鐵毒蛇為舌， 口火燒大千，眼如迸鐵丸， 雨大鑊湯雨，燒滅善根花， 畢定墮惡道，無量億千劫， 求出無由脫。如是大惡人， 舉身是火山，燒壞一切善。

> "Among all beings in the heavens and among humans, Even if a fierce fire were to burn iron pellets, Scorching and destroying all people, That would not be the worst of thieves. What, then, is the greatest thief? There is but one kind of person: Better to have fire consume every joint, Bones melted into flowing copper, To swallow mountains of blades, Be boiled in cauldrons, sawn by knives, Or have the body shattered into a mass of flames— None of these sufferings are as terrible. False speech is a great, poisonous harm. It burns away the blessings of gods and humans, Causing one to wander in the Avīci hell, With wheels of blades as feet, Tongues of venomous iron snakes, Mouths spewing fire across the great chiliocosm, Eyes shooting forth iron pellets, Raining down torrents of boiling cauldron liquid, Extinguishing the flowers of wholesome roots, Inevitably falling into the evil destinies, For countless billions of thousands of kalpas, With no way to escape or find release. Such a greatly evil person, Their entire body is a volcano, Burning away all goodness."

「惡口者，口雖含香，臭如死尸，恒樂說他諸不善事，口所吐說如刺、如刀、如劍、如戟、如屎、如尿、如蟲、如膿。天、人中香，無過善語；三界中臭，無過惡口。

> "Malicious speech" means that even if one's mouth is filled with fragrance, it stinks like a corpse, for one constantly takes pleasure in speaking of others' wrongdoings. The words that come from such a mouth are like thorns, knives, swords, spears, excrement, urine, worms, and pus. In the heavens and among humans, no fragrance surpasses kind speech; in the three realms, no stench exceeds malicious speech.

「二者，惡口之人，口有所吐，如雨鐵丸，燒壞他家，此人未來墮大地獄，熱鐵燒身，飲熱鐵汁；設生世間，作病癩狗及病癩人，無量劫中常食膿血，心所念者，純是不善與惡相應。

> Second, a person who speaks harshly, the words they spit out are like raining iron pellets, burning and destroying the homes of others. In the future, such a person will fall into the great hell, where their body will be scorched by hot iron and they will drink molten iron. Even if they are reborn in the human world, they will become a mangy dog or a leper, and for countless kalpas they will constantly feed on pus and blood. Their thoughts will be entirely impure, in complete harmony with evil.

「三者，兩舌，其兩舌人猶如水火，不作言作，他人作善，實言淨語，狂橫言非，他所不作，橫為他作，一切世人常不樂見，必定當墮大惡道中，銅鋸解舌，為數千段。

> Third, duplicitous speech. A person who speaks duplicitously is like water and fire: they say what was not done was done; when others do good deeds, they speak clean and honest words, yet such a person wildly and arrogantly claims it is not so; what others have not done, they falsely claim was done. All people in the world never take pleasure in seeing such a person. They are certain to fall into the great evil paths, where a copper saw will cut their tongue into thousands of pieces.

「四者，綺語，綺語者反上作下，反下作上，調戲無節，巧言利辭，說無益語、說不利語、說無義語，讚歎五欲語、心不明了語、黑暗語，如刺、如林，鉤羂眾生。此人惡報命終，當墮刺林地獄，百千鐵刺鉤其舌，出作百千段。

> Fourth, frivolous speech. Frivolous speech means turning what is above into what is below, and what is below into what is above; jesting without restraint, using clever words and sharp rhetoric; speaking useless words, harmful words, meaningless words; praising sensual desires, uttering unclear thoughts, spreading dark speech—sharp as thorns, dense as a forest, ensnaring sentient beings. For such evil karma, when this person’s life ends, they will fall into the Thorn-Forest Hell, where hundreds and thousands of iron thorns will hook their tongue and tear it into countless pieces.

「五者，讚歎邪見，邪見之人，口如盛火，燒諸善根，無父、無母、無佛、無法、無比丘僧、無阿羅漢、無辟支佛、無師、無友、無善知識。心如疾風，吹崩一切諸善根樹，此是大賊。說無因果，口如大水，漫流三界，婬欲無度，調弄同類，造五無間，斷絕般若，犯四重禁，至無間罪，皆從邪見、顛倒惡心。邪風吹動惡不善口，阿鼻獄火鐵刺舌生。如此妄語、惡口、兩舌、綺語、讚歎邪見，此大惡人雖在世間，四大所成、五陰嚴飾，當知地大即是鐵山、刀林、劍樹，百千鐵刺，無數鐵蟲、鐵嘴、諸烏、鐵網、蒺車轢絕其身，當知水火即是融銅，無數鑊湯是熱鐵丸，沸屎鐵河以流節間，當知大小節節自然，猶如銅柱，眾火同時從六根起，燒壞身心，墮大地獄，當知風大猶如雹雨，無數刀林百千劍樹，動於支節從溪谷生，當知五陰即是五賊，十八羅剎繫屬獄種閻羅王民，識為熱鐵，狀如融銅，滿阿鼻獄，自高強健，多力惡口，罵詈誹謗毀呰人者，今安所在。」

> Fifth, praising wrong views. A person with wrong views has a mouth like a blazing fire, burning all virtuous roots. They have no father, no mother, no Buddha, no Dharma, no Sangha of monks, no Arhats, no Pratyekabuddhas, no teacher, no friend, no good spiritual guide. Their mind is like a fierce wind, uprooting all trees of virtue—this is a great thief. They deny cause and effect, their mouth like a great flood, sweeping through the three realms. Indulging in unrestrained lust, teasing their peers, committing the five heinous acts, severing wisdom, violating the four grave prohibitions, and descending into the crimes of the Avīci Hell—all arise from wrong views, perverted thoughts, and evil intentions. The evil wind stirs up wicked, unwholesome speech; the fires of Avīci Hell give rise to iron spikes on the tongue. Such false speech, harsh speech, divisive speech, idle chatter, and praising wrong views—this greatly evil person, though in the world, composed of the four elements and adorned with the five aggregates, should know: the earth element is iron mountains, forests of blades, trees of swords, hundreds of thousands of iron spikes, countless iron insects, iron-beaked birds, iron nets, and chariots of thorns that crush their body. They should know: the water and fire elements are molten copper, countless boiling cauldrons, hot iron pellets, and rivers of boiling filth and iron flowing through their joints. They should know: every joint, large and small, naturally becomes like a bronze pillar; fires arise simultaneously from the six sense bases, burning body and mind, casting them into the great hells. They should know: the wind element is like hail and rain, countless forests of blades and hundreds of thousands of trees of swords, moving through their limbs, born from ravines and valleys. They should know: the five aggregates are five thieves; the eighteen rākṣasas belong to the hellish race, subjects of King Yama. Consciousness becomes hot iron, appearing like molten copper, filling the Avīci Hell. Those who were arrogant, strong, powerful, with harsh speech, cursing, slandering, and reviling others—where are they now?

佛告舍利弗：「惡口、妄語、兩舌、綺語、讚邪見者，此人不為一人作賊，普為一切諸天、世人作大劫賊。譬如群賊威力自在，燒破一城，殺害一切及四天下一切人民。此人所得罪報，為多少耶？」

> The Buddha said to Shariputra: "One who speaks harshly, tells lies, slanders others, engages in frivolous talk, or praises wrong views—such a person is not merely a thief to one individual, but becomes a great plunderer to all heavenly beings and people in the world. It is like a band of robbers, powerful and unrestrained, who burn down a city, slaughter all its inhabitants, and even destroy all people across the four continents. How great, then, is the retribution such a person will receive?"

舍利弗白佛言：「世尊！此人所得罪，如須彌山不可稱量。」

> Shariputra said to the Buddha, "World-Honored One, the offenses this person has accumulated are as vast and immeasurable as Mount Sumeru."

佛告舍利弗：「此人雖復獲大罪報，不如妄語、惡口、兩舌、綺語、讚歎邪見，須臾所造獲大重報，身壞命終墮大地獄，經無量劫受苦無窮，百千諸佛不能得救。諸佛觀此謗法罪人，與十方界地獄俱生地獄俱滅，是故智者當攝身口！」

> The Buddha said to Shariputra, "Although this person incurs great retribution for their misdeeds, it is not as severe as the immense and heavy retribution brought about in a single moment by false speech, harsh speech, divisive speech, frivolous speech, praising wrong views, or slandering the Dharma. Upon the destruction of their body and the end of their life, they will fall into the great hells, suffering endlessly for immeasurable eons, beyond the power of even a hundred thousand Buddhas to save them. The Buddhas see that those who slander the Dharma are born together with the hells of the ten directions and perish together with them. Therefore, the wise should guard their body and speech!"

佛告舍利弗：「若有受持此十善戒，破十惡業，上生天上為梵天王，下生世間作轉輪王，十善教化，永與地獄三惡道別，譬如流水至涅槃海；若有毀犯十善戒者，墮大地獄，經無量世受諸苦惱。舍利弗！汝好受持十善戒羯磨法，破十不善業。」

> The Buddha said to Shariputra: "If one upholds these ten virtuous precepts and abandons the ten evil deeds, they will be reborn in the heavens as Brahma kings, or descend into the human realm as wheel-turning monarchs. Through the teaching of the ten virtues, they will forever be separated from the hells and the three lower realms—just as a flowing stream eventually reaches the ocean of Nirvana. But if one violates the ten virtuous precepts, they will fall into the great hells, enduring immeasurable suffering for countless ages. Shariputra, you must earnestly uphold the practice of the ten virtuous precepts and eradicate the ten unwholesome deeds."

時舍利弗及諸大眾，聞佛所說，歡喜奉行。

> Then Shariputra and the entire assembly, having heard the Buddha's teaching, joyfully accepted and put it into practice.

## 佛說受十善戒經

> The Sutra on the Ten Wholesome Precepts Spoken by the Buddha