Chinese
’迦叶！如人有父得缘觉道，子断父命，名杀中重；夺三宝物，名盗中重；若复有人其母出家得罗汉道，共为不净，是淫中重；若以不实谤毁如来，是妄语中重；若两舌语坏贤圣僧，是两舌中重；若骂圣人，是恶口中重；言说坏乱求法之人，是绮语中重；若五逆初业，是瞋恚中重；若欲劫夺持净戒人物，是贪中重、邪见中重，谓之边见。迦叶！此十恶道，是为最重。迦叶！如来知是十恶业是为最重。迦叶！若有一人具是十恶，迦叶！是恶众生若解知如来说因缘法，是中无有众生、寿命，无人、无丈夫、无我、无年少、无作业者、无受者起者；无知者见者、无福伽罗；无生、无灭、无行，是为尽法，无染无著，无善不善，本性清净。一切诸法本性常净，解知信入，迦叶！我不说彼趣向恶道，无恶道果。何以故？迦叶！法无积聚，法无集无恼。迦叶！一切诸法生灭不住，因缘和合而得生起，起已还灭。迦叶！若心生灭，一切结使亦生已灭；若如是解，无犯犯处。迦叶！若犯有住，无有是处。迦叶！如百千岁极大闇室不然灯明，是极闇室无门窗牖，乃至无有如针鼻孔日月珠火，所有光明无能得入。迦叶！若闇室中然火灯明，是闇颇能作如是说：‘我百千岁住，今不应去？’” 迦叶白言：“不也。世尊！当然灯时，是 现代汉语译本： 迦叶！譬如有人，他的父亲证得了缘觉道（Pratyekabuddha，一种不依靠佛陀教导，通过自身努力证悟的圣者），儿子却杀害了父亲，这叫做杀业中最重的；盗取三宝（佛、法、僧）之物，这叫做盗业中最重的；如果有人，他的母亲出家证得了阿罗汉道（Arhat，断尽烦恼，证得解脱的圣者），却与母亲行不净之事，这叫做淫业中最重的；如果用不真实的话语诽谤如来（Tathagata，佛的称号之一），这叫做妄语中最重的；如果用两舌（挑拨离间）的言语破坏贤圣僧团，这叫做两舌中最重的；如果谩骂圣人，这叫做恶口中最重的；如果用言语破坏扰乱求法之人，这叫做绮语中最重的；如果犯下五逆罪（杀父、杀母、杀阿罗汉、出佛身血、破和合僧）的最初行为，这叫做瞋恚中最重的；如果想要劫夺持有清净戒律的人的财物，这叫做贪心中最重的、邪见中最重的，这被称为边见（极端错误的见解）。 迦叶！这十恶道，是罪业最重的。迦叶！如来知道这十恶业是最重的。迦叶！如果有一个人具足这十种恶业，迦叶！这个恶劣的众生如果能够理解如来说的因缘法（Pratītyasamutpāda，诸法生起是由于各种条件的相互作用），明白其中没有众生、没有寿命，没有人、没有丈夫、没有我、没有年少、没有作业者、没有受者、没有起者；没有知者、没有见者、没有补特伽罗（Pudgala，意为‘人’或‘有情’）；没有生、没有灭、没有行，这就是尽法（涅槃，Nirvana），没有染污、没有执著，没有善与不善，本性清净。一切诸法的本性都是常净的，如果能够理解并信入，迦叶！我不说这个人会趣向恶道，也不会有恶道的果报。为什么呢？迦叶！法没有积聚，法没有聚集也没有恼害。迦叶！一切诸法生灭不住，因缘和合而生起，生起之后还会灭去。迦叶！如果心生灭，一切结使（Kleshas，烦恼）也随着生起而灭去；如果能够这样理解，就没有犯与不犯之处。迦叶！如果认为罪业有住留，那是不可能的。迦叶！譬如一个百千年的极大的黑暗房间，如果没有点燃灯火，这个极暗的房间没有门窗，甚至连针尖大小的孔隙都没有，日月珠火所有的光明都无法进入。 迦叶！如果在黑暗的房间里点燃灯火，这黑暗难道会说：‘我已经住了百千年，现在不应该离去吗？’" 迦叶回答说：‘不会的，世尊！当点燃灯火的时候，黑暗自然就会消失。’
English
English version: ‘Kashyapa! If a person's father attains the state of a Pratyekabuddha (one who attains enlightenment independently), and the son kills his father, this is the heaviest among killings; stealing from the Three Jewels (Buddha, Dharma, Sangha), this is the heaviest among thefts; if someone's mother becomes a renunciant and attains the state of an Arhat (one who has extinguished all defilements), and he engages in impure acts with her, this is the heaviest among sexual misconduct; if one falsely slanders the Tathagata (one of the titles of the Buddha), this is the heaviest among false speech; if one uses divisive speech to destroy the virtuous Sangha (community of monks), this is the heaviest among divisive speech; if one curses a sage, this is the heaviest among harsh speech; if one's speech disrupts those seeking the Dharma, this is the heaviest among frivolous speech; if one commits the initial act of the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, creating disunity in the Sangha), this is the heaviest among anger; if one desires to rob someone who upholds pure precepts, this is the heaviest among greed and wrong views, which is called extreme view (a fundamentally incorrect perspective). Kashyapa! These ten evil paths are the heaviest. Kashyapa! The Tathagata knows that these ten evil deeds are the heaviest. Kashyapa! If a person possesses these ten evil deeds, Kashyapa! if this evil being understands the Dharma of Dependent Origination (Pratītyasamutpāda, the principle that all phenomena arise due to the interaction of various conditions) as taught by the Tathagata, realizing that there is no being, no life, no person, no man, no self, no youth, no doer, no receiver, no initiator; no knower, no seer, no Pudgala (meaning 'person' or 'sentient being'); no birth, no death, no action, this is the cessation of Dharma (Nirvana), without defilement, without attachment, neither good nor bad, its fundamental nature is pure. The fundamental nature of all Dharmas is always pure; if one understands and believes in this, Kashyapa! I do not say that such a person will go to evil realms, nor will there be the result of evil realms. Why? Kashyapa! Dharma has no accumulation, Dharma has no gathering and no affliction. Kashyapa! All Dharmas arise and cease without abiding, arising from the combination of causes and conditions, and ceasing after arising. Kashyapa! If the mind arises and ceases, all Kleshas (afflictions) also arise and cease along with it; if one understands in this way, there is no place for offense or non-offense. Kashyapa! If offenses are considered to abide, that is not possible. Kashyapa! It is like a vast, dark room that has been dark for hundreds of thousands of years, if a lamp is not lit, and this extremely dark room has no doors or windows, not even a hole the size of a needle's eye, all the light from the sun, moon, jewels, or fire cannot enter. Kashyapa! If a lamp is lit in the dark room, would the darkness say: ‘I have resided here for hundreds of thousands of years, I should not leave now?’’ Kashyapa replied: ‘No, World Honored One! When the lamp is lit, the darkness naturally disappears.’ -------------------------------------------------------------------------------- 闇已去。”
Chinese
佛言：“如是迦叶！百千万劫所造业障，信如来语、解知缘法，修观察行、修于定慧，观无我、无命、无人、无丈夫等，我说是人名为无犯、无处、无集。迦叶！以是事故，当知羸劣诸烦恼等，智慧灯照势不能住。 “迦叶！是说如来密藏住处无上，大师子吼转净法轮，天、人、魔、梵所不能转。迦叶！若有众生信是如来秘密藏法，如是受持如是观察，彼当如是大师子吼。” 是时大德阿难白言：“世尊！是无量志庄严王菩萨自以其身供养如来，当以何身觉菩提道？” 时华台中诸菩萨等，问阿难言：“于意云何？可以身觉于菩提耶？阿难！勿作斯观（当以身心觉于菩提）。” 阿难报言：“诸善丈夫！若非身心觉于菩提，当用何等而觉菩提？” 诸菩萨言：“大德阿难！身之实性是菩提实性，菩提实性是心实性，心之实性即是一切法之实性，觉是一切诸实性，故名觉菩提。” 时诸华台所有菩萨，顶礼佛足说如是言：“世尊！我等若至此大地时，是无量志庄严王菩萨乃当得成阿耨多罗三藐三菩提。” 是时阿难白言：“世尊！是诸华台众菩萨等，几时当至于此大地？” 佛告阿难：“是诸菩萨于下方界分恒河沙等诸佛如来所，咨受请问于是如 ‘黑暗已经消逝。’ 佛说：‘是的，迦叶（Kasyapa）！百千万劫所造的业障，如果有人相信如来的话语，理解并知晓缘起之法，修习观察之行，修习禅定与智慧，观察无我、无命、无人、无丈夫等，我说这样的人名为无犯、无处、无集。迦叶（Kasyapa）！因此，应当知道，微弱的各种烦恼，在智慧之灯的照耀下，势必不能停留。’ ‘迦叶（Kasyapa）！这说的是如来密藏的住处是无上的，大师子吼转动清净的法轮，天、人、魔、梵都不能转动。迦叶（Kasyapa）！如果有众生相信这如来秘密藏法，如此受持，如此观察，他们应当也能像这样发出大师子吼。’ 这时，大德阿难（Ananda）禀告说：‘世尊！这位无量志庄严王菩萨（Immeasurable Aspiration Adornment King Bodhisattva）以自身供养如来，应当以何种身觉悟菩提之道呢？’ 这时，莲花台中的诸位菩萨问阿难（Ananda）说：‘你认为如何？可以用身体觉悟菩提吗？阿难（Ananda）！不要这样认为（应当以身心觉悟菩提）。’ 阿难（Ananda）回答说：‘各位善丈夫！如果不是以身心觉悟菩提，那么应当用什么来觉悟菩提呢？’ 诸位菩萨说：‘大德阿难（Ananda）！身体的实性就是菩提的实性，菩提的实性就是心的实性，心的实性就是一切法的实性，觉悟了一切诸实性，所以名为觉悟菩提。’ 这时，所有莲花台上的菩萨，顶礼佛足，说道：‘世尊！我们如果到达此大地时，这位无量志庄严王菩萨（Immeasurable Aspiration Adornment King Bodhisattva）就将证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。’ 这时，阿难（Ananda）禀告说：‘世尊！这些莲花台上的众菩萨，何时才能到达此大地呢？’ 佛告诉阿难（Ananda）：‘这些菩萨在下方世界，于恒河沙数般的诸佛如来处，咨询请问关于此事’
English
'The darkness has gone.' The Buddha said: 'So it is, Kasyapa! The karmic obstacles created over hundreds of thousands of kalpas, if one believes in the words of the Tathagata, understands and knows the law of dependent origination, cultivates the practice of observation, cultivates meditation and wisdom, observes no self, no life, no person, no man, etc., I say that such a person is called without offense, without place, without accumulation. Kasyapa! Therefore, you should know that the weak and feeble afflictions cannot remain under the light of wisdom.' 'Kasyapa! This speaks of the abode of the Tathagata's secret treasury as supreme, the great lion's roar turns the pure Dharma wheel, which cannot be turned by gods, humans, demons, or Brahma. Kasyapa! If there are sentient beings who believe in this secret treasury Dharma of the Tathagata, uphold it in this way, observe it in this way, they should also be able to roar like a great lion.' At this time, the Venerable Ananda said: 'World Honored One! This Immeasurable Aspiration Adornment King Bodhisattva, who offers his own body to the Tathagata, with what body should he awaken to the path of Bodhi?' At this time, the Bodhisattvas in the lotus dais asked Ananda: 'What do you think? Can one awaken to Bodhi with the body? Ananda! Do not think like this (one should awaken to Bodhi with body and mind).' Ananda replied: 'Virtuous gentlemen! If not with body and mind, then with what should one awaken to Bodhi?' The Bodhisattvas said: 'Venerable Ananda! The true nature of the body is the true nature of Bodhi, the true nature of Bodhi is the true nature of the mind, the true nature of the mind is the true nature of all dharmas. Awakening to the true nature of all dharmas is called awakening to Bodhi.' At this time, all the Bodhisattvas on the lotus dais prostrated at the Buddha's feet and said: 'World Honored One! When we arrive at this great earth, this Immeasurable Aspiration Adornment King Bodhisattva will attain Anuttara-samyak-sambodhi.' At this time, Ananda said: 'World Honored One! When will these Bodhisattvas on the lotus dais arrive at this great earth?' The Buddha told Ananda: 'These Bodhisattvas, in the lower realms, at the places of Buddhas and Tathagatas as numerous as the sands of the Ganges River, are consulting and inquiring about this matter.' -------------------------------------------------------------------------------- 来秘密藏法，闻已解义。”
Chinese
阿难白言：“世尊！是无量志庄严王菩萨，几时当成阿耨多罗三藐三菩提？” 佛告阿难：“是贤劫中千佛已出当出，阿难！最后如来号名卢志。阿难！卢志如来、应、正遍觉诸声闻众，多先诸佛所有声闻僧。阿难！是卢志如来乃当授是无量志庄严王菩萨无上道记，云：‘无量志庄严王菩萨过九十八劫，当得成佛，号庄严王，亦于是界得无上道。’是庄严王如来坐此地时，是华台中诸菩萨等尔乃至地，复当闻此如来密藏法。阿难！尔时是庄严王如来世界，名作无量功德庄严。阿难！一切欲界诸天宫殿，等彼庄严王佛国土中一宝台耳！是娑婆界，尔时当名妙好色土。阿难！庄严王如来寿命百劫，佛灭度后正法住世满足十劫，纯菩萨僧。” 说是庄严王如来记已，佛土华盖便没不现，无量志庄严王菩萨现佛前住。 是时阿难白言：“世尊！护持此法令得久住，于阎浮提增广流布，令善丈夫能持如来密藏法者，成满功德手得是法？” 尔时世尊告阿难言：“假令四大变易其性，终不令是善丈夫等不闻是法而取命终。阿难！若有书写受持读诵，当知是人即是如来所持。阿难！若有人能右手执持恒沙佛界满中七宝，左手复持恒沙世界满中七宝，若昼三时、夜三时持用 现代汉语译本：来秘密藏法，听闻后理解其含义。' 阿难问佛说：'世尊！这位无量志庄严王菩萨，何时才能成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？' 佛告诉阿难：'在这贤劫（Bhadrakalpa，贤善劫）中，已经出现和将要出现的千佛之中，阿难！最后一位如来名为卢志（Ruchi）。阿难！卢志如来、应供、正遍知（Tathagata，Arhat，Samyak-sambuddha）的声闻众（Śrāvaka，听闻佛法而证悟的弟子），比之前的诸佛的声闻僧还要多。阿难！这位卢志如来将会为无量志庄严王菩萨授记无上菩提，说：‘无量志庄严王菩萨经过九十八劫后，将会成佛，佛号为庄严王（Vyūharāja），也在这片佛土证得无上菩提。’当庄严王如来坐在这片土地上时，这莲花台中的诸位菩萨等，乃至此地，都将再次听闻这位如来的秘密藏法。阿难！那时庄严王如来的世界，名为无量功德庄严。阿难！一切欲界（Kāmadhātu，六道轮回中的欲界天）的诸天宫殿，都比不上庄严王佛国土中的一座宝台！这个娑婆世界（Sahā，我们所居住的堪忍世界），那时将名为妙好色土。阿难！庄严王如来的寿命有一百劫，佛陀灭度后，正法住世的时间将有整整十劫，僧团都是由菩萨组成。' 说完庄严王如来的授记后，佛土的华盖便消失不见，无量志庄严王菩萨显现在佛前。 这时阿难问佛说：'世尊！如何护持此法，使其能够长久住世，在阎浮提（Jambudvīpa，我们所居住的南赡部洲）广泛流传，让有善根的男子能够持有如来的秘密藏法，圆满功德，得到此法？' 这时世尊告诉阿难：'即使四大（catvāri mahābhūtāni，地、水、火、风）的性质发生改变，也不会让这些有善根的男子等，在没有听闻此法的情况下就死去。阿难！如果有人书写、受持、读诵此法，应当知道这个人就是如来所护持的人。阿难！如果有人能够右手执持如恒河沙数佛土中充满的七宝（saptaratna，七种珍宝），左手也执持如恒河沙数世界中充满的七宝，如果白天三个时辰、夜晚三个时辰都用