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南无本师释迦牟尼佛

开经偈

无上甚深微妙法　百千万劫难遭遇

我今见闻得受持　愿解如来真实义

Namo Original Teacher Shakyamuni Buddha

Sutra-Opening Verse  

“The Dharma -- supreme, profound, subtle and splendid;

Are difficult to encounter in hundreds, thousands or millions of kalpas.

I now see, hear; get (the opportunity) to embrace, uphold, remember and practice (the Dharma);

Yearning to realize the Tathagatas’ Truth meaning (Buddha nature).”

《大方广佛华严经》净行品  第十一   卷第十四   于阗国三藏实叉难陀奉 制译  

文殊师利菩萨告智首菩萨言：......

自归于佛，当愿众生：绍隆佛种，发无上意。

自归于法，当愿众生：深入经藏，智慧如海。

自归于僧，当愿众生：统理大众，一切无碍。

大方广佛华严经  Great Expand Buddha Adornment Sutra (Buddhavatamsaka-Mahavaipulya-Sutra)  Pure Deeds Chapter   华严经   Adornment Sutra (Avatamsaksa Sutra)

Translation Summary: Manjusri Bodhisattva told Wisdom-First Bodhisattva:

“Ever since we had taken refuge with the Buddha, we should wish that the sentient beings will glorify and succeed the lineage of the Buddhas; and arouse the supreme, unsurpassed (Bodhis-mind) resolve.

Ever since we had taken refuge with the Dharma, we should wish that the sentient beings will delve deeply into the Sutras' canon (treasure) and thus possess (great) wisdom like the ocean.

Ever since we had taken refuge with the Sangha, we should wish that the sentient beings will lead, manage and control the masses, totally without any obstacle.”

佛言：“菩萨多闻有十种利益。何等为十？一者、知烦恼资助，二者、知清净助，三者、远离疑惑，四者、作正直见，五者、远离非道，六者、安住正路，七者、开甘露门，八者、近佛菩提，九者、与一切众生而作光明，十者、不畏恶道。童子，是为十种多闻利益。”

Moon Lamp Samadhi Sutra   藏传译本名《三摩地王经》Santiraksita Sutra

Translation Summary: According to the Buddha:

    “The Bodhisattvas, being learned in the Dharma have these ten benefits: aids in understanding affliction and vexation; aids in understanding (cultivation to achieve) pure serenity; far from doubts, puzzles and delusion; create upright views; far from the wrong Way; peaceful steadiness on the right Path; open the sweet-dew door (of the Dharma leading to Nirvana for both oneself and all sentient beings); near the Buddha’s Bodhi enlightenment; (being learned and wise) be a lamp to all sentient beings and unafraid of the evil realms. ”

《大宝积经》失译  普明菩萨会  第四十三    卷第一百一十二  附秦录勘同编入  

    佛言：“菩萨有四法得大智慧。何谓为四？常尊重法，恭敬法师。随所闻法，以清净心广为人说，不求一切名闻利养。知从多闻生于智慧，勤求不懈，如救头然。闻经诵持，乐如说行，不随言说。……”

   （佛言）“普明！譬如有乘杯船，欲渡恒河，以何精进，乘此船渡？”答言：“世尊！以大精进乃可得渡。所以者何？恐中坏故。”佛告普明：“菩萨亦尔，欲修佛法，当勤精进，倍复过是。所以者何？是身无常，无有决定坏败之相，不得久住，终归磨灭。未得法利，恐中坏故。”

Great Treasure Collection Sutra    (Maha-ratnakuta sutra)

All-Clear Bodhisattva Assembly             Fascicle number: One hundred and twelve

Translation Summary: According to the Buddha:

    “The Bodhisattvas have these four ways to gain vast wisdom: (First) Always honour the Dharma and revere the Dharma Masters. (Second) With a pure and serene mind, teach many others widely all those Dharma they have learnt, without seeking any fame, renown, rewards, recognition or support. (Third) Aware that wisdom arises from being learned in the Dharma, therefore diligently seek the Dharma without any slackening; as if saving head on fire. (Fourth) Learn, recite and uphold the Sutras; happily practice according to the (Sutras’) Teachings and not pay lip service.

    This is similar to one travelling on a raft or damaged boat, hoping to cross the Ganges river (in India). All-Clear (Bodhisattva), using what kind of progress can one cross over with such boat? ” Replied, ‘World-Honored One. Only by using great diligence, then one can cross-over. Why? Fear that the boat will break-down and sink half-way.’  The Buddha told All-Clear (Bodhisattva), ‘The Bodhisattvas are the same: yearning to cultivate based on the Buddha’s Dharma, they should diligently progress many times more. Why? The body is impermanent, transient, helpless, non-controlling, will soon break-up and finally be destroyed. (The Bodhisattvas) worry that before they can gain the Dharma's benefits, their bodies will be ruined mid-way (upon death). ”

大正藏  No.382《集一切福德三昧经》卷中       姚秦三藏鸠摩罗什 译

(佛言)“善男子！若有菩萨发菩提心，菩提所摄言欲作佛，于多闻中而不勤修，诸众生中最为无智。是故，善男子！菩萨摩诃萨应勤精进修集多闻，诸众生中为多闻柱。......

“善男子！若有菩萨修多闻时，一切魔宫皆悉闇蔽，三千大千世界魔王皆悉忧恼，作如是言：‘是人今者胜过我等。’其余魔天各作是言：‘是人降伏于我等主，我等一切悉属是人。’

“何以故？善男子！由是菩萨集多闻慧能寂结使，以无结使魔不得便；已有多闻则能分别，既能分别则能修行，已能修行魔不得便；修多闻者远离邪见，得住正见，已能正住魔不得便，则能正修；已能正修，能分别义，离诸非义，便能正度义及非义。

“善男子！以是缘故应如是知。善男子！菩萨修集是多闻时，除四种魔。所谓阴魔、烦恼魔、死魔、天魔。......

“净威！若有菩萨敬法、欲法，不老、不病，得忆念力，进趣智慧，得于辩才。若有菩萨敬法、欲法、得见佛已，舍离诸见，趣入正见。净威！若有菩萨敬法、欲法，一切众生无能侵害。

“是故，净威！是大众生应当勤修多闻庄严，所获功德复过于是。......

     尔时，净威力士白佛言：“世尊！布施庄严、净戒庄严、多闻庄严，是三庄严，何者为最？何者为胜？”

     佛言：“净威！三庄严中，多闻庄严最可称叹、最胜尊上、无上、无上上。

“善男子！如须弥边着一芥子，而是施福及净戒聚亦复如是，犹如芥子；多闻庄严如须弥山。善男子！如一小鸟所住虚空，施戒庄严亦复如是；多闻庄严如余虚空。

“善男子！布施庄严能作二事。何等二？能除贫穷、成大封禄。净戒庄严亦作二事。何等二？一离恶道、二至善处。善男子！多闻庄严亦作二事。何等二？谓能除去一切诸见、能集一切智慧庄严。善男子！布施庄严是有漏报、净戒庄严亦有漏报；善男子！多闻庄严无漏无报。是故，善男子！菩萨摩诃萨应勤精进修多闻慧。”

      
Gather All Fortune-Merits Samadhi Sutra

Translation Summary: According to the Buddha:

    “Good men. If there is any Bodhisattva who arouse the Bodhi-mnd and thus aspires to become a Buddha; but does not diligently learn the Dharma, is most unwise among all sentient beings. Hence, good men, Great Bodhisattvas should diligently and progressively cultivate in the accumulation of being learned in the Dharma, so as to serve as the Learned Pillar to all sentient beings.

    Good men. If there is any Bodhisattva who cultivates being learned in the Dharma, all maras’ palaces will become dimmed and clogged up. Three-thousand, great-thousand worlds’ mara kings, all become distressed and worried, will remark, ‘This person is now superior to us.’ Each and every remaining maras in the Heavens will say, ‘This person can subdue even our Kings, we are all sub-ordinates to this person.’ Why? Good men. This is because the Bodhisattva, having accumulated wisdom from being learned in the Dharma, is able to extinguish affliction and vexation. Due to the absence of affliction and vexation, the maras have no opportunity (to disturb or obstruct). Being learned in the Dharma, one can discern right from wrong; and being able to discern, one can cultivate one’s deeds accordingly. Having cultivated one’s deeds, the maras get no opportunity (to hurt or harm). Those who cultivate being learned in the Dharma will distance away from the wrong views and will be entrenched in the right views. As a result of such right entrenchment, the maras have no opportunity (to sway or influence) and one can then practise the right Way. Having practised rightly, one can discern the Truth from the non-Truths. Having discarded all non-Truths, one can rightly liberate (oneself and others) based on (one’s high realization of) the Truths versus non-Truths. Good men. You should know that these are the causes and conditions. Good men. When a Bodhisattva cultivates to amass being learned in the Dharma, these four types of maras or devils (obstacles) will be removed: (Five) Skandhas/aggregates-mara, affliction/vexation-mara, death-mara and deva-mara. (Indulging in celestial sensual pleasures, deva-mara tend to obstruct practitioners' cultivation by tempting them.)

    Clean-Awe (Bodhisattva). If there is Bodhisattva who respects the Dharma, desires the Dharma; (will gain these benefits) not old, not sick, memory power, progress towards wisdom and gains debate talent. If there is Bodhisattva who respects the Dharma, desires the Dharma; having seen the Buddha, abandons all views and steer into (only) the right views. Clean-Awe (Bodhisattva). If there is Bodhisattva who respects the Dharma, desires the Dharma; all such sentient beings (regardless of their body forms) cannot be harmed. Hence, Clean-Awe (Bodhisattva), the great sentient-beings (Bodhisattvas) should diligently cultivate ‘learned-in-the-Dharma adornment’; all such virtue-merits derived will (far) exceed being merely learned.

    At that time, Clean-Awe power-person (Bodhisattva) asked the Buddha, ‘World-Honored One. Almsgiving-adornment, pure-percepts adornment and learned-in-the-Dharma adornment are the three adornments. Which one is the best and superior? ’ The Buddha said, “Clean-Awe (Bodhisattva). Of these three adornments, learned-in-the-Dharma adornment is most praise-worthy, most honorable, the unsurpassed and the supreme, unsurpassed.

    Good men. This is similar to a mustard seed by the side of the Mount Sumeru. Almsgiving-fortune and pure-percepts combined are like the mustard seeds whereas learned-in-the-Dharma adornment is like the Mount Sumeru. Good men. Both almsgiving and precepts adornments are similar to the (tiny) space in the sky occupied by a small bird flying. Learned-in-the-Dharma adornment is like the rest of the space in the sky.

    Good men. Almsgiving-adornment can cause these two outcomes: can remove poverty, become rich and of noble-status. Pure-precepts adornment also causes these two outcomes: away from evil realms and reach good places. Learned-in-the-Dharma adornment also causes these two outcomes: can clear all views and can gather all wisdom-adornments. Good men. Almsgiving-adornment has ‘leaks’ or worldly (affliction) retribution. Pure-percepts adornment also has ‘leaks’ or worldly (affliction) retribution. Good men. Learned-in-the-Dharma adornment has no leak and no worldly (affliction) retribution. Hence, good men, Great Bodhisattvas should diligently and progressively cultivate wisdom by being learned-in-the-Dharma. ”

乾隆大藏经·西土圣贤撰集·第1344部

《佛所行赞经》  卷第五   大般涅槃品  第二十六

马鸣菩萨造    北凉天竺三藏昙无谶 译   

在家及出家　 斯应由此路   生老死大海　 智慧为轻舟

无明大闇冥　 智慧为明灯   诸缠结垢病　 智慧为良药

烦恼棘刺林　 智慧为利斧 　痴爱駃水流　 智慧为桥梁

是故当勤习　 闻思修生慧   成就三种慧　 虽盲慧眼通

Extol the Buddha Deeds Sutra   (Buddhacarita-kāvya Sutra)

Translation Summary: According to Asvaghosa Bodhisattva:

“Laity (lay people) and monastics (monks, nuns); all have to go through this path.

In the ocean of birth, aged and death; wisdom is a canoe.

In the total darkness of ignorance, wisdom is a bright lamp.

For all illnesses of entanglement-problems and defilements, wisdom is an effective medicine.

In the thorny caltrop spine forest of affliction and vexation, wisdom is a sharp axe.

(To cross) the river’s torrent current of foolish delusion and love attachments, wisdom is a bridge.

Hence, you should diligently practice the Dharma ‘learn-ponder-cultivate’ wisdom.

One who successfully develops these three types of wisdom, even if one is blind, one’s wisdom-eye is attained. (Wisdom-eye is the sage's supernatural power to see the past, the future and to know that all phenomena are unreal.)

Lack of wisdom can cause hypocrites at heart; that is contrary to the monks’ or nuns’ cultivation goals by leaving home.

乾隆大藏经·西土圣贤撰集·第1338部

《三慧经》失译人名 今附北凉录     (节选)

 佛常欲得三人：一者信；二者问；三者行。或有人但信，不喜已作；为信不欲行为。喜有三亡：一者不布施；二者不行戒；三者不定意。

     学者，有苦；不学者，无有苦。学者有苦，譬如人种，当先犁去草秽，便多得收，是为先苦。不学者无有苦者，譬如地不犁续，自生蒺藜诸恶物，是为不学无有苦。

     取要要经，譬喻说人逢大水，但当取珍宝去。喻人在世间，但当取善意去。

有五因缘可信：一者、信佛；二者、信法；三者、信戒；四者、信经；五者、信善知识。信是五事，得道。

    有四颠倒：一者、非常，人意以为常；二者、以苦，人谓乐；三者、万物皆空，人谓为实；四者、非身，贪以为有身。人堕颠倒如是，非常计常，以苦为乐，以空为实，非身以作身。人如是意，便得道。

    何谓为道德？信为道；制身、口、意为德。

    有四事大难：一者、与得道人共会大难，谓十二贤者；二者、闻经入心难，谓在八难处；三者、如本观难，谓堕四颠倒；四者、如法行难，谓不能持戒。

    有七难：一者、受经，能问难；二者、闻经，解意难；三者、与多智人对语，能自解难；四者、自教，复能教人者难；五者、自安隐，亦令人安隐难；六者、己自定意，亦令人定意难；七者、常不离法，至得佛道难。

       ......人东走西走，求是作是，合聚财宝，勤苦不可言。已命尽，他人得其财，身及得重罪，受苦不可量。人在世间，譬乘泥船渡河，当浮渡，船且坏。人身如泥船不可久，当疾行道。

    有四因缘知为道人：一者、闻恶乱意，即时转念；二者、不说人恶；三者、自不堕论议；四者、能自护。如是知为道人自护。

　　昔有道人为国王说经。王言：“佛在世，多人得道。今同说佛经，人不得道。佛为持道法去耶？”道人言：“譬天下极美不过葡萄酒，饮一升便可醉，持一升水浇一升酒中，饮之不能复醉。佛在世时说经，知人意态。譬如人饮一升酒便得醉，今我辈不知是。佛说经知人意态，应病与药故，人多得道。”

　　阿育王作八万塔，临命欲绝时，菩萨、阿罗汉有五百人，共守护，更为说经，不使诸夫人得近与相见，欲令王上天故。

    佛言：“有地乃有万物，人有至诚乃有道。”

    昔有国王征国中诸盲人，令于象厩中观象。中有持象足者，中有持象鼻者，中有持象耳者，中有持象尾者。去后共相问：“象何等类？”持象足者言：“象大如柱。”持象鼻者言：“象如绳索。”持象耳者言：“象如簸箕。”持象尾者言：“象如大杖。”皆共诤之，盲人各自信其意。譬如人各见少所经，不了其法，自谓大解，亦如是。

     已持戒，不复作恶。有不信意故，复犯戒，便堕地狱。阎王问之，便对言：“我不作恶。”阎王复问：“汝不作恶，何为是中？”

Three Wisdom Sutra  (Each paragraph is an excerpt from this sutra)  Translation Summary:

“The Buddha often hopes to have these three persons: believe, ask and practice. There may be people who believe (the Buddha’s teachings) and dislike their past (bad) deeds; but still do not desire to turn their beliefs into conduct. (Dharma) Likes have three 'deaths': no alms-giving, no precepts keeping and no mindfulness.”

(Not heeding the Buddha's teachings, the worldly people’s three common dislikes are alms-giving, precepts keeping and mindfulness.)

“Our body is like the land or field. Wholesome thoughts are like the (growing) rice grains while bad thoughts are like the grass. If the weeds are not removed, the rice grains cannot grow well. Similarly, if the people do not get rid of their bad or evil thoughts, they cannot attain the Way or enlightenment. People with anger or aversion are like the thorny bushes growing in the (paddy) field. Wholesome thoughts are similar to when the light or lightning appears, it is bright. But when the light or lightning disappears, it is dark again. (When wholesome thoughts disappear, one is ignorant or unwholesome again.) Wrong thoughts are liken to when clouds cover the sun, one cannot see the sun. Similarly, when bad or evil thoughts arise, one cannot see the Way.”

“Those who learn or practise (the Dharma) need to put in hard work and therefore suffer (initially). This is similar to the initial hard-work suffering when people are planting anything, they must first weed out the defiled grasses, in order to enjoy substantial crop harvest.
Those who do not learn or practise (the Dharma) need not put in any hard work, and therefore do not suffer (initially). This is similar to no hard-work suffering due to not weeding and not ploughing the field; letting the thorny bushes and all bad things grow naturally instead. ”

“Extract the important teachings from important Sutras. The analogy is when people encounter the big floods; they should take only the treasures with them. This is similar to people in this secular world; they should adopt only the wholesome thoughts.”

“There are five trust-worthy causes and conditions. First, trust the Buddha. Second, trust the Dharma. Third, trust the precepts. Fourth, trust the Sutras (and Suttas). Fifth, trust Dharma mentors who are virtuous, wise and learned. Those who trust these five, will attain the Way or enlightenment. ”

“There are four confused reversals of right and wrong. First, impermanent; but people treat it as permanent. Second, hardship and misery; but people treat it as happiness. Third, all things and phenomena are ‘empty’ or unreal; but people treat it as real. Fourth, no self; but greed-driven people treat it as self exists. Such are people falling into confused reversals; impermanent mistaken as permanent; hardship and misery mistaken as happiness; ‘empty’ or unreal mistaken as real; no self mistaken as self. People who realize these Truth meanings, will attain the Way or enlightenment.”

“There are four great difficulties. First, to meet any liberated or enlightened virtuous person is extremely difficult. Second, learnt sutra penetrates one's mind is difficult. Third, right insight on the Truths is difficult, due to the people falling into the four confused reversals (details above). Fourth, cultivate according to the Dharma is difficult, due to the people's inability to uphold precepts. ”

 “There are seven difficulties. First, when accepting the Sutra (teachings), one can raise queries is difficult. Second, when learning the Sutra, one can understand the true meaning of the Dharma is difficult. Third, when talking to very wise people, one can understand (the Dharma) by oneself (without others explaining) is difficult. Fourth, self-taught (Dharma) and then can teach other people is difficult. Fifth, oneself is serenely free from illness, affliction and can also cause other people to be serenely free from illness, affliction is difficult. Sixth, having concentrated one’s mind, one can also cause other people to concentrate their minds (during prayers or prostration to the Buddhas; meditation, reciting or chanting) is difficult. Seventh, always not separated from the Dharma till one attains the Buddha-hood is difficult. (Difficult for even the Buddhists to encounter the Dharma again in their future lives) ”

“The people ‘walk east, walk west’ (scurry everywhere in their busy pursuit of worldly gains). Seeking wealth, they work hard amassing wealth and treasures. Their industrious hardship and misery are untold. After their death, other people get their wealth. They themselves instead end up with grave sins (due to their selfish pursuit of wealth etc) and therefore undergo unlimited suffering (in the three evil realms). People in this secular world are likened to travelling on a 'mud boat' to cross the river. Instead of floating and crossing over, the boat that is made of mud gives way and sinks midway. As the people’s bodies are like 'mud boats' that cannot last long, (all people) should speedily cultivate the Way (to cease all suffering, before it is too late when their death approaches).”

“There are four causes and conditions to identify the spiritual cultivator of the (Buddhism) Way. First, when he hears any evil that flusters his mind, he immediately switches his distracted thoughts (to wholesome). Second, he does not speak ill of other people. Third, he himself does not fall into any contentious discussion. Fourth, he is able to protect himself. The spiritual cultivator of the Way self-protect by knowing the Truth of all phenomena (on the way to enlightenment). ”

“In the past, there was a (bhiksu) spiritual cultivator who expounded the sutra to the king. The king said, ‘During the Buddha’s time, many people were enlightened. Now, the same expounding of the sutra, yet the people are not enlightened. Did the Buddha bring His Dharma with him (during His parinirvana)?’  The (bhiksu) spiritual cultivator said, ‘This is similar to one being drunk after drinking a litre of the world’s tastiest grapes wine. But after adding a litre of water to a litre of wine, one who drinks this (diluted wine) cannot be drunk. During the Buddha’s time, when expounding the sutra, the Buddha understood (perfectly) the people’s attitudes and profile. This is similar to the people getting drunk just by drinking a litre wine. Now, my generation does not (perfectly) understand the people. When the Buddha delivered His discourses, by understanding (perfectly) the people’s attitudes and profile, He gave them the right medicine to cure their illnesses. Hence, many people were enlightened or attained the Way.’ ”

“King Asoka had built eighty thousands stupas (for all to worship the Buddha or His relics). During his dying moments when he wished to pass away, five hundred Bodhisattvas and Arhats combined together protected him and expounded the sutra to him. Hoping to ensure King Asoka will rise to the Heavens (upon his death), they also prevented all his wives from getting near him or meeting him (for the last time). ”

The Buddha said, “When there is earth or land, then only there are all living beings. When the people are completely sincere (to act, speak and think in accordance with the Dharma); then only they can attain the Way or enlightenment. ” 

“In the past, there was a king who enlisted all blind people in his country to ‘view’ an elephant in the elephant stable. (Instead of touching all parts of the elephant to visualize its entire shape and size) Each blind person felt and held only one part of the elephant: leg, nose, ear or tail. After that, they were asked at the same time, ‘What type is an elephant?’

The one who had held the elephant’s leg said, ‘Elephant is big like a pillar.’

The one who had held the elephant’s nose said, ‘Elephant is like a rope.’

The one who had held the elephant’s ear said, ‘Elephant is like a dustpan.’

The one who had held the elephant’s tail said, ‘Elephant is like a big walking stick.’

All those blind people argued among themselves, as they trusted only their own touch and feel of the elephant.

This is similar to those people (debating the Dharma), each knowing only some sutras and thus do not really understand the complete Dharma. Yet they thought that they themselves have great understanding, deep insights or firm grasp of the true Dharma. They are like the blind men (describing an elephant and yet confident that their biased, one-sided view is absolutely correct). ”

[Hence, the more key sutras one studies, the clearer the Dharma ‘picture’ and the more complete the Dharma ‘picture’ one sees. As over a thousand sutras are available in the Mahayana Tripitaka, Dharma learning is like assembling a thousand pieces in an intricate jigsaw puzzle. How can one be sure of a complex jigsaw puzzle’s complete picture, just by assembling a dozen pieces? To expect to solve a thousand-piece jigsaw puzzle by concentrating on just any one piece or simply a few pieces is absurd! Similarly, how can mastering just any one sutra (however short, simple and straight-forward) be as good as mastering all sutras that may even add up to a few thousands  (including the most profound Mahāprajnāparamitā Sūtra, i.e. Great Perfection of Wisdom Sutra 600 fascicles  六百卷《大般若波罗蜜多经》)? Hence, to be truly learned in the Dharma in order to possess the right views, one needs to study as many important sutras as possible covering the many different key aspects of the Dharma.]

“Having kept their precepts, they no longer commit evil deeds. (However) There are people who disbelieve the precepts’ significance, then break their precepts and therefore plunge into the Hell (upon their death). King Yama (in the underworld) asked (about his evil deeds). He replied, ‘I did not commit any evil deed.’  King Yama then asked, ‘If you did not commit any evil deed, then why are you here (in the Hell as your karmic retribution)?’ ”

[Almost all people, including most Buddhists are happily under the misconception that only evil people, not average people, will end-up in the Hell. The Buddha had warned us about this alarming, important reality in the Ksitigarbha Bodhisattva Sutra excerpt below. Almost all people's daily conduct and constant thoughts are generally sinful karmas, often even without they themselves realizing it. Our daily greed, desires, anger, aversion, delusion, wrong views, jealousy and selfishness are sins or the roots of all evils. Any one of the Ten Bad Karmas can cause the sinners who are mostly ordinary, non-evil people to end up in the three wretched realms: hell, hungry ghosts and animals. Buddhists who break their precepts create an extra sin of precepts-breaking, on top of their original sinful deed. The karmic stakes are extremely high in precepts: great rewards for precepts-keeping versus great punishments for precepts-breaking without repentance. For more details, please read ‘Top 10 Unknown Sins’.]

《地藏菩萨本愿经》 唐于阗国三藏沙门实叉难陀 译

（佛告普广菩萨）“南阎浮提众生，举止动念，无不是业，无不是罪，何况恣情杀害、窃盗、邪淫、妄语，百千罪状？”......

Ksitigarbha Bodhisattva's Original Vows Sutra     Translation Summary:

The Buddha told All-Expand Bodhisattva, “Every single conduct and shifting thought of the sentient beings (includes humans) in this world Jambudvipa are all karmas and all sins. Let alone indulgence in killing, harming; robbing, stealing; sexual misconduct, lying and hundreds or thousands forms of sins. At that time Ksitigarbha Bodhisattva Mahasattva said to the Buddha, ‘World Honoured One. I observe that every single action, heart-driven and shifting thought of the sentient beings (includes humans) in this world Jambudvipa are sinful.’ ”