Chinese
大正藏第 16 册 No. 0720 无明罗刹集 No. 720 无明罗刹集卷上(或为一卷、或为二卷，今此三卷) 失译人名附秦录 十二缘者，生死之本，一切众生之所窟宅，天魔波旬所居境界。若有智慧能观因缘种种过患，永断生死、过魔界者，天魔尔时生大忧恼。因缘大海深广无际，智者入中，譬如商主，观察性相能解了已，即便获得一切种智无上珍宝，于诸咒中最良、最妙。诸佛世尊于无量劫，修六波罗蜜，集诸善行断众结使，与阴魔、死魔、烦恼魔作坚誓竟，永断生死、超出三界、成就十力、四无所畏，于一切法得无碍智，为一切众生作大明证。证寂灭者，为三界众生真善亲友，能转法轮、吹大法䗍、击大法鼓、然大法灯、施大法桥、泛大法船、举大法帆，高声唱言：“令度彼岸者究尽弘誓，摧伏一切诸外道众，度脱一切诸有缘者，使诸人天皆生信解。”如是大人于诸余法，皆不生于未曾有心，于因缘法，乃起甚深希有之想：唯佛如来，乃能究尽解甚深义，其余智人所不能了。正使大仙、黄头之等，恃己智慧生大憍慢，犹为无明之所障翳，以有漏智造诸经论，亦不能免邪见倒惑；虽复草衣、断食、空闲独静，百千苦行，终不能于生死之中得少解脱。 一切 现代汉语译本 《无明罗刹集》卷上（或为一卷，或为二卷，今有三卷） 佚名译者，附于秦录 十二因缘是生死的根本，是一切众生居住的处所，也是天魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）所居住的境界。如果有人有智慧，能够观察因缘的种种过患，永远断绝生死，超越魔的境界，那么天魔那时就会产生极大的忧恼。因缘的大海深广无边，有智慧的人进入其中，就像商主一样，观察其性质和表象，能够理解之后，就能获得一切种智（sarva-jnana，佛陀所证得的智慧，能知一切法的智慧）这种无上的珍宝，在一切咒语中是最良善、最微妙的。诸佛世尊在无量劫的时间里，修习六波罗蜜（six paramitas，布施、持戒、忍辱、精进、禅定、智慧），积聚各种善行，断除各种烦恼结使，与阴魔（skandha-mara，五蕴之魔）、死魔（mrtyu-mara，死亡之魔）、烦恼魔（klesa-mara，烦恼之魔）立下坚固的誓言，最终永远断绝生死，超出三界（three realms，欲界、色界、无色界），成就十力（ten powers of a Buddha，佛陀的十种力量）、四无所畏（four fearlessnesses of a Buddha，佛陀的四种无所畏惧），对于一切法获得无碍的智慧，为一切众生作伟大的明证。证得寂灭的人，是三界众生真正善良的亲友，能够转法轮（turn the wheel of Dharma，宣讲佛法），吹大法螺，击大法鼓，燃大法灯，施大法桥，泛大法船，举大法帆，高声宣唱：‘令得度到彼岸的人究竟宏大的誓愿，摧伏一切外道众，度脱一切有缘众生，使所有的人和天人都产生信仰和理解。’这样的大人对于其他的法，都不会产生未曾有过的想法，唯独对于因缘法，才会产生甚深稀有的想法：只有佛陀如来，才能究竟地理解这甚深的含义，其余有智慧的人都不能理解。即使是大仙、黄头（Kapila，印度数论派的创始人）之类的人，仗恃自己的智慧而产生极大的骄慢，仍然被无明所障蔽，用有漏的智慧来制造各种经论，也不能免除邪见和颠倒迷惑；即使是穿着草衣、断绝食物、在空闲的地方独自静修，进行百千种苦行，最终也不能在生死之中得到丝毫的解脱。 一切
English
English version The Collection of Ignorance Rakshasa, Volume 1 (Sometimes in one volume, sometimes in two, now in three volumes) Translator unknown, attached to the Qin Records The twelve links of dependent origination are the root of birth and death, the dwelling place of all sentient beings, and the realm inhabited by Mara Papiyas (the demon king of the sixth heaven in the desire realm in Buddhism). If one has the wisdom to observe the various faults of dependent origination, to permanently cut off birth and death, and to transcend the realm of Mara, then Mara will experience great distress. The ocean of dependent origination is deep and boundless. A wise person entering it is like a merchant, observing its nature and characteristics, and upon understanding it, will obtain the supreme treasure of sarva-jnana (the wisdom attained by the Buddha, the wisdom to know all dharmas), the most excellent and wonderful among all mantras. The Buddhas, World-Honored Ones, over countless kalpas, cultivated the six paramitas (dana, shila, kshanti, virya, dhyana, prajna), accumulated various virtuous deeds, severed all fetters of affliction, made firm vows with the skandha-mara (the demon of the five aggregates), mrtyu-mara (the demon of death), and klesa-mara (the demon of afflictions), and ultimately permanently cut off birth and death, transcended the three realms (desire realm, form realm, formless realm), attained the ten powers of a Buddha, the four fearlessnesses of a Buddha, and obtained unobstructed wisdom regarding all dharmas, serving as a great testament for all sentient beings. Those who attain nirvana are true and good friends to sentient beings in the three realms, capable of turning the wheel of Dharma, blowing the great Dharma conch, striking the great Dharma drum, lighting the great Dharma lamp, providing the great Dharma bridge, sailing the great Dharma ship, raising the great Dharma sail, and proclaiming loudly: 'May those who cross to the other shore fulfill their vast vows, subdue all heretics, liberate all beings with affinity, and cause all humans and devas to generate faith and understanding.' Such great beings do not generate unprecedented thoughts towards other dharmas, but only towards the Dharma of dependent origination do they generate profound and rare thoughts: Only the Buddha Tathagata can ultimately understand this profound meaning, which other wise people cannot comprehend. Even great sages like Kapila (the founder of the Samkhya school in India), relying on their own wisdom and generating great arrogance, are still obscured by ignorance, and using defiled wisdom to create various sutras and treatises, they cannot avoid wrong views and inverted delusions; even if they wear grass robes, abstain from food, and practice solitary meditation in secluded places, performing hundreds of thousands of苦行(ascetic practices), they ultimately cannot obtain the slightest liberation from birth and death. All --------------------------------------------------------------------------------
Chinese
众生为无明覆，故生于贪。贪因缘故，入于大海恶风回覆，远涉旷野悬险之路，置死战场互相残害，具受种种无量苦恼。若能深解十二缘者，见是因缘于此三界、五道之中，造诸业行受种种形。譬如世间善作乐者，能使八音宫商和谐，声律相应同时俱作；又如巧画，善布众彩、殊形异像，森然显著。十二因缘亦复如是，能善和谐造作业果，转轮生死无有穷已。如紧那虫有三时变，初作土色，中作赤色，后作黑色。十二因缘亦复如是，能变众生作老、病、死、三有、五趣、四大毒蛇、五阴恶贼、六入空聚；又能变作转轮圣王、释梵四天及以小王受诸快乐；或作人身贵贱、贫富、愚智、寿夭，或作地狱、饿鬼、畜生之形，备受苦毒不可称数。 世尊于此无师独觉，以智慧药錍，抉开骄陈如等无明眼瞙；以大法雨灭优楼迦叶等烦恼炽火；以智因缘最上智药，治舍利弗、大目连等结使之病；以此智钩，钩摩诃迦叶入佛正道；以法梯橙令大石婆罗门趣解脱堂；以此智斧斫尊者摩诃迦旃延、阿㝹楼、大富楼那、摩诃拘絺罗、难陀、孙陀罗难陀诸罗汉等有身之树；以此真智能除梵王生一切智想；以此智力能令天帝求为弟子；以此法财分与频婆娑罗王、将从八万四千人，悉令充足而无损减；以此正智使白净王作法王子；以此大智 现代汉语译本 众生被无明（avidyā）所覆盖，因此产生贪欲（lobha）。因为贪欲的缘故，进入充满恶风的大海中颠簸，远行于空旷荒野充满危险的道路，置身于死亡战场互相残杀，承受种种无量苦恼。如果能够深刻理解十二因缘（dvādaśāṅga-pratītyasamutpāda）的人，就能看到这些因缘在三界（trayo dhātava）、五道（pañca gatayaḥ）之中，造作各种业行并承受各种形态的果报。譬如世间擅长音乐的人，能够使八音（aṣṭa svarāḥ）宫商和谐，声律相应同时演奏；又如巧妙的绘画，善于布置各种色彩、特殊的形象，鲜明而显著。十二因缘也是这样，能够很好地和谐地造作业果，轮转生死没有穷尽。如同紧那虫有三种时期的变化，最初呈现土色，中间呈现赤色，最后呈现黑色。十二因缘也是这样，能够使众生变化成衰老（jarā）、疾病（vyādhi）、死亡（maraṇa），三有（trayo bhavāḥ）、五趣（pañca gatayaḥ），四大毒蛇（catasro mahābhūtāḥ），五阴恶贼（pañca skandhāḥ），六入空聚（ṣaḍ āyatanāni）；又能变化成转轮圣王（cakravartin）、释梵四天（śakra-brahma-caturmahārājika）以及小王，享受各种快乐；或者变成人身，有贵贱、贫富、愚智、寿命长短的差别，或者变成地狱（naraka）、饿鬼（preta）、畜生（tiryagyoni）的形态，备受苦毒，不可称数。 世尊（Śākyamuni）对此无需老师独自觉悟，用智慧的药錍，抉开憍陈如（Kauṇḍinya）等人的无明眼翳；用大法的雨水熄灭优楼频螺迦叶（Uruvilvā-kāśyapa）等人的烦恼炽火；用智慧因缘的最上智慧之药，治疗舍利弗（Śāriputra）、大目犍连（Mahāmaudgalyāyana）等人的结使之病；用这种智慧之钩，钩住摩诃迦叶（Mahākāśyapa）进入佛的正道；用法梯橙让大石婆罗门（Mahā-Śilā Brāhmaṇa）走向解脱堂；用这种智慧之斧砍伐尊者摩诃迦旃延（Mahākātyāyana）、阿那律（Aniruddha）、大迦葉（Mahākāśyapa）、摩诃拘絺罗（Mahākoṣṭhila）、难陀（Nanda）、孙陀罗难陀（Sundarananda）等诸罗汉的有身之树；用这种真实智能去除梵天（Brahmā）产生的一切智之想；用这种智慧之力能够让天帝（Devendra）请求成为弟子；用这种法财分给频婆娑罗王（Bimbisāra），以及跟随的八万四千人，全部让他们充足而没有损减；用这种正智使白净王（Śuddhodana）成为法王子；用这种大智
English
English version Beings are covered by ignorance (avidyā), hence they give rise to greed (lobha). Due to greed, they enter the sea filled with evil winds and are tossed about, travel far across desolate wildernesses filled with perilous paths, place themselves on battlefields of death where they harm each other, and fully endure all kinds of immeasurable suffering. If one can deeply understand the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), one will see that these causes and conditions, within the three realms (trayo dhātava) and five paths (pañca gatayaḥ), create various karmic actions and receive various forms of retribution. For example, a skilled musician can harmonize the eight tones (aṣṭa svarāḥ), making the musical notes and rhythms correspond and play together simultaneously; or like a skillful painting, adept at arranging various colors and special images, vividly and clearly. The twelve links of dependent origination are also like this, able to skillfully and harmoniously create karmic results, turning the wheel of birth and death without end. Like the Kinna insect, which has three stages of transformation, initially appearing earth-colored, then red, and finally black. The twelve links of dependent origination are also like this, able to transform beings into old age (jarā), sickness (vyādhi), death (maraṇa), the three realms of existence (trayo bhavāḥ), the five destinies (pañca gatayaḥ), the four great poisonous snakes (catasro mahābhūtāḥ), the five aggregates as evil thieves (pañca skandhāḥ), and the six sense bases as empty gatherings (ṣaḍ āyatanāni); and also able to transform them into wheel-turning sage kings (cakravartin), Śakra-Brahma and the Four Heavenly Kings (śakra-brahma-caturmahārājika), and lesser kings, enjoying various pleasures; or transform them into human bodies with distinctions of nobility and lowliness, wealth and poverty, foolishness and wisdom, long life and short life, or transform them into the forms of hell beings (naraka), hungry ghosts (preta), and animals (tiryagyoni), fully enduring countless sufferings and poisons. The World-Honored One (Śākyamuni), without a teacher, independently awakened to this, using the medicinal awl of wisdom to open the cataracts of ignorance in the eyes of Kauṇḍinya (Kauṇḍinya) and others; using the rain of the Great Dharma to extinguish the blazing fires of affliction in Uruvilvā-kāśyapa (Uruvilvā-kāśyapa) and others; using the supreme medicine of wisdom, born from the causes and conditions of wisdom, to cure the diseases of the bonds and fetters in Śāriputra (Śāriputra), Mahāmaudgalyāyana (Mahāmaudgalyāyana), and others; using this hook of wisdom to hook Mahākāśyapa (Mahākāśyapa) into the Buddha's correct path; using the ladder of Dharma to lead the Great Stone Brahmin (Mahā-Śilā Brāhmaṇa) towards the hall of liberation; using this axe of wisdom to chop down the trees of embodied existence of the venerable Mahākātyāyana (Mahākātyāyana), Aniruddha (Aniruddha), Mahākāśyapa (Mahākāśyapa), Mahākoṣṭhila (Mahākoṣṭhila), Nanda (Nanda), Sundarananda (Sundarananda), and other arhats; using this true wisdom to remove the thought of omniscience arising in Brahmā (Brahmā); using this power of wisdom to enable Devendra (Devendra) to request to become a disciple; using this Dharma wealth to distribute to King Bimbisāra (Bimbisāra) and the eighty-four thousand people who followed him, fully satisfying them all without diminishing it; using this correct wisdom to make King Śuddhodana (Śuddhodana) a Dharma prince; using this great wisdom --------------------------------------------------------------------------------
Chinese
救拔极恶殃掘魔罗阿鼻之苦；能回婆罗门居士向于正道。能作如是大庄严事，使浅智女人入深觉意。以如是力能摧伏长爪梵志，能坏萨遮尼揵勇猛之力；能使庵木吒婆罗门生大恐怖；能止息尸罗匐婆罗门大智之想。以此甘露，婴愚之人饮服之者皆成大智；以此咒力使四大毒蛇所不能螫，阴拔刀贼不能随逐；以此法眼见六入空聚；以此法军破五盖怨，能护智首不畏五欲；以此智舡度于结使波浪大海到涅槃岸；以此智慧度大灰河，不令烧煮内外诸入。能使苦受恶刺，刺而不入；能于无明大黑闇中而不迷没。若有众生，能观察者为作照明，能安立众生戒之平地，得于念处以为止息，涉正勤路上如意堂，登五根楼入五力室，嗅七觉香、饮八正水，坐于有余涅槃之床，触于四禅无漏凉风。能如此者，即是众生真善知识。不毁净戒，能修禅定，增长觉慧，能坏恶趣，得解脱道，观四谛方，焚诸见草，破身见石，摧灭戒取大阿修罗，明见于魔五欲之摾，度于旷野险恶之路，入涅槃城。绝贪欲网，破于嫉妒毗舍遮鬼，洗除悭贪，吐出我慢，下我、我所，拔三毒根，灭诸结使，止生死轮，断爱身索坏因缘锁，能摧三有茂盛大树，永离胞胎，度老、病、死、忧、悲、苦、恼，大苦之海。 “欲知因缘， 体性幽微。 若以少智， 现代汉语译本 能救拔罪大恶极之人，脱离魔罗（Mara，恶魔）和阿鼻地狱（Avici，无间地狱）的痛苦；能使婆罗门（Brahmin，印度教祭司）和在家居士归向正道。能够成就这样伟大的庄严之事，使浅薄无知的女人也能领悟深刻的觉悟之意。以这样的力量能够降伏长爪梵志（Dirghanakha，一位外道论师），能够摧毁萨遮尼揵（Satyaka Nigantha，一位耆那教论师）的勇猛之力；能够使庵木吒婆罗门（Ambaksha，一位婆罗门）产生极大的恐怖；能够止息尸罗匐婆罗门（Silavat，一位婆罗门）自以为是的智慧。用这甘露，愚昧无知的人饮用之后都能变得有大智慧；用这咒语的力量，使四大毒蛇都不能咬伤，暗中拔刀的盗贼也不能追赶；用这法眼能看清六入（六根，眼耳鼻舌身意）皆是空无自性的聚合；用这法军能摧破五盖（贪嗔痴慢疑）的怨敌，能够保护智首（智慧的头脑）不畏惧五欲（色声香味触）；用这智慧之船渡过烦恼的波涛大海，到达涅槃（Nirvana，寂灭）的彼岸；用这智慧度过大灰河，不让内外诸入（六根和六尘）被烧煮。能够使痛苦的感受像恶刺一样，刺而不入；能够在无明（Avidya，无知）的大黑暗中不迷失沉没。如果有众生能够观察这些，就能为他们照明，能够安立众生于戒律的平地，在念处（Smrti，正念）中得到止息，行走在精进的道路上，进入如意堂，登上五根（信进念定慧）之楼，进入五力（信力、精进力、念力、定力、慧力）之室，嗅着七觉支（七菩提分）的香气，饮用八正道（八圣道分）的水，坐在有余涅槃（有余依涅槃）的床上，感受四禅（Dhyana，禅定）无漏的凉风。能够做到这些，就是众生真正的善知识。不毁坏清净的戒律，能够修习禅定，增长觉悟的智慧，能够摧毁恶趣，得到解脱之道，观察四谛（四圣谛）的方向，焚烧各种邪见的草，破除身见（萨迦耶见）的石头，摧灭戒禁取（错误的戒律和修行方式）的大阿修罗（Asura，恶神），清楚地看见魔的五欲之箭，渡过旷野险恶的道路，进入涅槃城。断绝贪欲的网，破除嫉妒的毗舍遮鬼（Pisacha，食人鬼），洗除悭吝贪婪，吐出我慢，放下我执和我所执，拔除贪嗔痴三毒的根，灭除各种烦恼，停止生死轮回，斩断爱欲的绳索，摧毁因缘的锁链，能够摧毁三有（欲界、色界、无色界）茂盛的大树，永远脱离胞胎，度过衰老、疾病、死亡、忧愁、悲伤、痛苦、烦恼，这巨大的苦海。 ‘想要了解因缘（Hetu，原因和条件），它的体性幽深微妙。如果用浅薄的智慧，