English
English version: 'Coming out from the three evil realms (hell, hungry ghosts, animals) is where hope lies. Such twelve types of people are difficult to liberate.' The Buddha told Ananda: 'That is why I speak of this Dharma Samadhi (正定). When you explain it to others, you should enable them to understand the true meaning, protect their thoughts and actions, and not commit great sins like Mount Sumeru (妙高山) for doing small good deeds like a hair's breadth. Losing the Three Jewels (佛、法、僧) for a long time and returning to the evil realms without end is simply because of greed for momentary pleasure, which leads to extreme pain. This is difficult to express.' When the Buddha spoke these words, everyone felt ashamed, and the learners all entered the sixth stage of the path (referring to a state close to liberation). The assembly all stood up and praised in unison, saying, 'The Buddha has opened up great light for us and future learners, enabling us to gain wisdom eyes.' They all came forward, bowed their heads, and wished to receive the teachings with the crowns of their heads. The Buddha said, 'Listen! In the distant past, there was a Bodhisattva (菩萨) named Yaudojin (有道志), who, along with 140,000 people, aroused the Bodhi mind from Vairochana Buddha (违罗提佛). Among them, one person was the most talented, named Sudarshana (贤行). At that time, Yaudojin regarded him as his teacher, followed him through countless kalpas, never losing his teachings, and diligently practiced with perseverance. Later, he attained Buddhahood and was named Lokabandhana (世头胞), while Yaudojin followed him and received his prediction of Buddhahood. The rest of the people regressed to the path of disciples and are still in the five realms (heaven, human, asura, hungry ghost, animal) today, unable to escape.' Ananda asked, 'After seeing the Buddha at that time, did those people obtain deeper scriptures?' The Buddha said, 'They all obtained them, but they did not study diligently, did not consult those with moderate wisdom, did not respect and serve their teachers, and belittled the Dharma practiced by others.' Ananda further asked, 'Having already aroused the great Bodhi mind, why did they fall?' The Buddha said, 'Because of four reasons: First, they fundamentally did not know skillful means, disrespected teachers and friends, were not single-minded, and their minds frequently changed; second, they did not practice diligently, had no power of the path, only coveted fame, and hoped for others' respect and service; third, when studying, they thought that the teacher did not consider their hard work and should achieve success, falsely adorned themselves, were arrogant, and had no sincere heart; fourth, they liked to study external paths, associated with people with wrong views, and instead compared different techniques with the Buddha's profound scriptures, saying that their paths were the same. At that time, all 140,000 people had these thoughts, so they gradually regressed in later lives.' --------------------------------------------------------------------------------
Chinese
，去大道远；独有道志志大心强，追事贤行，至其得佛，果从受决。” 当说是时，天人百一十万皆发菩萨意。 贤者阿难言：“如佛所说，学当恭敬，反以自恣，失大道本，可不慎哉！自今新学欲入法者，宁能别善、恶，不失善师友至竟者耶？” 佛言：“有，但少耳。多随本意不可化者。” 阿难又问：“凡人相说恶，宁自知恶不？” 佛言：“天下愚人但见人恶，不自知恶；但自见善，不见人善；称己智者，皆非智也；自处明者，其悉甚矣；言‘我知经’亦以惑也；云‘知大法’而不事师，不可信矣！佛智广大，不可测度。见闻少少，自以为足，用自贡高，岂智者哉！唯有至学深入之士、近善师者，乃为明智。愚者安知世有明智人，乃别有贤愚耳。夫愚痴者但见人贡高，不自知贡高。其自见过者，可与说善事；自见善者，不可与语议。何则？皆自是故。能解难者，可与论道，不者，但增其憍慢；自可者，不可为说忍辱之事，会不能受；解道意谦虚者，可与共讲深经之要，不者皆缚；知微妙深入者，可与共说无端绪事，不者犹疑。言‘我知菩萨法。’发言有贪着，言‘我所入净。’不自知污浊，适始欲与，便言‘已了’；能觉魔事，不知皆在魔罗网中，如蚕作茧，还自缠裹。欲悉 觉知、分别内外深浅意者，当问久学成就菩萨，近善师者，乃可了了觉魔事耳。” 佛言：“学不可不谛，行不可不护，忘其本意，堕非法者，皆坐自用，随邪心故。诸不可行、不当行，轻犯大过堕恶道者，皆以专愚，不承法令，为魔所中，致罪不细。” 于是贤者舍利弗白佛言：“新发意者，实宜自护。坐小可意而失大者，斯不少矣！昔我前世有是意故，失大得小。虽欲悔之，无复及也。” 佛言：“本心不解，皆有是耳。” 舍利弗问佛：“何谓人本、五阴本、六入本、十二缘起本及九十六种道本所入？何谓四谛本、弟子本、各佛本、如来本？知之云何？曾闻佛言：‘不解本无，故堕小道。’愿为新学分别说之！” 佛言：“善哉！所问甚快！多所开发，欲闻者听。” 于时会中皆曰：“受教。” 佛言：“人本者，无从出，无所受，无作者，无有主，无色，无识，不生，不灭。如是知本，失是离本。 “五阴本者，无有住处，随所著即为阴。成败如幻，一切无强。知如是者，计无有阴。 “六入本者，犹如空野，以所更乐，谓之为入。其入虚空，无积聚处。知本净者，计无所入。 “十二缘起本，无端绪，来无所从，去无所至。痴不可见，所缘 现代汉语译本：‘觉察、分辨内外深浅含义的人，应当请教学习很久且有成就的菩萨，亲近良师，才能完全觉察魔的事业。’ 佛说：‘学习不可以不认真，行为不可以不谨慎。忘记根本的意义，堕入非法之境的人，都是因为自以为是，随从邪恶的心念。那些不可行、不应当行的事情，轻微地触犯就会导致大的过失，堕入恶道，都是因为专断愚痴，不遵循法令和教诲，被魔所迷惑，以致罪过不小。’ 于是贤者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）对佛说：‘新发菩提心的人，确实应该自我守护。因为小的喜好而失去大的利益，这种情况并不少见！过去我前世就是因为这样的想法，失去了大的利益而得到小的利益。即使想要后悔，也来不及了。’ 佛说：‘本心没有解脱，都会有这样的情况。’ 舍利弗（Śāriputra）问佛：‘什么叫做人本、五阴（pañca-skandha，构成个体存在的五种要素，即色、受、想、行、识）本、六入（ṣaḍ-āyatana，眼、耳、鼻、舌、身、意六种感觉器官）本、十二缘起（dvādaśāṅga-pratītyasamutpāda，佛教解释生命起源和流转的十二个环节）本以及九十六种外道根本所归入之处？什么叫做四谛（catvāri āryasatyāni，苦、集、灭、道四条真理）本、弟子本、各佛本、如来（Tathāgata，佛的称号之一，意为‘如来者’）本？了解这些又该如何做？曾经听佛说过：‘不了解根本的空性，所以堕入小乘道。’希望为新学者分别解说这些！’ 佛说：‘很好！你问得很好！能启发很多人，想听的人仔细听。’ 当时法会中的人都说：‘遵从教诲。’ 佛说：‘人本，没有从哪里来，没有接受什么，没有作者，没有主宰，没有色，没有识，不生，不灭。像这样了解根本，失去就是离开根本。’ ‘五阴（pañca-skandha）本，没有固定的住处，随所执著就成为阴。成败就像幻象，一切都没有实在的力量。了解像这样，就不会执著于有阴。’ ‘六入（ṣaḍ-āyatana）本，就像空旷的原野，因为所经历的快乐，就称之为入。它的进入就像虚空，没有积聚之处。了解根本清净，就不会执著于有所入。’ ‘十二缘起（dvādaśāṅga-pratītyasamutpāda）本，没有开端，来没有从哪里来，去没有到哪里去。愚痴不可见，所缘
English
English version: 'Those who are aware and can distinguish the meaning of inner and outer, deep and shallow, should consult Bodhisattvas (Bodhisattva, beings who are on the path to Buddhahood) who have studied for a long time and achieved accomplishments, and be close to good teachers, then they can fully perceive the works of demons.' The Buddha said, 'Learning must not be careless, and conduct must not be unguarded. Those who forget the original meaning and fall into illegality are all due to self-righteousness and following evil thoughts. Those things that are not permissible or should not be done, even a slight violation of which leads to great faults and falling into evil paths, are all due to being stubborn and foolish, not following laws and teachings, being deluded by demons, resulting in no small sins.' Then the worthy Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha, 'Those who have newly awakened the Bodhi mind should indeed protect themselves. Losing great benefits for the sake of small pleasures is not uncommon! In the past, in my previous life, I lost great benefits and gained small ones because of such thoughts. Even if I wanted to regret it, it would be too late.' The Buddha said, 'If the original mind is not liberated, everyone will have such experiences.' Śāriputra (Śāriputra) asked the Buddha, 'What is the origin of the person, the origin of the five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), the origin of the six āyatanas (ṣaḍ-āyatana, the six sense organs: eye, ear, nose, tongue, body, and mind), the origin of the twelve nidānas (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination explaining the origin and cycle of life), and where do the ninety-six kinds of heretical paths ultimately lead? What is the origin of the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, its cause, its cessation, and the path to its cessation), the origin of disciples, the origin of each Buddha, and the origin of the Tathāgata (Tathāgata, one of the titles of the Buddha, meaning 'the one who has thus come')? How should one understand these? I have heard the Buddha say, 'Because they do not understand the emptiness of the origin, they fall into the Hinayana path.' I wish you would explain these separately for new learners!' The Buddha said, 'Excellent! Your questions are very good! They can inspire many people. Those who want to hear, listen carefully.' At that time, everyone in the assembly said, 'We will follow your teachings.' The Buddha said, 'The origin of the person is that it does not come from anywhere, does not receive anything, has no creator, has no master, has no form, has no consciousness, is not born, and does not die. Understanding the origin in this way, losing it is leaving the origin.' 'The origin of the five skandhas (pañca-skandha) has no fixed abode; whatever one clings to becomes a skandha. Success and failure are like illusions, and everything has no real power. Understanding in this way, one will not cling to having skandhas.' 'The origin of the six āyatanas (ṣaḍ-āyatana) is like an empty field; because of the pleasure experienced, it is called an entrance. Its entrance is like empty space, with no place to accumulate. Understanding the origin as pure, one will not cling to having an entrance.' 'The origin of the twelve nidānas (dvādaśāṅga-pratītyasamutpāda) has no beginning; it comes from nowhere and goes nowhere. Ignorance is invisible, and what is conditioned' --------------------------------------------------------------------------------
Chinese
无际。至于老、死，如梦非真。如不起法忍，是知本也。 “九十六种道本，所入皆从贪欲。六十二见舍内取外。何谓舍内取外？身为化种，虚而非真。求有万端，贪不能舍。欲保安存，久而要坏，生死不绝。 “四谛本者，亦无根茎。苦、习、尽、道皆由观解。见空净者，为知谛本。 “弟子本者，初观世有，不解本无。厌生死苦，摄意观法，断却五阴，守空，行净，想灭，漏尽，便得解脱。是为罗汉本。 “所入各佛本者，学作功德，不晓成时。闻知有佛，欲得尊号，无有大悲，不晓善权，呼身为有，持想视佛，乐净守道，不亲善友，虽积功德如江河沙，犹无益于。不入权慧，不修利及相好，半行不具，以觉因缘，便得成佛。是为各佛本。 “所入如来本者，从发意来见身皆空、诸法清净；晓众生本惠德所入，阴入种持，一切本无；晓诸功德成时所入，如本立，如有智，不起，不灭，无往，无来，不在泥洹，不离本无，如虚空等不可动移。是为如来本所入。” 舍利弗言：“佛意实妙，非众罗汉、各佛所知。我辈初学，皆从缚着，志微学浅。承佛得度，心根已灭。虽闻大道，无复学意。譬如野夫闻天子事，暂快其耳，终不能效。虽人久处三恶道者，出学大道，可成作佛；如 现代汉语译本：无边无际。至于衰老和死亡，就像梦一样虚幻不真。如果不能生起对法的忍可，就是知道了根本。 ‘九十六种外道的根本，他们所进入的都是从贪欲出发。六十二种邪见都是舍弃内在而向外追求。什么叫做舍弃内在而向外追求呢？把身体当作实在的种子，实际上是虚幻而不真实的。千方百计地追求拥有，贪婪而不能舍弃。想要保全和保存，但最终必定会坏灭，生死轮回永无止境。 ‘四谛的根本，也没有根茎可言。苦、集、灭、道，都是通过观察和理解而产生的。能够见到空性和清净的人，就是知道了四谛的根本。 ‘声闻弟子的根本，最初观察世间万物为实有，不理解其本性是空无。厌恶生死的痛苦，收摄心意来观察诸法，断除五阴的束缚，守护空性，奉行清净，灭除妄想，漏尽烦恼，便能得到解脱。这就是声闻罗汉的根本。 ‘缘觉佛的根本，学习行作功德，却不明白功德成就的时刻。听闻有佛的存在，想要获得尊贵的称号，却没有广大的慈悲心，不明白善巧方便，执着于自身的存在，以妄想来观想佛，喜爱清净而守护道法，不亲近善知识，即使积累的功德像恒河沙一样多，仍然没有益处。不能进入权巧方便的智慧，不修习利益众生和庄严的相好，只修行了一半而不圆满，凭借觉悟因缘，便能成就为缘觉佛。这就是缘觉佛的根本。 ‘如来的根本，从发起菩提心开始，就见到自身和一切法都是空性的、清净的；明白众生本具的智慧和功德所进入的境界，五阴、十二入、十八界等都是因缘和合的执持，一切的根本都是空无的；明白诸种功德成就的时刻所进入的境界，如如不动地安立于本性，如同具有智慧，不生不灭，没有来处，没有去处，不在涅槃之中，也不离开本来的空无，如同虚空一样不可动摇。这就是如来的根本所进入的境界。’ 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：‘佛的意旨实在微妙，不是我们这些声闻罗汉和缘觉佛所能理解的。我们这些初学者，都是从束缚和执着开始，志向微弱，学识浅薄。依靠佛的教导才得以解脱，烦恼的根本已经灭除。即使听闻了大道，也没有再次学习的意愿。譬如乡野之人听闻了天子的事情，只是暂时感到高兴，最终也不能效法。即使是长期处于三恶道的人，出来学习大道，还可以成就佛果；'