Great Buddha's Crown Surangama Sutra of the Myriad Practices, Fascicle 7

南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一)薩怛他佛陀俱胝瑟尼釤(二)南無薩婆勃陀勃地薩跢鞞弊(三)(毘迦切)南無薩多南三藐三菩陀俱知南(四)娑舍囉婆迦僧伽喃(五)南無盧雞阿羅漢跢喃(六)南無蘇盧多波那喃(七)南無娑羯唎陀伽彌喃(八)南無盧雞三藐伽跢喃(九)三藐伽波囉底波多那喃(十)南無提婆離瑟𧹞(十一)南無悉陀耶毘地耶陀囉離瑟𧹞(十二)舍波奴揭囉訶娑訶娑囉摩他喃(十三)南無跋囉訶摩泥(十四)南無因陀囉耶(十五)南無婆伽婆帝(十六)嚧陀囉耶(十七)烏摩般帝(十八)娑醯夜耶(十九)南無婆伽婆帝(二十)那囉野拏耶(二十一)槃遮摩訶三慕陀囉(二十二)南無悉羯唎多耶(二十三)南無婆伽婆帝(二十四)摩訶迦羅耶(二十五)地唎般剌那伽囉(二十六)毘陀囉波拏迦囉耶(二十七)阿地目帝(二十八)屍摩舍那泥婆悉泥(二十九)摩怛唎伽拏(三十)南無悉羯唎多耶(三十一)南無婆伽婆帝(三十二)多他伽跢俱囉耶(三十三)南無般頭摩俱囉耶(三十四)南無跋闍羅俱囉耶(三十五)南無摩尼俱囉耶(三十六)南無伽闍俱囉耶(三十七)南無婆伽婆帝(三十八)帝唎茶輸囉西那(三十九)波囉訶囉拏囉闍耶(四十)跢他伽多耶(四十一)南無婆伽婆帝(四十二)南無阿彌多婆耶(四十三)跢他伽多耶(四十四)阿囉訶帝(四十五)三藐三菩陀耶(四十六)南無婆伽婆帝(四十七)阿芻鞞耶(四十八)跢他伽多耶(四十九)阿囉訶帝(五十)三藐三菩陀耶(五十一)南無婆伽婆帝(五十二)鞞沙闍耶俱盧吠柱唎耶(五十三)般囉婆囉闍耶(五十四)跢他伽多耶(五十五)南無婆伽婆帝(五十六)三補師毖多(五十七)薩憐捺囉剌闍耶(五十八)跢他伽多耶(五十九)阿囉訶帝(六十)三藐三菩陀耶(六十一)南無婆伽婆帝(六十二)舍雞野母那曳(六十三)跢他伽多耶(六十四)阿囉訶帝(六十五)三藐三菩陀耶(六十六)南無婆伽婆帝(六十七)剌怛那雞都囉闍耶(六十八)跢他伽多耶(六十九)阿囉訶帝(七十)三藐三菩陀耶(七十一)帝瓢南無薩羯唎多(七十二)翳曇婆伽婆多(七十三)薩怛他伽都瑟尼釤(七十四)薩怛多般怛㘕(七十五)南無阿婆囉視躭(七十六)般囉帝揚岐囉(七十七)薩囉婆部多揭囉訶(七十八)尼羯囉訶揭迦囉訶尼(七十九)跋囉毖地耶叱陀儞(八十)阿迦囉蜜唎柱(八十一)般唎怛囉耶儜揭唎(八十二)薩囉婆槃陀那目叉尼(八十三)薩囉婆突瑟吒(八十四)突悉乏般那儞伐囉尼(八十五)赭都囉失帝南(八十六)羯囉訶娑訶薩囉若闍(八十七)毘多崩娑那羯唎(八十八)阿瑟吒氷舍帝南(八十九)那叉剎怛囉若闍(九十)波囉薩陀那羯唎(九十一)阿瑟吒南(九十二)摩訶揭囉訶若闍(九十三)毘多崩薩那羯唎(九十四)薩婆舍都嚧儞婆囉若闍(九十五)呼藍突悉乏難遮那舍尼(九十六)毖沙舍悉怛囉(九十七)阿吉尼烏陀迦囉若闍(九十八)阿般囉視多具囉(九十九)摩訶般囉戰持(一百)摩訶疊多(一百一)摩訶帝闍(二)摩訶稅多闍婆囉(三)摩訶跋囉槃陀囉婆悉儞(四)阿唎耶多囉(五)毘唎俱知(六)誓婆毘闍耶(七)跋闍囉摩禮底(八)毘舍嚧多(九)勃騰罔迦(十)跋闍囉制喝那阿遮(一百十一)摩囉制婆般囉質多(十二)跋闍囉擅持(十三)毘舍囉遮(十四)扇多舍鞞提婆補視多(十五)蘇摩嚧波(十六)摩訶稅多(十七)阿唎耶多囉(十八)摩訶婆囉阿般囉(十九)跋闍囉啇羯囉制婆(二十)跋闍囉俱摩唎(一百二十一)俱藍陀唎(二十二)跋闍囉喝薩多遮(二十三)毘地耶乾遮那摩唎迦(二十四)啒蘇母婆羯囉跢那(二十五)鞞嚧遮那俱唎耶(二十六)夜囉菟瑟尼釤(二十七)毘折藍婆摩尼遮(二十八)跋闍囉迦那迦波囉婆(二十九)嚧闍那跋闍囉頓稚遮(三十)稅多遮迦摩囉(一百三十一)剎奢屍波囉婆(三十二)翳帝夷帝(三十三)母陀囉羯拏(三十四)娑鞞囉懺(三十五)掘梵都(三十六)印兔那麼麼寫(三十七)(誦呪者至此句稱弟子某甲受持)烏𤙖(三十八)唎瑟揭拏(三十九)般剌舍悉多(四十)薩怛他伽都瑟尼釤(一百四十一)虎汼(四十二)都嚧雍(四十三)瞻婆那(四十四)虎𤙖(四十五)都嚧雍(四十六)悉耽婆那(四十七)虎𤙖(四十八)都嚧雍(四十九)波羅瑟地耶三般叉拏羯囉(五十)虎𤙖(一百五十一)都嚧雍(五十二)薩婆藥叉喝囉剎娑(五十三)揭囉訶若闍(五十四)毘騰崩薩那羯囉(五十五)虎𤙖(五十六)都嚧雍(五十七)者都囉屍底南(五十八)揭囉訶娑訶薩囉南(五十九)毘騰崩薩那囉(六十)虎𤙖(一百六十一)都嚧雍(六十二)囉叉(六十三)婆伽梵(六十四)薩怛他伽都瑟尼釤(六十五)波囉點闍吉唎(六十六)摩訶娑訶薩囉(六十七)勃樹娑訶薩囉室唎沙(六十八)俱知娑訶薩泥帝㘑(六十九)阿弊提視婆唎多(七十)吒吒甖迦(一百七十一)摩訶跋闍嚧陀囉(七十二)帝唎菩婆那(七十三)曼茶囉(七十四)烏𤙖(七十五)莎悉帝薄婆都(七十六)麼麼(七十七)印兔那麼麼寫(七十八)(至此句準前稱名，若俗人稱弟子某甲)囉闍婆夜(七十九)主囉跋夜(八十)阿祇尼婆夜(一百八十一)烏陀迦婆夜(八十二)毘沙婆夜(八十三)舍薩多囉婆夜(八十四)婆囉斫羯囉婆夜(八十五)突瑟叉婆夜(八十六)阿舍儞婆夜(八十七)阿迦囉蜜唎柱婆夜(八十八)陀囉尼部彌劍波伽波陀婆夜(八十九)烏囉迦婆多婆夜(九十)剌闍壇茶婆夜(一百九十一)那伽婆夜(九十二)毘條怛婆夜(九十三)蘇波囉拏婆夜(九十四)藥叉揭囉訶(九十五)囉叉私揭囉訶(九十六)畢唎多揭囉訶(九十七)毘舍遮揭囉訶(九十八)部多揭囉訶(九十九)鳩槃茶揭囉訶(二百)補丹那揭囉訶(二百一)迦吒補丹那揭囉訶(二)悉乾度揭囉訶(三)阿播悉摩囉揭囉訶(四)烏檀摩陀揭囉訶(五)車夜揭囉訶(六)醯唎婆帝揭囉訶(七)社多訶唎南(八)揭婆訶唎南(九)嚧地囉訶唎南(十)忙娑訶唎南(二百十一)謎陀訶唎南(十二)摩闍訶唎南(十三)闍多訶唎女(十四)視比多訶唎南(十五)毘多訶唎南(十六)婆多訶唎南(十七)阿輸遮訶唎女(十八)質多訶唎女(十九)帝釤薩鞞釤(二十)薩婆揭囉訶南(二百二十一)毘陀耶闍瞋陀夜彌(二十二)雞囉夜彌(二十三)波唎跋囉者迦訖唎擔(二十四)毘陀夜闍瞋陀夜彌(二十五)雞囉夜彌(二十六)茶演尼訖唎擔(二十七)毘陀夜闍瞋陀夜彌(二十八)雞囉夜彌(二十九)摩訶般輸般怛夜(三十)嚧陀囉訖唎擔(二百三十一)毘陀夜闍瞋陀夜彌(三十二)雞囉夜彌(三十三)那囉夜拏訖唎擔(三十四)毘陀夜闍瞋陀夜彌(三十五)雞囉夜彌(三十六)怛埵伽嚧茶西訖唎擔(三十七)毘陀夜闍瞋陀夜彌(三十八)雞囉夜彌(三十九)摩訶迦囉摩怛唎伽拏訖唎擔(四十)毘陀夜闍瞋陀夜彌(二百四十一)雞囉夜彌(四十二)迦波唎迦訖唎擔(四十三)毘陀夜闍瞋陀夜彌(四十四)雞囉夜彌(四十五)闍耶羯囉摩度羯囉(四十六)薩婆囉他娑達那訖唎擔(四十七)毘陀夜闍瞋陀夜彌(四十八)雞囉夜彌(四十九)赭咄囉婆耆儞訖唎擔(五十)毘陀夜闍瞋陀夜彌(二百五十一)雞囉夜彌(五十二)毘唎羊訖唎知(五十三)難陀雞沙囉伽拏般帝(五十四)索醯夜訖唎擔(五十五)毘陀夜闍瞋陀夜彌(五十六)雞囉夜彌(五十七)那揭那舍囉婆拏訖唎擔(五十八)毘陀夜闍瞋陀夜彌(五十九)雞囉夜彌(六十)阿羅漢訖唎擔毘陀夜闍瞋陀夜彌(二百六十一)雞囉夜彌(六十二)毘多囉伽訖唎擔(六十三)毘陀夜闍瞋陀夜彌(六十四)雞囉夜彌跋闍囉波儞(六十五)具醯夜具醯夜(六十六)迦地般帝訖唎擔(六十七)毘陀夜闍瞋陀夜彌(六十八)雞囉夜彌(六十九)囉叉罔(七十)婆伽梵(二百七十一)印兔那麼麼寫(七十二)(至此依前稱弟子名)婆伽梵(七十三)薩怛多般怛囉(七十四)南無粹都帝(七十五)阿悉多那囉剌迦(七十六)波囉婆悉普吒(七十七)毘迦薩怛多缽帝唎(七十八)什佛囉什佛囉(七十九)陀囉陀囉(八十)頻陀囉頻陀囉瞋陀瞋陀(二百八十一)虎𤙖(八十二)虎𤙖(八十三)泮吒(八十四)泮吒泮吒泮吒泮吒(八十五)娑訶(八十六)醯醯泮(八十七)阿牟迦耶泮(八十八)阿波囉提訶多泮(八十九)婆囉波囉陀泮(九十)阿素囉毘陀囉波迦泮(二百九十一)薩婆提鞞弊泮(九十二)薩婆那伽弊泮(九十三)薩婆藥叉弊泮(九十四)薩婆乾闥婆弊泮(九十五)薩婆補丹那弊泮(九十六)迦吒補丹那弊泮(九十七)薩婆突狼枳帝弊泮(九十八)薩婆突澁比𠼐訖瑟帝弊泮(九十九)薩婆什婆唎弊泮(三百)薩婆阿播悉摩𠼐弊泮(三百一)薩婆舍囉婆拏弊泮(二)薩婆地帝雞弊泮(三)薩婆怛摩陀繼弊泮(四)薩婆毘陀耶囉誓遮𠼐弊泮(五)闍夜羯囉摩度羯囉(六)薩婆羅他娑陀雞弊泮(七)毘地夜遮唎弊泮(八)者都囉縛耆儞弊泮(九)跋闍囉俱摩唎(十)毘陀夜囉誓弊泮(三百十一)摩訶波囉丁羊乂耆唎弊泮(十二)跋闍囉商羯囉夜(十三)波囉丈耆囉闍耶泮(十四)摩訶迦囉夜(十五)摩訶末怛唎迦拏(十六)南無娑羯唎多夜泮(十七)毖瑟拏婢曳泮(十八)勃囉訶牟尼曳泮(十九)阿耆尼曳泮(二十)摩訶羯唎曳泮(三百二十一)羯囉檀遲曳泮(二十二)蔑怛唎曳泮(二十三)嘮怛唎曳泮(二十四)遮文茶曳泮(二十五)羯邏囉怛唎曳泮(二十六)迦般唎曳泮(二十七)阿地目質多迦屍摩舍那(二十八)婆私儞曳泮(二十九)演吉質(三十)薩埵婆寫(三百三十一)麼麼印兔那麼麼寫(三十二)(至此句依前稱弟子某人)突瑟吒質多(三十三)阿末怛唎質多(三十四)烏闍訶囉(三十五)伽婆訶囉(三十六)嚧地囉訶囉(三十七)婆娑訶囉(三十八)摩闍訶囉(三十九)闍多訶囉(四十)視毖多訶囉(三百四十一)跋略夜訶囉(四十二)乾陀訶囉(四十三)布史波訶囉(四十四)頗囉訶囉(四十五)婆寫訶囉(四十六)般波質多(四十七)突瑟吒質多(四十八)嘮陀囉質多(四十九)藥叉揭囉訶(五十)囉剎娑揭囉訶(三百五十一)閉㘑多揭囉訶(五十二)毘舍遮揭囉訶(五十三)部多揭囉訶(五十四)鳩槃茶揭囉訶(五十五)悉乾陀揭囉訶(五十六)烏怛摩陀揭囉訶(五十七)車夜揭囉訶(五十八)阿播薩摩囉揭囉訶(五十九)宅袪革茶耆尼揭囉訶(六十)唎佛帝揭囉訶(三百六十一)闍彌迦揭囉訶(六十二)舍俱尼揭囉訶(六十三)姥陀囉難地迦揭囉訶(六十四)阿藍婆揭囉訶(六十五)乾度波尼揭囉訶(六十六)什伐囉堙迦醯迦(六十七)墜帝藥迦(六十八)怛隷帝藥迦(六十九)者突託迦(七十)暱提什伐囉毖釤摩什伐囉(三百七十一)薄底迦(七十二)鼻底迦(七十三)室隷瑟蜜迦(七十四)娑儞般帝迦(七十五)薩婆什伐囉(七十六)室嚧吉帝(七十七)末陀鞞達嚧制劍(七十八)阿綺嚧鉗(七十九)目佉嚧鉗(八十)羯唎突嚧鉗(三百八十一)揭囉訶輸藍(八十二)羯拏輸藍(八十三)憚多輸藍(八十四)迄唎夜輸藍(八十五)末麼輸藍(八十六)跋唎室婆輸藍(八十七)毖栗瑟吒輸藍(八十八)烏陀囉輸藍(八十九)羯知輸藍(九十)跋悉帝輸藍(三百九十一)鄔嚧輸藍(九十二)常伽輸藍(九十三)喝悉多輸藍(九十四)跋陀輸藍(九十五)娑房盎伽般囉丈伽輸藍(九十六)部多毖跢茶(九十七)茶耆尼什婆囉(九十八)陀突嚧迦建咄嚧吉知婆路多毘(九十九)薩般嚧訶凌伽(四百)輸沙怛囉娑那羯囉(四百一)毘沙喻迦(二)阿耆尼烏陀迦(三)末囉鞞囉建跢囉(四)阿迦囉蜜唎咄怛斂部迦(五)地栗剌吒(六)毖唎瑟質迦(七)薩婆那俱囉(八)肆引伽弊揭囉唎藥叉怛囉芻(九)末囉視吠帝釤娑鞞釤(十)悉怛多缽怛囉(四百十一)摩訶跋闍嚧瑟尼釤(十二)摩訶般賴丈耆藍(十三)夜波突陀舍喻闍那(十四)辮怛隷拏(十五)毘陀耶槃曇迦嚧彌(十六)帝殊槃曇迦嚧彌(十七)般囉毘陀槃曇迦嚧彌(十八)跢姪他(十九)唵(二十)阿那隷(四百二十一)毘舍提(二十二)鞞囉跋闍囉陀唎(二十三)槃陀槃陀儞(二十四)跋闍囉謗尼泮(二十五)虎𤙖都嚧甕泮(二十六)莎婆訶(二十七)

This is another transmitted version of the Great Buddha's Crown Dharani of the Surangama Sutra, which has always been recited and held but not translated.

唐天竺沙門般剌蜜帝譯

Translated by the Tang-dynasty Indian monk Paramiti.

「阿難！如是眾生一一類中，亦各各具十二顛倒。猶如揑目，亂花發生。顛倒妙圓真淨明心，具足如斯虛妄亂想。汝今修證佛三摩提，於是本因元所亂想，立三漸次方得除滅。如淨器中除去毒蜜，以諸湯水並雜灰香洗滌其器，後貯甘露。云何名為三種漸次？一者、修習除其助因。二者、真修刳其正性。三者、增進違其現業。

(The Buddha continued:) "Ananda, within each of these kinds of sentient beings, each one also has twelve inversions, just as pressing on the eye makes confused flowers appear. Inverted, the wondrous, perfect, true, pure and bright mind is full of these deluded confused thoughts. If you now wish to cultivate and realize the Buddha's Samadhi, then for these original causes of confused thoughts, three gradual steps must be set up before they can be removed. It is like removing poisonous honey from a clean vessel: one washes the vessel with hot water mixed with ash and fragrance, and only afterward stores sweet dew in it. What are the three gradual steps? First, cultivate the removal of the contributing causes. Second, truly cultivate the cutting out of the main nature. Third, advance by opposing present karma.

「云何助因？阿難！如是世界十二類生，不能自全，依四食住，所謂段食、觸食、思食、識食；是故佛說『一切眾生皆依食住』。阿難！一切眾生，食甘故生，食毒故死。是諸眾生求三摩提，當斷世間五種辛菜。是五種辛，熟食發婬，生啖增恚。如是世界食辛之人，縱能宣說十二部經，十方天仙嫌其臭穢，鹹皆遠離。諸餓鬼等，因彼食次，舐其唇吻。常與鬼住，福德日銷，長無利益。是食辛人修三摩地，菩薩、天仙、十方善神不來守護。大力魔王得其方便，現作佛身來為說法，非毀禁戒，讚婬、怒、痴，命終自為魔王眷屬。受魔福盡，墮無間獄。阿難！修菩提者永斷五辛，是則名為第一增進修行漸次。

(The Buddha continued:) "What are the contributing causes? Ananda, the twelve kinds of beings in these worlds cannot sustain themselves and depend on four kinds of food: food in portions, food of touch, food of thought and food of consciousness. Therefore the Buddha said: 'All sentient beings depend on food to live.' Ananda, all sentient beings live by eating what is sweet and die by eating what is poisonous. These beings, seeking Samadhi, should cut off the five pungent vegetables of the world. These five pungent plants, when cooked and eaten, arouse lust; when eaten raw, they increase anger. People in these worlds who eat the pungent, even if they can expound the twelve divisions of scripture, are disliked for their foul smell by the heavenly immortals of the ten directions, who all keep far away. Hungry ghosts and the like, following the eating, lick their lips. Living always with ghosts, their blessings and virtue diminish day by day and they have no lasting benefit. When one who eats pungent things cultivates Samadhi, Bodhisattvas, heavenly immortals and good spirits of the ten directions do not come to guard him. Powerful demon kings find their opening and appear in the Buddha's body to preach to him, slandering the prohibitions and precepts and praising lust, anger and ignorance; when his life ends he becomes a follower of the demon king himself, and when the demon's blessings are exhausted he falls into the Avici hell. Ananda, those who cultivate Bodhi should forever cut off the five pungent things; this is called the first gradual step of advancing practice.

「云何正性？阿難！如是眾生入三摩地，要先嚴持清淨戒律，永斷婬心，不飡酒肉，以火淨食，無啖生氣。阿難！是修行人，若不斷婬及與殺生出三界者，無有是處。當觀婬欲猶如毒蛇，如見怨賊。先持聲聞四棄、八棄，執身不動。後行菩薩清淨律儀，執心不起。禁戒成就，則於世間永無相生相殺之業。偷劫不行，無相負累，亦於世間不還宿債。是清淨人修三摩地，父母肉身不須天眼，自然觀見十方世界，覩佛聞法，親奉聖旨，得大神通，遊十方界，宿命清淨，得無艱嶮。是則名為第二增進修行漸次。

(The Buddha continued:) "What is the main nature? Ananda, these beings who enter Samadhi must first strictly uphold the pure precepts, forever cut off the mind of lust, not eat wine or meat, purify food with fire, and not eat raw things. Ananda, if such a practitioner does not cut off lust and killing and yet expects to leave the three realms, there is no such possibility. One should regard sexual desire as a poisonous snake and as a hateful bandit. First uphold the Sravaka's four and eight grave prohibitions, keeping the body unmoved. Afterward practice the Bodhisattva's pure rules of conduct, keeping the mind from arising. When the prohibitions are accomplished, there will never be karma of mutual birth and mutual killing in the world. Stealing and robbery are not practiced, there is no mutual debt, and in the world one does not repay old debts. This pure person who cultivates Samadhi, with the flesh body of his parents and without needing the heavenly eye, naturally sees the ten-direction worlds, beholds the Buddhas and hears the Dharma, personally receives the sacred instruction, gains great spiritual powers, roams the ten directions, has pure past lives and travels without hardship or danger. This is called the second gradual step of advancing practice.

「云何現業？阿難！如是清淨持禁戒人，心無貪婬，於外六塵不多流逸，因不流逸旋元自歸。塵既不緣，根無所偶，反流全一，六用不行，十方國土皎然清淨。譬如琉璃，內懸明月，身心快然，妙圓平等，獲大安隱。一切如來密圓淨妙皆現其中，是人即獲無生法忍。從是漸修，隨所發行，安立聖位。是則名為第三增進修行漸次。

(The Buddha continued:) "What is present karma? Ananda, this person who purely upholds the prohibitions has no greed or lust in his mind and does not much flow outward toward the six external dusts; because he does not flow outward, he turns back to return to the source. Since the dusts are no longer objects of attachment, the roots have nothing to pair with; reversing the flow and becoming wholly one, the six functions do not operate, and the lands of the ten directions are brilliantly clear and pure. Like crystal holding a bright moon within, body and mind are joyful, wondrous, perfect and equal, and obtain great peace. The secret, perfect, pure and wondrous reality of all Tathagatas all appears within him, and this person at once attains the patience of non-arising. From this, practicing gradually, according to the practices he develops, he establishes the holy stages. This is called the third gradual step of advancing practice.

「阿難！是善男子，欲愛乾枯，根境不偶，現前殘質不復續生。執心虛明，純是智慧。慧性明圓，瑩十方界。乾有其慧，名乾慧地。

(The Buddha continued:) "Ananda, this good man's desire and love are dried up, root and object do not pair, and the residual form before him is no longer continued in life. Holding the mind empty and bright, it is purely wisdom. The wisdom nature is bright and perfect, shining through the ten-direction realms. Having this wisdom while dry, it is called the Stage of Dry Wisdom.

「欲習初乾，未與如來法流水接。即以此心中中流入，圓妙開敷。從真妙圓，重發真妙，妙信常住。一切妄想滅盡無餘，中道純真，名信心住。真信明瞭一切圓通，陰、處、界三不能為礙。如是乃至過去、未來無數劫中，捨身、受身一切習氣，皆現在前。是善男子皆能憶念，得無遺忘，名念心住。妙圓純真，真精發化，無始習氣通一精明，唯以精明進趣真淨，名精進心。心精現前，純以智慧，名慧心住。執持智明，周遍寂湛，寂妙常凝，名定心住。定光發明，明性深入，唯進無退，名不退心。心進安然，保持不失，十方如來氣分交接，名護法心。覺明保持，能以妙力迴佛慈光，向佛安住。猶如雙鏡光明相對，其中妙影重重相入，名迴向心。心光密迴，獲佛常凝無上妙淨，安住無為得無遺失，名戒心住。住戒自在，能遊十方，所去隨願，名願心住。

(The Buddha continued:) "The habit of desire has just dried up, and it has not yet met the Tathagata's Dharma stream. Taking this mind and flowing into the middle of the stream, the perfect and wondrous opens and unfolds. From the true, wondrous and perfect, the true and wondrous is again revealed, and wondrous faith abides constantly. All false thoughts are extinguished without remainder, and the middle way is purely true; this is called the Abiding of the Mind of Faith. True faith clearly understands all and is perfectly penetrating, and the three of aggregates, sense-bases and realms cannot be hindrances. In this way, through past and future innumerable kalpas, all the habits of giving up bodies and receiving bodies appear before him. This good man can remember them all without forgetting, and this is called the Abiding of the Mind of Mindfulness. Wondrous, perfect and purely true, the true essence arises and transforms, and the beginningless habits are penetrated by one pure brightness; advancing only by this pure brightness toward true purity is called the Mind of Diligence. When the essence of the mind appears, purely with wisdom, it is called the Abiding of the Mind of Wisdom. Holding the light of wisdom and pervading stillness and clarity, with still wondrousness constantly settled, is called the Abiding of the Mind of Samadhi. The light of samadhi arises and its bright nature goes deep, only advancing and not retreating; this is called the Mind of Non-retreat. The mind advances in peace, holds without losing, and the energies of the Tathagatas of the ten directions meet and connect with it; this is called the Mind of Protecting the Dharma. Awakened brightness is maintained, and with wondrous power it can turn the Buddha's compassionate light back and abide facing the Buddha, like two mirrors reflecting each other's brightness, with wondrous images entering one another layer upon layer; this is called the Mind of Dedication. The light of the mind secretly turns back and obtains the Buddha's constantly settled, unsurpassed, wondrous purity, abiding in non-action without loss; this is called the Abiding of the Mind of Precepts. Abiding in the precepts freely, one can roam the ten directions and go wherever one wishes; this is called the Abiding of the Mind of Vows.

「阿難！是善男子，以真方便發此十心。心精發揮，十用涉入，圓成一心，名發心住。心中發明，如淨瑠璃內現精金，以前妙心履以成地，名治地住。心地涉知，俱得明瞭，遊履十方得無留礙，名修行住。行與佛同，受佛氣分，如中陰身自求父母，陰信冥通入如來種，名生貴住。既遊道胎，親奉覺胤，如胎已成人相不缺，名方便具足住。容貌如佛，心相亦同，名正心住。身心合成，日益增長，名不退住。十身靈相一時具足，名童真住。形成出胎，親為佛子，名法王子住。表以成人，如國大王以諸國事分委太子。彼剎利王世子長成，陳列灌頂，名灌頂住。

(The Buddha continued:) "Ananda, this good man, with true skillful means, gives rise to these ten minds. The essence of the mind radiates, the ten functions interpenetrate, and perfectly forming one mind is called the Abiding of Arousing the Mind. When brightness arises within the mind, as pure gold appears within clear crystal, treading the former wondrous mind to form the ground is called the Abiding of Governing the Ground. When the mind-ground is known throughout and all is clearly understood, one roams the ten directions without hindrance; this is called the Abiding of Practice. When one's practice is the same as the Buddha's and one receives the Buddha's energy, like a bardo being seeking his parents, the hidden faith secretly penetrates and one enters the Tathagata's lineage; this is called the Abiding of Noble Birth. Having entered the womb of the Way and personally served the heirs of enlightenment, like a fetus that has already formed with human features complete, this is called the Abiding of Complete Skillful Means. When the appearance is like the Buddha's and the aspect of the mind is also the same, this is called the Abiding of Correct Mind. When body and mind unite and grow day by day, this is called the Abiding of Non-retreat. When the ten bodies' spiritual features are all complete at once, this is called the Abiding of the Pure Youth. When the form is complete and one is born out of the womb, being personally a child of the Buddha, this is called the Abiding of the Prince of the Dharma. Like an adult, as a great king of a country entrusts the affairs of the states to the crown prince, so when the crown prince of a Kshatriya king has grown up, he is displayed and receives the anointing; this is called the Abiding of Anointment.

「阿難！是善男子，成佛子已，具足無量如來妙德。十方隨順，名歡喜行。善能利益一切眾生，名饒益行。自覺覺他得無違拒，名無嗔恨行。種類出生窮未來際，三世平等、十方通達，名無盡行。一切合同，種種法門得無差誤，名離痴亂行。則於同中顯現群異，一一異相各各見同，名善現行。如是乃至十方虛空滿足微塵，一一塵中現十方界；現塵、現界不相留礙，名無著行。種種現前，鹹是第一波羅蜜多，名尊重行。如是圓融，能成十方諸佛軌則，名善法行。一一皆是清淨無漏，一真無為，性本然故，名真實行。

(The Buddha continued:) "Ananda, when this good man has become a child of the Buddha, he is fully endowed with the Tathagata's countless wondrous virtues, and in the ten directions all accord with him; this is called the Practice of Joy. Being good at benefiting all sentient beings is called the Practice of Enriching. Awakening himself and awakening others without opposition or refusal is called the Practice of No Anger or Resentment. Kinds being born to the end of the future, the three times equal and the ten directions penetrated, is called the Inexhaustible Practice. When all is united and the various Dharma gates are obtained without error, this is called the Practice of Freedom from Folly and Confusion. Then, in sameness, many differences appear, and each different aspect is seen as the same; this is called the Practice of Good Manifestation. In this way, as far as the empty space of the ten directions is filled with fine dust, each speck of dust reveals the worlds of the ten directions; the dust that appears and the worlds that appear do not hinder one another, and this is called the Practice of Non-attachment. When various things appear before him, all are the first paramita; this is called the Practice of Reverence. Such perfect fusion can accomplish the norms of all the Buddhas of the ten directions; this is called the Practice of Good Dharma. Each of them is pure and without outflows, one true non-action, because the nature is originally so; this is called the Practice of Truth.

「阿難！是善男子，滿足神通、成佛事已，純潔精真，遠諸留患，當度眾生、滅除度相，迴無為心向涅槃路，名救護一切眾生離眾生相迴向。壞其可壞，遠離諸離，名不壞迴向。本覺湛然，覺齊佛覺，名等一切佛迴向。精真發明，地如佛地，名至一切處迴向。世界如來互相涉入，得無罣礙，名無盡功德藏迴向。於同佛地，地中各各生清淨因，依因發揮取涅槃道，名隨順平等善根迴向。真根既成，十方眾生皆我本性，性圓成就不失眾生，名隨順等觀一切眾生迴向。即一切法離一切相，唯即與離二無所著，名真如相迴向。真得所如，十方無礙，名無縛解脫迴向。性德圓成，法界量滅，名法界無量迴向。

(The Buddha continued:) "Ananda, when this good man has fulfilled spiritual powers and completed the Buddha's work, purely clear and truly refined, far from all lingering troubles, he should liberate sentient beings and extinguish the notion of liberating, turning the mind of non-action toward the road of Nirvana; this is called Dedication to Saving and Protecting All Sentient Beings While Free from the Notion of Sentient Beings. Destroying what can be destroyed and keeping far from all separations is called the Indestructible Dedication. The original awareness is clear and still, and awareness equals the Buddhas' awareness; this is called Dedication Equal to All Buddhas. When the true essence is revealed and the ground is like the Buddha's ground, this is called Dedication Reaching All Places. When worlds and Tathagatas interpenetrate without hindrance, this is called the Dedication of the Inexhaustible Treasury of Merit. On the ground the same as the Buddha's ground, each ground gives rise to pure causes, and relying on the causes one takes the path to Nirvana; this is called the Dedication of Accordance with Equal Good Roots. When the true roots are complete, the sentient beings of the ten directions are all my original nature, the nature completely accomplished without losing sentient beings; this is called the Dedication of Accordance with Equal Viewing of All Sentient Beings. Being one with all dharmas yet apart from all forms, without attachment to either oneness or separation, is called the Dedication of the Aspect of True Suchness. Truly attaining suchness, unhindered in the ten directions, is called the Dedication of Liberation Without Bondage. When the virtue of the nature is perfectly accomplished and the measure of the Dharma realm is extinguished, this is called the Dedication of the Immeasurable Dharma Realm.

「阿難！是善男子，盡是清淨四十一心，次成四種妙圓加行。即以佛覺用為己心，若出未出，猶如鑽火欲然其木，名為煖地。又以己心成佛所履，若依非依，如登高山，身入虛空，下有微礙，名為頂地。心佛二同，善得中道，如忍事人非懷非出，名為忍地。數量銷滅，迷覺中道二無所目，名世第一地。

(The Buddha continued:) "Ananda, when this good man has completed all of these forty-one pure minds, next he accomplishes four kinds of wondrous perfect added practices. Taking the Buddha's awakened function as his own mind, as if emerging and not yet emerged, like drilling for fire when one wishes to ignite the wood, this is called the Stage of Warmth. Again, taking his own mind as what the Buddha treads, as if relying and not relying, like climbing a high mountain with the body entering empty space while something slight remains below, this is called the Stage of Peak. When mind and Buddha are the same and he well attains the middle way, like one who endures matters without harboring or releasing them, this is called the Stage of Patience. When numbers and measures are extinguished and neither delusion nor awakening in the middle way is any longer the object, this is called the Stage of the Highest Worldly Dharma.

「阿難！是善男子，於大菩提善得通達，覺通如來盡佛境界，名歡喜地。異性入同，同性亦滅，名離垢地。淨極明生，名發光地。明極覺滿，名焰慧地。一切同異所不能至，名難勝地。無為真如性淨明露，名現前地。盡真如際，名遠行地。一真如心，名不動地。發真如用，名善慧地。

(The Buddha continued:) "Ananda, when this good man well attains penetration of great Bodhi, with awareness penetrating the Tathagata and reaching the Buddha's realm, this is called the Stage of Joy. When differing nature enters sameness and the same nature is also extinguished, this is called the Stage of Freedom from Defilement. When purity reaches its limit and brightness arises, this is called the Stage of Radiance. When brightness reaches its limit and awareness is full, this is called the Stage of Blazing Wisdom. When all sameness and difference cannot reach it, this is called the Stage of Difficult Conquest. When the pure nature of unconditioned true suchness is bright and revealed, this is called the Stage of Manifestation. When it exhausts the limit of true suchness, this is called the Stage of Far-reaching Practice. The one true-suchness mind is called the Stage of Immovability. When the function of true suchness arises, it is called the Stage of Good Wisdom.

「阿難！是諸菩薩，從此已往修習畢功，功德圓滿。亦目此地名修習位，慈陰妙雲覆涅槃海，名法雲地。

(The Buddha continued:) "Ananda, these Bodhisattvas, from here onward, have finished their cultivation and their merit is complete. This stage is also called the stage of cultivation; the compassionate shade and wondrous cloud cover the ocean of Nirvana, and it is called the Stage of the Dharma Cloud.

「如來逆流，如是菩薩順行而至；覺際入交，名為等覺。

(The Buddha continued:) "The Tathagata goes against the stream, and such Bodhisattvas arrive by following it; where the limits of awareness meet and intermingle, it is called Equal Awakening.

「阿難！從乾慧心至等覺已，是覺始獲金剛心中初乾慧地。如是重重單複十二，方盡妙覺，成無上道。

(The Buddha continued:) "Ananda, from the mind of Dry Wisdom up to Equal Awakening, this awakening first attains, within the diamond mind, the initial Stage of Dry Wisdom. In this way, doubling and repeating, single and multiple, twelve in all, one fully exhausts wondrous awakening and attains the unsurpassed Way.

「是種種地，皆以金剛觀察如幻十種深喻奢摩他中，用諸如來毘婆舍那清淨修證，漸次深入。阿難！如是皆以三增進故，善能成就五十五位真菩提路。作是觀者，名為正觀；若他觀者，名為邪觀。」

(The Buddha continued:) "All these various stages observe, with the diamond mind, the ten deep similes of illusion within Shamatha, and with the Tathagatas' Vipassana pure cultivation and realization, one enters gradually deeper. Ananda, because of these three advances, one can well accomplish the true Bodhi path of the fifty-five stages. One who practices this contemplation is called one of right contemplation; one who contemplates otherwise is called one of wrong contemplation."

爾時，文殊師利法王子，在大眾中即從座起，頂禮佛足而白佛言：「當何名是經？我及眾生云何奉持？」

At that time, Manjushri, Prince of the Dharma, rose from his seat in the great assembly, bowed at the Buddha's feet and said to the Buddha: "How should this sutra be named? How shall I and sentient beings receive and uphold it?"

佛告文殊師利：「是經名『大佛頂、悉怛多般怛囉無上寶印、十方如來清淨海眼』，亦名『救護親因、度脫阿難及此會中性比丘尼得菩提心入遍知海』，亦名『如來密因修證了義』，亦名『大方廣妙蓮華王十方佛母陀羅尼呪』，亦名『灌頂章句、諸菩薩萬行首楞嚴』，汝當奉持。」

The Buddha told Manjushri: "This sutra is named 'The Great Buddha's Crown, Sitatapatra, the Unsurpassed Precious Seal, the Pure Ocean Eye of the Tathagatas of the Ten Directions'; it is also named 'Saving and Protecting the Close Cause, Liberating Ananda and the Bhiksuni Prakrti in This Assembly So That They Attain the Bodhi Mind and Enter the Ocean of Complete Knowledge'; it is also named 'The Tathagata's Secret Cause, Cultivation, Realization and Ultimate Meaning'; it is also named 'The Great, Vast and Wondrous Lotus King, the Dharani Mantra, Mother of the Buddhas of the Ten Directions'; it is also named 'The Anointing Verses, the Surangama of the Myriad Practices of All Bodhisattvas.' You should receive and uphold it."

說是語已，即時阿難及諸大眾，得蒙如來開示密印般怛囉義，兼聞此經了義名目，頓悟禪那修進聖位增上妙理；心慮虛凝，斷除三界修心六品微細煩惱。即從座起，頂禮佛足，合掌恭敬而白佛言：「大威德世尊！慈音無遮，善開眾生微細沈惑，令我今日身心快然，得大饒益。世尊！若此妙明真淨妙心本來遍圓，如是乃至大地草木、蠕動含靈本元真如，即是如來成佛真體，佛體真實，云何復有地獄、餓鬼、畜生、修羅、人、天等道？世尊！此道為復本來自有？為是眾生妄習生起？世尊！如寶蓮香比丘尼，持菩薩戒，私行婬欲，妄言行婬非殺、非偷，無有業報。發是語已，先於女根生大猛火，後於節節猛火燒然，墮無間獄。瑠璃大王、善星比丘；瑠璃為誅瞿曇族姓，善星妄說一切法空，生身陷入阿鼻地獄。此諸地獄，為有定處？為復自然彼彼發業、各各私受？唯垂大慈，發開童蒙，令諸一切持戒眾生聞決定義，歡喜頂戴，謹潔無犯！」

When these words were finished, Ananda and the whole great assembly, having received the Tathagata's revelation of the meaning of the secret seal Sitatapatra, and also having heard the names of this sutra of ultimate meaning, suddenly awakened to the wondrous principle of dhyana and of advancing through the holy stages; their minds were empty and still, and they cut off the subtle afflictions of the six grades of cultivation in the three realms. They then rose from their seats, bowed at the Buddha's feet, joined their palms respectfully and said to the Buddha: "Greatly majestic World-Honored One, your compassionate voice is without obstruction and skillfully opens the subtle, deep-seated delusions of sentient beings, so that today my body and mind are glad and I have gained great benefit. World-Honored One, if this wondrous, bright, true and pure mind is originally pervasive and perfect, then even the earth, grass and trees, and creeping, sentient beings, in their original true suchness, are the true body of the Tathagata's Buddhahood; and if the Buddha body is real, how can there also be the paths of hells, hungry ghosts, animals, asuras, humans and devas? World-Honored One, are these paths originally existing by themselves, or do they arise from the false habits of sentient beings? World-Honored One, like the Bhiksuni Ratnapadma, who upheld the Bodhisattva precepts but privately practiced lust and falsely said that practicing lust is not killing and not stealing, and has no karmic retribution. After she said these words, first a great fierce fire arose from her female organ, and then fierce fire burned at every joint, and she fell into the Avici hell. King Virudhaka and the Bhiksu Sunaksatra: Virudhaka, for slaughtering the Gautama clan, and Sunaksatra, for falsely saying that all dharmas are empty, fell alive into the Avici hell. Are these hells in fixed places, or do they arise naturally from each person's karma and each receive it individually? I only pray that you extend your great compassion to open the ignorance of the young and let all sentient beings who uphold the precepts hear the decisive meaning, receive it with joy and reverence, and be careful and pure without transgression!"

佛告阿難：「快哉此問！令諸眾生不入邪見。汝今諦聽，當為汝說。

The Buddha told Ananda: "How excellent is this question! It keeps sentient beings from entering wrong views. Now listen carefully, and I will explain it for you.

「阿難！一切眾生實本真淨，因彼妄見有妄習生，因此分開內分、外分。阿難！內分即是眾生分內。因諸愛染發起妄情，情積不休能生愛水。是故眾生心憶珍羞，口中水出；心憶前人或憐或恨，目中淚盈；貪求財寶，心發愛涎、舉體光潤；心著行婬，男女二根自然流液。阿難！諸愛雖別，流結是同。潤濕不昇，自然從墜，此名內分。

(The Buddha continued:) "Ananda, all sentient beings are truly pure in origin, but because of deluded seeing, deluded habits arise, and for this reason there is a division into inner and outer parts. Ananda, the inner part is the portion within sentient beings. Because of the defilement of love, false feelings arise, and when feelings accumulate without rest they can produce the water of love. So when a sentient being recalls delicacies in his mind, water comes into his mouth; when he recalls a person from the past with pity or hatred, tears fill his eyes; when he greedily seeks wealth and treasure, the mind gives rise to a watery longing and the whole body becomes glossy; when the mind is attached to the practice of lust, the male and female organs naturally flow with fluid. Ananda, although the loves differ, the flowing and clotting are the same. What is moist and wet does not rise but naturally falls; this is called the inner part.

「阿難！外分即是眾生分外。因諸渴仰，發明虛想，想積不休能生勝氣。是故眾生心持禁戒，舉身輕清；心持呪印，顧眄雄毅；心欲生天，夢想飛舉；心存佛國，聖境冥現；事善知識，自輕身命。阿難！諸想雖別，輕舉是同。飛動不沈，自然超越，此名外分。

(The Buddha continued:) "Ananda, the outer part is the portion outside sentient beings. Because of various longings and thirsts, deluded thoughts arise, and when thoughts accumulate without rest they can produce a superior energy. So when a sentient being's mind upholds the precepts, the whole body is light and clear; when the mind upholds mantras and seals, his glance is bold and resolute; when the mind desires to be born in heaven, dreams and thoughts soar in flight; when the mind holds a Buddha land, holy realms silently appear; when serving a good teacher, he regards his own body and life lightly. Ananda, although the thoughts differ, the lightness and rising are the same. What flies and moves does not sink but naturally rises beyond; this is called the outer part."

「阿難！一切世間生死相續，生從順習，死從變流。臨命終時，未捨暖觸，一生善惡俱時頓現。死逆、生順，二習相交。純想即飛，必生天上。若飛心中兼福兼慧及與淨願，自然心開見十方佛，一切淨土隨願往生。情少想多，輕舉非遠，即為飛仙、大力鬼王、飛行夜叉、地行羅剎，遊於四天所去無礙。其中若有善願善心護持我法，或護禁戒、隨持戒人，或護神呪、隨持呪者，或護禪定、保綏法忍，是等親住如來座下。情想均等，不飛、不墜，生於人間，想明斯聰，情幽斯鈍。情多想少，流入橫生；重為毛群，輕為羽族。七情、三想，沈下水輪，生於火際，受氣猛火，身為餓鬼，常被焚燒；水能害己，無食無飲經百千劫。九情一想，下洞火輪，身入風、火二交過地，輕生有間、重生無間二種地獄。純情即沈，入阿鼻獄。若沈心中有謗大乘、毀佛禁戒、誑妄說法、虛貪信施、濫膺恭敬、五逆十重，更生十方阿鼻地獄。循造惡業，雖則自招，眾同分中兼有元地。

(The Buddha continued:) "Ananda, in all the worlds, birth and death continue; birth follows habit and death follows flowing change. At the moment of the end of life, before warmth and touch have been given up, the good and evil of one's whole life appear at once. Death goes against and birth goes along, and the two habits intersect. Pure thought flies upward and one is surely born in the heavens. If within the mind that flies there is also blessing, wisdom and pure vows, the mind opens naturally and sees the Buddhas of the ten directions, and one is reborn in whatever pure land one wishes. With little feeling and much thought, one rises lightly but not far, becoming flying immortals, great powerful ghost kings, flying yakshas or earth-walking rakshasas, roaming the four heavens without obstruction. Among them, those who have good vows and good hearts and protect my Dharma, or protect the precepts and follow those who uphold the precepts, or protect the divine mantras and follow those who uphold the mantras, or protect meditation and safeguard the patience of Dharma, these live close at the Tathagata's seat. When feeling and thought are equal, one neither flies nor falls but is born in the human realm; where thought is clear one is intelligent, where feeling is dim one is dull. With much feeling and little thought, one flows into horizontal birth; heavier ones become furry beasts, lighter ones become feathered birds. With seven parts feeling and three parts thought, one sinks down to the water wheel, is born at the edge of fire, receives the energy of fierce fire, becomes a hungry ghost and is constantly burned; water can harm him, and for hundreds of thousands of kalpas he has nothing to eat or drink. With nine parts feeling and one part thought, one descends through the fire wheel, the body enters where wind and fire cross and pass through the earth, and is born in either of the two hells, the lighter with intervals or the heavier without interval. Pure feeling sinks at once and enters the Avici hell. If within the sinking mind there is slandering the Mahayana, breaking the Buddha's prohibitions, preaching Dharma with deceit and falsehood, greedily taking offerings from the faithful, wrongly accepting reverence, the five heinous crimes and the ten grave offenses, one is born again in the Avici hells of the ten directions. Following the evil karma one made, although one invited it oneself, within the common share of the multitude there is also an original ground.

「阿難！此等皆是彼諸眾生自業所感，造十習因，受六交報。

(The Buddha continued:) "Ananda, all these are what those beings themselves bring by their karma, creating ten causes of habit and receiving six intersecting retributions.

「云何十因？

(The Buddha continued:) "What are the ten causes?

「阿難！一者、婬習交接，發於相磨，研磨不休，如是故有大猛火光於中發動；如人以手自相磨觸，暖相現前。二習相然，故有鐵床、銅柱諸事。是故十方一切如來，色目行婬同名慾火，菩薩見欲如避火坑。

(The Buddha continued:) "Ananda, first, the habit of lust: the intercourse arises from mutual friction, and friction without rest produces a great fierce fire blazing in the midst; like a person rubbing his hands together, warmth appears. Two habits burn each other, and so there are such things as iron beds and copper pillars. Therefore all Tathagatas of the ten directions call the practice of lust by the name of fire of desire, and Bodhisattvas see desire as avoiding a pit of fire.

「二者、貪習交計，發於相吸，吸攬不止，如是故有積寒堅氷於中凍冽；如人以口吸縮風氣，有冷觸生。二習相凌，故有吒吒、波波、囉囉、青、赤、白蓮、寒氷等事。是故十方一切如來，色目多求同名貪水。菩薩見貪如避瘴海。

(The Buddha continued:) "Second, the habit of greed: grasping and calculating together arise from mutual drawing; drawing and gathering without end produces accumulated cold and hard ice freezing in the midst; like a person drawing in wind with his mouth, a cold touch arises. Two habits overpower each other, and so there are such things as the hells Ata, Papa and Lolo, those of blue, red and white lotuses, and cold ice. Therefore all Tathagatas of the ten directions call much seeking by the name of water of greed, and Bodhisattvas see greed as avoiding a miasmal sea.

「三者、慢習交凌，發於相恃，馳流不息，如是故有騰逸奔波，積波為水；如人口舌自相綿味，因而水發。二習相鼓，故有血河、灰河、熱沙、毒海、融銅、灌吞諸事。是故十方一切如來，色目我慢名飲痴水，菩薩見慢如避巨溺。

(The Buddha continued:) "Third, the habit of arrogance: overbearing each other arises from mutual reliance; galloping and flowing without rest produces surging, hurrying waves, and accumulated waves become water; like a person tasting with tongue and mouth, saliva arises. Two habits stir each other, and so there are such things as rivers of blood, rivers of ash, hot sand, poisoned seas, melted copper and being forced to swallow. Therefore all Tathagatas of the ten directions call self-arrogance by the name of drinking the water of folly, and Bodhisattvas see arrogance as avoiding a great flood.

「四者、嗔習交沖，發於相忤，忤結不息，心熱發火，鑄氣為金，如是故有刀山、鐵橛、劍樹、劍輪、斧鉞、鎗鋸；如人銜冤殺氣飛動。二習相擊，故有宮、割、斬、斫、剉、刺、搥、擊諸事。是故十方一切如來，色目嗔恚名利刀劍，菩薩見嗔如避誅戮。

(The Buddha continued:) "Fourth, the habit of anger: clashing against each other arises from mutual opposition; opposing and binding without rest, the heart heats and produces fire, and casts energy into metal; so there are mountains of knives, iron stakes, trees of swords, wheels of swords, axes, spears and saws; like a person holding a grudge, whose killing intent flies about. Two habits strike each other, and so there are such things as castration, cutting, beheading, hacking, filing, stabbing, pounding and striking. Therefore all Tathagatas of the ten directions call anger and hatred by the name of sharp blades and swords, and Bodhisattvas see anger as avoiding execution.

「五者、詐習交誘，發於相調，引起不住，如是故有繩木、絞挍；如水浸田，草木生長。二習相延，故有杻械、枷鎖、鞭杖、撾棒諸事。是故十方一切如來，色目姦偽同名讒賊，菩薩見詐如畏犲狼。

(The Buddha continued:) "Fifth, the habit of deceit: luring each other arises from mutual enticement; drawing out without stopping, there are ropes and wood, strangling and pressing; like water soaking a field, plants and trees grow. Two habits extend each other, and so there are such things as handcuffs, fetters, cangues, locks, whips, staves and clubs. Therefore all Tathagatas of the ten directions call treachery and falseness by the name of slandering thieves, and Bodhisattvas fear deceit as they fear jackals and wolves.

「六者、誑習交欺，發於相誷，誣誷不止，飛心造姦，如是故有塵土、屎尿、穢汙不淨；如塵隨風，各無所見。二習相加，故有沒溺、騰擲、飛墜、漂淪諸事。是故十方一切如來，色目欺誑同名劫殺，菩薩見誑如踐蛇虺。

(The Buddha continued:) "Sixth, the habit of lying: cheating each other arises from mutual deception; slandering without stopping, the mind flies to create treachery, and so there are dust, filth, excrement, urine and uncleanness; like dust following the wind, each sees nothing. Two habits add to each other, and so there are such things as sinking, being tossed, flying and falling, and drifting. Therefore all Tathagatas of the ten directions call deceit and lying by the name of robbery and murder, and Bodhisattvas see lying as treading on snakes and vipers.

「七者、怨習交嫌，發於銜恨，如是故有飛石、投礰、匣貯、車檻、甕盛、囊撲；如陰毒人，懷抱畜惡。二習相吞，故有投擲、擒捉、擊射、𢱍撮諸事。是故十方一切如來，色目怨家名違害鬼，菩薩見怨如飲鴆酒。

(The Buddha continued:) "Seventh, the habit of resentment: disliking each other arises from harboring hatred; so there are flying stones, hurled pebbles, being kept in boxes, in cart cages, in jars, and being struck in sacks; like a sinister, poisonous person who harbors and nurses evil. Two habits swallow each other, and so there are such things as hurling, seizing, striking, shooting and tearing. Therefore all Tathagatas of the ten directions call enemies by the name of ghosts of opposition and harm, and Bodhisattvas see resentment as drinking poisoned wine.

「八者、見習交明，如薩迦耶、見、戒禁取、邪悟諸業，發於違拒，出生相返；如是故有王使主吏、證執文籍；如行路人，來往相見。二習相交，故有勘問、權詐、考訊、推鞫、察訪、披究、照明，善惡童子手執文簿辭辯諸事。是故十方一切如來，色目惡見同名見坑，菩薩見諸虛妄遍執，如入毒壑。

(The Buddha continued:) "Eighth, the habit of views: clarifying each other, as in the view of self, wrong views, clinging to prohibitions and rites, and wrongly realized karma, arises from opposition and resistance and brings forth mutual reversal; so there are royal envoys and officials, those who testify and hold documents; like travelers on a road who see each other coming and going. Two habits intersect, and so there are interrogation, trickery, examination, investigation, inspection, detailed scrutiny and illumination, and the boys of good and evil with registers in hand giving their testimony. Therefore all Tathagatas of the ten directions call evil views by the name of pits of views, and Bodhisattvas see all false and clinging views as entering a poisonous ravine.

「九者、枉習交加，發於誣謗，如是故有合山、合石、碾磑、耕磨；如讒賊人，逼枉良善。二習相排，故有押捺、搥按、蹙漉、衡度諸事。是故十方一切如來，色目怨謗同名讒虎，菩薩見枉如遭霹靂。

(The Buddha continued:) "Ninth, the habit of injustice: wronging each other arises from slander; so there are joining mountains, joining stones, grinding mills, plowing and grinding; like a slanderous thief who presses good and virtuous people unjustly. Two habits push each other, and so there are such things as pressing, hammering, squeezing, straining and weighing. Therefore all Tathagatas of the ten directions call resentment and slander by the name of slandering tigers, and Bodhisattvas see injustice as being struck by a thunderbolt.

「十者、訟習交諠，發於藏覆，如是故有鑒見、照燭；如於日中不能藏影，故有惡友、業鏡、火珠、披露宿業、對驗諸事。是故十方一切如來，色目覆藏同名陰賊，菩薩觀覆，如戴高山，履於巨海。

(The Buddha continued:) "Tenth, the habit of litigation: clamoring against each other arises from hiding and covering; so there are mirrors that reveal and torches that illuminate; as in the midday sun one cannot hide a shadow, so there are evil friends, mirrors of karma, fire pearls, exposure of past karma and confrontation. Therefore all Tathagatas of the ten directions call concealment by the name of hidden thieves, and Bodhisattvas see concealment as carrying a high mountain and treading on a great ocean.

「云何六報？阿難！一切眾生六識造業，所招惡報從六根出。

(The Buddha continued:) "What are the six retributions? Ananda, all sentient beings create karma with the six consciousnesses, and the evil retributions they bring come out from the six sense roots.

「云何惡報從六根出？

(The Buddha continued:) "How do evil retributions come out from the six roots?

「一者、見報招引惡果。此見業交，則臨終時，先見猛火滿十方界。亡者神識飛墜乘煙，入無間獄。發明二相：一者、明見，則能遍見種種惡物，生無量畏。二者、暗見，寂然不見，生無量恐。如是見火：燒聽，能為鑊湯、洋銅；燒息，能為黑煙、紫焰；燒味，能為燋丸、鐵糜；燒觸，能為熱灰、鑪炭；燒心，能生星火迸灑，煽鼓空界。

(The Buddha continued:) "First, the retribution of seeing draws evil fruit. When this karma of seeing intersects, at the end of life one first sees fierce fire filling the ten-direction worlds. The deceased's consciousness flies down riding the smoke and enters the hell without interval. Two aspects develop: first, bright seeing, which can see all kinds of evil things everywhere and gives rise to immeasurable fear; second, dark seeing, silently seeing nothing, which gives rise to immeasurable dread. When one sees fire in this way: burning hearing, it becomes cauldrons of boiling water and molten copper; burning breath, it becomes black smoke and purple flames; burning taste, it becomes scorched balls and iron paste; burning touch, it becomes hot ashes and furnace coals; burning mind, it gives rise to sparks spattering and fanning through the realm of space.

「二者、聞報招引惡果。此聞業交，則臨終時，先見波濤沒溺天地。亡者神識降注乘流，入無間獄。發明二相：一者、開聽，聽種種鬧，精神愗亂。二者、閉聽，寂無所聞，幽魄沈沒。如是聞波：注聞，則能為責、為詰；注見，則能為雷、為吼、為惡毒氣；注息，則能為雨、為霧，灑諸毒蟲周滿身體；注味，則能為膿、為血，種種雜穢；注觸，則能為畜、為鬼、為𡱁、為尿；注意，則能為電、為雹，摧碎心魄。

(The Buddha continued:) "Second, the retribution of hearing draws evil fruit. When this karma of hearing intersects, at the end of life one first sees waves and billows drowning heaven and earth. The deceased's consciousness descends riding the current and enters the hell without interval. Two aspects develop: first, open hearing, hearing all kinds of uproar, so that the spirit is dazed and confused; second, closed hearing, silent and hearing nothing, so that the dim soul sinks and drowns. When one hears waves in this way: pouring into hearing, they become rebuke and interrogation; pouring into seeing, they become thunder, roaring and evil poisonous gas; pouring into breath, they become rain and fog, scattering poisonous insects that cover the whole body; pouring into taste, they become pus and blood and all kinds of mixed filth; pouring into touch, they become animals, ghosts, excrement and urine; pouring into thought, they become lightning and hail that shatter the heart and soul.

「三者、嗅報招引惡果。此嗅業交，則臨終時，先見毒氣充塞遠近。亡者神識從地湧出，入無間獄。發明二相：一者、通聞，被諸惡氣，薰極心擾。二者、塞聞，氣掩不通，悶絕於地。如是嗅氣：沖息，則能為質、為履；沖見，則能為火、為炬；沖聽，則能為沒、為溺、為洋、為沸；沖味，則能為餒、為爽；沖觸，則能為綻、為爛、為大肉山，有百千眼無量𠯗食；沖思，則能為灰、為瘴、為飛砂礰擊碎身體。

(The Buddha continued:) "Third, the retribution of smelling draws evil fruit. When this karma of smelling intersects, at the end of life one first sees poison gas filling far and near. The deceased's consciousness wells out of the ground and enters the hell without interval. Two aspects develop: first, open smelling, being covered with all kinds of foul gases, heated and disturbed to the extreme; second, blocked smelling, the gas smothering and not passing, and one faints on the ground. When one smells gas in this way: striking breath, it becomes substance and shoes; striking seeing, it becomes fire and torches; striking hearing, it becomes drowning, sinking, boiling surf and seething; striking taste, it becomes rot and spoilage; striking touch, it becomes bursting, festering and a great mountain of flesh with hundreds of thousands of eyes and countless devourers; striking thought, it becomes ashes, miasma and flying sand and gravel that strike and shatter the body.

「四者、味報招引惡果。此味業交，則臨終時，先見鐵網猛炎熾烈周覆世界。亡者神識下透掛網倒懸其頭，入無間獄。發明二相：一者、吸氣，結成寒氷，凍裂身肉。二者、吐氣，飛為猛火，燋爛骨髓。如是嘗味：歷嘗，則能為承、為忍；歷見，則能為然金石；歷聽，則能為利兵刃；歷息，則能為大鐵籠彌覆國土；歷觸，則能為弓、為箭、為弩、為射；歷思，則能為飛熱鐵從空雨下。

(The Buddha continued:) "Fourth, the retribution of tasting draws evil fruit. When this karma of tasting intersects, at the end of life one first sees an iron net with fierce flames blazing and covering the world. The deceased's consciousness penetrates downward, hangs from the net with head inverted, and enters the hell without interval. Two aspects develop: first, drawing in breath, which clots into cold ice and freezes and cracks the flesh; second, exhaling breath, which flies out as fierce fire and burns the bones and marrow to rot. When one tastes in this way: passing through tasting, it becomes receiving and enduring; passing through seeing, it becomes burning metal and stone; passing through hearing, it becomes sharp weapons and blades; passing through breath, it becomes a great iron cage covering the whole land; passing through touch, it becomes bows, arrows, crossbows and shooting; passing through thought, it becomes flying hot iron raining down from the sky.

「五者、觸報招引惡果。此觸業交，則臨終時，先見大山四面來合無復出路。亡者神識見大鐵城，火蛇、火狗、虎、狼、師子，牛頭獄卒、馬頭羅剎手執槍矟驅入城門，向無間獄。發明二相：一者、合觸，合山逼體，骨肉血潰。二者、離觸，刀、劍觸身，心、肝屠裂。如是合觸：歷觸，則能為道、為觀、為廳、為案；歷見，則能為燒、為爇；歷聽，則能為撞、為擊、為剚、為射；歷息，則能為括、為袋、為拷、為縛；歷嘗，則能為耕、為鉗、為斬、為截；歷思，則能為墜、為飛、為煎、為炙。

(The Buddha continued:) "Fifth, the retribution of touching draws evil fruit. When this karma of touching intersects, at the end of life one first sees great mountains closing in from four sides with no way out. The deceased's consciousness sees a great iron city, with fire snakes, fire dogs, tigers, wolves and lions, with ox-headed jailers and horse-headed rakshasas holding spears and lances driving him into the city gate toward the hell without interval. Two aspects develop: first, joining touch, in which joining mountains press on the body and bones, flesh and blood burst; second, separating touch, in which knives and swords touch the body and the heart and liver are butchered and torn. When one touches in this way: passing through touch, it becomes roads, towers, halls and tables; passing through seeing, it becomes burning and scorching; passing through hearing, it becomes ramming, striking, stabbing and shooting; passing through breath, it becomes binding, bagging, beating and tying; passing through tasting, it becomes plowing, pincers, beheading and cutting; passing through thought, it becomes falling, flying, frying and roasting.

「六者、思報招引惡果。此思業交，則臨終時先見惡風吹壞國土。亡者神識被吹上空旋落乘風，墮無間獄。發明二相：一者、不覺，迷極則荒，奔走不息。二者、不迷，覺知則苦，無量煎燒痛深難忍。如是邪思：結思，則能為方、為所；結見，則能為鑒、為證；結聽，則能為大合石、為氷、為霜、為土、為霧；結息，則能為大火車、火船、火檻；結嘗，則能為大叫喚、為悔、為泣；結觸，則能為大、為小、為一日中萬生萬死、為偃、為仰。

(The Buddha continued:) "Sixth, the retribution of thinking draws evil fruit. When this karma of thinking intersects, at the end of life one first sees evil wind blowing and destroying the land. The deceased's consciousness is blown up into the sky, whirls down riding the wind, and falls into the hell without interval. Two aspects develop: first, not awakening, which is deluded to the extreme, so that one becomes wild and runs about without rest; second, not deluded, in which awareness is suffering, with immeasurable burning and frying, the pain deep and unbearable. When one thinks wrongly in this way: gathering thought, it becomes squares and places; gathering seeing, it becomes mirrors and witnesses; gathering hearing, it becomes great closing stones, ice, frost, earth and fog; gathering breath, it becomes great fire carts, fire boats and fire cages; gathering tasting, it becomes great shouting, regret and weeping; gathering touch, it becomes large, small, ten thousand births and ten thousand deaths in a single day, lying face down and lying face up.

「阿難！是名地獄十因、六果，皆是眾生迷妄所造。若諸眾生惡業圓造，入阿鼻獄受無量苦，經無量劫。六根各造，及彼所作兼境、兼根，是人則入八無間獄。身、口、意三，作殺、盜、婬，是人則入十八地獄。三業不兼，中間或為一殺、一盜，是人則入三十六地獄。見見一根單犯一業，是人則入一百八地獄。由是眾生別作別造，於世界中入同分地。妄想發生，非本來有。

(The Buddha continued:) "Ananda, these are called the ten causes and six fruits of hell, all created by the delusion of sentient beings. If sentient beings fully create evil karma, they enter the Avici hell and receive immeasurable suffering for immeasurable kalpas. If each of the six roots creates karma, along with the objects and roots they act upon, that person enters the eight hells without interval. If the three of body, mouth and mind commit killing, stealing and lust, that person enters the eighteen hells. If the three karmas are not combined and in between there is one killing or one stealing, that person enters the thirty-six hells. If a single root such as seeing commits one karma alone, that person enters the one hundred and eight hells. Because sentient beings make different karma separately, they enter common-share grounds in the world. False thoughts give rise to them; they do not exist originally.

「復次，阿難！是諸眾生，非破律儀，犯菩薩戒，毀佛涅槃，諸餘雜業，歷劫燒然。後還罪畢，受諸鬼形。若於本因貪物為罪，是人罪畢遇物成形，名為怪鬼。貪色為罪，是人罪畢遇風成形，名為魃鬼。貪惑為罪，是人罪畢遇畜成形，名為魅鬼。貪恨為罪，是人罪畢遇蟲成形，名蠱毒鬼。貪憶為罪，是人罪畢遇衰成形，名為癘鬼。貪慠為罪，是人罪畢遇氣成形，名為餓鬼。貪罔為罪，是人罪畢遇幽為形，名為魘鬼。貪明為罪，是人罪畢遇精為形，名魍魎鬼。貪成為罪，是人罪畢遇明為形，名役使鬼。貪黨為罪，是人罪畢遇人為形，名傳送鬼。阿難！是人皆以純情墜落，業火燒乾，上出為鬼。此等皆是自妄想業之所招引。若悟菩提，則妙圓明本無所有。

(The Buddha continued:) "Furthermore, Ananda, these beings, not having broken the rules of conduct but having violated the Bodhisattva precepts, destroyed the Buddha's Nirvana, or committed various other mixed karmas, are burned through kalpas. Afterward, when the penalty is ended, they receive the forms of ghosts. If in the original cause, one's offense was greed for things, when the offense is ended he takes shape upon meeting a thing, and is called a strange ghost. If one's offense was greed for form, when the offense is ended he takes shape upon meeting wind, and is called a drought ghost. If one's offense was greed for delusion, when the offense is ended he takes shape upon meeting an animal, and is called a goblin ghost. If one's offense was greed in hatred, when the offense is ended he takes shape upon meeting insects, and is called a poison-worm ghost. If one's offense was greed in memory, when the offense is ended he takes shape upon meeting decline, and is called a plague ghost. If one's offense was greed in arrogance, when the offense is ended he takes shape upon meeting energy, and is called a hungry ghost. If one's offense was greed in deception, when the offense is ended he takes shape upon meeting darkness, and is called a nightmare ghost. If one's offense was greed for brightness, when the offense is ended he takes shape upon meeting essence, and is called a mountain-sprite ghost. If one's offense was greed for accomplishment, when the offense is ended he takes shape upon meeting brightness, and is called a servant ghost. If one's offense was greed for factions, when the offense is ended he takes shape upon meeting people, and is called a messenger ghost. Ananda, these people all fall through pure feeling, are dried by the fire of karma, and emerge upward as ghosts. All these are brought on by their own false-thought karma. If one awakens to Bodhi, then the wondrous, perfect brightness has originally nothing at all.

「復次，阿難！鬼業既盡，則情與想二俱成空。方於世間，與元負人怨對相值。身為畜生，酬其宿債。物怪之鬼，物銷報盡生於世間，多為梟類。風魃之鬼，風銷報盡生於世間，多為咎徵一切異類。畜魅之鬼，畜死報盡生於世間，多為狐類。蟲蠱之鬼，蟲滅報盡生於世間，多為毒類。衰癘之鬼，衰窮報盡生於世間，多為蛔類。受氣之鬼，氣銷報盡生於世間，多為食類。綿幽之鬼，幽銷報盡生於世間，多為服類。和精之鬼，和銷報盡生於世間，多為應類。明靈之鬼，明滅報盡生於世間，多為休徵一切諸類。依人之鬼，人亡報盡生於世間，多為循類。阿難！是等皆以業火乾枯，酬其宿債，傍為畜生，此等亦皆自虛妄業之所招引。若悟菩提，則此妄緣本無所有。如汝所言寶蓮香等及瑠璃王、善星比丘，如是惡業本自發明；非從天降，亦非地出，亦非人與；自妄所招，還自來受。菩提心中，皆為浮虛妄想凝結。

(The Buddha continued:) "Furthermore, Ananda, when the ghost karma is exhausted, feeling and thought both become empty. Then in the world they meet their original creditors in enmity, and as animals repay their old debts. Ghosts of things, when the things are gone and the retribution is exhausted, are born in the world, mostly as owl-like creatures. Ghosts of wind, when the wind is gone and the retribution is exhausted, are born in the world, mostly as all kinds of beings that are ill omens. Ghosts of animals, when the animals die and the retribution is exhausted, are born in the world, mostly as fox-like creatures. Ghosts of insects, when the insects perish and the retribution is exhausted, are born in the world, mostly as poisonous creatures. Ghosts of decline, when decline is spent and the retribution is exhausted, are born in the world, mostly as worm-like creatures. Ghosts that receive energy, when the energy is gone and the retribution is exhausted, are born in the world, mostly as creatures that are eaten. Ghosts of continuous darkness, when the darkness is gone and the retribution is exhausted, are born in the world, mostly as creatures that are worn. Ghosts of combined essence, when the combination is gone and the retribution is exhausted, are born in the world, mostly as creatures of response. Ghosts of bright spirit, when the brightness is extinguished and the retribution is exhausted, are born in the world, mostly as all kinds of beings that are good omens. Ghosts that depend on people, when the people die and the retribution is exhausted, are born in the world, mostly as creatures of following. Ananda, these are all dried up by the fire of karma and repay their old debts, becoming animals in other paths; these too are all brought on by their own false karma. If one awakens to Bodhi, then these false conditions have originally nothing at all. As for what you said about Ratnapadma and the like, King Virudhaka and the Bhiksu Sunaksatra, such evil karma arises of itself; it did not descend from heaven, did not come out of the earth, and was not given by people; it was brought on by their own falseness and returns to be received by themselves. Within the Bodhi mind, all of it is coagulation of floating, empty, false thought.

「復次，阿難！從是畜生酬償先債，若彼酬者分越所酬，此等眾生還復為人，返徵其剩。如彼有力兼有福德，則於人中不捨人身，酬還彼力。若無福者，還為畜生償彼餘直。阿難當知！若用錢物，或役其力，償足自停。如於中間殺彼身命，或食其肉，如是乃至經微塵劫相食相誅，猶如轉輪互為高下，無有休息。除奢摩他及佛出世，不可停寢。汝今應知，彼梟倫者，酬足復形生人道中，參合頑類；彼咎徵者，酬足復形生人道中，參合愚類；彼狐倫者，酬足復形生人道中，參於佷類；彼毒倫者，酬足復形生人道中，參合庸類；彼蛔倫者，酬足復形生人道中，參合微類；彼食倫者，酬足復形生人道中，參合柔類；彼服倫者，酬足復形生人道中，參合勞類；彼應倫者，酬足復形生人道中，參於文類；彼休徵者，酬足復形生人道中，參合明類；彼諸循倫，酬足復形生人道中，參於達類。阿難！是等皆以宿債畢酬，復形人道。皆無始來、業計顛倒，相生相殺。不遇如來，不聞正法，於塵勞中、法爾輪轉，此輩名為可憐愍者！

(The Buddha continued:) "Furthermore, Ananda, from this, animals repaying former debts, if the one repaying exceeds what is to be repaid, these beings become human again and in turn claim the surplus. If they have strength and also have blessing and virtue, then in the human realm they do not give up the human body and repay with their strength. If they have no blessings, they again become animals to repay the remaining value. Ananda, you should know that if one repays with money and goods or with labor, the matter stops once repaid in full. But if in between one kills the other's life or eats his flesh, then for as many kalpas as dust motes they eat and kill one another, like a wheel turning, each taking his turn higher and lower, without rest. Except for Shamatha and the Buddha's appearing in the world, it cannot be stopped. You should now know that those of the owl kind, when repayment is complete, regain form and are born in the human path, joining the stubborn kind; those of the ill-omen kind, when repayment is complete, regain form and are born in the human path, joining the foolish kind; those of the fox kind, when repayment is complete, regain form and are born in the human path, joining the fierce kind; those of the poisonous kind, when repayment is complete, regain form and are born in the human path, joining the mediocre kind; those of the worm kind, when repayment is complete, regain form and are born in the human path, joining the petty kind; those of the eaten kind, when repayment is complete, regain form and are born in the human path, joining the gentle kind; those of the worn kind, when repayment is complete, regain form and are born in the human path, joining the laboring kind; those of the response kind, when repayment is complete, regain form and are born in the human path, joining the literary kind; those of the good-omen kind, when repayment is complete, regain form and are born in the human path, joining the clear-minded kind; and those of the following kinds, when repayment is complete, regain form and are born in the human path, joining the accomplished kind. Ananda, all of these, once old debts are repaid, regain human form. Since beginningless time, with karma and calculation inverted, they have given birth to and killed one another. Not meeting the Tathagata and not hearing the true Dharma, they naturally revolve in the toil of dust; such beings are called pitiable!"

「阿難！復有從人，不依正覺修三摩地，別修妄念，存想固形；遊於山林人不及處，有十種仙。阿難！彼諸眾生，堅固服餌而不休息，食道圓成，名地行仙。堅固草木而不休息，藥道圓成，名飛行仙。堅固金石而不休息，化道圓成，名遊行仙。堅固動止而不休息，氣精圓成，名空行仙。堅固津液而不休息，潤德圓成，名天行仙。堅固精色而不休息，吸粹圓成，名通行仙。堅固呪禁而不休息，術法圓成，名道行仙。堅固思念而不休息，思憶圓成，名照行仙。堅固交遘而不休息，感應圓成，名精行仙。堅固變化而不休息，覺悟圓成，名絕行仙。阿難！是等皆於人中鍊心，不循正覺，別得生理，壽千萬歲，休止深山、或大海島，絕於人境。斯亦輪迴妄想流轉。不修三昧，報盡還來！散入諸趣。

(The Buddha continued:) "Ananda, there are also those among humans who do not rely on right awakening to cultivate Samadhi but separately cultivate false thoughts and fix their forms by visualization; roaming mountains and forests where people do not reach, there are ten kinds of immortals. Ananda, those beings who firmly take drugs and elixirs without rest, perfecting the way of eating, are called earth-walking immortals. Those who firmly take herbs and trees without rest, perfecting the way of medicine, are called flying immortals. Those who firmly take metals and stones without rest, perfecting the way of transformation, are called roaming immortals. Those who firmly practice movement and stillness without rest, perfecting energy and essence, are called sky-walking immortals. Those who firmly keep bodily fluids without rest, perfecting the virtue of moisture, are called heaven-walking immortals. Those who firmly hold essence and color without rest, perfecting the absorption of purity, are called penetrating immortals. Those who firmly practice incantations and prohibitions without rest, perfecting arts and methods, are called way-walking immortals. Those who firmly hold thought and remembrance without rest, perfecting contemplation and memory, are called illuminating immortals. Those who firmly practice sexual union without rest, perfecting response, are called essence-walking immortals. Those who firmly practice change and transformation without rest, perfecting awakening, are called supreme immortals. Ananda, these all refine the mind among humans, do not follow right awakening, and obtain a separate means of living, with lifespans of tens of millions of years, resting in deep mountains or on great ocean islands, cut off from the human realm. This too is the flowing of false thoughts in samsara. Not cultivating Samadhi, when their reward is exhausted they return, scattering into the various destinies.

「阿難！諸世間人不求常住，未能捨諸妻妾恩愛，於邪婬中心不流逸，澄瑩生明，命終之後隣於日月，如是一類名四天王天。於己妻房婬愛微薄，於淨居時不得全味，命終之後超日月明，居人間頂，如是一類名忉利天。逢欲暫交，去無思憶，於人間世動少靜多，命終之後，於虛空中朗然安住；日月光明上照不及，是諸人等自有光明，如是一類名須焰摩天。一切時靜，有應觸來未能違戾，命終之後上昇精微；不接下界諸人天境，乃至劫壞三災不及，如是一類名兜率陀天。我無欲心應汝行事，於橫陳時味如嚼蠟，命終之後生越化地，如是一類名樂變化天。無世間心同世行事，於行事交了然超越，命終之後，遍能出超化無化境，如是一類名他化自在天。阿難！如是六天，形雖出動，心跡尚交。自此已還，名為欲界。

(The Buddha continued:) "Ananda, people in the world who do not seek the permanent, who cannot give up the love and affection of their wives and concubines, but whose minds do not stray into improper lust, become clear and bright, and after death dwell near the sun and moon; this kind is called the Heaven of the Four Heavenly Kings. Those whose lust and love for their own wives is slight, who cannot fully taste purity when in pure dwelling, after death rise beyond the light of the sun and moon and dwell at the summit of the human world; this kind is called the Trayastrimsa Heaven. Those who meet desire only briefly and, once it has passed, have no thought of it, who in the human world have little motion and much stillness, after death dwell brightly and peacefully in empty space; the light of the sun and moon does not shine up that far, and these people have their own light; this kind is called the Yama Heaven. Those who are still at all times, and when something touches them cannot resist it, after death rise to the subtle and refined; they do not meet the realms of lower humans and devas, and even the three calamities at the destruction of a kalpa do not reach them; this kind is called the Tusita Heaven. Those with no desire in the mind who accompany you in the act, who find the time of lying together as tasteless as chewing wax, after death are born beyond the transformation ground; this kind is called the Heaven of Delighting in Transformation. Those with no worldly mind who act as the world does, who in the act of intercourse understand clearly and transcend it, after death can everywhere go beyond the realm of transformation and non-transformation; this kind is called the Heaven of Freedom in Others' Transformations. Ananda, these six heavens, although their forms are beyond movement, still have the traces of the mind in contact. From here downward they are called the Desire Realm.