English
English version Therefore, he never rests. If there are sentient beings who violate the four grave prohibitions, they will fall into evil paths, abandon all good roots, and scatter all good deeds. This good man acts as a great physician for these beings. Seeing these beings fallen into ignorance, trapped in the net of wrong views, and in the perilous prison, this good man illuminates them like the sun, causing their sins to be extinguished, their four grave karmas to be cleared, and removing the thorns of doubt from their hearts. If there are sentient beings who have destroyed the vessel of their minds, and this good man sees these beings destroying the Dharma practices, being overwhelmed by afflictions, losing the true Dharma, wanting to enter evil paths, having no refuge, no protection, and abandoning all wisdom, this good man, for these sinful beings, acts like a staff, showing them the right path, washing away all their sins, afflictions, and impurities, making them pure, teaching them to turn away from evil paths, like a great chariot carrying them to the heavens, quickly attaining Nirvana. If there are sentient beings whose minds are oppressed by desires, feeling confused and agitated; if there are sentient beings whose anger is raging, fighting with each other, arrogant and jealous, their minds never at peace, disturbed by afflictions, losing their original minds; if there are sentient beings who are obscured by the darkness of ignorance, having no intention to escape, not recognizing cause and effect, not fearing the future; or if there are sentient beings who widely accumulate wealth, their hearts never satisfied; or if there are sentient beings who fully practice the ten evils, never resting. This good man, for their sake, closes the gates of evil paths and opens the paths to gods and humans, like a wonderful chariot carrying them upwards, placing them on the right path of Nirvana and liberation. For this reason, this good man should receive offerings from gods and humans, except for the Tathagata (Buddha's title), Arhat (one who has attained enlightenment), and Samyaksambuddha (fully enlightened one)." At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha, 'World Honored One! What are the four grave prohibitions that you mentioned earlier? And after sentient beings violate these four grave prohibitions, they will lose all good deeds, cut off their good roots, fall into evil paths, violate their original vows, be oppressed by afflictions, and be hated by gods and humans. And this good man, seeing these evil beings, removes their suffering, places them in a place of peace and happiness, and makes them satisfied.' At that time, the Buddha said to Maitreya Bodhisattva, 'Good man! All Kshatriya kings (warriors or rulers in ancient India) have five grave evils. If this king commits these five evils, he will lose his eligibility to be reborn in heaven.' --------------------------------------------------------------------------------
Chinese
昔所造善根，忘本誓愿被烦恼盖，远离天人一切乐事，堕于恶道无有出时。善男子！若有刹利灌顶王者，强夺佛物、或夺僧物招提僧物、或夺信心所施之物，或自身夺或教人夺，是名第一极恶重罪。若有刹利灌顶之王，诽谤正法，或声闻乘、或缘觉乘、或复大乘，诽谤不信，不令他行教令隐藏，是名第二极恶重罪。若有刹利灌顶之王，为我出家诸弟子等剃除须发着袈裟者，若持戒者、若无持戒，身脱袈裟令彼还俗，科彼与罪，若打若缚、若复骂辱流徙诸方、或遣输物、或令入狱、或断命根，是名第三极恶重罪。若有刹利灌顶之王，故断父命、故断母命、或复断我弟子阿罗汉命、破和合僧、出佛身血。此等五逆，若犯一种、或始发心，是名第四极恶重罪。若有刹利灌顶之王，不说有因弃于来世，行十恶业。十恶业中多教众生行十不善建立十恶，是名第五极恶重罪。善男子！若有刹利灌顶之王，此等五恶但犯一者，彼刹利王失于往昔所作善根悉令散灭，违本誓愿被烦恼盖，失天人乐后堕恶道，于无量劫无有出期。善男子！此虚空孕菩萨摩诃萨，为彼众生故生边地显示其身，或作沙门婆罗门等威仪庠序，观彼众生随何身化，方便示现如是身相，在在处处于国王前如是说法，昔未闻者如来所说一切智法甚深经典，持戒忍辱诸地 现代汉语译本 过去所造的善根，因为被烦恼覆盖而忘记了最初的誓愿，远离了天人和一切快乐的事情，堕入恶道，没有出离的时候。善男子！如果有刹利灌顶（刹利：古代印度社会四种姓之一，指武士或统治者；灌顶：一种宗教仪式，象征权力或地位的授予）的国王，强行夺取佛陀的财物、或者夺取僧团的财物、或者寺院的财物、或者夺取信徒所布施的财物，无论是自己夺取还是教唆他人夺取，这被称为第一种极恶的重罪。如果有刹利灌顶的国王，诽谤正法，无论是声闻乘（声闻乘：佛教的一种修行方式，以听闻佛法而修行）、还是缘觉乘（缘觉乘：佛教的一种修行方式，通过观察因缘而修行）、或者是大乘（大乘：佛教的一种修行方式，以普度众生为目标），诽谤不信，不让别人修行，教唆别人隐藏佛法，这被称为第二种极恶的重罪。如果有刹利灌顶的国王，对于我（佛陀）出家的弟子，剃除须发、身穿袈裟的人，无论是持戒的还是不持戒的，强行脱下他们的袈裟让他们还俗，给他们定罪，或者打骂、或者捆绑、或者辱骂、或者流放各地、或者让他们输送财物、或者让他们入狱、或者断绝他们的生命，这被称为第三种极恶的重罪。如果有刹利灌顶的国王，故意杀害父亲、故意杀害母亲、或者杀害我的弟子阿罗汉（阿罗汉：佛教修行者所能达到的最高果位之一）、破坏僧团的和合、使佛陀身体出血。这等五逆重罪，如果犯其中一种、或者刚开始有这种想法，这被称为第四种极恶的重罪。如果有刹利灌顶的国王，说没有因果报应，抛弃来世，行十恶业。在十恶业中，教唆众多众生行十不善业，建立十恶业，这被称为第五种极恶的重罪。善男子！如果有刹利灌顶的国王，这五种恶行只要犯了一种，那么这个刹利王就会失去过去所做的所有善根，全部消散灭尽，违背最初的誓愿，被烦恼覆盖，失去天人的快乐，之后堕入恶道，在无量劫中没有出离的时候。善男子！这位虚空孕菩萨摩诃萨（虚空孕菩萨摩诃萨：佛教中的一位菩萨，以其无边的智慧和慈悲而著称），为了那些众生的缘故，出生在边地，显示他的身形，或者作为沙门（沙门：佛教出家修行者）或者婆罗门（婆罗门：古代印度社会四种姓之一，指祭司）等，威仪庄严，观察那些众生适合以何种身份教化，就方便示现那样的身相，在各个地方，在国王面前这样说法，那些过去没有听闻过的人，如来所说的一切智法（一切智法：佛陀所证悟的智慧）甚深经典，持戒忍辱等各种修行。
English
English version The good roots created in the past, forgetting the original vows due to being covered by afflictions, being far away from the happiness of gods and humans, falling into evil paths with no time of escape. Good man! If there is a Kshatriya (Kshatriya: one of the four castes in ancient Indian society, referring to warriors or rulers; Abhisheka: a religious ceremony symbolizing the granting of power or status) king who forcibly seizes the Buddha's property, or seizes the property of the Sangha (Sangha: the Buddhist monastic community), or the property of monasteries, or the property donated by believers, whether he seizes it himself or instigates others to seize it, this is called the first extremely evil grave offense. If there is a Kshatriya king who slanders the Dharma (Dharma: the teachings of the Buddha), whether it is the Sravaka Vehicle (Sravaka Vehicle: a Buddhist practice method, cultivating by listening to the Dharma), or the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle: a Buddhist practice method, cultivating by observing causes and conditions), or the Mahayana (Mahayana: a Buddhist practice method, aiming to liberate all beings), slandering and disbelieving, not allowing others to practice, instigating others to hide the Dharma, this is called the second extremely evil grave offense. If there is a Kshatriya king, for my (Buddha's) ordained disciples, those who have shaved their heads and beards and wear the Kasaya (Kasaya: the robe of a Buddhist monk), whether they uphold the precepts or not, forcibly take off their Kasaya and make them return to lay life, convict them, or beat them, or bind them, or insult them, or exile them to various places, or make them transport property, or imprison them, or cut off their lives, this is called the third extremely evil grave offense. If there is a Kshatriya king who intentionally kills his father, intentionally kills his mother, or kills my disciple Arhat (Arhat: one of the highest attainments of Buddhist practitioners), destroys the harmony of the Sangha, causes the Buddha's body to bleed. These five rebellious offenses, if one is committed, or if one just starts to have such thoughts, this is called the fourth extremely evil grave offense. If there is a Kshatriya king who says there is no cause and effect, abandons the next life, and practices the ten evil deeds. Among the ten evil deeds, instigating many beings to practice the ten non-virtuous deeds, establishing the ten evil deeds, this is called the fifth extremely evil grave offense. Good man! If there is a Kshatriya king who commits even one of these five evil deeds, then this Kshatriya king will lose all the good roots he has done in the past, all will be scattered and destroyed, violating the original vows, being covered by afflictions, losing the happiness of gods and humans, and then falling into evil paths, with no time of escape in countless kalpas (kalpas: an extremely long period of time). Good man! This Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva: a Bodhisattva in Buddhism, known for his boundless wisdom and compassion), for the sake of those beings, is born in borderlands, manifests his form, or as a Sramana (Sramana: a Buddhist renunciate) or a Brahmin (Brahmin: one of the four castes in ancient Indian society, referring to priests), with dignified demeanor, observing which form of teaching is suitable for those beings, then conveniently manifests that form, in various places, in front of the king, speaking in this way, those who have not heard in the past, the Tathagata's (Tathagata: one of the titles of the Buddha) omniscient Dharma (omniscient Dharma: the wisdom realized by the Buddha), profound scriptures, upholding precepts, patience, and various practices. --------------------------------------------------------------------------------
Chinese
行相为说示现。知彼刹利灌顶之王，昔造诸罪作不善行，自悔自惭，欲得谢过更不敢造，舍离恶事有悔过者，后作福德行大布施建立善业，往生上界即得解脱。 “善男子！一切大臣有五重罪。若有大臣，夺取佛物、或夺僧物招提僧物，是名第一重罪。若有大臣，破国村邑、或破聚落、或破城隍、或破他国，是名第二重罪。若有大臣，诽谤正法、或声闻乘、或缘觉乘、或一切智乘，若自诽谤、若教他谤，不令修行，隐没不显，是名第三重罪。若有大臣，于佛世尊出家弟子故生扰乱而恐怖之，若有持戒若不持戒、若有精进若不精进，脱彼袈裟逼令还俗，或与身罪、或打或缚、禁系骂辱呵叱恐怖、或令输物、或令入狱、或断命根，如是名为第四重罪。若有大臣，造作五逆，或一或二或三或四，或具五种造罪恶业，如是名为第五重罪。善男子！若有大臣，此五重中若犯一者，彼等大臣失于往业，所作善根皆悉灭尽，违本誓愿失天人乐，堕于恶道受大极苦。善男子！此虚空孕菩萨摩诃萨，为彼众生生于边地，故住边地示现身相，作沙门身威仪庠序为彼说法、或复现于婆罗门身容仪齐肃、或作童子而为说法，在在处处示现生相，知彼等辈随有善根而为说法，未曾有者诸佛所说深妙经典诸陀罗尼忍辱诸地慰喻说法，作是方便 现代汉语译本：以各种形态来显示教化。例如，当得知那些刹帝利（Kshatriya，古印度四大种姓之一，指武士和统治者）灌顶之王，过去曾犯下各种罪行，做了不善之事，他们会自我忏悔，感到羞愧，想要弥补过错，不敢再犯，舍弃恶行，真心悔过。之后，他们会行善积德，广行布施，建立善业，往生到上界，从而得到解脱。 ‘善男子！’所有的大臣都有五种重罪。如果大臣夺取佛陀的财物，或者夺取僧团的财物，或者夺取寺院的财物，这被称为第一重罪。如果大臣破坏国家村庄，或者破坏聚落，或者破坏城池，或者侵略其他国家，这被称为第二重罪。如果大臣诽谤正法，或者诽谤声闻乘（Śrāvakayāna，佛教中听闻佛陀教诲而修行的乘），或者诽谤缘觉乘（Pratyekabuddhayāna，佛教中独自觉悟的乘），或者诽谤一切智乘（Sarvajñāna-yāna，佛教中追求一切智慧的乘），无论是自己诽谤，还是教唆他人诽谤，不让人修行，隐瞒而不显扬，这被称为第三重罪。如果大臣对佛陀世尊的出家弟子故意制造混乱和恐吓，无论是持戒的还是不持戒的，无论是精进的还是不精进的，剥夺他们的袈裟，强迫他们还俗，或者对他们施加身体上的惩罚，或者殴打、捆绑、监禁、辱骂、呵斥、恐吓，或者让他们交出财物，或者让他们入狱，或者断送他们的性命，这被称为第四重罪。如果大臣犯下五逆罪（pañcānantarya，佛教中最严重的五种罪行），或者犯其中一种，或者两种，或者三种，或者四种，或者全部五种，造作恶业，这被称为第五重罪。善男子！如果大臣犯了这五种重罪中的任何一种，他们就会失去过去的善业，所做的善根都会灭尽，违背了最初的誓愿，失去天人的快乐，堕入恶道，遭受极大的痛苦。善男子！这位虚空孕菩萨摩诃萨（Akasagarbha Bodhisattva，佛教菩萨名），为了那些众生而降生到边地，因此住在边地，示现各种身相，以沙门（Śrāmaṇa，佛教出家修行者）的身份，威仪庄严，为他们说法；或者示现婆罗门（Brahmana，古印度四大种姓之一，指祭司）的身份，容貌端庄肃穆；或者化作童子为他们说法。在各个地方示现各种身相，了解那些众生随有的善根而为他们说法，为他们讲述诸佛所说的深奥微妙的经典，各种陀罗尼（dhāraṇī，佛教咒语），忍辱（kṣānti，佛教修行中的忍耐）的各种境界，用安慰和劝导的方式为他们说法，以此来方便教化。