Volume Eight 卷第八
Writings of Master Yuanyin | 2018-06-10 | Download | AI assisted translation
| 阿难！如是众生，一一类中，亦各各具十二颠倒。犹如捏目，乱华发生。颠倒妙圆真净明心，具足如斯虚妄乱想。汝今修证佛三摩地，于是本因元所乱想，立三渐次，方得除灭。如净器中，除去毒蜜，以诸汤水并杂灰香，洗涤其器，后贮甘露。云何名为三种渐次 ？一者、修习，除其助因。二者、真修，刳其正性。三者、增进，违其现业。 |
Ānanda, each of these classes of beings possesses its own twelve inverted perceptions, just as, when one presses upon the eyes, illusory flowers appear in disordered profusion. The wondrous, perfect, true, pure, and luminous mind is obscured by inversion and thus gives rise to these false and confused thoughts. Now, if you wish to cultivate and realize the Buddha’s samādhi, you must establish three gradual stages in order to eliminate these originally disordered thoughts that are their basic cause. It is like cleansing a vessel: first remove the poisonous honey, then wash the vessel with hot water, ashes, and fragrant substances before storing nectar in it. What are these three gradual stages? First, cultivation: eliminating its contributing causes. Second, true cultivation: cutting away its fundamental nature. Third, progressive advancement: going against one’s present karma. |
| 云何助因？阿难！如是世界十二类生，不能自全，依四食住。所谓段食、触食、思食、识食。是故佛说：一切众生皆依食住。阿难！一切众生食甘故生，食毒故死 。是诸众生求三摩地，当断世间五种辛菜。 |
What are the contributing causes? Ānanda, the twelve classes of beings in this world cannot sustain themselves independently; they subsist by relying on four kinds of food: morsel-food, contact-food, thought-food, and consciousness-food. Therefore, the Buddha says that all sentient beings live in dependence on food. Ānanda, all beings are born through consuming sweetness and die through consuming poison. Therefore, those beings who seek samādhi must cut off the five pungent vegetables of the world. |
| 是五种辛，熟食发淫，生啖增恚。如是世界食辛之人，纵能宣说十二部经，十方天仙嫌其臭秽，咸皆远离 。诸饿鬼等，因彼食次，舐其唇吻。常与鬼住，福德日消，长无利益。 |
When these five pungent vegetables are cooked and eaten, they arouse lust; when eaten raw, they increase anger. Those in this world who eat them, even if they can expound the twelve divisions of the scriptures, are shunned by the devas and immortals of the ten directions because of their foul odor; all keep far away. Hungry ghosts and the like, meanwhile, lick their lips when such people eat. Such people constantly dwell with ghosts; their merit and virtue daily diminish, and they gain no lasting benefit. |
| 是食辛人，修三摩地，菩萨、天仙、十方善神不来守护 。大力魔王，得其方便，现作佛身，来为说法，非毁禁戒，赞淫怒痴。命终自为魔王眷属，受魔福尽，堕无间狱。阿难！修菩提者 ，永断五辛，是则名为第一增进修行渐次。 |
When those who eat pungent vegetables cultivate samādhi, bodhisattvas, devas and immortals, and benevolent spirits of the ten directions do not come to protect them. The mighty demon king finds an opportunity, manifests in the form of a Buddha, and comes to teach them Dharma, disparaging the precepts and praising lust, anger, and ignorance. At death, they themselves become members of the demon king’s retinue; when the blessings of demons are exhausted, they fall into the Avīci Hell. Ānanda, those who cultivate bodhi must forever cut off the five pungent vegetables. This is called the first gradual stage of progressive cultivation. |
| 云何正性？阿难！如是众生入三摩地，要先严持清净戒律。永断淫心，不餐酒肉，以火净食，无啖生气。阿难！是修行人 ，若不断淫及与杀生，出三界者，无有是处。当观淫欲犹如毒蛇，如见怨贼。 |
What is the fundamental nature? Ānanda, when such beings enter samādhi, they must first strictly uphold pure precepts. They must forever cut off lustful thoughts, refrain from alcohol and meat, eat food purified by fire, and not consume living creatures. Ānanda, for cultivators who do not cut off lust and killing, there is no possibility of leaving the three realms. They should regard sexual desire as they would a poisonous snake or an enemy and bandit. |
| 先持声闻四弃八弃，执身不动；后行菩萨清净律仪，执心不起。禁戒成就，则于世间永无相生相杀之业 ，偷劫不行，无相负累，亦于世间不还宿债。是清净人修三摩地，父母肉身，不须天眼，自然观见十方世界，睹佛闻法，亲奉圣旨 ，得大神通，游十方界，宿命清净，得无艰险。是则名为第二增进修行渐次。 |
First uphold the four pārājika offenses and the eight pārājika offenses of the śrāvaka precepts, firmly keeping the body from acting; then practice the pure disciplinary conduct of bodhisattvas, firmly preventing thoughts from arising. When the precepts are fulfilled, there is forever no karma in the world of mutual birth and mutual killing; theft and robbery do not occur, there are no mutual debts and burdens, and one no longer repays old debts in the world. When such pure persons cultivate samādhi, they naturally see the worlds of the ten directions, behold Buddhas, hear the Dharma, personally receive the sacred teachings, attain great spiritual powers, and travel through the worlds of the ten directions—all without needing the heavenly eye of their flesh-and-blood bodies inherited from their parents. Their knowledge of former lives is purified, and they encounter no hardship or danger. This is called the second gradual stage of progressive cultivation. |
| 云何现业？阿难！如是清净持禁戒人，心无贪淫，于外六尘不多流逸。因不流逸，旋元自归。尘既不缘，根无所偶 ，反流全一，六用不行。十方国土皎然清净，譬如琉璃内悬明月。身心快然，妙圆平等，获大安隐。一切如来密圆净妙，皆现其中。是人即获无生法忍 ，从是渐修，随所发行，安立圣位。是则名为第三增进修行渐次。 |
What is present karma? Ānanda, when these people who purely uphold the precepts are free of lustful craving in their minds, they no longer let themselves be excessively carried away by the six external objects. Because they are not carried away, they turn back and return to their source. Since they no longer condition themselves upon objects, the faculties have nothing with which to pair; the reversed flow returns wholly to unity, and the six functions no longer operate. The lands of the ten directions become bright and utterly pure, like a bright moon suspended within crystal. Body and mind are at ease; wondrously perfect and impartial, they attain great peace and security. All the secret, perfect, pure, and wondrous qualities of all Tathāgatas appear within them. Such people immediately attain the forbearance of the unborn dharmas. From then on, as they gradually cultivate, they establish the stages of the sages according to the practices they undertake. This is called the third gradual stage of progressive cultivation. |
| 阿难！是善男子，欲爱乾枯，根境不偶，现前残质不复续生。执心虚明，纯是智慧，慧性明圆，蓥十方界 ，乾有其慧，名干慧地。欲习初乾，未与如来法流水接。 |
Ānanda, in this good man, desire and love have dried up; faculties and objects no longer pair with one another, and the remaining present material body is no longer renewed. The mind that holds is empty and luminous, consisting wholly of wisdom. The nature of wisdom is bright and perfect, illuminating the worlds of the ten directions. Though wisdom has dried up desire, this is called the stage of dry wisdom. The habits of desire have only just dried up, and it has not yet joined the flowing waters of the Tathāgata’s Dharma. |
| 即以此心中中流入，圆妙开敷，从真妙圆，重发真妙，妙信常住。一切妄想灭尽无余，中道纯真，名信心住。真信明了，一切圆通，阴 处界三，不能为碍。 |
With this mind, one enters into the middle current; wondrous perfection unfolds. From true wondrous perfection, one again gives rise to true wondrousness, and wondrous faith abides constantly. All deluded thoughts are extinguished without remainder; the Middle Way is wholly true. This is called the abiding of faith. When true faith is clear, all penetrations become complete, and the three categories of aggregates, sense-fields, and realms cannot obstruct one. |
| 如是乃至过去未来无数劫中，舍身受身，一切习气皆现在前，是善男子皆能忆念，得无遗忘，名念心住。妙圆纯真，真精发化，无始习气通一精明 。唯以精明，进趣真净，名精进心。心精现前，纯以智慧，名慧心住。 |
Thus, throughout innumerable kalpas of past and future, whenever one relinquishes a body and receives another, all habitual tendencies appear before one. This good man can remember them all and forgets none of them; this is called the abiding of mindfulness. Wondrous perfection is wholly true; true essence gives rise to transformation, and beginningless habitual tendencies are penetrated as one pure luminosity. Advancing toward true purity solely through this pure luminosity is called the mind of diligence. When the essence of mind appears before one and consists wholly of wisdom, this is called the abiding of wisdom. |
| 执持智明，周遍寂湛，寂妙常凝，名定心住。定光发明，明性深入，唯进无退，名不退心。心进安然，保持不失，十方如来 ，气分交接，名护法心。觉明保持，能以妙力，回佛慈光，向佛安住。 |
Maintaining the luminous wisdom, which pervades all and is tranquil and clear, with its quiescent wonder constantly congealed, is called the abiding of samādhi. When the light of samādhi shines forth and the luminous nature penetrates deeply, one advances without retreating; this is called the abiding of non-retrogression. When the advancing mind rests securely, preserving itself without loss, it communes with the vital influence of the Tathāgatas of the ten directions; this is called the mind that protects the Dharma. Maintaining awakened luminosity, one can, through wondrous power, turn the Buddha’s compassionate light back toward oneself and abide facing the Buddha. |
| 犹如双镜，光明相对，其中妙影，重重相入，名回向心。心光密回，护佛常凝 ，无上妙净，安住无为，得无遗失，名戒心住。住戒自在，能游十方，所去随愿，名愿心住。 |
It is like two mirrors facing one another: their wondrous reflections enter one another layer upon layer. This is called the mind of dedication. When the light of mind turns back in secret, protecting the Buddha and remaining constantly still, one abides in the unsurpassed wondrous purity and non-contrivance without loss; this is called the abiding of moral discipline. Abiding freely in moral discipline, one can travel through the ten directions, going wherever one vows; this is called the abiding of vows. |
| 阿难！是善男子，以真方便发此十心，心精发辉，十用涉入，圆成一心，名发心住。心中发明，如净琉璃内现精金 。以前妙心，屦以成地，名治地住。心地涉知，俱得明了，游履十方，得无留碍，名修行住。 |
Ānanda, when this good man gives rise to these ten minds through true skillful means, the essence of mind radiates brilliance. The ten functions interpenetrate, perfecting a single mind; this is called the abiding of the arousal of the resolve. Luminosity arises within the mind, like pure gold appearing within clear crystal. Treading upon the former wondrous mind to make it into ground is called the abiding of preparing the ground. When mind and ground interpenetrate in knowing and both become clearly understood, one travels throughout the ten directions without obstruction or hindrance; this is called the abiding of cultivation. |
| 行与佛同，受佛气分，如中阴身自求父母，阴信冥通，入如来种，名生贵住。既游道胎，亲奉觉胤，如胎已成，人相不缺，名方便具足住。容貌如佛，心相亦同，名正心住。身心合成，日益增长，名不退住。 |
One’s conduct is the same as the Buddha’s, and one receives the Buddha’s vital influence. It is like an intermediate-state body seeking its own parents: through the hidden correspondence of yin faith, one enters the lineage of the Tathāgata. This is called the abiding of birth into nobility. Having entered and journeyed within the womb of the Way, one personally serves the heir of awakening; it is like a fetus already formed, with all human features complete. This is called the abiding of complete skillful means. One’s appearance resembles the Buddha’s, and the characteristics of one’s mind are also the same; this is called the abiding of the right mind. Body and mind unite and increase daily; this is called the abiding of non-retrogression. |
| 十身灵相，一时具足，名童真住。形成出胎，亲为佛子，名法王子住。表以成人，如国大王以诸国事分委太子，彼刹利王 ，世子长成，陈列灌顶，名灌顶住。 |
The spiritual features of the ten bodies are all complete at once; this is called the abiding of youthful innocence. Having formed and emerged from the womb, one personally becomes a child of the Buddha; this is called the abiding of a Dharma prince. One is represented as having reached maturity, like the great king of a country entrusting the affairs of the realm to the crown prince. When that kṣatriya king’s heir has grown up, he is ceremonially given empowerment; this is called the abiding of empowerment. |
| 阿难！是善男子，成佛子已，具足无量如来妙德，十方随顺，名欢喜行。善能利益一切众生，名饶益行。自觉觉他，得无违拒，名无瞋恨行。种类出生 ，穷未来际；三世平等，十方通达，名无尽行。 |
Ānanda, after this good man has become a child of the Buddha and fully acquired the immeasurable wondrous virtues of the Tathāgatas, he accords with the ten directions; this is called the practice of joy. Being able to benefit all sentient beings is called the practice of benefiting others. Awakening oneself and awakening others, without opposition or refusal, is called the practice free of anger and resentment. Manifesting in various kinds throughout the end of future time, equal throughout the three times and penetrating the ten directions, is called the practice of inexhaustibility. |
| 一切合同，种种法门，得无差误，名离痴乱行。则于同中 ，显现群异，一一异相，各各见同，名善现行。如是乃至十方虚空，满诸微尘，一一尘中，现十方界，现尘现界，不相留碍，名无着行。种种现前，咸是第一波罗蜜多，名尊重行。如是圆融，能成十方诸佛轨则，名善法行。一一皆是清净无漏，一真无为，性本然故，名真实行。 |
All accords with all; among the various dharma gates, there is no error or confusion. This is called the practice free of delusion and disorder. Within sameness, the multitude of differences appear; in every distinct characteristic, each sees sameness. This is called the practice of skillful manifestation. Thus, even if the ten directions of empty space were filled with motes of dust, within every mote would appear worlds of the ten directions. Motes appear and worlds appear, without obstructing one another; this is called the practice free of attachment. All the varied manifestations before one are the foremost pāramitā; this is called the practice of reverence. Such perfect interpenetration can fulfill the standards of all Buddhas in the ten directions; this is called the practice of good Dharma. Each and every one is pure and undefiled, the single truth of non-contrivance, because this is the nature of their original suchness; this is called the practice of truth. |
| 阿难！是善男子，满足神通，成佛事已，纯洁精真，远诸留患，当度众生，灭除度相，回无为心，向涅槃路，名救一切众生离众生相回向。坏其可坏，远离诸离，名不坏回向。本觉湛然，觉齐佛觉，名等一切佛回向。 |
Ānanda, when this good man has fulfilled spiritual powers and accomplished the work of a Buddha, his pure and true essence is free from all lingering afflictions. When he liberates sentient beings, he eliminates the mark of liberating sentient beings; turning the mind of non-contrivance toward the path of nirvāṇa, this is called the dedication of rescuing all sentient beings while being free of the mark of sentient beings. Destroying what can be destroyed and distancing oneself from even the act of distancing, this is called the indestructible dedication. Original awakening is profoundly tranquil, and awakening is equal to the awakening of the Buddhas; this is called the dedication equal to all Buddhas. |
| 精真发明，地如佛地，名至一切处回向。世界如来 ，互相涉入，得无挂碍，名无尽功德藏回向。于同佛地，地中各各生清净因 。依因发辉，取涅槃道，名随顺平等善根回向。 |
When pure true essence shines forth, one’s ground is like the ground of the Buddhas; this is called the dedication reaching everywhere. The worlds and Tathāgatas interpenetrate one another without hindrance; this is called the dedication of the inexhaustible treasury of merit and virtue. Upon the ground shared with the Buddhas, each ground gives rise to pure causes. Relying on these causes, brilliance arises and one takes up the path to nirvāṇa; this is called the dedication of accordance with equal wholesome roots. |
| 真根既成，十方众生皆我本性；性圆成就，不失众生，名随顺等观一切众生回向。即一切法，离一切相，唯即与离，二无所著，名真如相回向。真得所如，十方无碍，名无缚解脱回向。性德圆成，法界量灭，名法界无量回向。 |
When the true root has been established, all sentient beings of the ten directions are one’s own intrinsic nature. When this nature is perfectly fulfilled, one does not lose sentient beings; this is called the dedication of according with an equal view of all sentient beings. Being identical with all dharmas yet free of all marks, one neither clings to identity nor to separation; this is called the dedication of the mark of suchness. Truly attaining that to which suchness refers, one is unobstructed throughout the ten directions; this is called the dedication of liberation without bondage. When inherent virtue is perfectly fulfilled, the measure of the dharma realm is extinguished; this is called the dedication of the immeasurability of the dharma realm. |
| 阿难！是善男子，尽是清净四十一心，次成四种妙圆加行。即以佛觉用为己心，若出未出，犹如钻火，欲然其木，名为暖地。又以己心，成佛所履，若依非依，如登高山，身入虚空，下有微碍，名为顶地。心佛二同，善得中道，如忍事人，非怀非出，名为忍地。数量销灭，迷、觉中道，二无所目，名世第一地。 |
Ānanda, these good men have completed the forty-one pure minds and next accomplish the four kinds of wondrous, perfect preparatory practices. Using the Buddha’s awakening as the function of their own minds, they are as though emerging yet not yet emerging, like drilling wood to make fire in the hope of igniting it; this is called the stage of warmth. Again, using their own minds to form the path traversed by the Buddhas, they are as though relying yet not relying, like climbing a high mountain: their bodies enter empty space, though below there remains a slight obstruction. This is called the stage of the summit. Mind and Buddha are alike; they have skillfully attained the Middle Way. They are like people who endure a matter without either harboring it or expressing it; this is called the stage of forbearance. Measures and numbers vanish; in the Middle Way of delusion and awakening, neither can be named. This is called the foremost stage in the world. |
| 阿难！是善男子，于大菩提善得通达，觉通如来，尽佛境界，名欢喜地。异性入同，同性亦灭，名离垢地。净极明生，名发光地。明极觉满，名焰慧地。一切同异所不能至，名难胜地。无为真如，性净明露，名现前地。 |
Ānanda, these good men thoroughly comprehend great bodhi; their awakening penetrates that of the Tathāgatas, and they fully enter the realms of the Buddhas. This is called the Ground of Joy. Distinct natures enter into sameness, and even the nature of sameness is extinguished; this is called the Ground Free of Defilement. When purity reaches its utmost and luminosity arises, this is called the Luminous Ground. When luminosity reaches its utmost and awakening is complete, this is called the Ground of Blazing Wisdom. That which all sameness and difference cannot reach is called the Ground Difficult to Conquer. When unconditioned suchness reveals its naturally pure luminosity, this is called the Ground Manifest Before One. |
| 尽真如际，名远行地。一真如心，名不动地。发真如用，名善慧地。阿难！是诸菩萨 ，从此已往，修习毕功，功德圆满，亦目此地名修习位。慈阴妙云，覆涅槃海，名法云地。 |
Reaching the limit of suchness is called the Ground Far-Reaching. The single mind of suchness is called the Immovable Ground. Giving rise to the function of suchness is called the Ground of Good Wisdom. Ānanda, from this point onward, these bodhisattvas have completed their cultivation; their merit and virtue are perfected, and this ground is also called the stage of cultivation. The wondrous clouds of compassionate shade cover the sea of nirvāṇa; this is called the Dharma Cloud Ground. |
| 如来逆流，如是菩萨顺行而至，觉际入交，名为等觉。阿难！从干慧心至等觉已，是觉始获金刚心中初干慧地。 |
The Tathāgatas proceed against the current; such bodhisattvas proceed with the current until they arrive at the juncture where the limits of awakening meet. This is called equal awakening. Ānanda, from the mind of dry wisdom through equal awakening, this awakening first attains the initial ground of dry wisdom within the vajra mind. |
| 如是重重，单复十二，方尽妙觉，成无上道。 |
Thus, through layer upon layer of twelve single and compound stages, one finally exhausts wondrous awakening and accomplishes the unsurpassed Way. |
| 是种种地，皆以金刚观察如幻十种深喻。奢摩他中，用诸如来毗婆舍那清净修证，渐次深入。阿难！如是皆以三增进故，善能成就五十五位真菩提路。作是观者，名为正观；若他观者，名为邪观。 |
These various grounds are all contemplated with vajra insight as ten profound analogies of illusion. Within śamatha, one employs the pure cultivation and realization of the Tathāgatas’ vipaśyanā, gradually penetrating more deeply. Ānanda, through these three progressive stages, one can well accomplish the true path of bodhi through its fifty-five stages. Those who contemplate in this way possess right contemplation; those who contemplate otherwise possess wrong contemplation. |
| 尔时文殊师利法王子，在大众中即从座起，顶礼佛足而白佛言：当何名是经？我及众生云何奉持？佛告文殊师利 ：是经名“大佛顶，悉怛多般怛啰，无上宝印，十方如来清净海眼”。 |
At that time, Mañjuśrī, Dharma Prince, rose from his seat in the great assembly, bowed at the Buddha’s feet, and said to the Buddha, “What should this sūtra be called, and how should sentient beings and I receive and uphold it?” The Buddha told Mañjuśrī, “This sūtra is called ‘The Great Buddha’s Crown: the Unsurpassed Precious Seal, the Pure Ocean-Eye of the Tathāgatas of the Ten Directions, the Sitātapatra.’” |
| 亦名“救护亲因，度脱阿难，及此会中性比丘尼，得菩提心，入遍知海”。亦名“如来密因 ，修证了义”。亦名“大方广妙莲华王，十方佛母陀罗尼咒”。亦名“灌顶章句，诸菩萨万行，首楞严”。汝当奉持。 |
It is also called ‘Protecting the Immediate Causes, Liberating Ānanda and the Bhikṣuṇī of This Assembly Whose Nature Was [Formerly That of a] Courtesan, Enabling Them to Attain the Bodhi Mind and Enter the Ocean of All-Knowing.’ It is also called ‘The Tathāgatas’ Secret Cause and the Ultimate Meaning of Cultivation and Realization.’ It is also called ‘The Great, Expansive, Wondrous Lotus King, the Dhāraṇī Mantra of the Mother of the Buddhas of the Ten Directions.’ It is also called ‘The Chapter and Phrases of Empowerment, the Myriad Practices of All Bodhisattvas, Śūraṅgama.’ You should receive and uphold it.” |
| 说是语已，即时阿难及诸大众，得蒙如来开示密印，般怛啰义，兼闻此经了义名目。顿悟禅那修进圣位增上妙理，心虑虚凝。断除三界修心六品微细烦恼。 |
After these words were spoken, Ānanda and the entire assembly immediately received the Tathāgata’s explanation of the secret seal and the meaning of the pattra, and they also heard the names that express this sūtra’s ultimate meaning. They suddenly awakened to the sublime principle by which dhyāna cultivation advances through the sacred stages, and their mental deliberations became empty and still. They cut off the six categories of subtle afflictions involved in cultivating the mind within the three realms. |
| 即从座起，顶礼佛足，合掌恭敬 ，而白佛言：大威德世尊！慈音无遮，善开众生微细沉惑，令我今日身心快然，得大饶益。世尊！若此妙明真净妙心本来遍圆，如是乃至大地草木 ，蝡动含灵，本元真如即是如来成佛真体。 |
He then rose from his seat, bowed at the Buddha’s feet, joined his palms reverently, and addressed the Buddha: “World-Honored One of great majestic virtue, your compassionate voice excludes no one. You have skillfully opened up the subtle, deep-seated delusions of sentient beings, enabling my body and mind today to feel at ease and to receive great benefit. World-Honored One, if this wondrous, bright, true, pure, and wondrous mind is originally perfect and all-pervading, extending even to the great earth, grasses and trees, and creeping creatures endowed with spirit, and if their fundamental suchness is the very true essence by which the Tathāgata attains Buddhahood—” |
| 佛体真实，云何复有地狱、饿鬼、畜生、修罗、人、天等道？世尊！此道为复本来自有？为是众生妄习生起？世尊！如宝莲香比丘尼 ，持菩萨戒，私行淫欲。妄言行淫非杀非偷，无有业报。 |
“—if the Buddha’s essence is true and real, how can there again be such realms as hells, hungry ghosts, animals, asuras, humans, and devas? World-Honored One, do these realms exist inherently, or do they arise from the false habits of sentient beings? World-Honored One, the bhikṣuṇī Jewel-Lotus-Fragrance upheld the bodhisattva precepts but secretly engaged in sexual desire. She falsely declared that sexual conduct was neither killing nor stealing and brought no karmic retribution.” |
| 发是语已，先于女根生大猛火，后于节节猛火烧然，堕无间狱。琉璃大王、善星比丘，琉璃为诛瞿昙族姓，善星妄说一切法空，生身陷入阿鼻地狱。此诸地狱为有定处？为复自然 ？彼彼发业，各各私受。惟垂大慈，开发童蒙，令诸一切持戒众生，闻决定义，欢喜顶戴，谨洁无犯。 |
“After making this statement, fierce fire first arose in her female organ; then fierce flames burned through every joint, and she fell into the Avīci Hell. King Virūḍhaka slaughtered the Gautama clan, while the bhikṣu Sunakṣatra falsely proclaimed that all dharmas are empty; while still alive, both fell into the Avīci Hell. Do these hells have fixed locations, or do they arise spontaneously? Each being generates karma and privately undergoes its own retribution. I beg you, in your great compassion, to enlighten the young and ignorant, so that all sentient beings who uphold the precepts, on hearing this definitive teaching, may joyfully receive it upon their crowns and keep themselves carefully pure, without transgression.” |
| 佛告阿难：快哉此问！令诸众生不入邪见。汝今谛听！当为汝说。阿难一切众生实本真净，因彼妄见，有妄习生 ；因此分开内分、外分。 |
The Buddha told Ānanda, “Excellent is this question! It will keep sentient beings from falling into wrong views. Listen carefully now, and I shall explain it to you. Ānanda, all sentient beings are in truth originally pure, but because of their false views, false habitual tendencies arise. From this come the divisions of inner and outer portions.” |
| 阿难！内分即是众生分内，因诸爱染，发起妄情。情积不休，能生爱水。是故众生心忆珍馐，口中水出。心忆前人，或怜或恨，目中泪盈 。贪求财宝，心发爱涎，举体光润。心着行淫，男女二根自然流液。阿难！诸爱虽别，流结是同，润湿不升，自然从坠，此名内分。 |
“Ānanda, the inner portion is that which belongs within sentient beings. Because of various attachments and defilements, false emotions arise. When emotion accumulates without cease, it can produce the water of attachment. Thus, when sentient beings think of fine delicacies, saliva flows from their mouths. When they think of someone from the past, whether with affection or resentment, tears fill their eyes. When they greedily seek wealth and treasures, loving saliva arises in their hearts and their whole bodies become moist and radiant. When their minds are attached to sexual conduct, the male and female organs naturally emit fluid. Ānanda, although these attachments differ, their flowing and congealing are the same. Moisture does not rise but naturally falls downward. This is called the inner portion.” |
| 阿难！外分即是众生分外，因诸渴仰，发明虚想。想积不休，能生胜气。是故众生心持禁戒，举身轻清；心持咒印，顾盼雄毅；心欲生天，梦想飞举；心存佛国，圣境冥现；事善知识，自轻身命。阿难！诸想虽别，轻举是同 ，飞动不沉，自然超越，此名外分。 |
“Ānanda, the outer portion is that which belongs outside sentient beings. Because of various longings and aspirations, empty imaginings arise. When thought accumulates without cease, it can generate a surpassing energy. Thus, when sentient beings uphold precepts, their whole bodies become light and pure; when they maintain mantras and mudrās, their bearing is heroic and resolute; when they desire rebirth in heaven, they dream of flying upward; when they keep a Buddha-land in mind, sacred realms secretly appear; and when they serve a good teacher, they make light even of their own lives. Ānanda, although these thoughts differ, their light upward movement is the same. They fly and move without sinking, naturally transcending. This is called the outer portion.” |
| 阿难！一切世间，生死相续，生从顺习，死从变流。临命终时，未舍暖触，一生善恶俱时顿现。死逆生顺，二习相交。纯想即飞，必生天上。若飞心中 ，兼福兼慧，及与净愿，自然心开，见十方佛、一切净土，随愿往生。 |
“Ānanda, throughout all worlds, birth and death continue without interruption. Birth follows accustomed tendencies, while death follows the current of transformation. At the moment of death, before warmth and sensation have departed, the good and evil of an entire lifetime suddenly appear at once. Death is contrary to birth, and birth is compliant; these two habits intermingle. Pure thought brings flight and one will certainly be born in heaven. If, within this flying mind, there are also merit, wisdom, and pure vows, the mind naturally opens. One sees the Buddhas of the ten directions and all Pure Lands, and is reborn according to one’s vows.” |
| 情少想多，轻举非远，即为飞仙、大力鬼王、飞行夜叉、地行罗刹，游于四天，所去无碍。其中若有善愿善心，护持我法；或护禁戒，随持戒人；或护神咒，随持咒者；或护禅定，保绥法忍；是等亲住如来座下。 |
“When emotion is slight and thought abundant, one rises lightly but not far, becoming a flying immortal, a powerful ghost king, a flying yakṣa, or an earth-roving rākṣasa. One roams among the four heavens and goes without hindrance wherever one wishes. Among such beings, those who possess good vows and good intentions may protect and uphold my Dharma; or they may protect the precepts and accompany those who uphold them; or protect mantras and accompany those who maintain them; or protect dhyāna and safeguard those who abide in dharma-patience. Such beings dwell close beneath the Tathāgata’s seat.” |
| 情想均等，不飞不坠，生于人间 。想明斯聪，情幽斯钝。情多想少，流入横生，重为毛群，轻为羽族。七情三想，沉下水轮，生于火际，受气猛火。身为饿鬼 ，常被焚烧，水能害己，无食无饮，经百千劫。 |
“When emotion and thought are equal, one neither flies nor falls, but is born among humans. When thought is bright, one is intelligent; when emotion is obscure, one is dull. When emotion is abundant and thought slight, one flows into horizontal birth: the heavier become furred creatures, and the lighter become feathered species. With seven parts emotion and three parts thought, one sinks beneath the water wheel and is born at the boundary of fire, where one receives the force of fierce flames. One’s body becomes that of a hungry ghost, constantly burned; water itself can harm one, and there is neither food nor drink for hundreds of thousands of eons.” |
| 九情一想，下洞火轮，身入风火二交过地。轻生有间，重生无间，二种地狱。纯情即沉 ，入阿鼻狱。若沉心中，有谤大乘，毁佛禁戒，诳妄说法，虚贪信施，滥膺恭敬，五逆十重，更生十方阿鼻地狱。循造恶业，虽则自招 ，众同分中，兼有元地。阿难！此等皆是彼诸众生自业所感，造十习因，受六交报。 |
“With nine parts emotion and one part thought, one sinks down through the fire wheel, and the body enters the region where wind and fire intersect. Those with lighter karma are born in the intermittent hells; those with heavier karma are born in the uninterrupted hells—the two kinds of hell. Pure emotion brings sinking directly into the Avīci Hell. If, within this sinking mind, there is slander of the Mahāyāna, destruction of the Buddha’s precepts, deceitful teaching of the Dharma, false greed for offerings of faith, or the unworthy acceptance of reverence, along with the five heinous offenses and the ten grave offenses, one is further reborn in the Avīci Hells of the ten directions. Although one follows one’s own evil karma and thus brings this upon oneself, within the shared category of beings there are also original locations. Ānanda, all these are karmic responses evoked by sentient beings’ own karma: they create the ten habitual causes and receive the six intermingled retributions.” |
| 云何十因？阿难！一者、淫习交接，发于相磨。研磨不休，如是故有大猛火光，于中发动；如人以手自相摩触，暖相现前。二习相然，故有铁床、铜柱诸事。是故十方一切如来，色目行淫，同名欲火 。菩萨见欲，如避火坑。 |
“What are the ten causes? Ānanda, first, the habitual tendency of sexual desire arises through mutual friction. When this grinding continues without cease, great and fierce fiery light is generated within it, just as warmth appears when one rubs one’s hands together. When the two habits kindle one another, there arise such things as iron beds and copper pillars. Therefore, all Tathāgatas of the ten directions call sexual conduct the fire of desire. Bodhisattvas regard desire as they would a pit of fire.” |
| 二者、贪习交计，发于相吸。吸揽不止，如是故有积寒坚冰，于中冻冽；如人以口吸缩风气，有冷触生。二习相陵，故有吒吒、波波、罗罗、青赤白莲寒冰等事。是故十方一切如来，色目多求，同名贪水 。菩萨见贪，如避瘴海。 |
“Second, the habitual tendency of greed arises through mutual calculation and attraction. When grasping and drawing in do not cease, accumulated cold and solid ice are generated within it, freezing and chilling, just as cold sensation arises when one draws in air through one’s mouth. When the two habits oppress one another, there arise such things as the chattering cold, the bubbling cold, the roaring cold, and the blue, red, and white lotus ice hells. Therefore, all Tathāgatas of the ten directions call excessive seeking the water of greed. Bodhisattvas regard greed as they would an ocean of pestilential vapors.” |
| 三者、慢习交陵，发于相恃。驰流不息，如是故有腾逸、奔波，积波为水；如人口舌自相绵味，因而水发。二习相鼓，故有血河、灰河、热砂、毒海、融铜、灌吞诸事。是故十方一切如来，色目我慢，名饮痴水 。菩萨见慢，如避巨溺。 |
“Third, the habitual tendency of arrogance arises through mutual domination and reliance upon oneself. When this rushing flow does not cease, surging and racing waves accumulate to form water, just as saliva arises when one rolls one’s tongue about in one’s mouth. When the two habits stir one another, there arise such things as rivers of blood, rivers of ashes, hot sand, poisonous seas, molten copper, and forced swallowing. Therefore, all Tathāgatas of the ten directions call self-arrogance drinking the water of delusion. Bodhisattvas regard arrogance as they would a great drowning.” |
| 四者、瞋习交冲，发于相忤。忤结不息，心热发火，铸气为金。如是故有刀山、铁橛、剑树、剑轮、斧钺、枪锯；如人衔冤，杀气飞动。二习相击，故有宫割、斩斫、锉刺、槌击诸事。是故十方一切如来，色目瞋恚，名利刀剑 。菩萨见瞋，如避诛戮。 |
“Fourth, the habitual tendency of anger arises through mutual opposition. When opposition and resentment do not cease, heat in the mind generates fire, which casts the breath into metal. Thus there arise mountains of knives, iron stakes, trees of swords, wheels of swords, axes, halberds, spears, and saws, just as murderous energy flies about when a person harbors a grievance. When the two habits strike one another, there arise such things as castration, beheading, chopping, sawing, piercing, and pounding. Therefore, all Tathāgatas of the ten directions call anger sharp swords. Bodhisattvas regard anger as they would execution and slaughter.” |
| 五者、诈习交诱，发于相调。引起不住，如是故有绳木、绞校；如水浸田，草木生长。二习相延，故有杻 械枷锁，鞭杖挝棒诸事。是故十方一切如来，色目奸伪，同名谗贼。菩萨见诈，如畏豺狼。 |
“Fifth, the habitual tendency of deceit arises through mutual enticement and manipulation. When this drawing forth continues without rest, there arise ropes, wooden restraints, and fetters, just as grasses and trees grow when fields are irrigated with water. When the two habits extend one another, there arise such things as handcuffs, shackles, cangues, chains, whips, staffs, and clubs. Therefore, all Tathāgatas of the ten directions call treachery and falsity slanderous thieves. Bodhisattvas regard deceit as they would fear wolves.” |
| 六者、诳习交欺，发于相罔。诬罔不止，飞心造奸，如是故有尘土、屎尿，秽污不净；如尘随风，各无所见。二习相加，故有没溺、腾掷、飞地、漂沦诸事。是故十方一切如来，色目欺诳，同名劫杀 。菩萨见诳，如践蛇虺。 |
“Sixth, the habitual tendency of deception arises through mutual cheating. When false accusations and deceptions do not cease, the mind flies off to create treachery. Thus there arise dust, excrement, urine, filth, and impurity, just as dust follows the wind and none can see clearly. When the two habits are added to one another, there arise such things as submersion, drowning, tossing upward, falling through space, and drifting away. Therefore, all Tathāgatas of the ten directions call cheating and deception plundering and killing. Bodhisattvas regard deception as they would tread upon venomous snakes.” |
| 七者、怨习交嫌，发于衔恨。如是故有飞石、投砾、匣贮、车槛、瓮盛、囊扑；如阴毒人，怀抱畜恶。二习相吞，故有投掷、擒捉、击射、抛撮诸事。是故十方一切如来，色目怨家，名违害鬼 。菩萨见怨，如饮鸩酒。 |
“Seventh, the habitual tendency of resentment arises through mutual hatred. Thus there arise flying stones, hurled pebbles, confinement in boxes, carts with barred enclosures, containment in jars, and beating in sacks, just as malicious people harbor and nurture evil within themselves. When the two habits devour one another, there arise such things as casting down, seizing, striking, shooting, and hurling. Therefore, all Tathāgatas of the ten directions call hostile enemies spirits of opposition and harm. Bodhisattvas regard resentment as they would drinking poisoned wine.” |
| 八者、见习交明，如萨迦耶、见戒禁取，邪悟诸业，发于违拒，出生相反。如是故有王使主吏，证执文籍 ，如行路人，来往相见。二习相交，故有勘问、权诈、考讯、推鞠、察访、披究、照明，善恶童子手执文簿，辞辩诸事。是故十方一切如来，色目恶见，同名见坑 。菩萨见诸虚妄偏执，如临毒壑。 |
“Eighth, the habitual tendency of views arises through mutual assertion, as in the view of a self, attachment to views and precepts, and the various karmas of misguided understanding. It arises through opposition and rejection, producing contrary appearances. Thus there arise kings’ messengers and officials, witnesses, and documents, just as travelers meet one another while coming and going on the road. When the two habits intersect, there arise interrogation, deceitful measures, questioning under torture, investigation, examination, scrutiny, exposure, and illumination; youths who record good and evil hold documents in their hands, and there are disputes and arguments. Therefore, all Tathāgatas of the ten directions call wrong views a pit of views. Bodhisattvas regard all false and biased attachments as they would stand before a poisonous ravine.” |
| 九者、枉习交加，发于诬谤。如是故有合山、合石、碾硙、耕磨；如谗贼人，逼枉良善。二习相排，故有押捺、捶按、蹙漉、衡度诸事。是故十方一切如来，色目怨谤，同名谗虎 。菩萨见枉，如遭霹雳。 |
“Ninth, the habitual tendency of injustice arises through mutual false accusation and slander. Thus there arise mountains pressed together, stones pressed together, grinding mills, and plowing and milling, just as slanderous villains oppress and wrong good people. When the two habits press against one another, there arise such things as forcing down, pressing and pounding, squeezing and straining, weighing and measuring. Therefore, all Tathāgatas of the ten directions call resentment and slander a slanderous tiger. Bodhisattvas regard injustice as they would being struck by a thunderbolt.” |
| 十者、讼习交喧，发于藏覆。如是故有鉴见、照烛，如于日中，不能藏影。二习相陈，故有恶友、业镜、火珠，披露宿业，对验诸事。是故十方一切如来，色目覆藏，同名阴贼 。菩萨观覆，如戴高山，履于巨海。 |
“Tenth, the habitual tendency of litigation arises through mutual clamor and through concealment. Thus there arise mirrors and illuminating lamps, just as one cannot hide one’s shadow in the sunlight. When the two habits are set forth against one another, there arise evil companions, karmic mirrors, fire pearls, the exposure of past karma, and confrontational verification. Therefore, all Tathāgatas of the ten directions call concealment a hidden thief. Bodhisattvas regard concealment as they would wearing a high mountain upon their heads while treading upon a vast sea.” |
| 云何六报？阿难！一切众生，六识造业，所招恶报，从六根出。云何恶报从六根出？ |
“What are the six retributions? Ānanda, all sentient beings create karma through the six consciousnesses, and the evil retributions they summon emerge through the six sense faculties. How do evil retributions emerge through the six sense faculties?” |
| 一者见报，招引恶果。此见业交，则临终时，先见猛火满十方界，亡者神识，飞坠乘烟，入无间狱。发明二相：一者明见，则能遍见种种恶物，生无量畏。二者暗见，寂然不见，生无量恐。如是见火，烧听：能为镬汤、烊铜。烧息：能为黑烟、紫焰。烧味：能为焦丸、铁糜。烧触：能为热灰、炉炭。烧心：能生星火迸洒，煽鼓空界。 |
“First, the retribution of sight draws forth evil results. When the karma of sight intermingles, at the moment of death one first sees fierce fire filling the worlds of the ten directions. The consciousness of the deceased flies and falls, riding on smoke, into the uninterrupted hell. Two aspects then manifest: first, bright sight, through which one sees all kinds of evil objects and gives rise to immeasurable fear; second, dark sight, in which one sees nothing in utter stillness and gives rise to immeasurable terror. Thus the fire of sight burns hearing, becoming boiling cauldrons and molten copper; burns breath, becoming black smoke and purple flames; burns taste, becoming charred pellets and iron mash; burns touch, becoming hot ashes and furnace coals; and burns mind, producing sparks that scatter and fan throughout empty space.” |
| 二者闻报，招引恶果。此闻业交，则临终时，先见波涛没溺天地，亡者神识，降注乘流，入无间狱。发明二相：一者开听，听种种闹，精神 愗乱。二者闭听，寂无所闻，幽魄沉没。如是闻波，注闻：则能为责为诘。 |
“Second, the retribution of hearing draws forth evil results. When the karma of hearing intermingles, at the moment of death one first sees waves and billows drowning heaven and earth. The consciousness of the deceased descends and flows along the current into the uninterrupted hell. Two aspects then manifest: first, open hearing, which hears every kind of clamor and leaves the spirit disturbed and confused; second, closed hearing, which hears nothing in utter stillness, while the hidden spirit sinks away. Thus the waves of hearing pour into hearing, becoming accusation and interrogation.” |
| 注见：则能为雷为吼、为恶毒气。注息：则能为雨为雾，洒诸毒虫，周满身体。注味：则能为脓为血，种种杂秽。注触：则能为畜为鬼 ，为粪为尿。注意：则能为电为雹，摧碎心魄。 |
“Poured into sight, they become thunder, roaring, and poisonous vapors. Poured into breath, they become rain and mist, sprinkling poisonous insects all over the body. Poured into taste, they become pus, blood, and various filth. Poured into touch, they become animals and ghosts, excrement and urine. Poured into mind, they become lightning and hail, shattering the heart and spirit.” |
| 三者嗅报，招引恶果。此嗅业交，则临终时，先见毒气充塞远近，亡者神识从地涌出入无间狱。发明二相：一者通闻，被诸恶气熏极心扰。二者塞闻，气掩不通，闷绝于地。如是 嗅气，冲息：则能为质为履。 |
“Third, the retribution of smell draws forth evil results. When the karma of smell intermingles, at the moment of death one first sees poisonous vapors filling both near and far. The consciousness of the deceased surges up from the ground and enters the uninterrupted hell. Two aspects then manifest: first, unobstructed smelling, in which various evil vapors fumigate one until the mind is extremely disturbed; second, obstructed smelling, in which the breath is blocked and cannot pass, so that one is suffocated upon the ground. Thus the odors of smell rush into breath, becoming interrogation and trampling.” |
| 冲见：则能为火为炬。冲听：则能为没为溺，为烊为沸。冲味：则能为馁为爽。冲触：则能为绽为烂 ，为大肉山，有百千眼无量咂食。冲思：则能为灰为瘴，为飞沙礰，击碎身体。 |
“Rushing into sight, they become fire and torches. Rushing into hearing, they become submersion and drowning, melting and boiling. Rushing into taste, they become hunger and bitter deprivation. Rushing into touch, they become splitting and rotting, becoming a great mountain of flesh with hundreds of thousands of eyes and innumerable mouths that devour. Rushing into thought, they become ashes and pestilential vapors, flying sand and gravel that smash the body to pieces.” |
| 四者味报，招引恶果。此味业交，则临终时，先见铁网，猛焰炽烈，周覆世界，亡者神识，下透挂网，倒悬其头，入无间狱。发明二相：一者吸气，结成寒冰，冻冽肉身。二者吐气，飞为猛火，焦烂骨髓。 |
“Fourth, the retribution of taste draws forth evil results. When the karma of taste intermingles, at the moment of death one first sees an iron net, its fierce flames blazing, covering the entire world. The consciousness of the deceased passes downward through the net, hangs suspended upside down, and enters the uninterrupted hell. Two aspects then manifest: first, inhaling breath, which congeals into ice and freezes the flesh; second, exhaling breath, which flies forth as fierce fire and burns the bones and marrow to ruin.” |
| 如是尝味，历尝：则能为承为忍。历见：则能为然金石。历听：则能为利兵刃。历息：则能为大铁笼弥覆国土。历触：则能为弓为箭 ，为弩为射。历思：则能为飞热铁，从空雨下。 |
Thus, the retribution of tasting: when experienced through tasting, it can become endurance and forbearance; when experienced through sight, it can become burning metal and stones; when experienced through hearing, it can become sharp weapons and blades; when experienced through breathing, it can become great iron cages covering the land; when experienced through touch, it can become bows and arrows, crossbows and shooting; when experienced through thought, it can become flying red-hot iron raining down from the sky. |
| 五者触报，招引恶果。此触业交，则临终时，先见大山四面来合，无复出路，亡者神识见大铁城，火蛇火狗 ，虎狼狮子，牛头狱卒、马头罗刹手执枪矟，驱入城门，向无间狱。发明二相：一者合触，合山逼体，骨肉血溃。 |
Fifth is the retribution of touch, which brings about evil results. When the karma of touch intermingles, at the moment of death one first sees great mountains closing in from all four sides, with no way out. The consciousness of the dying person sees a great iron city, fiery snakes and dogs, tigers, wolves, and lions, and ox-headed jailers and horse-headed rākṣasas holding spears and lances, driving them through the city gate toward the Avīci Hell. Two aspects are manifested: first, contact through union—the closing mountains press upon the body, and bones, flesh, and blood are crushed and scattered. |
| 二者离触，刀剑触身，心肝屠裂。如是合触，历触：则能为撞为击 ，为剚为射。历见：则能为烧为爇。历听：则能为为道为观，为厅为案。历息：则能为括为袋，为考为缚。历尝：则能为耕为钳 ，为斩为截。历思：则能为坠为飞，为煎为炙。 |
Second, contact through separation—knives and swords touch the body, and the heart and liver are cut and torn apart. Thus, when experienced through touch, contact through union can become collision and striking, stabbing and shooting; when experienced through sight, it can become burning and scorching; when experienced through hearing, it can become paths and inspections, halls and benches; when experienced through breathing, it can become bindings and bags, interrogation and fettering; when experienced through tasting, it can become plowing and clamping, chopping and severing; when experienced through thought, it can become falling and flying, boiling and roasting. |
| 六者，思报，招引恶果。此思业交，则临终时，先见恶风吹坏国土，亡者神识被吹上空，旋落乘风，坠无间狱。发明二相：一者不觉，迷极则荒，奔赴不息。二者不迷，觉知则苦，无量煎烧，痛深难忍。 |
Sixth is the retribution of thought, which brings about evil results. When the karma of thought intermingles, at the moment of death one first sees an evil wind blowing apart the land. The consciousness of the dying person is blown up into the air, whirled about in the wind, and falls into the Avīci Hell. Two aspects are manifested: first, unconsciousness—when delusion reaches its extreme, one becomes frantic and rushes about without rest. Second, non-delusion—when one is aware, there is suffering: immeasurable burning and torment, with pain too profound to endure. |
| 如是邪思，结思：则能为方为所。结见：则能为鉴为证。结听：则能为大合石 ，为冰为霜，为土为雾。结息：则能为大火车，火船火槛。结尝：则能为大叫唤，为悔为泣。结触：则能为大为小 ，为一日中万生万死，为偃为仰。 |
Thus, with distorted thought: when thought congeals, it can become directions and places; when sight congeals, it can become mirrors and testimony; when hearing congeals, it can become great crushing stones, ice and frost, earth and fog; when breathing congeals, it can become great fire-carts, fire-boats, and fiery railings; when tasting congeals, it can become great cries, regret, and weeping; when touch congeals, it can become great and small, ten thousand births and ten thousand deaths in a single day, lying down and rising up. |
| 阿难！是名地狱十因六果，皆是众生迷妄所造。若诸众生，恶业同造，入阿鼻狱，受无量苦，经无量劫。六根各造，及彼所作兼境兼根，是人则入八无间狱。身口意三 ，作杀盗淫，是人则入十八地狱。 |
Ānanda, these are called the ten causes and six results of the hells; all are created by sentient beings in their delusion. If sentient beings create the same evil karma together, they enter the Avīci Hell, undergo immeasurable suffering, and endure it through immeasurable kalpas. If each of the six faculties creates karma, and what they do involves both objects and faculties, that person enters the eight uninterrupted hells. If body, speech, and mind commit killing, stealing, and sexual misconduct, that person enters the eighteen hells. |
| 三业不兼，中间或为一杀一盗，是人则入三十六地狱。见见一根，单犯一业，是人则入一百八地狱。由是众生别作别造，于世界中入同分地，妄想发生，非本来有。 |
If the three karmas are not all involved, and one commits, for example, either killing or stealing, that person enters the thirty-six hells. If, through a single faculty of seeing, one singly commits one karma, that person enters the one hundred and eight hells. Thus sentient beings act and create separately, yet within the worlds enter places of shared karmic retribution. These arise from deluded thought; they are not inherently existent. |
| 复次阿难！是诸众生，非破律仪，犯菩萨戒，毁佛涅槃，诸余杂业，历劫烧然，后还罪毕，受诸鬼形。若于本因，贪物为罪 ，是人罪毕，遇物成形，名为怪鬼。贪色为罪，是人罪毕，遇风成形，名为魃鬼。 |
Furthermore, Ānanda, when these sentient beings have not destroyed the moral codes, violated the bodhisattva precepts, or slandered the Buddha's nirvāṇa, but have committed other miscellaneous karmas that burn through kalpas, then, after their retribution has been exhausted, they assume the forms of various ghosts. If greed for material things was the original cause of their offense, then, when their punishment is complete, they encounter things and take form as strange ghosts. If greed for sensual beauty was their offense, then, when their punishment is complete, they encounter wind and take form as drought-demon ghosts. |
| 贪惑为罪，是人罪毕，遇畜成形，名为魅鬼。贪恨为罪 ，是人罪毕，遇虫成形，名蛊毒鬼。贪忆为罪，是人罪毕，遇衰成形，名为疠鬼。贪傲为罪，是人罪毕，遇气成形，名为饿鬼。 |
If greed for delusion was their offense, then, when their punishment is complete, they encounter animals and take form as charm ghosts. If greed for hatred was their offense, then, when their punishment is complete, they encounter insects and take form as gu-poison ghosts. If greed for recollection was their offense, then, when their punishment is complete, they encounter decay and take form as pestilence ghosts. If greed for arrogance was their offense, then, when their punishment is complete, they encounter vapor and take form as hungry ghosts. |
| 贪罔为罪 ，是人罪毕，遇幽为形，名为魇鬼。贪明为罪，是人罪毕，遇精为形，名魍魉鬼。贪成为罪，是人罪毕，遇明为形，名役使鬼。贪党为罪 ，是人罪毕，遇人为形，名传送鬼。阿难！是人皆以纯情坠落，业火烧乾，上出为鬼。此等皆是自妄想业之所招引，若悟菩提，则妙圆明 ，本无所有。 |
If greed for deception was their offense, then, when their punishment is complete, they encounter darkness and take form as nightmare ghosts. If greed for brightness was their offense, then, when their punishment is complete, they encounter essences and take form as wangliang ghosts. If greed for achievement was their offense, then, when their punishment is complete, they encounter light and take form as servant ghosts. If greed for factional attachment was their offense, then, when their punishment is complete, they encounter people and take form as messenger ghosts. Ānanda, all such beings fall because of pure emotion; when karmic fire burns them dry, they emerge as ghosts. All these are brought about by the karma of their own deluded thoughts. If they awaken to bodhi, then the wondrous, perfect luminosity is fundamentally devoid of any such things. |
| 复次阿难！鬼业既尽，则情与想二俱成空，方于世间，与元负人，冤对相值，身为畜生，酬其宿债。物怪之鬼，物销报尽，生于世间 ，多为枭类。风魃之鬼，风销报尽，生于世间，多为咎征一切异类。 |
Furthermore, Ānanda, when ghost karma is exhausted, both emotion and thought become empty. Then, in the world, they encounter those to whom they originally owed debts and meet them as adversaries; they become animals in order to repay their former debts. When the retribution of strange ghosts attached to things is exhausted and the thing itself decays, they are born into the world mostly as owl-like creatures. When the retribution of wind-demon ghosts is exhausted and the wind disperses, they are born into the world mostly as portentous and anomalous creatures. |
| 畜魅之鬼，畜死报尽，生于世间，多为狐类。虫蛊之鬼，蛊灭报尽，生于世间 ，多为毒类。衰疠之鬼，衰穷报尽，生于世间，多为蛔类。受气之鬼，气销报尽，生于世间，多为食类。 |
When the retribution of animal-charm ghosts is exhausted and the animal dies, they are born into the world mostly as foxes. When the retribution of insect gu-ghosts is exhausted and the gu poison is destroyed, they are born into the world mostly as venomous creatures. When the retribution of decaying pestilence ghosts is exhausted and decay is spent, they are born into the world mostly as worms. When the retribution of vapor-receiving ghosts is exhausted and the vapor disperses, they are born into the world mostly as creatures that feed. |
| 绵幽之鬼，幽销报尽，生于世间，多为服类。和精之鬼，和销报尽，生于世间，多为应类。明灵之鬼，明灭报尽，生于世间 ，多为休征一切诸类。依人之鬼，人亡报尽，生于世间，多为循类。 |
When the retribution of ghosts bound to darkness is exhausted and the darkness disperses, they are born into the world mostly as creatures that serve. When the retribution of ghosts harmonized with essences is exhausted and the harmonization ceases, they are born into the world mostly as responsive creatures. When the retribution of luminous spirit ghosts is exhausted and the light is extinguished, they are born into the world mostly as all kinds of auspicious creatures. When the retribution of ghosts dependent on people is exhausted and the person dies, they are born into the world mostly as creatures that follow. |
| 阿难！是等皆以业火乾枯，酬其宿债，旁为畜生。此等亦皆自虚妄业之所招引，若悟菩提，则此妄缘本无所有。如汝所言宝莲香等，及琉璃王、善星比丘，如是恶业，本自发明，非从天降，亦非地出，亦非人与 。自妄所招，还自来受。菩提心中，皆为浮虚，妄想凝结。 |
Ānanda, all of these are dried up by karmic fire and, in repaying their former debts, become animals in the lower realm. These too are brought about by their own false karma. If they awaken to bodhi, then these deluded conditions are fundamentally nonexistent. As you mentioned, the fragrant lady Baolian, King Virūḍhaka, and the bhikshu Sunakṣatra—such evil karma is manifested from within oneself; it does not fall from heaven, rise from the earth, or come from another person. It is summoned by one's own delusion and must be undergone by oneself. Within the bodhi mind, all such things are floating unrealities, congealed from deluded thought. |
| 复次阿难！从是畜生酬偿先债，若彼酬者分越所酬，此等众生还复为人，反征其剩。如彼有力，兼有福德，则于人中不舍人身，酬还彼力 ；若无福者，还为畜生，偿彼余直。阿难当知！若用钱物，或役其力，偿足自停。 |
Furthermore, Ānanda, after animals have repaid their former debts, if those repaying exceed what is owed, these sentient beings again become human and in turn claim the surplus. If the debtor has strength as well as blessings, they remain human among humans and repay that strength; if they lack blessings, they again become animals and repay the remaining value. Ānanda, you should know that if repayment is made with money or goods, or through labor, then once the debt is fully paid, it ends of itself. |
| 如其中间，杀彼身命，或食其肉，如是乃至经微尘劫 ，相食相诛，犹如转轮，互为高下，无有休息。除奢摩他，及佛出世，不可停寝。汝今应知，彼枭伦者，酬足复形，生人道中，参合顽类。 |
But if, in the meantime, one kills another's life or eats another's flesh, then even through kalpas as numerous as motes of dust, they devour and kill one another, like a turning wheel, each in turn above or below, without any rest. Apart from śamatha and the Buddha's appearance in the world, it cannot be brought to an end. You should now know that, when those of the owl kind have repaid in full and regain human form, they are born in the human realm mixed among the obstinate kind. |
| 彼咎征者，酬足复形，生人道中，参合异类。彼狐伦者，酬足复形，生人道中，参于庸类。彼毒伦者，酬足复形，生人道中，参合狠类。彼蛔伦者，酬足复形，生人道中，参合微类。彼食伦者，酬足复形，生人道中，参合柔类。 |
When those of the portentous kind have repaid in full and regain human form, they are born in the human realm mixed among the anomalous kind. When those of the fox kind have repaid in full and regain human form, they are born in the human realm among the mediocre kind. When those of the venomous kind have repaid in full and regain human form, they are born in the human realm mixed among the fierce kind. When those of the worm kind have repaid in full and regain human form, they are born in the human realm mixed among the insignificant kind. When those of the feeding kind have repaid in full and regain human form, they are born in the human realm mixed among the gentle kind. |
| 彼服伦者，酬足复形，生人道中，参合劳类。彼应伦者，酬足复形，生人道中，参于文类。彼休征者，酬足复形，生人道中，参合明类。彼诸循伦，酬足复形，生人道中，参于达类。阿难！是等皆以宿债酬毕，复形人道 。皆无始来，业计颠倒，相生相杀。不遇如来，不闻正法，于尘劳中法尔轮转，此辈名为可怜愍者。 |
When those of the serving kind have repaid in full and regain human form, they are born in the human realm mixed among the laboring kind. When those of the responsive kind have repaid in full and regain human form, they are born in the human realm among the cultured kind. When those of the auspicious kind have repaid in full and regain human form, they are born in the human realm mixed among the intelligent kind. When those of all the following kinds have repaid in full and regain human form, they are born in the human realm among the accomplished kind. Ānanda, after all these have repaid their former debts, they return to human form. Since beginningless time, their karmic reckoning has been confused; they give rise to and kill one another. Without encountering the Tathāgata or hearing the true Dharma, they naturally revolve in the wearisome world. Such beings are called pitiable. |
| 阿难！复有从人，不依正觉，修三摩地，别修妄念，存想固形，游于山林，人不及处，有十种仙。阿难！彼诸众生，坚固服饵 ，而不休息，食道圆成，名地行仙。坚固草木，而不休息，药道圆成，名飞行仙。 |
Ānanda, there are also people who, without relying on right awakening, cultivate samādhi. They instead cultivate deluded thoughts, preserve an imagined form, and wander in mountains and forests beyond human reach. There are ten kinds of immortals. Ānanda, those sentient beings who steadfastly ingest elixirs without ceasing, and perfect the way of diet, are called earth-traveling immortals. Those who steadfastly use grasses and trees without ceasing, and perfect the way of medicines, are called flying immortals. |
| 坚固金石，而不休息，化道圆成，名游行仙。坚固动止 ，而不休息，气精圆成，名空行仙。坚固津液，而不休息，润德圆成，名天行仙。坚固精色，而不休息，吸粹圆成，名通行仙。 |
Those who steadfastly use metals and stones without ceasing, and perfect the way of transformation, are called wandering immortals. Those who steadfastly regulate movement and stillness without ceasing, and perfect the essence of vital energy, are called air-traveling immortals. Those who steadfastly cultivate bodily fluids without ceasing, and perfect the virtue of moistening, are called heaven-traveling immortals. Those who steadfastly cultivate seminal essence and form without ceasing, and perfect the absorption of pure essence, are called penetrating immortals. |
| 坚固咒禁 ，而不休息，术法圆成，名道行仙。坚固思念，而不休息，思忆圆成，名照行仙。坚固交遘，而不休息，感应圆成，名精行仙。坚固变化 ，而不休息，觉悟圆成，名绝行仙。阿难！是等皆于人中炼心，不修正觉，别得生理，寿千万岁，休止深山或大海岛，绝于人境。斯亦轮回 ，妄想流转，不修三昧，报尽还来，散入诸趣。 |
Those who steadfastly maintain mantras and prohibitions without ceasing, and perfect occult arts, are called Way-traveling immortals. Those who steadfastly maintain thoughts without ceasing, and perfect thought and recollection, are called illuminating immortals. Those who steadfastly pursue sexual union without ceasing, and perfect sympathetic response, are called essence-traveling immortals. Those who steadfastly pursue transformations without ceasing, and perfect awakening, are called transcendent immortals. Ānanda, all these cultivate their minds among humans but do not cultivate right awakening. They attain a separate principle of life, live for tens of millions of years, and dwell in remote mountains or islands in the great sea, cut off from human habitation. They too remain within saṃsāra. Deluded thoughts continue to flow; because they do not cultivate samādhi, when their retribution is exhausted, they return and scatter into the various destinies. |
| 阿难！诸世间人，不求常住，未能舍诸妻妾恩爱。于邪淫中，心不流逸，澄莹生明。命终之后，邻于日月。如是一类 ，名四天王天。 |
Ānanda, worldly people who do not seek permanence and have not yet relinquished their affectionate attachment to wives and concubines, yet whose minds do not become dissipated through sexual misconduct, become clear and bright. After death, they dwell near the sun and moon. Such beings are called the Heaven of the Four Heavenly Kings. |
| 于己妻房，淫爱微薄，于净居时，不得全味。命终之后，超日月明，居人间顶。如是一类，名忉利天。 |
Those whose sexual attachment to their own wives is slight and who, in pure dwelling, do not obtain its full flavor, after death rise beyond the radiance of the sun and moon and dwell at the summit of the human world. Such beings are called the Trāyastriṃśa Heaven. |
| 逢欲暂交，去无思忆；于人间世，动少静多。命终之后，于虚空中朗然安住，日月光明，上照不及。是诸人等 ，自有光明。如是一类，名须焰摩天。 |
Those who, when desire arises, engage only briefly and afterward have no thoughts or recollections of it, and who in the human world are more still than active, after death dwell serenely in open space. The light of the sun and moon cannot shine upon them from below. These people possess their own light. Such beings are called the Yāma Heaven. |
| 一切时静，有应触来，未能违戾。命终之后，上升精微，不接下界诸人天境；乃至劫坏，三灾不及。如是一类 ，名兜率天。 |
Those who are tranquil at all times, yet when a responsive contact comes are unable to resist it, after death rise to the subtle level and do not connect with the realms of humans and devas below. Even when a kalpa is destroyed, the three calamities do not reach them. Such beings are called the Tuṣita Heaven. |
| 我无欲心，应汝行事，于横陈时，味如嚼蜡。命终之后，生越化地。如是一类，名乐变化天。 |
Those who say, “I have no desirous mind; I merely respond to your actions,” and who, when sexual union is offered, find its taste like chewing wax, are after death born beyond the realm of transformation. Such beings are called the Heaven of Enjoying Transformations. |
| 无世间心，同世行事，于行事交，了然超越。命终之后，遍能出超化无化境。如是一类，名他化自在天。 |
Those who have no worldly mind while engaging in worldly activities, and who, in sexual union, remain lucidly transcendent, after death can universally transcend the realms of transformation and of no transformation. Such beings are called the Heaven of Mastery over Others' Transformations. |
| 阿难！如是六天，形虽出动，心迹尚交。自此已还，名为欲界。 |
Ānanda, in these six heavens, although their bodies are free from coarse movement, traces of mental intercourse remain. From here downward is called the desire realm. |
