Chinese
大正藏第 15 册 No. 0631 佛说法律三昧经 No. 631 佛说法律三昧经 吴月支国居士支谦奉 诏译 闻如是： 一时佛游于摩竭提国，与大比丘众俱，及诸菩萨、四部弟子、天人、龙神一切大会。 佛告众会：“有法律三昧，菩萨学者当以和顺调其情性，深入微妙，不得轻慢。所以者何？未深入者，不识三学功德厚薄，或以放恣，失其本意。当知是辈有十二事，自堕大罪，终不可悔。何谓十二？有人学道，不得明师，见闻未广而自贡高，欲求名字，谤菩萨法，以为不要，妄造哗说言我师说，既已自堕复堕他人。此如猕猴毒羹之喻，但欲害彼，不知还自杀。是一自烧。 “有人学菩萨法藏，得闻深经，未曾问师，不知义趣，自用随意，及以轻慢成就菩萨。是二自烧。 “有人已学深经，中道更堕弟子学者，毁笑大道以为迂远。是三自烧。 “有人学不深入，但欲依道全保其命，不解道理，专行谤讪深经大法。是四自烧。 “有人虽学，无有至意，但欲容身，虚饰自可，得经好语，与非其人，令到见者，谄意啤呲以为不然，聚踧伪骸，造谤长短，欲望其誉。是为五自烧。 “有人顽闇，嫉妒贤能，常怀毒心向讲法者， 现代汉语译本 《佛说法律三昧经》 吴月支国居士支谦奉诏译 我听闻是这样的： 一时，佛陀在摩竭提国游化，与众多大比丘、诸菩萨、四部弟子、天人、龙神等一切大众在一起。 佛陀告诉大众：‘有一种名为法律三昧的法门，菩萨行者应当以和顺的态度调伏自己的情性，深入其中，不可轻慢。为什么呢？因为没有深入的人，不了解三学的功德深浅，或者因此放纵自己，失去其本意。应当知道这类人有十二种行为，会让自己堕入大罪，最终无法悔改。什么是十二种呢？有人学道，没有遇到明师，见闻不广却自以为是，想要追求名声，诽谤菩萨法，认为不重要，胡乱编造言论说这是我老师说的，既让自己堕落又使他人堕落。这就像猕猴吃毒羹的比喻，只想害别人，却不知道反而害了自己。这是第一种自焚的行为。 有人学习菩萨法藏，听闻了甚深经典，却不曾请教老师，不了解其中的义理和趣味，自作主张，随意解释，并且轻慢成就菩萨之道。这是第二种自焚的行为。 有人已经学习了甚深经典，却在中途退转，反而成为弟子学者，毁谤嘲笑大道，认为迂腐遥远。这是第三种自焚的行为。 有人学习佛法不深入，只想依靠佛道来保全性命，不理解其中的道理，专门诽谤甚深经典和大法。这是第四种自焚的行为。 有人虽然学习佛法，却没有真诚的意愿，只想混日子，虚伪地装饰自己，得到经典中的好句子，却告诉不应该告诉的人，让见到的人用谄媚的语气批评，认为不对，聚集在一起伪装，制造诽谤和议论，希望得到赞誉。这是第五种自焚的行为。 有人愚顽昏暗，嫉妒贤能，常常怀着恶毒的心对待讲法的人。
English
English version The Buddha Speaks the Dharma-Regulation Samadhi Sutra Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu under Imperial Decree Thus have I heard: At one time, the Buddha was traveling in the country of Magadha, accompanied by a large assembly of Bhikshus, as well as Bodhisattvas, the fourfold assembly of disciples, Devas, Nagas, and all the great assemblies. The Buddha told the assembly: 'There is a Dharma-Regulation Samadhi. Bodhisattva learners should harmonize and subdue their dispositions with it, deeply penetrate its subtleties, and not be disrespectful. Why? Because those who have not deeply penetrated it do not recognize the depth of merit of the Three Learnings, and may become unrestrained, losing their original intention. You should know that such people have twelve actions that cause them to fall into great sins, which they can never repent. What are the twelve? Some people study the Way but do not find a wise teacher. Their knowledge and experience are limited, yet they are arrogant. They seek fame and slander the Bodhisattva Dharma, considering it unnecessary. They fabricate false statements, saying, 'My teacher said this.' They cause themselves to fall and cause others to fall as well. This is like the analogy of a monkey eating poisonous soup, only wanting to harm others, not knowing that it will kill itself. This is the first self-immolation. 'Some people study the Bodhisattva Dharma treasury, hear profound sutras, but never ask a teacher. They do not understand the meaning and interest, and they use their own ideas arbitrarily, and they disrespect the accomplishment of the Bodhisattva path. This is the second self-immolation. 'Some people have already studied profound sutras, but halfway they regress and become disciples and learners, ridiculing the Great Way as being circuitous and distant. This is the third self-immolation. 'Some people study without deep penetration, only wanting to rely on the Way to preserve their lives. They do not understand the principles and specialize in slandering profound sutras and great Dharma. This is the fourth self-immolation. 'Some people, although they study, have no sincere intention, only wanting to get by, falsely embellishing themselves. They obtain good words from the sutras and give them to the wrong people, causing those who see them to criticize with flattery, thinking it is not so. They gather together in false appearances, creating slander and gossip, hoping to gain praise. This is the fifth self-immolation. 'Some people are stubborn and ignorant, jealous of the wise and capable, and always harbor poisonous thoughts towards those who preach the Dharma.' -------------------------------------------------------------------------------- 不惟道德，但贪利养。是六自烧。
Chinese
“有始入学，从明师得决，不念恩德，反有人工言：‘我自知’，既不自解，亦不肯复从师问经，此无反复，罪不轻矣。是七自烧。 “若已发菩萨意，欲学佛经道，随师不久，礼节未闲，声闻师说，有权方便，未达其趣，妄饰虚辞，非法解之，复以微意瞻师所行，自用为是，遂失权慧，入魔罗网。是八自烧。 “学有畔弃。何谓畔弃？谓从明师得解权慧，见深入者，不数请问，中道懈怠，更怀毒心，念师所短，已堕非法，不自觉知，违道失智，谓之畔弃。是九自烧。 “有人以晓微妙权慧而更不敬，废经轻罪，为枝掖说，于屏处言：‘师无所知。我已从学，其说皆非。自今不当复与从事。’令无知者信用其言，斯已自饮毒，复饮他人毒。是十自烧。 “有人学道，从明师得深经。有信菩萨至心行者，欲从求学，断绝不与，呼为不贤。有但声闻，未曾见经，信戒未立，此人索经，为反与之，便以俗语比方解之，转相教诳，令真道薄淡，自取大罪，复误他人。是十一自烧。 “有人虽学，无有至信，不识真伪，不畏于罪，曲媚豪强，不解道者，随毁佛法，诽比丘僧。此辈既自堕八难，复增成人罪。是十二自烧。 “犯此罪者，不可悔除。 现代汉语译本 不光注重道德修养，却只贪图供养和利益。这是第六种自我焚烧。 ‘有人刚开始学习，从有智慧的老师那里得到了诀窍，却不念及老师的恩德，反而自以为是地说：“我自己知道。”既不能自己理解，也不肯再向老师请教经义，这样没有反思和改正，罪过不轻啊。’这是第七种自我焚烧。 ‘如果已经发了菩萨心，想要学习佛经，跟随老师不久，礼节还不熟悉，听到声闻乘的老师讲说，其中有权巧方便，却不能理解其中的真意，随意用虚假的言辞来装饰，用不符合佛法的方式来解释，又用轻视的心态来揣测老师的行为，自以为是，于是丧失了权巧和智慧，进入了魔的罗网。’这是第八种自我焚烧。 ‘学习有背叛和抛弃。什么叫做背叛和抛弃呢？就是说从有智慧的老师那里得到了理解权巧和智慧的方法，见到理解更深入的人，却不经常请教，中途懈怠，反而怀有恶毒的心，想着老师的缺点，已经堕入了非法之中，自己却不知道，违背了正道，丧失了智慧，这就叫做背叛和抛弃。’这是第九种自我焚烧。 ‘有人因为懂得一些微妙的权巧和智慧，就更加不尊敬老师，废弃经典，轻视罪过，用旁枝末节的说法来掩盖，在私下里说：“老师没有什么真知灼见。我曾经向他学习，他所说的都是错误的。从今以后不应该再和他交往。”让不明真相的人相信他的话，这已经是自己喝毒药，又给别人喝毒药。’这是第十种自我焚烧。 ‘有人学习佛道，从有智慧的老师那里得到了精深的经典。有真心实意修行的菩萨，想要向他求学，却断绝不给，称他们为不贤。有只修声闻乘的人，没有见过经典，信戒还没有建立，这个人向他索要经典，反而给他，就用世俗的语言来比喻解释，互相欺骗，使真正的佛道变得浅薄，自己招致大罪，又误导了他人。’这是第十一种自我焚烧。 ‘有人虽然学习，却没有真诚的信心，不能识别真假，不畏惧罪过，曲意逢迎有权有势的人，不理解佛道的人，随意诋毁佛法，诽谤比丘僧。这些人既自己堕入八难之中，又增加了他人的罪过。’这是第十二种自我焚烧。 ‘犯了这些罪过的人，不可以忏悔消除。’
English
English version Not only focusing on morality, but only greedy for offerings and benefits. This is the sixth self-immolation. 'Someone who has just begun to study, having obtained the key from a wise teacher, does not remember the teacher's kindness, but instead arrogantly says, 'I know it myself.' Being unable to understand on their own, they are also unwilling to ask the teacher about the meaning of the scriptures again. This lack of reflection and correction is a serious offense.' This is the seventh self-immolation. 'If one has already developed the Bodhisattva mind and desires to study the Buddhist scriptures, but does not follow the teacher for long, is not familiar with etiquette, and hears the teachings of the Shravaka (声闻) (Hearer) teacher, which contain skillful means (权巧方便) (upaya), but cannot understand their true meaning, arbitrarily embellishes with false words, interprets them in a way that does not conform to the Dharma, and then speculates on the teacher's actions with a contemptuous attitude, considering themselves to be correct, thus losing skillfulness and wisdom, and entering the net of Mara (魔) (demon).’ This is the eighth self-immolation. 'Learning has betrayal and abandonment. What is meant by betrayal and abandonment? It means that having obtained the method of understanding skillfulness and wisdom from a wise teacher, but not frequently seeking advice from those with deeper understanding, becoming lazy midway, and instead harboring malicious thoughts, thinking about the teacher's shortcomings, having already fallen into illegality without realizing it, violating the right path, and losing wisdom, this is called betrayal and abandonment.' This is the ninth self-immolation. 'Someone who, because they understand some subtle skillfulness and wisdom, becomes even more disrespectful to the teacher, abandons the scriptures, belittles offenses, uses peripheral explanations to cover up, and says in private, 'The teacher has no real knowledge. I once studied with him, and what he said was all wrong. From now on, I should no longer associate with him.' Causing those who do not know the truth to believe his words, this is already drinking poison oneself and giving poison to others to drink.' This is the tenth self-immolation. 'Someone who studies the Buddhist path, having obtained profound scriptures from a wise teacher. If there are Bodhisattvas who sincerely practice and want to learn from him, he cuts them off and does not give them the scriptures, calling them unworthy. If there are those who only practice the Shravaka (声闻) (Hearer) path, who have not seen the scriptures, and whose faith and precepts have not been established, and this person asks him for the scriptures, he gives them to him instead, and uses worldly language to explain them by analogy, deceiving each other, making the true Buddhist path shallow, bringing great sin upon himself, and misleading others.' This is the eleventh self-immolation. 'Someone who, although studying, has no sincere faith, cannot distinguish between truth and falsehood, does not fear offenses, flatters the powerful, those who do not understand the Buddhist path, arbitrarily slanders the Dharma, and defames the Bhikshus (比丘) (monks). These people not only fall into the Eight Difficulties (八难) (aṣṭāvakṣaṇa) themselves, but also increase the sins of others.' This is the twelfth self-immolation. 'Those who commit these offenses cannot repent and eliminate them.' --------------------------------------------------------------------------------
Chinese
从三恶道出，则有所望。如是十二辈难可度脱。” 佛告阿难：“吾故说是法律三昧。汝为人说，当令了谛，护其意行，莫作小福如毫厘者，而犯大罪如须弥也。长失三宝，却就恶道，无穷竟者，但坐贪爱须臾之可，而致剧痛，斯难言也。” 佛说是时，莫不感愧，学者悉入第六道地。众会皆起，同声赞言：“佛为吾等及后学者开现大明，令得慧眼。”俱前稽首，愿以顶受。 佛言：“且听！乃往久远时，有菩萨名有道志，与十四万人俱，从违罗提佛发菩萨意。其辈中有一人最高才，名贤行。时有道志事以为师，追随累劫，不失其意，坚行精进。后成作佛，字世头胞，而有道志遂从受决，余人悉退堕弟子行，于今在五道，尚未得出。” 阿难问言：“其时辈人从见佛后，颇复得深经不？” 佛言：“皆得，但不力学，不问中慧，不敬承师，轻人法者。” 阿难复问：“已发大意，何以堕落？” 佛言：“用四事故：一者学本不知善权方便，轻慢师友，无有一心，其意数转；二者学不精进，无有道力，但贪名誉，望人敬待；三者学所事师不念勤苦，当得成就，虚饰贡高，无有至心；四者好学外道，习邪见人，反持异术比佛深经，言道同等。时十四万人皆用是意故，后世转退 现代汉语译本：从三恶道（地狱、饿鬼、畜生）出来，才有所希望。像这样十二种人很难被度脱。' 佛告诉阿难（Ananda）：'我所以说这部法律三昧（Samadhi，正定），你为别人宣说时，应当让他们明白真谛，守护他们的意念和行为，不要因为做了像毫毛一样小的福事，就犯下像须弥山（Sumeru，妙高山）一样大的罪过。长久地失去三宝（佛、法、僧），退回到恶道中，没有穷尽的时候，只是因为贪爱短暂的快乐，而招致极大的痛苦，这真是难以言说啊。' 佛说这些话的时候，没有不感到惭愧的，学习的人都进入了第六道地（指接近解脱的境界）。大众都站起来，同声赞叹说：'佛为我们以及后来的学习者开启了大光明，使我们得到慧眼。'都上前叩头，愿意用头顶来领受教诲。 佛说：'先听着！在很久以前，有一位菩萨（Bodhisattva）名叫有道志（Yaudojin），与十四万人在一起，从违罗提佛（Vairochana Buddha）那里发起了菩萨心。他们这群人中有一个人最有才能，名叫贤行（Sudarshana）。当时有道志把他当作老师，追随他经历了无数劫，没有失去他的教诲，坚定地修行精进。后来他成就了佛，名叫世头胞（Lokabandhana），而有道志就跟随他接受了授记，其余的人都退堕到弟子行，如今还在五道（天、人、阿修罗、饿鬼、畜生）中，尚未能脱离。' 阿难问道：'他们当时这些人自从见到佛之后，有没有得到更深的经典？' 佛说：'都得到了，但是不用力学习，不请教有中等智慧的人，不尊敬侍奉老师，轻视他人所修的法。' 阿难又问：'已经发了大乘菩萨心，为什么还会堕落呢？' 佛说：'因为四种缘故：一是学习根本不知道善巧方便，轻慢师长朋友，没有一心一意，心意经常转变；二是学习不精进，没有道力，只贪图名誉，希望别人尊敬侍奉；三是学习时认为老师不念及自己的勤劳辛苦，应当得到成就，虚伪地装饰自己，贡高我慢，没有真诚的心；四是喜欢学习外道，亲近邪见之人，反而拿不同的法术与佛的甚深经典相比，说他们的道是同等的。当时这十四万人都是因为这些原因，所以后世逐渐退步。'