T01n0001_長阿含經

大正藏第 01 冊 No. 0001 長阿含經

No. 1

長阿含經序

長安釋僧肇述

夫宗極絕於稱謂，賢聖以之沖默；玄旨非言不傳，釋迦所以致教。是以如來出世，大教有三：約身口，則防之以禁律；明善惡，則導之以契經；演幽微，則辨之以法相。然則三藏之作也，本于殊應，會之有宗，則異途同趣矣。

禁律，律藏也，四分十誦。法相，阿毗曇藏也，四分五誦。契經，四阿含藏也：《增一阿含》四分八誦，《中阿含》四分五誦，《雜阿含》四分十誦，此《長阿含》四分四誦，合三十經以為一部。

阿含，秦言法歸。法歸者，蓋是萬善之淵府，總持之林苑。其為典也，淵博弘富，韞而彌廣；明宣禍福賢愚之跡，剖判真偽異齊之原，歷記古今成敗之數，墟域二儀品物之倫。道無不由，法無不在，譬彼巨海，百川所歸，故以法歸為名。開析修途，所記長遠，故以長為目。玩茲典者，長迷頓曉。邪正難辨，顯如晝夜；報應冥昧，照若影響；劫數雖遼，近猶朝夕；六合雖曠，現若目前。斯可謂朗大明于幽室，惠五目于眾瞽，不窺戶牖，而智無不周矣。

大秦天王，滌除玄覽，高韻獨邁，恬智交養，道世俱濟，每懼微言翳于殊俗。以右將軍使者司隸校尉晉公姚爽，質直清柔，玄心超詣，尊尚大法，妙悟自然，上特留懷，每任以法事。以弘始十二年歲次上章閹茂，請罽賓三藏沙門佛陀耶捨出律藏一分四十五卷，十四年訖。十五年歲次昭陽赤奮若，出此《長阿含》訖。涼州沙門佛念為譯，秦國道士道含筆受。時，集京夏名勝沙門，于第校定，恭承法言，敬受無差，蠲華崇樸，務存聖旨。余以嘉遇猥參聽次，雖無翼善之功，而預親承之末，故略記時事，以示來賢焉。

佛說長阿含經卷第一

後秦弘始年佛陀耶舍共竺佛念譯

（一）第一分初大本經第一

如是我聞：

一時，佛在舍衛國祇樹花林窟，與大比丘眾千二百五十人俱。

時，諸比丘于乞食後集花林堂，各共議言：「諸賢比丘！唯無上尊為最奇特，神通遠達，威力弘大，乃知過去無數諸佛，入于涅槃，斷諸結使，消滅戲論。又知彼佛劫數多少，名號、姓字，所生種族，其所飲食，壽命修短，所更苦樂。又知彼佛有如是戒，有如是法，有如是慧，有如是解，有如是住。云何，諸賢！如來為善別法性，知如是事，為諸天來語，乃知此事？」

爾時，世尊在閑靜處，天耳清凈，聞諸比丘作如是議，即從座起，詣花林堂，就座而坐。

爾時，世尊知而故問，謂：「諸比丘！汝等集此，何所語議？」時，諸比丘具以事答。

爾時，世尊告諸比丘：「善哉！善哉！汝等以平等信，出家修道，諸所應行，凡有二業：一曰賢聖講法，二曰賢聖默然。汝等所論，正應如是。如來神通，威力弘大，盡知過去無數劫事，以能善解法性故知，亦以諸天來語故知。」佛時頌曰：

「比丘集法堂，　　講說賢聖論； 如來處靜室，　　天耳盡聞知。 佛日光普照，　　分別法界義； 亦知過去事，　　三佛般泥洹。 名號、姓、種族，　　受生分亦知； 隨彼之處所，　　凈眼皆記之。 諸天大威力，　　容貌甚端嚴； 亦來啟告我，　　三佛般泥洹。 記生、名號、姓，　　哀鸞音盡知； 無上天人尊，　　記於過去佛。」

又告諸比丘：「汝等欲聞如來識宿命智，知於過去諸佛因緣不？我當說之。」

時，諸比丘白言：「世尊！今正是時，愿樂欲聞。善哉！世尊！以時講說，當奉行之。」

佛告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別解說。」時，諸比丘受教而聽。

佛告諸比丘：「過去九十一劫，時，世有佛名毗婆尸如來、至真，出現於世。複次，比丘！過去三十一劫，有佛名尸棄如來、至真，出現於世。複次，比丘！即彼三十一劫中，有佛名毗舍婆如來、至真，出現於世。複次，比丘！此賢劫中有佛名拘樓孫，又名拘那含，又名迦葉。我今亦于賢劫中成最正覺。」佛時頌曰：

「過九十一劫，　　有毗婆尸佛； 次三十一劫，　　有佛名尸棄； 即于彼劫中，　　毗舍如來出。 今此賢劫中，　　無數那維歲； 有四大仙人，　　愍眾生故出： 拘樓孫、那含、　　迦葉、釋迦文。

「汝等當知，毗婆尸佛時，人壽八萬歲。尸棄佛時，人壽七萬歲。毗舍婆佛時，人壽六萬歲。拘樓孫佛時，人壽四萬歲。拘那含佛時，人壽三萬歲。迦葉佛時，人壽二萬歲。我今出世，人壽百歲，少出多減

《長阿含經》序言，由長安的僧人僧肇撰寫。 宗極的境界超越了言語的描述，賢聖之人對此保持沉默；玄妙的旨意若不通過言語就無法傳達，因此釋迦牟尼佛才設立教法。所以如來佛出世，教法有三方面：約束身口，用戒律來防範；闡明善惡，用契經來引導；演說幽深微妙的道理，用法相來辨別。因此，三藏的設立，本于不同的需要，但最終都歸於一個宗旨，殊途同歸。 戒律，指的是律藏，包括《四分律》和《十誦律》。法相，指的是阿毗曇藏，包括《四分阿毗曇》和《五誦阿毗曇》。契經，指的是四阿含藏，包括《增一阿含》四分八誦，《中阿含》四分五誦，《雜阿含》四分十誦，以及這部《長阿含》四分四誦，共三十部經組成一部。 阿含，在秦語中意為『法歸』。法歸，是萬善的淵府，總持的林苑。它作為經典，淵博而豐富，蘊藏著無限的智慧；它闡明禍福賢愚的軌跡，剖析真偽異同的根源，記載古今成敗的教訓，以及天地萬物的類別。道無所不包，法無所不在，如同大海，百川歸流，所以稱為『法歸』。它開示修行之路，所記載的內容長遠，所以稱為『長』。研習這部經典的人，能從長久的迷惑中頓悟。邪正難以分辨時，它能像白天一樣清晰；報應隱晦不明時，它能像影子一樣顯現；劫數雖然遙遠，卻近如朝夕；六合雖然廣闊，卻如在眼前。這可以說是照亮幽暗的房間，給予盲人光明，即使不看門窗，也能無所不知。 大秦天王，滌除玄覽，高韻獨邁，恬智交養，道世俱濟，常擔心微妙的教義被不同的習俗所掩蓋。因此，他任命右將軍使者司隸校尉晉公姚爽，此人正直清廉，心性超脫，尊崇佛法，自然領悟，皇上特別器重他，經常讓他處理佛法事務。在弘始十二年，歲次上章閹茂，請罽賓三藏沙門佛陀耶舍翻譯律藏，共四十五卷，十四年完成。十五年，歲次昭陽赤奮若，翻譯完成這部《長阿含經》。由涼州沙門佛念翻譯，秦國道士道含筆錄。當時，聚集了京城和夏地的著名僧人，在宮中校對，恭敬地接受佛法，不敢有絲毫差錯，去除浮華，崇尚樸實，務求符合佛的旨意。我因為有幸參與聽講，雖然沒有輔助的功勞，但也預先親身接受了教誨，所以略記當時的情況，以示後人。 《佛說長阿含經》卷第一，後秦弘始年間，佛陀耶舍與竺佛念共同翻譯。 一時，佛陀在舍衛國祇樹給孤獨園的花林窟，與一千二百五十位大比丘在一起。 當時，眾比丘在乞食后聚集在花林堂，各自議論說：『諸位賢者！唯有無上尊者最為奇特，神通廣大，威力弘大，能夠知道過去無數諸佛，入于涅槃，斷除一切煩惱，消滅戲論。又知道那些佛的劫數多少，名號、姓氏，所生種族，他們的飲食，壽命長短，所經歷的苦樂。又知道那些佛有這樣的戒律，有這樣的法，有這樣的智慧，有這樣的解脫，有這樣的住處。諸位賢者，你們說，如來是善於分別法性，知道這些事情，還是諸天來告訴他，他才知道這些事情呢？』 這時，世尊在安靜的地方，天耳清凈，聽到眾比丘這樣議論，就從座位上起來，來到花林堂，坐了下來。 這時，世尊明知故問，說：『諸位比丘！你們聚集在這裡，在議論什麼呢？』眾比丘就把剛才議論的事情如實回答了。 這時，世尊告訴眾比丘：『好啊！好啊！你們以平等的心出家修道，所應做的，總共有兩件事：一是賢聖講法，二是賢聖默然。你們所議論的，正應該如此。如來神通廣大，威力弘大，完全知道過去無數劫的事情，是因為能夠善解法性而知道，也是因為諸天來告訴他而知道。』佛陀當時說了偈頌： 『比丘們聚集在法堂， 講說賢聖的道理； 如來在安靜的房間里， 天耳完全聽得見。 佛陀的光芒普照， 分別法界的意義； 也知道過去的事情， 三佛入于涅槃。 名號、姓氏、種族， 受生的處所也知道； 隨著他們所處的地方， 清凈的眼睛都記著。 諸天威力強大， 容貌非常端正； 也來告訴我， 記錄出生、名號、姓氏， 哀婉的聲音都聽見； 無上的天人尊者， 記著過去的佛陀。』 又告訴眾比丘：『你們想聽如來認識宿命的智慧，知道過去諸佛的因緣嗎？我將為你們講述。』 當時，眾比丘說：『世尊！現在正是時候，我們很想聽。善哉！世尊！請您及時講說，我們當奉行。』 佛陀告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解說。』當時，眾比丘接受教誨，認真聽講。 佛陀告訴眾比丘：『過去九十一劫，當時，世間有佛名為毗婆尸如來、至真，出現於世。其次，比丘！過去三十一劫，有佛名為尸棄如來、至真，出現於世。其次，比丘！就在那三十一劫中，有佛名為毗舍婆如來、至真，出現於世。其次，比丘！在這個賢劫中，有佛名為拘樓孫，又名拘那含，又名迦葉。我現在也在這賢劫中成就最正覺。』佛陀當時說了偈頌： 『過去九十一劫， 有毗婆尸佛； 其次三十一劫， 有佛名為尸棄； 就在那個劫中， 毗舍如來出現。 現在這個賢劫中， 無數那維歲； 有四大仙人， 爲了憐憫眾生而出現： 拘樓孫、拘那含、 迦葉、釋迦文。 『你們應當知道，毗婆尸佛時，人的壽命是八萬歲。尸棄佛時，人的壽命是七萬歲。毗舍婆佛時，人的壽命是六萬歲。拘樓孫佛時，人的壽命是四萬歲。拘那含佛時，人的壽命是三萬歲。迦葉佛時，人的壽命是二萬歲。我現在出世，人的壽命是百歲，少有超過，大多減少。』

Preface to the 'Dirgha Agama Sutra', written by the monk Sengzhao of Chang'an. The ultimate realm transcends verbal description, and the wise and holy remain silent about it; profound meanings cannot be conveyed without words, which is why Shakyamuni Buddha established teachings. Therefore, when the Tathagata appeared in the world, there were three aspects to the teachings: to restrain the body and mouth, using precepts to prevent wrongdoing; to clarify good and evil, using sutras to guide; and to expound profound and subtle principles, using dharma characteristics to distinguish. Thus, the establishment of the Tripitaka was based on different needs, but ultimately they all converge on one purpose, different paths leading to the same destination. Precepts refer to the Vinaya Pitaka, including the 'Four-Part Vinaya' and the 'Ten Recitations Vinaya'. Dharma characteristics refer to the Abhidhamma Pitaka, including the 'Four-Part Abhidhamma' and the 'Five Recitations Abhidhamma'. Sutras refer to the four Agamas, including the 'Ekottara Agama' in four parts and eight recitations, the 'Madhyama Agama' in four parts and five recitations, the 'Samyukta Agama' in four parts and ten recitations, and this 'Dirgha Agama' in four parts and four recitations, with a total of thirty sutras forming one part. Agama, in the Qin language, means 'Dharma Return'. Dharma Return is the source of all good, the forest of total retention. As a classic, it is profound and rich, containing infinite wisdom; it clarifies the traces of fortune, misfortune, wisdom, and foolishness, analyzes the roots of truth, falsehood, similarities, and differences, records the lessons of success and failure in ancient and modern times, and the categories of heaven, earth, and all things. The Way encompasses everything, and the Dharma is everywhere, like the vast ocean where all rivers converge, hence it is called 'Dharma Return'. It reveals the path of practice, and what is recorded is far-reaching, hence it is called 'Dirgha' (Long). Those who study this classic can awaken from long-standing confusion. When it is difficult to distinguish between right and wrong, it can be as clear as day; when retribution is obscure, it can appear like a shadow; although eons are distant, they are as close as morning and evening; although the six directions are vast, they are as if before one's eyes. This can be said to illuminate the dark room, give light to the blind, and even without looking at doors and windows, one can know everything. The Great Qin Heavenly King, having purified his profound understanding, with his lofty spirit and tranquil wisdom, benefiting both the path and the world, was always concerned that the subtle teachings might be obscured by different customs. Therefore, he appointed the Right General Envoy, the Sili Commandant, Duke Jin Yao Shuang, who was upright and honest, with a transcendent mind, respected the Dharma, and had a natural understanding. The Emperor especially valued him and often entrusted him with Dharma affairs. In the twelfth year of Hongshi, during the year of Shangzhang Yanmao, he invited the Tripitaka monk from Kipin, Buddhayasha, to translate the Vinaya Pitaka, totaling forty-five volumes, which was completed in the fourteenth year. In the fifteenth year, during the year of Zhaoyang Chifenruo, the translation of this 'Dirgha Agama Sutra' was completed. It was translated by the monk Fonian from Liangzhou and recorded by the Daoist Daohan of Qin. At that time, famous monks from the capital and Xia were gathered to proofread it in the palace, respectfully accepting the Dharma, not daring to make any mistakes, removing the superficial and valuing the simple, striving to conform to the Buddha's intention. I, having had the good fortune to participate in the lectures, although without the merit of assisting, have also received the teachings firsthand, so I have briefly recorded the situation at that time to show to future generations. The 'Buddha Speaks the Dirgha Agama Sutra', Volume One, jointly translated by Buddhayasha and Zhu Fonian during the Hongshi era of the Later Qin Dynasty. (1) First Part, Initial Great Origin Sutra, First Thus have I heard: At one time, the Buddha was in the Flower Grove Cave of Jeta Grove in Shravasti, together with twelve hundred and fifty great Bhikkhus. At that time, the Bhikkhus, after begging for food, gathered in the Flower Grove Hall, each discussing and saying: 'Virtuous ones! Only the Supreme One is the most extraordinary, with great supernatural powers and vast might, able to know the countless Buddhas of the past, who entered Nirvana, severed all afflictions, and extinguished all conceptual proliferations. He also knows the number of kalpas of those Buddhas, their names, surnames, the clans they were born into, their food, the length of their lives, and the joys and sufferings they experienced. He also knows that those Buddhas had such precepts, such Dharma, such wisdom, such liberation, and such abodes. Virtuous ones, what do you say, is the Tathagata skilled in distinguishing the nature of Dharma, knowing these things, or do the devas come and tell him, and then he knows these things?' At this time, the World Honored One was in a quiet place, with his heavenly ear pure, and heard the Bhikkhus discussing in this way. He then rose from his seat, went to the Flower Grove Hall, and sat down. At this time, the World Honored One, knowing but pretending not to know, asked: 'Bhikkhus! What are you discussing here?' The Bhikkhus then answered truthfully about what they had been discussing. At this time, the World Honored One told the Bhikkhus: 'Good! Good! You have left home to cultivate the Way with an equal mind. What you should do, there are two things in total: one is the wise and holy teaching of the Dharma, and the other is the wise and holy silence. What you are discussing is exactly what should be discussed. The Tathagata has great supernatural powers and vast might, and fully knows the events of countless past kalpas, because he is able to understand the nature of Dharma, and also because the devas come and tell him.' The Buddha then spoke a verse: 'The Bhikkhus gather in the Dharma hall, Discussing the principles of the wise and holy; The Tathagata is in a quiet room, His heavenly ear hears everything. The Buddha's light shines everywhere, Distinguishing the meaning of the Dharma realm; He also knows the events of the past, The three Buddhas entering Nirvana. Names, surnames, and clans, The places of birth are also known; Following the places where they were, The pure eyes remember them all. The devas have great power, Their appearances are very dignified; They also come to tell me, Recording births, names, and surnames, The mournful sounds are all heard; The supreme honored one of devas and humans, Remembers the Buddhas of the past.' He also told the Bhikkhus: 'Do you want to hear the Tathagata's wisdom of knowing past lives, and know the causes and conditions of the Buddhas of the past? I will tell you about it.' At that time, the Bhikkhus said: 'World Honored One! Now is the right time, we are eager to hear. Good! World Honored One! Please speak in due time, and we will practice it.' The Buddha told the Bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you separately.' At that time, the Bhikkhus accepted the teachings and listened attentively. The Buddha told the Bhikkhus: 'In the past ninety-one kalpas, at that time, there was a Buddha named Vipashyin Tathagata, the Truthful One, who appeared in the world. Furthermore, Bhikkhus! In the past thirty-one kalpas, there was a Buddha named Sikhin Tathagata, the Truthful One, who appeared in the world. Furthermore, Bhikkhus! In that same thirty-one kalpas, there was a Buddha named Vishvabhu Tathagata, the Truthful One, who appeared in the world. Furthermore, Bhikkhus! In this Bhadrakalpa, there is a Buddha named Krakucchanda, also named Kanakamuni, and also named Kashyapa. I am also attaining the most perfect enlightenment in this Bhadrakalpa.' The Buddha then spoke a verse: 'In the past ninety-one kalpas, There was the Buddha Vipashyin; Next, in thirty-one kalpas, There was a Buddha named Sikhin; In that same kalpa, The Tathagata Vishvabhu appeared. In this present Bhadrakalpa, For countless Navis years; There are four great sages, Appearing out of compassion for beings: Krakucchanda, Kanakamuni, Kashyapa, and Shakyamuni.' 'You should know that during the time of the Buddha Vipashyin, the lifespan of humans was eighty thousand years. During the time of the Buddha Sikhin, the lifespan of humans was seventy thousand years. During the time of the Buddha Vishvabhu, the lifespan of humans was sixty thousand years. During the time of the Buddha Krakucchanda, the lifespan of humans was forty thousand years. During the time of the Buddha Kanakamuni, the lifespan of humans was thirty thousand years. During the time of the Buddha Kashyapa, the lifespan of humans was twenty thousand years. Now that I have appeared in the world, the lifespan of humans is one hundred years, rarely exceeding, and mostly decreasing.'

。」佛時頌曰：

「毗婆尸時人，　　壽八萬四千； 尸棄佛時人，　　壽命七萬歲； 毗舍婆時人，　　壽命六萬歲； 拘樓孫時人，　　壽命四萬歲； 拘那含時人，　　壽命三萬歲； 迦葉佛時人，　　壽命二萬歲； 如我今時人，　　壽命不過百。

「毗婆尸佛，出剎利種，姓拘利若；尸棄佛、毗舍婆佛，種、姓亦爾。拘樓孫佛，出婆羅門種，姓迦葉；拘那含佛、迦葉佛，種、姓亦爾。我今如來、至真，出剎利種，姓名曰瞿曇。」佛時頌曰：

「毗婆尸如來，　　尸棄、毗舍婆， 此三等正覺，　　出拘利若姓。 自餘三如來，　　出於迦葉姓。 我今無上尊，　　導御諸眾生； 天人中第一，　　勇猛姓瞿曇。 前三等正覺，　　出於剎利種； 其後三如來，　　出婆羅門種； 我今無上尊，　　勇猛出剎利。

「毗婆尸佛坐波波羅樹下成最正覺，尸棄佛坐分陀利樹下成最正覺，毗舍婆佛坐娑羅樹下成最正覺，拘樓孫佛坐尸利沙樹下成最正覺，拘那含佛坐烏暫婆羅門樹下成最正覺，迦葉佛坐尼拘律樹下成最正覺。我今如來、至真，坐缽多樹下成最正覺。」佛時頌曰：

「毗婆尸如來，　　往詣波羅樹； 即于彼處所，　　得成最正覺。 尸棄分陀樹，　　成道滅有原。 毗舍婆如來，　　坐娑羅樹下； 獲解脫知見，　　神足無所礙。 拘樓孫如來，　　坐尸利沙樹； 一切智清凈，　　無染無所著。 拘那含牟尼，　　坐烏暫樹下； 即于彼處所，　　滅諸貪憂惱。 迦葉如來坐，　　尼拘樓樹下； 即于彼處所，　　除滅諸有本。 我今釋迦文，　　坐于缽多樹。 如來十力尊，　　斷滅諸結使； 摧伏眾魔怨，　　在眾演大明。 七佛精進力，　　放光滅闇冥； 各各坐諸樹，　　于中成正覺。

「毗婆尸如來三會說法，初會弟子有十六萬八千人，二會弟子有十萬人，三會弟子有八萬人。尸棄如來亦三會說法，初會弟子有十萬人，二會弟子有八萬人，三會弟子有七萬人。毗舍婆如來二會說法，初會弟子有七萬人，次會弟子有六萬人。拘樓孫如來一會說法，弟子四萬人。拘那含如來一會說法，弟子三萬人。迦葉如來一會說法，弟子二萬人。我今一會說法，弟子千二百五十人。」佛時頌曰：

「毗婆尸名觀，　　智慧不可量； 遍見無所畏，　　三會弟子眾。 尸棄光無動，　　能滅諸結使； 無量大威德，　　無能測量者； 彼佛亦三會，　　弟子普共集。 毗舍婆斷結，　　大仙人要集； 名聞于諸方，　　妙法大名稱； 二會弟子眾，　　普演深奧義。 拘樓孫一會，　　哀愍療諸苦； 導師化眾生，　　一會弟子眾。 拘那含如來，　　無上亦如是； 紫磨金色身，　　容貌悉具足； 一會弟子眾，　　普演微妙法。 迦葉一一毛，　　一心無亂想； 一語不煩重，　　一會弟子眾。 能仁意寂滅，　　釋種沙門上； 天中天最尊，　　我一會弟子。 彼會我現義，　　演布清凈教； 心常懷歡喜，　　漏盡盡後有。 毗婆、尸棄三，　　毗舍婆佛二， 四佛各各一，　　仙人會演說。

「時，毗婆尸佛有二弟子：一名騫茶，二名提舍，諸弟子中最為第一。尸棄佛有二弟子：一名阿毗浮，二名三婆婆，諸弟子中最為第一。毗舍婆佛有二弟子，一名扶游，二名郁多摩，諸弟子中最為第一。拘樓孫佛有二弟子，一名薩尼，二名毗樓，諸弟子中最為第一。拘那含佛有二弟子：一名舒槃那，二名郁多樓，諸弟子中最為第一。迦葉佛有二弟子，一名提舍，二名婆羅婆，諸弟子中最為第一。今我二弟子，一名舍利弗，二名目揵連，諸弟子中最為第一。」佛時頌曰：

「騫茶、提舍等，　　毗婆尸弟子； 阿毗浮、三婆，　　尸棄佛弟子。 扶游、郁多摩，　　弟子中第一， 二俱降魔怨，　　毗舍婆弟子。 薩尼、毗樓等，　　拘樓孫弟子； 舒槃、郁多樓，　　拘那含弟子； 提舍、婆羅婆，　　迦葉佛弟子； 舍利弗、目連，　　是我第一子。

「毗婆尸佛有執事弟子，名曰無憂。尸棄佛執事弟子，名曰忍行。毗舍婆佛有執事弟子，名曰寂滅。拘樓孫佛有執事弟子，名曰善覺。拘那含佛有執事弟子，名曰安和。迦葉佛有執事弟子，名曰善友。我執事弟子，名曰阿難。」佛時頌曰：

「無憂與忍行，　　寂滅及善覺， 安和、善友等，　　阿難為第七。 此為佛侍者，　　具足諸義趣； 晝夜無放逸，　　自利亦利他。 此七賢弟子，　　侍七佛左右； 歡喜而供養，　　寂然歸滅度

佛陀當時唱頌說： 『毗婆尸佛時代的人，壽命有八萬四千歲； 尸棄佛時代的人，壽命有七萬歲； 毗舍婆佛時代的人，壽命有六萬歲； 拘樓孫佛時代的人，壽命有四萬歲； 拘那含佛時代的人，壽命有三萬歲； 迦葉佛時代的人，壽命有二萬歲； 像我現在的時代的人，壽命不超過一百歲。 毗婆尸佛，出身于剎帝利種姓，姓拘利若；尸棄佛、毗舍婆佛，種姓也一樣。拘樓孫佛，出身于婆羅門種姓，姓迦葉；拘那含佛、迦葉佛，種姓也一樣。我現在的如來、至真，出身于剎帝利種姓，姓名叫做瞿曇。』佛陀當時唱頌說： 『毗婆尸如來，尸棄、毗舍婆，這三位等正覺，都出自拘利若姓。 其餘三位如來，都出自迦葉姓。 我現在的無上尊，引導和駕馭眾生； 是天人中的第一，勇猛的姓瞿曇。 前三位等正覺，都出自剎帝利種姓； 其後三位如來，都出自婆羅門種姓； 我現在的無上尊，勇猛地出自剎帝利。 毗婆尸佛坐在波波羅樹下成就最正覺，尸棄佛坐在分陀利樹下成就最正覺，毗舍婆佛坐在娑羅樹下成就最正覺，拘樓孫佛坐在尸利沙樹下成就最正覺，拘那含佛坐在烏暫婆羅門樹下成就最正覺，迦葉佛坐在尼拘律樹下成就最正覺。我現在的如來、至真，坐在缽多樹下成就最正覺。』佛陀當時唱頌說： 『毗婆尸如來，前往波羅樹； 就在那個地方，成就了最正覺。 尸棄在分陀樹下，成道滅除了有生之源。 毗舍婆如來，坐在娑羅樹下； 獲得了解脫的知見，神通自在無礙。 拘樓孫如來，坐在尸利沙樹下； 一切智慧清凈，沒有污染和執著。 拘那含牟尼，坐在烏暫樹下； 就在那個地方，滅除了各種貪慾和憂惱。 迦葉如來坐在，尼拘樓樹下； 就在那個地方，除滅了各種存在的根本。 我現在的釋迦文，坐在缽多樹下。 如來十力尊，斷滅了各種煩惱； 摧伏了眾魔怨，在眾人中宣講大光明。 七佛精進的力量，放出光明滅除黑暗； 各自坐在不同的樹下，在其中成就正覺。 毗婆尸如來三次集會說法，第一次集會弟子有十六萬八千人，第二次集會弟子有十萬人，第三次集會弟子有八萬人。尸棄如來也三次集會說法，第一次集會弟子有十萬人，第二次集會弟子有八萬人，第三次集會弟子有七萬人。毗舍婆如來兩次集會說法，第一次集會弟子有七萬人，第二次集會弟子有六萬人。拘樓孫如來一次集會說法，弟子四萬人。拘那含如來一次集會說法，弟子三萬人。迦葉如來一次集會說法，弟子二萬人。我現在一次集會說法，弟子一千二百五十人。』佛陀當時唱頌說： 『毗婆尸名叫觀，智慧不可衡量； 遍見一切無所畏懼，三次集會弟子眾多。 尸棄的光芒不動搖，能夠滅除各種煩惱； 具有無量的大威德，沒有人能夠測量； 那位佛陀也三次集會，弟子普遍聚集在一起。 毗舍婆斷除了煩惱，大仙人聚集在一起； 名聲傳遍四方，妙法具有大名聲； 兩次集會弟子眾多，普遍宣講深奧的道理。 拘樓孫一次集會，哀憐和醫治各種痛苦； 導師教化眾生，一次集會弟子眾多。 拘那含如來，無上也是這樣； 紫磨金色的身體，容貌都具足； 一次集會弟子眾多，普遍宣講微妙的佛法。 迦葉的每一根毛髮，都一心沒有雜念； 一句話不重複，一次集會弟子眾多。 能仁的心意寂滅，是釋迦種姓的沙門中的佼佼者； 天中之天最尊貴，我一次集會的弟子。 在那個集會我展現真義，宣講清凈的教誨； 心中常常懷著歡喜，漏盡之後不再有輪迴。 毗婆尸、尸棄三次，毗舍婆佛兩次， 四位佛陀各自一次，仙人集會宣講佛法。 當時，毗婆尸佛有兩位弟子：一位名叫騫茶，一位名叫提舍，在所有弟子中最為第一。尸棄佛有兩位弟子：一位名叫阿毗浮，一位名叫三婆婆，在所有弟子中最為第一。毗舍婆佛有兩位弟子，一位名叫扶游，一位名叫郁多摩，在所有弟子中最為第一。拘樓孫佛有兩位弟子，一位名叫薩尼，一位名叫毗樓，在所有弟子中最為第一。拘那含佛有兩位弟子：一位名叫舒槃那，一位名叫郁多樓，在所有弟子中最為第一。迦葉佛有兩位弟子，一位名叫提舍，一位名叫婆羅婆，在所有弟子中最為第一。現在我的兩位弟子，一位名叫舍利弗，一位名叫目犍連，在所有弟子中最為第一。』佛陀當時唱頌說： 『騫茶、提舍等，是毗婆尸佛的弟子； 阿毗浮、三婆，是尸棄佛的弟子。 扶游、郁多摩，是弟子中的第一， 都降伏了魔怨，是毗舍婆佛的弟子。 薩尼、毗樓等，是拘樓孫佛的弟子； 舒槃、郁多樓，是拘那含佛的弟子； 提舍、婆羅婆，是迦葉佛的弟子； 舍利弗、目連，是我的第一弟子。 毗婆尸佛有執事弟子，名叫無憂。尸棄佛的執事弟子，名叫忍行。毗舍婆佛有執事弟子，名叫寂滅。拘樓孫佛有執事弟子，名叫善覺。拘那含佛有執事弟子，名叫安和。迦葉佛有執事弟子，名叫善友。我的執事弟子，名叫阿難。』佛陀當時唱頌說： 『無憂與忍行，寂滅及善覺， 安和、善友等，阿難是第七位。 這些是佛陀的侍者，具足各種意義和趣味； 日夜不放逸，既能自利也能利他。 這七位賢弟子，侍奉在七位佛陀的左右； 歡喜地供養，寂靜地歸於滅度。

The Buddha then spoke in verse: 'In the time of Vipassi Buddha, people lived for 84,000 years; In the time of Sikhi Buddha, people lived for 70,000 years; In the time of Vessabhu Buddha, people lived for 60,000 years; In the time of Kakusandha Buddha, people lived for 40,000 years; In the time of Konagamana Buddha, people lived for 30,000 years; In the time of Kassapa Buddha, people lived for 20,000 years; As for people in my time, their lifespan does not exceed one hundred years. Vipassi Buddha was born into the Kshatriya caste, with the surname Kondanna; Sikhi Buddha and Vessabhu Buddha also had the same caste and surname. Kakusandha Buddha was born into the Brahmin caste, with the surname Kassapa; Konagamana Buddha and Kassapa Buddha also had the same caste and surname. I, the present Tathagata, the Truly Enlightened One, was born into the Kshatriya caste, and my name is Gotama.' The Buddha then spoke in verse: 'Vipassi Tathagata, Sikhi, and Vessabhu, these three Fully Enlightened Ones, all came from the Kondanna lineage. The other three Tathagatas all came from the Kassapa lineage. I, the present Supreme One, guide and control all beings; I am the foremost among gods and humans, the courageous one with the surname Gotama. The first three Fully Enlightened Ones all came from the Kshatriya caste; The latter three Tathagatas all came from the Brahmin caste; I, the present Supreme One, courageously came from the Kshatriya caste. Vipassi Buddha attained supreme enlightenment sitting under a Banyan tree, Sikhi Buddha attained supreme enlightenment sitting under a Pundarika tree, Vessabhu Buddha attained supreme enlightenment sitting under a Sala tree, Kakusandha Buddha attained supreme enlightenment sitting under a Sirisa tree, Konagamana Buddha attained supreme enlightenment sitting under an Udumbara tree, and Kassapa Buddha attained supreme enlightenment sitting under a Banyan tree. I, the present Tathagata, the Truly Enlightened One, attained supreme enlightenment sitting under a Bodhi tree.' The Buddha then spoke in verse: 'Vipassi Tathagata, went to the Banyan tree; Right there, he attained supreme enlightenment. Sikhi under the Pundarika tree, attained the path and extinguished the origin of existence. Vessabhu Tathagata, sat under the Sala tree; Gained the knowledge of liberation, with unobstructed spiritual powers. Kakusandha Tathagata, sat under the Sirisa tree; All wisdom was pure, without defilement or attachment. Konagamana Muni, sat under the Udumbara tree; Right there, he extinguished all greed and sorrow. Kassapa Tathagata sat, under the Banyan tree; Right there, he eliminated the root of all existence. I, the present Sakyamuni, sit under the Bodhi tree. The Tathagata, the Ten-Powered One, severed all fetters; Subdued all demonic enemies, and proclaimed great light among the assembly. The power of the seven Buddhas' diligence, emitted light and extinguished darkness; Each sat under different trees, and attained enlightenment within them. Vipassi Tathagata held three assemblies to preach the Dharma. In the first assembly, there were 168,000 disciples; in the second assembly, there were 100,000 disciples; and in the third assembly, there were 80,000 disciples. Sikhi Tathagata also held three assemblies to preach the Dharma. In the first assembly, there were 100,000 disciples; in the second assembly, there were 80,000 disciples; and in the third assembly, there were 70,000 disciples. Vessabhu Tathagata held two assemblies to preach the Dharma. In the first assembly, there were 70,000 disciples; and in the second assembly, there were 60,000 disciples. Kakusandha Tathagata held one assembly to preach the Dharma, with 40,000 disciples. Konagamana Tathagata held one assembly to preach the Dharma, with 30,000 disciples. Kassapa Tathagata held one assembly to preach the Dharma, with 20,000 disciples. I now hold one assembly to preach the Dharma, with 1,250 disciples.' The Buddha then spoke in verse: 'Vipassi, named 'Observer', his wisdom is immeasurable; Seeing all without fear, his three assemblies had many disciples. Sikhi's light is unwavering, able to extinguish all fetters; With immeasurable great power, no one can measure him; That Buddha also held three assemblies, where disciples gathered universally. Vessabhu severed fetters, great sages gathered together; His name was known in all directions, his wonderful Dharma had great renown; His two assemblies had many disciples, universally expounding profound truths. Kakusandha held one assembly, compassionately healing all suffering; The guide transformed beings, his one assembly had many disciples. Konagamana Tathagata, the supreme one, was also like this; With a body of purple-gold color, his appearance was complete; His one assembly had many disciples, universally expounding the subtle Dharma. Each hair of Kassapa, was focused without distraction; Not repeating a single word, his one assembly had many disciples. The Sage's mind is tranquil, the best of the Sakya ascetics; The most honored among gods and humans, my one assembly of disciples. In that assembly, I reveal the true meaning, proclaiming the pure teachings; My heart is always filled with joy, having exhausted all outflows and ended rebirth. Vipassi and Sikhi had three assemblies, Vessabhu Buddha had two, The four Buddhas each had one, where sages gathered to expound the Dharma. At that time, Vipassi Buddha had two disciples: one named Khanda, and the other named Tissa, who were the foremost among all disciples. Sikhi Buddha had two disciples: one named Abhibhu, and the other named Sambhava, who were the foremost among all disciples. Vessabhu Buddha had two disciples: one named Phussa, and the other named Uttama, who were the foremost among all disciples. Kakusandha Buddha had two disciples: one named Sani, and the other named Bharadvaja, who were the foremost among all disciples. Konagamana Buddha had two disciples: one named Sobhita, and the other named Uttara, who were the foremost among all disciples. Kassapa Buddha had two disciples: one named Tissa, and the other named Bharadvaja, who were the foremost among all disciples. Now, my two disciples are named Sariputta and Moggallana, who are the foremost among all disciples.' The Buddha then spoke in verse: 'Khanda, Tissa, etc., were the disciples of Vipassi Buddha; Abhibhu, Sambhava, were the disciples of Sikhi Buddha. Phussa, Uttama, were the foremost among the disciples, Both subdued demonic enemies, they were the disciples of Vessabhu Buddha. Sani, Bharadvaja, etc., were the disciples of Kakusandha Buddha; Sobhita, Uttara, were the disciples of Konagamana Buddha; Tissa, Bharadvaja, were the disciples of Kassapa Buddha; Sariputta, Moggallana, are my foremost disciples. Vipassi Buddha had an attendant disciple named Asoka. Sikhi Buddha's attendant disciple was named Khemankara. Vessabhu Buddha had an attendant disciple named Samatha. Kakusandha Buddha had an attendant disciple named Buddhi. Konagamana Buddha had an attendant disciple named Sobhita. Kassapa Buddha had an attendant disciple named Sarvamitra. My attendant disciple is named Ananda.' The Buddha then spoke in verse: 'Asoka and Khemankara, Samatha and Buddhi, Sobhita, Sarvamitra, and Ananda are the seventh. These are the attendants of the Buddhas, complete with all meanings and interests; Day and night without negligence, benefiting themselves and others. These seven virtuous disciples, attended the seven Buddhas on their left and right; Joyfully making offerings, peacefully returning to extinction.

。

「毗婆尸佛有子，名曰方膺。尸棄佛有子，名曰無量。毗舍婆佛有子，名曰妙覺。拘樓孫佛有子，名曰上勝。拘那含佛有子，名曰導師。迦葉佛有子，名曰集軍。今我有子，名曰羅睺羅。」佛時頌曰：

「方膺、無量子，　　妙覺及上勝， 導師、集軍等，　　羅睺羅第七， 此諸豪貴子，　　紹繼諸佛種； 愛法好施惠，　　于聖法無畏。

「毗婆尸佛父名槃頭，剎利王種，母名槃頭婆提，王所治城名曰槃頭婆提。」佛時頌曰：

「遍眼父槃頭，　　母槃頭婆提； 槃頭婆提城，　　佛于中說法。

「尸棄佛父名曰明相，剎利王種，母名光曜，王所治城名曰光相。」佛時頌曰：

「尸棄父明相，　　母名曰光曜， 于明相城中，　　威德降外敵。

「毗舍婆佛父名善燈，剎利王種，母名稱戒，王所治城名曰無喻。」佛時頌曰：

「毗舍婆佛父，　　善燈剎利種； 母名曰稱戒，　　城名曰無喻。

「拘樓孫佛父名祀得，婆羅門種，母名善枝，王名安和，隨王名故城名安和。」佛時頌曰：

「祀得婆羅門，　　母名曰善枝； 王名曰安和，　　居在安和城。

「拘那含佛父名大德，婆羅門種，母名善勝，是時王名清凈，隨王名故城名清凈。」佛時頌曰：

「大德婆羅門，　　母名曰善勝； 王名曰清凈，　　居在清凈城。

「迦葉佛父名曰梵德，婆羅門種，母名曰財主，時王名汲毗，王所治城名波羅㮈。」佛時頌曰：

「梵德婆羅門，　　母名曰財主； 時王名汲毗，　　在波羅㮈城。

「我父名凈飯，剎利王種，母名大清凈妙，王所治城名迦毗羅衛。」佛時頌曰：

「父剎利凈飯，　　母名大清凈， 土廣民豐饒，　　我從彼而生。

「此是諸佛因緣、名號、種族、所出生處，何有智者聞此因緣而不歡喜，起愛樂心？」

爾時，世尊告諸比丘：「吾今欲以宿命智說過去佛事，汝欲聞不？」

諸比丘對曰：「今正是時，愿樂欲聞！」

佛告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別解說。比丘！當知諸佛常法：毗婆尸菩薩從兜率天降神母胎，從右脅入，正念不亂。當於爾時，地為震動，放大光明，普照世界，日月所不及處皆蒙大明，幽冥眾生，各相睹見，知其所趣。時，此光明復照魔宮，諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明，諸天光明自然不現。」佛時頌曰：

「密雲聚虛空，　　電光照天下， 毗婆尸降胎，　　光明照亦然； 日月所不及，　　莫不蒙大明， 處胎凈無穢，　　諸佛法皆然。

「諸比丘！當知諸佛常法：毗婆尸菩薩在母胎時，專念不亂，有四天子，執戈矛侍護其人，人與非人不得侵嬈，此是常法。」佛時頌曰：

「四方四天子，　　有名稱威德， 天帝釋所遣，　　善守護菩薩。 手常執戈矛，　　衛護不去離， 人非人不嬈，　　此諸佛常法。 天神所擁護，　　如天女衛天， 眷屬懷歡喜，　　此諸佛常法。」

又告比丘：「諸佛常法：毗婆尸菩薩從兜率天降神母胎，專念不亂，母身安隱，無眾惱患，智慧增益。母自觀胎，見菩薩身諸根具足，如紫磨金，無有瑕穢。猶如有目之士觀凈琉璃，內外清徹，無眾障翳。諸比丘！此是諸佛常法。」爾時，世尊而說偈言：

「如凈琉璃珠，　　其明如日月； 仁尊處母胎，　　其母無惱患。 智慧為增益，　　觀胎如金像； 母懷妊安樂，　　此諸佛常法。」

佛告比丘：「毗婆尸菩薩從兜率天降神母胎，專念不亂，母心清凈，無眾欲想，不為淫火之所燒然，此是諸佛常法。」爾時，世尊而說偈言：

「菩薩住母胎，　　天終天福成； 其母心清凈，　　無有眾欲想。 舍離諸淫慾，　　不染不親近； 不為慾火燃，　　諸佛母常凈。」

佛告比丘：「諸佛常法：毗婆尸菩薩從兜率天降神母胎，專念不亂，其母奉持五戒，梵行清凈，篤信仁愛，諸善成就，安樂無畏，身壞命終，生忉利天，此是常法。」爾時，世尊而說偈言：

「持人中尊身，　　精進、戒具足， 后必受天身，　　此緣名佛母。」

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脅出，地為震動，光明普照。始入胎時，闇冥之處，無不蒙明，此是常法。」爾時，世尊而說偈言：

「太子生地動，　　大光靡不照， 此界及余界，　　上下與諸方， 放光施凈目，　　具足於天身， 以歡喜凈音，　　轉稱菩薩名。」

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脅出，專念不亂。時，菩薩母手攀樹枝，不坐不臥

『毗婆尸佛有一個兒子，名叫方膺。尸棄佛有一個兒子，名叫無量。毗舍婆佛有一個兒子，名叫妙覺。拘樓孫佛有一個兒子，名叫上勝。拘那含佛有一個兒子，名叫導師。迦葉佛有一個兒子，名叫集軍。現在我也有一個兒子，名叫羅睺羅。』佛陀當時說了偈語： 『方膺、無量子，妙覺及上勝，導師、集軍等，羅睺羅第七，這些尊貴的兒子，繼承了諸佛的血脈；他們熱愛佛法，樂於佈施，對於聖法毫無畏懼。』 『毗婆尸佛的父親名叫槃頭，是剎利王族，母親名叫槃頭婆提，國王所治理的城市名叫槃頭婆提。』佛陀當時說了偈語： 『遍眼父槃頭，母槃頭婆提；槃頭婆提城，佛于其中說法。』 『尸棄佛的父親名叫明相，是剎利王族，母親名叫光曜，國王所治理的城市名叫光相。』佛陀當時說了偈語： 『尸棄父明相，母名叫光曜，在明相城中，威德降伏外敵。』 『毗舍婆佛的父親名叫善燈，是剎利王族，母親名叫稱戒，國王所治理的城市名叫無喻。』佛陀當時說了偈語： 『毗舍婆佛父，善燈剎利種；母名叫稱戒，城名叫無喻。』 『拘樓孫佛的父親名叫祀得，是婆羅門種族，母親名叫善枝，國王名叫安和，因為國王的名字，城市也叫安和。』佛陀當時說了偈語： 『祀得婆羅門，母名叫善枝；國王名叫安和，居住在安和城。』 『拘那含佛的父親名叫大德，是婆羅門種族，母親名叫善勝，當時的國王名叫清凈，因為國王的名字，城市也叫清凈。』佛陀當時說了偈語： 『大德婆羅門，母名叫善勝；國王名叫清凈，居住在清凈城。』 『迦葉佛的父親名叫梵德，是婆羅門種族，母親名叫財主，當時的國王名叫汲毗，國王所治理的城市名叫波羅㮈。』佛陀當時說了偈語： 『梵德婆羅門，母名叫財主；當時國王名叫汲毗，在波羅㮈城。』 『我的父親名叫凈飯，是剎利王族，母親名叫大清凈妙，國王所治理的城市名叫迦毗羅衛。』佛陀當時說了偈語： 『父剎利凈飯，母名叫大清凈，土地廣闊，人民富饒，我從那裡出生。』 『這些是諸佛的因緣、名號、種族、出生地，有智慧的人聽到這些因緣，怎麼會不歡喜，生起愛樂之心呢？』 當時，世尊告訴眾比丘：『我現在想用宿命智來說過去佛的事情，你們想聽嗎？』 眾比丘回答說：『現在正是時候，我們很樂意聽！』 佛陀告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解說。比丘們！應當知道諸佛的常法：毗婆尸菩薩從兜率天降臨到母親的胎中，從右脅進入，正念不亂。當時，大地為之震動，放出大光明，普照世界，日月所照不到的地方都蒙受大光明，幽冥中的眾生，都能互相看見，知道自己所去之處。這時，這光明也照到魔宮，諸天、釋、梵、沙門、婆羅門以及其他眾生都蒙受大光明，諸天的光明自然隱沒。』佛陀當時說了偈語： 『密雲聚集在虛空，電光照耀天下，毗婆尸降生入胎，光明照耀也是如此；日月所照不到的地方，沒有不蒙受大光明的，在胎中清凈無染，諸佛都是如此。』 『諸比丘！應當知道諸佛的常法：毗婆尸菩薩在母親胎中時，專心正念不亂，有四位天子，手持戈矛侍衛保護他，人和非人都不能侵擾，這是常法。』佛陀當時說了偈語： 『四方有四位天子，有名稱和威德，是天帝釋派遣來的，善於守護菩薩。他們手中常持戈矛，衛護不離，人和非人都不能侵擾，這是諸佛的常法。天神所擁護，如同天女衛護天帝，眷屬都懷著歡喜，這是諸佛的常法。』 又告訴比丘：『諸佛的常法：毗婆尸菩薩從兜率天降臨到母親的胎中，專心正念不亂，母親身體安穩，沒有各種煩惱和疾病，智慧增長。母親自己觀察胎兒，看到菩薩身體諸根具足，如同紫磨金，沒有瑕疵。就像有眼睛的人觀察清凈的琉璃，內外清澈，沒有各種障礙。諸比丘！這是諸佛的常法。』當時，世尊說了偈語： 『如同清凈的琉璃珠，它的光明如同日月；仁尊在母親胎中，他的母親沒有煩惱和疾病。智慧增長，觀察胎兒如同金像；母親懷著安樂，這是諸佛的常法。』 佛陀告訴比丘：『毗婆尸菩薩從兜率天降臨到母親的胎中，專心正念不亂，母親內心清凈，沒有各種慾望，不被淫慾之火所燃燒，這是諸佛的常法。』當時，世尊說了偈語： 『菩薩住在母親胎中，天上的福報圓滿；他的母親內心清凈，沒有各種慾望。舍離各種淫慾，不沾染不親近；不被**所燃燒，諸佛的母親常保清凈。』 佛陀告訴比丘：『諸佛的常法：毗婆尸菩薩從兜率天降臨到母親的胎中，專心正念不亂，他的母親奉持五戒，梵行清凈，篤信仁愛，各種善行成就，安樂無畏，身壞命終，生到忉利天，這是常法。』當時，世尊說了偈語： 『懷著人中尊貴之身，精進、戒律具足，死後必定受天身，這個因緣稱為佛母。』 佛陀告訴比丘：『諸佛的常法：毗婆尸菩薩出生時，從右脅而出，大地為之震動，光明普照。剛入胎時，黑暗的地方，沒有不蒙受光明的，這是常法。』當時，世尊說了偈語： 『太子出生時，大地震動，大光明無處不照耀，這個世界和其餘世界，上下和各個方向，都放出光明，給予清凈的眼睛，具足天身，用歡喜清凈的聲音，轉稱菩薩的名號。』 佛陀告訴比丘：『諸佛的常法：毗婆尸菩薩出生時，從右脅而出，專心正念不亂。當時，菩薩的母親手攀樹枝，不坐不臥

'Vipasyin Buddha had a son named Fang Ying. Sikhin Buddha had a son named Wuliang. Visvabhu Buddha had a son named Miaojue. Krakucchanda Buddha had a son named Shangsheng. Kanakamuni Buddha had a son named Daoshi. Kasyapa Buddha had a son named Jijun. Now I also have a son named Rahula.' The Buddha then spoke in verse: 'Fang Ying, Wuliangzi, Miaojue and Shangsheng, Daoshi, Jijun, and Rahula the seventh, these noble sons, inherit the lineage of all Buddhas; they love the Dharma, are happy to give, and have no fear of the sacred Dharma.' 'Vipasyin Buddha's father was named Pantou, of the Kshatriya royal lineage, his mother was named Pantouvati, and the city ruled by the king was named Pantouvati.' The Buddha then spoke in verse: 'The all-seeing father Pantou, the mother Pantouvati; the city of Pantouvati, where the Buddha preached the Dharma.' 'Sikhin Buddha's father was named Mingxiang, of the Kshatriya royal lineage, his mother was named Guangyao, and the city ruled by the king was named Guangxiang.' The Buddha then spoke in verse: 'Sikhin's father Mingxiang, the mother named Guangyao, in the city of Mingxiang, his virtue subdued external enemies.' 'Visvabhu Buddha's father was named Shandeng, of the Kshatriya royal lineage, his mother was named Chengjie, and the city ruled by the king was named Wuyu.' The Buddha then spoke in verse: 'Visvabhu Buddha's father, Shandeng of the Kshatriya lineage; the mother named Chengjie, the city named Wuyu.' 'Krakucchanda Buddha's father was named Side, of the Brahmin lineage, his mother was named Shanzhi, the king was named Anhe, and because of the king's name, the city was also named Anhe.' The Buddha then spoke in verse: 'Side the Brahmin, the mother named Shanzhi; the king named Anhe, residing in the city of Anhe.' 'Kanakamuni Buddha's father was named Dade, of the Brahmin lineage, his mother was named Shansheng, the king at that time was named Qingjing, and because of the king's name, the city was also named Qingjing.' The Buddha then spoke in verse: 'Dade the Brahmin, the mother named Shansheng; the king named Qingjing, residing in the city of Qingjing.' 'Kasyapa Buddha's father was named Fande, of the Brahmin lineage, his mother was named Caizhu, the king at that time was named Jipi, and the city ruled by the king was named Varanasi.' The Buddha then spoke in verse: 'Fande the Brahmin, the mother named Caizhu; the king at that time was named Jipi, in the city of Varanasi.' 'My father is named Jingfan, of the Kshatriya royal lineage, my mother is named Daqingjingmiao, and the city ruled by the king is named Kapilavastu.' The Buddha then spoke in verse: 'The father Kshatriya Jingfan, the mother named Daqingjing, the land is vast and the people are prosperous, I was born from there.' 'These are the causes and conditions, names, lineages, and birthplaces of all Buddhas. How can a wise person not rejoice and develop a loving heart upon hearing these causes and conditions?' At that time, the World Honored One told the Bhikkhus, 'I now wish to use my knowledge of past lives to speak about the past Buddhas, do you wish to hear?' The Bhikkhus replied, 'Now is the right time, we are eager to hear!' The Buddha told the Bhikkhus, 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail. Bhikkhus! You should know the constant practice of all Buddhas: Vipasyin Bodhisattva descended from the Tusita Heaven into his mother's womb, entering from the right side, with right mindfulness undisturbed. At that time, the earth shook, emitting great light, illuminating the world, and places beyond the reach of the sun and moon were all bathed in great light. The beings in the darkness could see each other and know where they were going. At this time, this light also shone upon the demon palace, and all the gods, Sakra, Brahma, Sramanas, Brahmins, and other beings were all bathed in great light, and the light of the gods naturally disappeared.' The Buddha then spoke in verse: 'Dense clouds gather in the sky, lightning illuminates the world, Vipasyin's descent into the womb, the light shines likewise; places beyond the reach of the sun and moon, all are bathed in great light, in the womb pure and undefiled, such is the practice of all Buddhas.' 'Bhikkhus! You should know the constant practice of all Buddhas: When Vipasyin Bodhisattva was in his mother's womb, his mind was focused and undisturbed, and there were four heavenly sons, holding spears and guarding him, so that humans and non-humans could not intrude. This is the constant practice.' The Buddha then spoke in verse: 'Four heavenly sons from the four directions, with names and virtues, sent by Sakra, the king of gods, to protect the Bodhisattva well. They always hold spears in their hands, guarding him without leaving, so that humans and non-humans cannot intrude, this is the constant practice of all Buddhas. Protected by the gods, like heavenly maidens guarding the gods, their families are filled with joy, this is the constant practice of all Buddhas.' He also told the Bhikkhus, 'The constant practice of all Buddhas: Vipasyin Bodhisattva descended from the Tusita Heaven into his mother's womb, with his mind focused and undisturbed, his mother's body was peaceful, without any troubles or illnesses, and her wisdom increased. The mother herself observed the fetus, seeing that the Bodhisattva's body had all its organs complete, like purple gold, without any flaws. Just as a person with eyes can observe clear crystal, both inside and out, without any obstructions. Bhikkhus! This is the constant practice of all Buddhas.' At that time, the World Honored One spoke in verse: 'Like a clear crystal bead, its light is like the sun and moon; the honored one is in his mother's womb, his mother has no troubles or illnesses. Her wisdom increases, observing the fetus like a golden statue; the mother is happy in pregnancy, this is the constant practice of all Buddhas.' The Buddha told the Bhikkhus, 'Vipasyin Bodhisattva descended from the Tusita Heaven into his mother's womb, with his mind focused and undisturbed, his mother's mind was pure, without any desires, and was not burned by the fire of lust, this is the constant practice of all Buddhas.' At that time, the World Honored One spoke in verse: 'The Bodhisattva dwells in his mother's womb, the heavenly blessings are complete; his mother's mind is pure, without any desires. She abandons all lust, not defiled and not close; not burned by **lust, the mothers of all Buddhas are always pure.' The Buddha told the Bhikkhus, 'The constant practice of all Buddhas: Vipasyin Bodhisattva descended from the Tusita Heaven into his mother's womb, with his mind focused and undisturbed, his mother observed the five precepts, her conduct was pure, she had firm faith and love, all good deeds were accomplished, she was peaceful and fearless, and after her body broke and her life ended, she was born in the Trayastrimsa Heaven, this is the constant practice.' At that time, the World Honored One spoke in verse: 'Carrying the body of the honored one among humans, diligent and complete in precepts, after death she will surely receive a heavenly body, this cause is called the Buddha's mother.' The Buddha told the Bhikkhus, 'The constant practice of all Buddhas: When Vipasyin Bodhisattva was born, he came out from the right side, the earth shook, and light shone everywhere. When he first entered the womb, the dark places were all illuminated, this is the constant practice.' At that time, the World Honored One spoke in verse: 'When the prince was born, the earth shook, and great light shone everywhere, this world and other worlds, above and below and in all directions, emitted light, giving clear eyes, complete with a heavenly body, with a joyful and pure voice, proclaiming the Bodhisattva's name.' The Buddha told the Bhikkhus, 'The constant practice of all Buddhas: When Vipasyin Bodhisattva was born, he came out from the right side, with his mind focused and undisturbed. At that time, the Bodhisattva's mother held onto a tree branch, not sitting or lying down

。時，四天子手奉香水，于母前立言：『唯然，天母！今生聖子，勿懷憂戚。』此是常法。」爾時，世尊而說偈言：

「佛母不坐臥，　　住戒修梵行， 生尊不懈怠，　　天人所奉侍。」

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脅出，專念不亂，其身清凈，不為穢惡之所污染。猶如有目之士，以凈明珠投白繒上，兩不相污，二俱凈故。菩薩出胎亦復如是，此是常法。」爾時，世尊而說偈言：

「猶如凈明珠，　　投繒不染污； 菩薩出胎時，　　清凈無染污。」

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脅出，專念不亂。從右脅出，墮地行七步，無人扶侍，遍觀四方，舉手而言：『天上天下唯我為尊，要度眾生生老病死。』此是常法。」爾時，世尊而說偈言：

「猶如師子步，　　遍觀於四方； 墮地行七步，　　人師子亦然。 又如大龍行，　　遍觀於四方； 墮地行七步，　　人龍亦復然。 兩足尊生時，　　安行於七步； 觀四方舉聲，　　當盡生死苦。 當其初生時，　　無等等與等， 自觀生死本，　　此身最後邊。」

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脅出，專念不亂，二泉涌出一溫一冷，以供澡浴，此是常法。」爾時，世尊而說偈言：

「兩足尊生時，　　二泉自涌出； 以供菩薩用，　　遍眼浴清凈。 二泉自涌出，　　其水甚清凈； 一溫二清冷，　　以浴一切智。

「太子初生，父王槃頭召集相師及諸道術，令觀太子，知其吉兇。時，諸相師受命而觀，即前披衣，見有具相，占曰：『有此相者，當趣二處，必然無疑。若在家者，當爲轉輪聖王，王四天下，四兵具足，以正法治，無有偏枉，恩及天下，七寶自至，千子勇健，能伏外敵，兵杖不用，天下太平；若出家學道，當成正覺，十號具足。』時，諸相師即白王言：『王所生子，有三十二相，當趣二處，必然無疑。在家當為轉輪聖王；若其出家，當成正覺，十號具足。』」佛時頌曰：

「百福太子生，　　相師之所記， 如典記所載，　　趣二處無疑。 若其樂家者，　　當爲轉輪王， 七寶難可獲，　　為王寶自至。 真金千輻具，　　周匝金輞持， 轉能飛遍行，　　故名為天輪。 善調七牙住，　　高廣白如雪， 能善飛虛空，　　名第二象寶。 馬行周天下，　　朝去暮還食， 朱髦孔雀咽，　　名為第三寶。 清凈琉璃珠，　　光照一由旬， 照夜明如晝，　　名為第四寶。 色聲香味觸，　　無有與等者， 諸女中第一，　　名為第五寶。 獻王琉璃寶，　　珠玉及眾珍， 歡喜而貢奉，　　名為第六寶。 如轉輪王念，　　軍眾速來去， 健疾如王意，　　名為第七寶。 此名為七寶，　　輪、象、馬純白， 居士、珠、女寶，　　典兵寶為七。 觀此無有厭，　　五欲自娛樂， 如象斷䩭靽，　　出家成正覺。 王有如是子，　　二足人中尊， 處世轉法輪，　　道成無懈怠。

「是時，父王慇勤再三，重問相師：『汝等更觀太子三十二相，斯名何等？』時諸相師即披太子衣，說三十二相：『一者足安平，足下平滿，蹈地安隱。二者足下相輪，千輻成就，光光相照。三者手足網縵，猶如鵝王。四者手足柔軟，猶如天衣。五者手足指纖，長無能及者。六者足跟充滿，觀視無厭。七者鹿膞腸，上下𦟛直。八者鉤鎖骨，骨節相鉤，猶如鎖連。九者陰馬藏。十者平立垂手過膝。十一、一一孔一毛生，其毛右旋，紺琉璃色。十二、毛生右旋，紺色仰靡。十三、身黃金色。十四、面板細軟，不受塵穢。十五、兩肩齊亭，充滿圓好。十六、胸有萬字。十七、身長倍人。十八、七處平滿。十九、身長廣等，如尼拘盧樹。二十、頰車如師子。二十一、胸膺方整如師子。二十二、口四十齒。二十三、方整齊平。二十四、齒密無間。二十五、齒白鮮明。二十六、咽喉清凈，所食眾味，無不稱適。二十七、廣長舌，左右舐耳。二十八、梵音清徹。二十九、眼紺青色。三十、眼如牛王，眼上下俱眴。三十一、眉間白毫柔軟細澤，引長一尋，放則右旋螺如真珠。三十二、頂有肉髻，是為三十二相。』」即說頌曰：

「善住柔軟足，　　不蹈地跡現， 千輻相莊嚴，　　光色靡不具。 如尼俱類樹，　　縱廣正平等。 如來未曾有，　　秘密馬陰藏。 金寶莊嚴身，　　眾相互相映， 雖順俗流行，　　塵土亦不污。 天色極柔軟，　　天蓋自然覆， 梵音、身紫金，　　如華始出池。 王以問相師，　　相師敬報王。 稱讚菩薩相，　　舉身光明具

當時，四位天子手捧香水，在佛母面前站立說道：『是的，天母！現在誕生的聖子，請不要憂愁。』這是通常的規律。」這時，世尊說了偈語： 『佛母不坐也不臥，遵守戒律修行清凈的行為，誕生的尊者不懈怠，受到天人的侍奉。』 佛告訴比丘們：『諸佛通常的規律是：毗婆尸菩薩出生時，從右脅而出，專心致志，不散亂，身體清凈，不被污穢所污染。就像有眼睛的人，將乾淨明亮的珍珠投到白色的絲綢上，兩者互不沾染，都保持潔凈。菩薩出胎也是如此，這是通常的規律。』這時，世尊說了偈語： 『就像乾淨明亮的珍珠，投到絲綢上不被污染；菩薩出胎時，清凈無染。』 佛告訴比丘們：『諸佛通常的規律是：毗婆尸菩薩出生時，從右脅而出，專心致志，不散亂。從右脅而出，落地行走七步，無人扶持，環顧四方，舉手說道：『天上天下唯我最尊貴，我要度脫眾生生老病死的痛苦。』這是通常的規律。』這時，世尊說了偈語： 『就像獅子行走一樣，環顧四方；落地行走七步，人中獅子也是如此。又像大龍行走一樣，環顧四方；落地行走七步，人中龍也是如此。兩足尊者出生時，安穩地行走七步；觀察四方，高聲說道，要盡除生死之苦。當他初生時，是無與倫比的，自己觀察生死的根本，此身是最後一次。』 佛告訴比丘們：『諸佛通常的規律是：毗婆尸菩薩出生時，從右脅而出，專心致志，不散亂，兩股泉水涌出，一股溫熱，一股清涼，用來沐浴，這是通常的規律。』這時，世尊說了偈語： 『兩足尊者出生時，兩股泉水自然涌出；用來給菩薩沐浴，洗凈一切污垢。兩股泉水自然涌出，水非常清凈；一股溫熱，一股清涼，用來沐浴一切智慧。』 『太子初生，父王槃頭召集相師和各種道術之士，讓他們觀察太子，預知吉兇。當時，相師們接受命令進行觀察，立即上前掀開太子的衣服，看到他具有各種吉相，占卜說：『有這種相貌的人，必定會走向兩個方向，毫無疑問。如果在家，將成為轉輪聖王，統治四天下，擁有四種軍隊，以正法治理國家，沒有偏私，恩澤天下，七寶自然出現，一千個兒子勇猛強健，能夠降伏外敵，不用兵器，天下太平；如果出家修道，將成就正覺，具備十種稱號。』當時，相師們就告訴國王說：『大王所生的兒子，具有三十二種吉相，必定會走向兩個方向，毫無疑問。在家將成為轉輪聖王；如果出家，將成就正覺，具備十種稱號。』佛當時說了偈語： 『百福太子誕生，相師們都預言，正如典籍所記載，必定會走向兩個方向，毫無疑問。如果他喜歡在家，將成為轉輪聖王，七寶難以獲得，但為王時寶物自然出現。真金千輻輪，周圍有金輞支撐，轉動時能飛遍各地，所以稱為天輪。善於調御七牙的象，高大潔白如雪，能善於在空中飛行，稱為第二象寶。馬能行走遍天下，早晨去晚上回來，鬃毛是紅色的，喉嚨像孔雀，稱為第三寶。清凈的琉璃珠，光芒能照耀一由旬，夜晚照亮如同白天，稱為第四寶。顏色、聲音、香味、觸感，沒有能與之相比的，所有女子中最出色的，稱為第五寶。向國王進獻琉璃寶，以及珍珠和各種珍寶，歡喜地進貢，稱為第六寶。如同轉輪聖王所想，軍隊迅速來去，行動敏捷如王意，稱為第七寶。這稱為七寶，輪、象、馬純白，居士、珠、女寶，典兵寶為七。觀看這些不會厭倦，享受五欲的快樂，如同大象掙脫束縛，出家成就正覺。國王有這樣的兒子，是兩足人中的尊者，在世間轉動法輪，修行成道不懈怠。』 『這時，父王慇勤地再三詢問相師：『你們再仔細觀察太子三十二種吉相，這些都代表什麼？』當時，相師們就掀開太子的衣服，解說三十二種吉相：『第一，腳底平穩，腳底平滿，踩在地上安穩。第二，腳底有輪相，千輻圓滿，光芒相互照耀。第三，手足有網狀紋路，如同鵝王。第四，手足柔軟，如同天衣。第五，手指纖細修長，無人能及。第六，腳跟飽滿，觀看不會厭倦。第七，小腿像鹿一樣，上下筆直。第八，骨節像鉤鎖一樣，骨節相連，如同鎖鏈。第九，陰部隱藏。第十，站立時雙手下垂超過膝蓋。第十一，每個毛孔都生一根毛，毛向右旋轉，呈紺琉璃色。第十二，毛向右旋轉，紺色向上彎曲。第十三，身體呈黃金色。第十四，面板細嫩柔軟，不沾染塵埃。第十五，兩肩平齊，飽滿圓潤。第十六，胸前有萬字紋。第十七，身高是常人的兩倍。第十八，七處平滿。第十九，身形修長，如同尼拘盧樹。第二十，臉頰像獅子。第二十一，胸膛方正像獅子。第二十二，口中有四十顆牙齒。第二十三，牙齒方正整齊。第二十四，牙齒緊密無縫隙。第二十五，牙齒潔白明亮。第二十六，咽喉清凈，所食的各種味道，沒有不適宜的。第二十七，舌頭寬長，能舔到左右耳朵。第二十八，聲音清澈如梵音。第二十九，眼睛呈紺青色。第三十，眼睛像牛王一樣，上下眼瞼都能眨動。第三十一，眉間有白毫，柔軟細澤，拉長有一尋，放開時向右旋轉，如同真珠。第三十二，頭頂有肉髻，這就是三十二種吉相。』然後說了偈語： 『腳底平穩柔軟，踩在地上不留痕跡，千輻輪相莊嚴，光芒色彩無不具備。身形如同尼拘盧樹，縱橫都相等。如來具有從未有過的，秘密的馬陰藏。身體用金寶裝飾，各種吉相相互輝映，雖然順應世俗流行，塵土也不會沾染。面板像天色一樣柔軟，天蓋自然覆蓋，梵音、身體呈紫金色，如同蓮花初出水面。國王詢問相師，相師恭敬地回答國王。稱讚菩薩的吉相，全身都充滿光明。』

At that time, the four heavenly kings, holding fragrant water in their hands, stood before the mother and said, 'Yes, heavenly mother! Now that the holy child is born, do not be sorrowful.' This is the usual practice.」 Then, the World Honored One spoke in verse: 'The Buddha's mother does not sit or lie down, she observes the precepts and practices pure conduct. The honored one who is born is not lazy, and is served by gods and humans.' The Buddha told the monks, 'The usual practice of all Buddhas is that when Vipasyin Bodhisattva was born, he emerged from the right side, with focused mindfulness, not distracted. His body was pure, not defiled by impurities. It is like a person with eyes, who throws a clean, bright pearl onto white silk; neither contaminates the other, both remain pure. The Bodhisattva's emergence from the womb is also like this, this is the usual practice.' Then, the World Honored One spoke in verse: 'Like a clean, bright pearl, thrown onto silk without being stained; when the Bodhisattva emerges from the womb, he is pure and undefiled.' The Buddha told the monks, 'The usual practice of all Buddhas is that when Vipasyin Bodhisattva was born, he emerged from the right side, with focused mindfulness, not distracted. Emerging from the right side, he walked seven steps on the ground, without anyone supporting him. He looked in all directions and raised his hand, saying, 'Above and below the heavens, I alone am the most honored. I must liberate all beings from the suffering of birth, old age, sickness, and death.' This is the usual practice.' Then, the World Honored One spoke in verse: 'Like a lion's stride, he looks in all directions; walking seven steps on the ground, the lion among men is also like this. Also like a great dragon's walk, he looks in all directions; walking seven steps on the ground, the dragon among men is also like this. When the two-legged honored one is born, he walks seven steps steadily; observing the four directions, he proclaims that he will end the suffering of birth and death. When he is first born, he is incomparable, observing the root of birth and death, this body is the last time.' The Buddha told the monks, 'The usual practice of all Buddhas is that when Vipasyin Bodhisattva was born, he emerged from the right side, with focused mindfulness, not distracted. Two springs gushed forth, one warm and one cool, to provide for bathing. This is the usual practice.' Then, the World Honored One spoke in verse: 'When the two-legged honored one is born, two springs naturally gush forth; to be used for the Bodhisattva's bathing, cleansing all impurities. Two springs naturally gush forth, the water is very pure; one warm and one cool, to bathe the all-knowing one.' 'When the prince was first born, King Pan-tou summoned the fortune tellers and various practitioners of arts, to observe the prince and know his good or bad fortune. At that time, the fortune tellers accepted the order and observed, immediately stepping forward and uncovering the prince's clothes. They saw that he possessed auspicious signs and divined, 'One with these signs will undoubtedly go in two directions. If he remains at home, he will become a Wheel-Turning Sage King, ruling the four continents, possessing four armies, governing with righteous law, without bias, bestowing grace upon the world. The seven treasures will naturally appear, and a thousand sons will be brave and strong, able to subdue foreign enemies, without the use of weapons, and the world will be at peace. If he leaves home to study the Way, he will achieve perfect enlightenment, possessing ten titles.' At that time, the fortune tellers told the king, 'The son born to the king has thirty-two auspicious signs, and will undoubtedly go in two directions. If he remains at home, he will become a Wheel-Turning Sage King; if he leaves home, he will achieve perfect enlightenment, possessing ten titles.' The Buddha then spoke in verse: 'The prince of a hundred blessings is born, the fortune tellers all predict, as recorded in the scriptures, he will undoubtedly go in two directions. If he enjoys being at home, he will become a Wheel-Turning King, the seven treasures are difficult to obtain, but when he is king, the treasures will naturally appear. The golden wheel with a thousand spokes, supported by a golden rim, when it turns, it can fly everywhere, therefore it is called the heavenly wheel. The elephant that is good at controlling seven tusks, tall and white as snow, can fly well in the sky, it is called the second treasure, the elephant. The horse can travel throughout the world, going in the morning and returning in the evening, with red mane and a peacock-like throat, it is called the third treasure. The pure lapis lazuli pearl, its light can illuminate a yojana, illuminating the night as if it were day, it is called the fourth treasure. Color, sound, fragrance, and touch, there is nothing that can compare to it, the most outstanding among all women, it is called the fifth treasure. Presenting the king with lapis lazuli treasures, as well as pearls and various precious jewels, joyfully offering them, it is called the sixth treasure. As the Wheel-Turning King thinks, the army quickly comes and goes, moving swiftly as the king wishes, it is called the seventh treasure. These are called the seven treasures, the wheel, the elephant, the horse are pure white, the householder, the pearl, the woman treasure, and the military treasure are seven. Looking at these, one will not tire, enjoying the pleasures of the five desires, like an elephant breaking free from its bonds, leaving home to achieve perfect enlightenment. The king has such a son, the most honored among two-legged beings, turning the Dharma wheel in the world, practicing the Way without laziness.' 'At this time, the father king earnestly asked the fortune tellers again and again, 'You all observe the prince's thirty-two auspicious signs again, what do they represent?' At that time, the fortune tellers uncovered the prince's clothes and explained the thirty-two auspicious signs: 'First, the feet are stable and flat, the soles of the feet are full, and when stepping on the ground, they are secure. Second, there are wheel marks on the soles of the feet, with a thousand spokes complete, and the light shines mutually. Third, the hands and feet have webbed patterns, like a swan king. Fourth, the hands and feet are soft, like heavenly garments. Fifth, the fingers and toes are slender and long, unmatched by anyone. Sixth, the heels are full, and one will not tire of looking at them. Seventh, the calves are like a deer, straight up and down. Eighth, the bones are like hooks and locks, the joints are connected like chains. Ninth, the male organ is hidden. Tenth, when standing, the hands hang down past the knees. Eleventh, one hair grows from each pore, the hair spirals to the right, and is the color of dark lapis lazuli. Twelfth, the hair spirals to the right, the dark color curves upward. Thirteenth, the body is golden in color. Fourteenth, the skin is delicate and soft, not stained by dust. Fifteenth, the two shoulders are level, full, and round. Sixteenth, there is a swastika on the chest. Seventeenth, the height is twice that of an ordinary person. Eighteenth, the seven places are full and flat. Nineteenth, the body is long and broad, like a banyan tree. Twentieth, the cheeks are like a lion. Twenty-first, the chest is square and upright like a lion. Twenty-second, there are forty teeth in the mouth. Twenty-third, the teeth are square, even, and aligned. Twenty-fourth, the teeth are close together without gaps. Twenty-fifth, the teeth are white and bright. Twenty-sixth, the throat is clear, and all the flavors of food are suitable. Twenty-seventh, the tongue is broad and long, able to lick both ears. Twenty-eighth, the voice is clear like Brahma's. Twenty-ninth, the eyes are dark blue. Thirtieth, the eyes are like a bull king, both the upper and lower eyelids can blink. Thirty-first, there is a white hair between the eyebrows, soft and smooth, when stretched it is one fathom long, when released it spirals to the right like a pearl. Thirty-second, there is a fleshy protuberance on the top of the head, these are the thirty-two auspicious signs.' Then they spoke in verse: 'The feet are stable and soft, leaving no footprints on the ground, adorned with a thousand-spoked wheel, the light and colors are all complete. The body is like a banyan tree, the length and breadth are equal. The Tathagata has a secret male organ that has never been seen before. The body is adorned with gold and jewels, the various auspicious signs shine mutually, although following the ways of the world, dust will not stain it. The skin is as soft as the sky, a heavenly canopy naturally covers it, the voice is like Brahma's, the body is purple-gold, like a lotus flower emerging from the water. The king asked the fortune tellers, and the fortune tellers respectfully replied to the king. Praising the Bodhisattva's auspicious signs, the whole body is filled with light.'

手足諸支節，　　中外靡不現。 食味盡具足，　　身正不傾斜。 足下輪相現，　　其音如哀鸞。 𦟛䏶形相具，　　宿業之所成。 臂肘圓滿好，　　眉目甚端嚴。 人中師子尊，　　威力最第一。 其頰車方整，　　臥脅如師子。 齒方整四十，　　齊密中無間。 梵音未曾有，　　遠近隨緣到。 平立不傾身，　　二手摩捫膝。 毛齊整柔軟，　　人尊美相具。 一孔一毛生，　　手足網縵相。 肉髻、目紺青，　　眼上下俱眴。 兩肩圓充滿，　　三十二相具。 足跟無高下，　　鹿膞腸纖𦟛。 天中天來此，　　如象絕䩭靽； 解脫眾生苦，　　處生老病死。 以慈悲心故，　　為說四真諦； 開演法句義，　　令眾奉至尊。」

佛告比丘：「毗婆尸菩薩生時，諸天在上，于虛空中手執白蓋寶扇，以障寒暑、風雨、塵土。」佛時頌曰：

「人中未曾有，　　生於二足尊； 諸天懷敬養，　　奉寶蓋寶扇。

「爾時，父王給四乳母：一者乳哺，二者澡浴，三者涂香，四者娛樂。歡喜養育，無有懈倦。」於是頌曰：

「乳母有慈愛，　　子生即付養； 一乳哺一浴，　　二涂香娛樂。 世間最妙香，　　以涂人中尊。

「為童子時，舉國士女視無厭足。」於是頌曰：

「多人所敬愛，　　如金像始成， 男女共諦觀，　　視之無厭足。

「為童子時，舉國士女眾共傳抱，如觀寶華。」於是頌曰：

「二足尊生時，　　多人所敬愛； 展轉共傳抱，　　如觀寶花香。

「菩薩生時，其目不眴，如忉利天。以不眴故，名毗婆尸。」於是頌曰：

「天中天不眴，　　猶如忉利天； 見色而正觀，　　故號毗婆尸。

「菩薩生時，其聲清徹，柔軟和雅，如迦羅頻伽鳥聲。」於是頌曰：

「猶如雪山鳥，　　飲華汁而鳴； 其彼二足尊，　　聲清徹亦然。

「菩薩生時，眼能徹視見一由旬。」於是頌曰：

「清凈業行報，　　受天妙光明； 菩薩目所見，　　周遍一由旬。

「菩薩生時，年漸長大，在天正堂，以道開化，恩及庶民，名德遠聞。」於是頌曰：

「童幼處正堂，　　以道化天下； 決斷眾事務，　　故號毗婆尸。 清凈智廣博，　　甚深猶大海； 悅可於群生，　　使智慧增廣。

「於時，菩薩欲出遊觀，告敕御者嚴駕寶車，詣彼園林，巡行遊觀。御者即便嚴駕訖已，還白：『今正是時。』太子即乘寶車詣彼園觀。于其中路見一老人，頭白齒落，面皺身僂，拄杖羸步，喘息而行。太子顧問侍者：『此為何人？』答曰：『此是老人。』又問：『何如為老？』答曰：『夫老者生壽向盡，余命無幾，故謂之老。』太子又問：『吾亦當爾，不免此患耶？』答曰：『然，生必有老，無有豪賤。』於是，太子悵然不悅，即告侍者回駕還宮，靜默思惟：『念此老苦，吾亦當有。』」佛於是頌曰：

「見老命將盡，　　拄杖而羸步； 菩薩自思惟，　　吾未免此難。

「爾時，父王問彼侍者：『太子出遊，歡樂不耶？』答曰：『不樂。』又問其故，答曰：『道逢老人，是以不樂。』爾時，父王默自思念：『昔日相師占相太子，言當出家，今者不悅，得無爾乎？當設方便，使處深宮，五欲娛樂，以悅其心，令不出家。』即便嚴飾宮館，簡擇婇女以娛樂之。」佛於是頌曰：

「父王聞此言，　　方便嚴宮館； 增益以五欲，　　欲使不出家。

「又於後時，太子覆命御者嚴駕出遊。于其中路逢一病人，身羸腹大，面目黧黑，獨臥糞除，無人瞻視，病甚苦毒，口不能言。顧問御者：『此為何人？』答曰：『此是病人。』問曰：『何如為病？』答曰：『病者，眾痛迫切，存亡無期，故曰病也。』又曰：『吾亦當爾，未免此患耶？』答曰：『然。生則有病，無有貴賤。』於是，太子悵然不悅，即告御者回車還宮。靜默思惟：『念此病苦，吾亦當爾。』」佛於是頌曰：

「見彼久病人，　　顏色為衰損； 靜默自思惟，　　吾未免此患。

「爾時，父王復問御者：『太子出遊，歡樂不耶？』答曰：『不樂。』又問其故，答曰：『道逢病人，是以不樂。』於是父王默然思惟：『昔日相師占相太子，言當出家，今日不悅，得無爾乎？吾當更設方便，增諸伎樂，以悅其心，使不出家。』即復嚴飾宮館，簡擇婇女以娛樂之。」佛於是頌曰：

「色聲香味觸，　　微妙可悅樂， 菩薩福所致，　　故娛樂其中。

「又于異時，太子復敕御者嚴駕出遊。于其中路逢一死人，雜色繒幡前後導引，宗族親里悲號哭泣，送之出城

手和腳的各個關節，內外都清晰可見。 食物的味道都具備，身體端正不傾斜。 腳底有輪相顯現，聲音像哀鳴的鸞鳥。 腳踝和腳背的形狀都具備，這是宿世的業力所成就。 手臂和手肘圓滿美好，眉毛和眼睛非常端正莊嚴。 人中如同獅子般尊貴，威力最為第一。 臉頰方正整齊，臥姿像獅子。 牙齒方正整齊有四十顆，排列緊密沒有縫隙。 梵音從未有過，遠近都能隨緣聽到。 站立時身體不傾斜，雙手可以撫摸到膝蓋。 毛髮整齊柔軟，人中尊者具備美好的相貌。 一個毛孔只生一根毛髮，手和腳有網狀的紋路。 頭頂有肉髻，眼睛是紺青色，眼睛上下都能眨動。 兩肩圓滿豐盈，具備三十二種殊勝的相貌。 腳後跟沒有高低不平，小腿像鹿腿一樣纖細。 天中之天來到這裡，如同大象掙脫了束縛； 解脫眾生的痛苦，從生老病死中解脫出來。 因為慈悲心的緣故，為眾生宣說四聖諦； 開演佛法的意義，讓眾生都來信奉至尊。 佛告訴比丘們：『毗婆尸菩薩出生時，諸天在空中，手持白蓋寶扇，遮擋寒暑、風雨、塵土。』佛當時說了偈頌： 『人中從未有過，出生為二足尊；諸天懷著敬意供養，奉上寶蓋和寶扇。』 『當時，父王安排了四位乳母：一位負責餵奶，一位負責洗澡，一位負責涂香，一位負責娛樂。她們歡喜地養育，沒有絲毫懈怠。』於是說了偈頌： 『乳母充滿慈愛，孩子一出生就交給她們撫養；一位餵奶一位洗澡，兩位涂香和娛樂。世間最美好的香，用來塗抹人中尊者。』 『當菩薩還是童子時，全國的男女都看他，沒有厭倦的時候。』於是說了偈頌： 『眾人所敬愛，如同剛鑄成的金像，男女都仔細觀看，看他沒有厭倦的時候。』 『當菩薩還是童子時，全國的男女都爭相傳抱他，如同觀看珍貴的寶花。』於是說了偈頌： 『二足尊出生時，眾人所敬愛；輾轉互相傳抱，如同觀看珍貴的香花。』 『菩薩出生時，眼睛不眨動，如同忉利天人。因為不眨眼，所以名叫毗婆尸。』於是說了偈頌： 『天中之天不眨眼，如同忉利天人；看到事物能正觀，所以號稱毗婆尸。』 『菩薩出生時，聲音清澈，柔軟和雅，如同迦陵頻伽鳥的聲音。』於是說了偈頌： 『如同雪山上的鳥，飲用花汁而鳴叫；那位二足尊，聲音清澈也是這樣。』 『菩薩出生時，眼睛能看透一由旬的距離。』於是說了偈頌： 『清凈的業行所感得的果報，接受天上的美妙光明；菩薩的眼睛所見，周遍一由旬的範圍。』 『菩薩出生后，年齡逐漸長大，在天正堂，用佛法開化眾生，恩澤遍及百姓，名聲遠揚。』於是說了偈頌： 『童年時在正堂，用佛法教化天下；決斷各種事務，所以號稱毗婆尸。清凈的智慧廣博，深邃如同大海；使眾生喜悅，使智慧增長。』 『當時，菩薩想要出遊觀賞，就命令御者準備好寶車，前往園林巡視遊玩。御者立刻準備好車駕，回來稟告說：『現在正是時候。』太子就乘坐寶車前往園林。在路上，他看到一位老人，頭髮花白，牙齒脫落，面容皺紋，身體佝僂，拄著枴杖，步履蹣跚，氣喘吁吁地走著。太子問侍者：『這是什麼人？』回答說：『這是老人。』又問：『什麼是老？』回答說：『所謂老，就是生命將盡，餘下的壽命不多了，所以叫做老。』太子又問：『我也會這樣，不能免除這種痛苦嗎？』回答說：『是的，生下來就必然會老，無論貧賤富貴都不能避免。』於是，太子悵然不悅，就告訴侍者回宮，靜默地思考：『想到這衰老的痛苦，我也會有。』佛於是說了偈頌： 『看到老人生命將盡，拄著枴杖步履蹣跚；菩薩自己思考，我不能免除這種災難。』 『當時，父王問侍者：『太子出遊，快樂嗎？』回答說：『不快樂。』又問原因，回答說：『路上遇到老人，所以不快樂。』當時，父王默默地思考：『以前相師給太子看相，說他會出家，現在不快樂，難道是這樣嗎？應該想辦法，讓他住在深宮，用五欲來娛樂他，讓他快樂，不讓他出家。』就立刻裝飾宮殿，挑選美女來娛樂他。』佛於是說了偈頌： 『父王聽到這些話，就想辦法裝飾宮殿；增加五欲的享受，想要讓他不出家。』 『又過了一段時間，太子再次命令御者準備車駕出遊。在路上，他遇到一個病人，身體虛弱，肚子很大，面色發黑，獨自躺在糞堆旁，沒有人照顧，病得很痛苦，說不出話。他問御者：『這是什麼人？』回答說：『這是病人。』問：『什麼是病？』回答說：『所謂病，就是各種痛苦逼迫，生死無常，所以叫做病。』又問：『我也會這樣，不能免除這種痛苦嗎？』回答說：『是的，生下來就會有病，無論貴賤都不能避免。』於是，太子悵然不悅，就告訴御者回宮。靜默地思考：『想到這疾病的痛苦，我也會有。』佛於是說了偈頌： 『看到那個久病的人，臉色衰敗；靜默地自己思考，我不能免除這種災難。』 『當時，父王又問御者：『太子出遊，快樂嗎？』回答說：『不快樂。』又問原因，回答說：『路上遇到病人，所以不快樂。』於是父王默默地思考：『以前相師給太子看相，說他會出家，今天不快樂，難道是這樣嗎？我應該再想辦法，增加各種娛樂，讓他快樂，不讓他出家。』就再次裝飾宮殿，挑選美女來娛樂他。』佛於是說了偈頌： 『色聲香味觸，微妙而令人快樂，菩薩的福報所致，所以能享受其中的快樂。』 『又過了一段時間，太子再次命令御者準備車駕出遊。在路上，他遇到一個死人，用各種顏色的絲綢幡旗前後引導，親戚朋友悲傷哭泣，送他出城。

All the joints of the hands and feet, both inside and outside, were clearly visible. The flavors of food were all complete, and the body was upright and not tilted. The wheel marks appeared on the soles of the feet, and the sound was like the mournful cry of a luan bird. The shapes of the ankles and insteps were all complete, which was the result of past karma. The arms and elbows were round and beautiful, and the eyebrows and eyes were very upright and dignified. The philtrum was as noble as a lion, and the power was the greatest. The cheeks were square and neat, and the lying posture was like a lion. There were forty square and neat teeth, arranged closely without gaps. The Brahma sound was unprecedented, and it could be heard far and near according to conditions. When standing, the body did not tilt, and the hands could touch the knees. The hair was neat and soft, and the honored one among men possessed beautiful features. One hair grew from each pore, and the hands and feet had web-like patterns. There was a fleshy protuberance on the top of the head, the eyes were dark blue, and the eyes could blink up and down. The shoulders were round and full, possessing thirty-two auspicious marks. The heels were not uneven, and the calves were slender like deer legs. The Heaven of Heavens came here, like an elephant breaking free from its shackles; Liberating sentient beings from suffering, from birth, old age, sickness, and death. Out of compassion, he preached the Four Noble Truths to sentient beings; Expounding the meaning of the Dharma, causing all to venerate the Supreme One. The Buddha told the monks: 'When Vipasyin Bodhisattva was born, the gods were in the sky, holding white canopies and precious fans to shield him from cold, heat, wind, rain, and dust.' The Buddha then spoke a verse: 'Never before seen among men, born as the honored one among two-legged beings; the gods held him in reverence and offered precious canopies and fans.' 'At that time, the father king provided four wet nurses: one to breastfeed, one to bathe, one to apply fragrance, and one to entertain. They raised him with joy, without any laziness.' Then a verse was spoken: 'The wet nurses were full of love, and the child was entrusted to them as soon as he was born; one breastfed and one bathed, two applied fragrance and entertained. The most wonderful fragrance in the world was used to anoint the honored one among men.' 'When the Bodhisattva was a child, the men and women of the whole country looked at him without ever getting tired.' Then a verse was spoken: 'Loved and respected by many, like a newly cast golden statue, men and women all gazed at him carefully, never tiring of looking at him.' 'When the Bodhisattva was a child, the men and women of the whole country passed him around, as if looking at a precious flower.' Then a verse was spoken: 'When the honored one among two-legged beings was born, he was loved and respected by many; they passed him around, as if looking at a precious fragrant flower.' 'When the Bodhisattva was born, his eyes did not blink, like the gods of the Trayastrimsa Heaven. Because he did not blink, he was named Vipasyin.' Then a verse was spoken: 'The Heaven of Heavens did not blink, like the gods of the Trayastrimsa Heaven; seeing things with right view, therefore he was called Vipasyin.' 'When the Bodhisattva was born, his voice was clear, soft, and harmonious, like the sound of a Kalavinka bird.' Then a verse was spoken: 'Like the bird of the snowy mountains, drinking flower nectar and singing; that honored one among two-legged beings, his voice was clear in the same way.' 'When the Bodhisattva was born, his eyes could see through a yojana.' Then a verse was spoken: 'The result of pure karmic actions, receiving the wonderful light of the heavens; what the Bodhisattva's eyes saw, covered a full yojana.' 'When the Bodhisattva was born, he gradually grew older, and in the main hall of the palace, he used the Dharma to enlighten sentient beings, his grace extended to the common people, and his fame spread far and wide.' Then a verse was spoken: 'As a child in the main hall, he used the Dharma to teach the world; he decided all matters, therefore he was called Vipasyin. His pure wisdom was vast and profound, like the great ocean; he delighted all sentient beings, and increased their wisdom.' 'At that time, the Bodhisattva wanted to go out for a tour, so he ordered the charioteer to prepare the precious chariot and go to the garden for a tour. The charioteer immediately prepared the chariot and returned to report: 'Now is the right time.' The prince then rode the precious chariot to the garden. On the way, he saw an old man, with white hair, missing teeth, wrinkled face, hunched back, leaning on a cane, walking weakly, and panting. The prince asked the attendant: 'Who is this person?' The attendant replied: 'This is an old man.' He asked again: 'What is old age?' The attendant replied: 'Old age means that life is coming to an end, and there is not much life left, so it is called old age.' The prince asked again: 'Will I also be like this, unable to avoid this suffering?' The attendant replied: 'Yes, birth inevitably leads to old age, and no one, whether rich or poor, can avoid it.' Then, the prince was disappointed and unhappy, and told the attendant to return to the palace, and silently pondered: 'Thinking of the suffering of old age, I will also experience it.' The Buddha then spoke a verse: 'Seeing the old man's life coming to an end, leaning on a cane and walking weakly; the Bodhisattva thought to himself, I cannot avoid this calamity.' 'At that time, the father king asked the attendant: 'Was the prince happy on his outing?' The attendant replied: 'He was not happy.' He asked the reason, and the attendant replied: 'He encountered an old man on the road, so he was not happy.' At that time, the father king silently thought: 'The fortune teller once predicted that the prince would leave home, and now he is unhappy, could it be so? I should find a way to keep him in the deep palace, and use the five desires to entertain him, to make him happy, and not let him leave home.' He immediately decorated the palace and selected beautiful women to entertain him.' The Buddha then spoke a verse: 'The father king heard these words, and found a way to decorate the palace; he increased the enjoyment of the five desires, wanting to prevent him from leaving home.' 'After some time, the prince again ordered the charioteer to prepare the chariot for an outing. On the way, he encountered a sick person, with a weak body, a large belly, a dark face, lying alone by a pile of dung, with no one to care for him, suffering greatly from illness, and unable to speak. He asked the charioteer: 'Who is this person?' The charioteer replied: 'This is a sick person.' He asked: 'What is sickness?' The charioteer replied: 'Sickness means that various pains are pressing, and life and death are uncertain, so it is called sickness.' He asked again: 'Will I also be like this, unable to avoid this suffering?' The charioteer replied: 'Yes, birth inevitably leads to sickness, and no one, whether noble or lowly, can avoid it.' Then, the prince was disappointed and unhappy, and told the charioteer to return to the palace. He silently pondered: 'Thinking of the suffering of sickness, I will also experience it.' The Buddha then spoke a verse: 'Seeing that long-term sick person, his complexion was deteriorating; silently thinking to himself, I cannot avoid this calamity.' 'At that time, the father king again asked the charioteer: 'Was the prince happy on his outing?' The charioteer replied: 'He was not happy.' He asked the reason, and the charioteer replied: 'He encountered a sick person on the road, so he was not happy.' Then the father king silently thought: 'The fortune teller once predicted that the prince would leave home, and today he is unhappy, could it be so? I should find another way to increase the entertainment, to make him happy, and not let him leave home.' He again decorated the palace and selected beautiful women to entertain him.' The Buddha then spoke a verse: 'Sights, sounds, smells, tastes, and touches, subtle and delightful, were the result of the Bodhisattva's blessings, so he could enjoy the happiness within them.' 'After some time, the prince again ordered the charioteer to prepare the chariot for an outing. On the way, he encountered a dead person, with various colored silk banners leading the way, and relatives and friends weeping and wailing, sending him out of the city.'

 太子復問：『此為何人？』答曰：『此是死人。』問曰：『何如為死？』答曰：『死者，盡也。風先火次，諸根壞敗，存亡異趣，室家離別，故謂之死。』太子又問御者：『吾亦當爾，不免此患耶？』答曰：『然，生必有死，無有貴賤。』於是，太子悵然不悅，即告御者回車還宮，靜默思惟：『念此死苦，吾亦當然。』」佛時頌曰：

「始見有人死，　　知其復更生；

「爾時，父王復問御者：『太子出遊，歡樂不耶？』答曰：『不樂。』又問其故，答曰：『道逢死人，是故不樂。』於是父王默自思念：『昔日相師占相太子，言當出家，今日不悅，得無爾乎？吾當更設方便，增諸伎樂以悅其心，使不出家。』即復嚴飾宮館，簡擇婇女以娛樂之。」佛於是頌曰：

「童子有名稱，　　婇女眾圍繞； 五欲以自娛，　　如彼天帝釋。

「又于異時，復來御者嚴駕出遊，于其中路逢一沙門，法服持缽，視地而行。即問御者：『此為何人？』御者答曰：『此是沙門。』又問：『何謂沙門？』答曰：『沙門者，舍離恩愛，出家修道，攝御諸根，不染外慾，慈心一切，無所傷害，逢苦不戚，遇樂不欣，能忍如地，故號沙門。』太子曰：『善哉！此道真正永絕塵累，微妙清虛，惟是為快。』即來御者回車就之。

「爾時，太子問沙門曰：『剃除鬚髮，法服持缽，何所志求？』沙門答曰：『夫出家者，欲調伏心意，永離塵垢，慈育群生，無所侵嬈，虛心靜寞，唯道是務。』太子曰：『善哉！此道最真。』尋來御者：『赍吾寶衣並及乘輿，還白大王，我即於此剃除鬚髮，服三法衣，出家修道。所以然者？欲調伏心意，舍離塵垢，清凈自居，以求道術。』於是，御者即以太子所乘寶車及與衣服還歸父王。太子於後即剃除鬚髮，服三法衣，出家修道。」

佛告比丘：「太子見老、病人，知世苦惱，又見死人，戀世情滅；及見沙門，廓然大悟。下寶車時，步步中間轉遠縛著，是真出家，是真遠離。時，彼國人聞太子剃除鬚髮，法服持缽，出家修道，咸相謂言：『此道必真，乃令太子舍國榮位，捐棄所重。』於時，國中八萬四千人往就太子，求為弟子，出家修道。」佛時頌曰：

「撰擇深妙法，　　彼聞隨出家； 離於恩愛獄，　　無有眾結縛。

「於時，太子即便納受，與之遊行，在在教化。從村至村，從國至國，所至之處，無不恭敬四事供養。菩薩念言：『吾與大眾，遊行諸國，人間憒鬧，此非我宜。何時當得離此群眾，閑靜之處以求道真，尋獲志願，于閑靜處專精修道？』復作是念：『眾生可愍，常處闇冥，受身危脆，有生、有老、有病、有死，眾苦所集，死此生彼，從彼生此，緣此苦陰，流轉無窮，我當何時曉了苦陰，滅生、老、死？』

「復作是念：『生死何從？何緣而有？』即以智慧觀察所由，從生有老死，生是老死緣；生從有起，有是生緣；有從取起，取是有緣；取從愛起，愛是取緣；愛從受起，受是愛緣；受從觸起，觸是受緣；觸從六入起，六入是觸緣；六入從名色起，名色是六入緣；名色從識起，識是名色緣；識從行起，行是識緣；行從癡起，癡是行緣。是為緣癡有行，緣行有識，緣識有名色，緣名色有六入，緣六入有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老、病、死、憂、悲、苦惱，此苦盛陰，緣生而有，是為苦集。菩薩思惟：苦集陰時，生智、生眼、生覺、生明、生通、生慧、生證

太子再次問道：『這是什麼人？』回答說：『這是死人。』太子問：『什麼是死？』回答說：『死就是終結。風先散去，火隨後熄滅，各種感官功能衰敗，存活和死亡走向不同的方向，家庭成員也因此離散，所以稱為死。』太子又問駕車的人：『我也會這樣，無法避免這種災禍嗎？』回答說：『是的，有生必有死，無論貴賤都無法避免。』於是，太子悵然不悅，立刻告訴駕車的人返回宮殿，靜默思考：『想到這死亡的痛苦，我也終將如此。』這時，佛陀說了偈語： 『初見有人死，便知還會生；靜默自思惟，我亦難免此。』 這時，父王又問駕車的人：『太子出去遊玩，快樂嗎？』回答說：『不快樂。』又問他原因，回答說：『路上遇到了死人，所以不快樂。』於是父王默默地思考：『以前相士給太子看相，說他會出家，今天他不高興，難道是這樣嗎？我應該再想辦法，增加各種歌舞音樂來讓他高興，使他不出家。』於是，父王重新裝飾宮殿，挑選美女來娛樂太子。佛陀這時說了偈語： 『童子有美名，美女眾圍繞；五欲自娛樂，如彼天帝釋。』 又過了一段時間，駕車的人再次準備好車馬，陪太子出遊，在路上遇到一位沙門，穿著僧袍，拿著缽，看著地面行走。太子就問駕車的人：『這是什麼人？』駕車的人回答說：『這是沙門。』太子又問：『什麼是沙門？』回答說：『沙門就是捨棄恩愛，出家修道，約束自己的感官，不被外在的慾望所迷惑，慈悲對待一切眾生，不傷害任何生命，遇到痛苦不憂愁，遇到快樂不欣喜，能像大地一樣忍耐，所以稱為沙門。』太子說：『太好了！這條道路真正能永遠擺脫塵世的煩惱，微妙清凈，只有這樣才是快樂。』立刻讓駕車的人調轉車頭，走向沙門。 這時，太子問沙門：『剃除鬚髮，穿著僧袍，拿著缽，是爲了追求什麼？』沙門回答說：『出家的人，是爲了調伏自己的心意，永遠擺脫塵世的污垢，慈悲養育眾生，不侵犯傷害任何生命，虛心靜默，一心追求真理。』太子說：『太好了！這條道路才是最真實的。』立刻讓駕車的人：『把我的寶衣和車子帶回去稟告大王，我將在這裡剃除鬚髮，穿上僧袍，出家修道。之所以這樣做，是爲了調伏自己的心意，捨棄塵世的污垢，清凈地生活，以求得真理。』於是，駕車的人就把太子乘坐的寶車和衣服帶回給了父王。太子隨後就剃除了鬚髮，穿上僧袍，出家修道。 佛陀告訴比丘們：『太子看到老人、病人，知道世間的苦惱，又看到死人，對世俗的眷戀就消失了；等到看到沙門，就徹底覺悟了。下寶車的時候，每走一步都遠離了束縛，這才是真正的出家，才是真正的遠離。』當時，那個國家的人聽到太子剃除鬚髮，穿著僧袍，拿著缽，出家修道，都互相說道：『這條道路一定是真實的，才能讓太子捨棄國家的榮華富貴，拋棄所珍視的一切。』當時，國內有八萬四千人前往太子那裡，請求成為弟子，出家修道。』佛陀這時說了偈語： 『選擇深妙法，他們聞后隨出家；脫離恩愛牢獄，不再有任何束縛。』 當時，太子就接納了他們，給他們，到處教化。從村莊到村莊，從國家到國家，所到之處，無不受到人們的恭敬和四事供養。菩薩心想：『我與大眾一起，各個國家，人間喧鬧，這不適合我。什麼時候才能離開這人群，到安靜的地方去追求真理，』很快就實現了願望，在安靜的地方專心修道。又想到：『眾生可憐，常常處於黑暗之中，身體脆弱，有生、有老、有病、有死，各種痛苦聚集在一起，死後又生，從這裡生到那裡，又從那裡生到這裡，因為這痛苦的陰影，不斷地輪迴，我什麼時候才能明白這痛苦的陰影，滅除生、老、死？』 又想到：『生死是從哪裡來的？是什麼原因造成的？』就用智慧觀察它的根源，從生有老死，生是老死的緣；生從有產生，有是生的緣；有從取產生，取是有的緣；取從愛產生，愛是取的緣；愛從受產生，受是愛的緣；受從觸產生，觸是受的緣；觸從六入產生，六入是觸的緣；六入從名色產生，名色是六入的緣；名色從識產生，識是名色的緣；識從行產生，行是識的緣；行從癡產生，癡是行的緣。這就是因為癡而有行，因為行而有識，因為識而有名色，因為名色而有六入，因為六入而有觸，因為觸而有受，因為受而有愛，因為愛而有取，因為取而有有，因為有而有生，因為生而有老、病、死、憂、悲、苦惱，這痛苦的陰影，是因為生而產生的，這就是苦的根源。菩薩思考苦的根源時，生起了智慧、生起了眼、生起了覺悟、生起了光明、生起了神通、生起了智慧、生起了證悟。

The prince asked again, 'Who is this person?' The answer was, 'This is a dead person.' The prince asked, 'What is death?' The answer was, 'Death is the end. The wind disperses first, then the fire goes out, all the senses decay, life and death go in different directions, and family members are separated, therefore it is called death.' The prince then asked the charioteer, 'Will I also be like this, unable to avoid this calamity?' The answer was, 'Yes, there is birth and there is death, no one can avoid it, whether noble or lowly.' Thereupon, the prince was saddened and displeased, and immediately told the charioteer to return to the palace, and silently pondered, 'Thinking of the suffering of death, I too will surely be like this.' At that time, the Buddha spoke a verse: 'Having first seen a person die, one knows that there will be rebirth; Silently pondering, I too cannot avoid this calamity.' At this time, the father king asked the charioteer, 'When the prince went out to play, was he happy?' The answer was, 'He was not happy.' He asked the reason, and the answer was, 'On the road, he encountered a dead person, therefore he was not happy.' Thereupon, the father king silently thought, 'In the past, the fortune teller told me that the prince would leave home, today he is unhappy, could it be so? I should think of another way, increase the music and dances to make him happy, so that he will not leave home.' Thereupon, the father king redecorated the palace, and selected beautiful women to entertain the prince. The Buddha then spoke a verse: 'The young prince has a great name, surrounded by many beautiful women; He amuses himself with the five desires, like the heavenly king Indra.' After some time, the charioteer again prepared the carriage and accompanied the prince on an outing. On the road, they encountered a śramaṇa, wearing monastic robes, holding a bowl, and walking while looking at the ground. The prince asked the charioteer, 'Who is this person?' The charioteer answered, 'This is a śramaṇa.' The prince asked again, 'What is a śramaṇa?' The answer was, 'A śramaṇa is one who has abandoned love and affection, left home to cultivate the Way, controls their senses, is not seduced by external desires, is compassionate to all beings, does not harm any life, is not sad when encountering suffering, is not happy when encountering joy, and can endure like the earth, therefore they are called a śramaṇa.' The prince said, 'Excellent! This path truly can forever escape the troubles of the world, it is subtle and pure, only this is true happiness.' He immediately told the charioteer to turn the carriage around and go to the śramaṇa. At this time, the prince asked the śramaṇa, 'Having shaved your head and beard, wearing monastic robes, and holding a bowl, what are you seeking?' The śramaṇa answered, 'Those who leave home, seek to subdue their minds, forever escape the defilements of the world, compassionately nurture all beings, do not harm any life, are humble and silent, and are single-mindedly pursuing the truth.' The prince said, 'Excellent! This path is the most true.' He immediately told the charioteer, 'Take my precious clothes and carriage back to inform the king, I will shave my head and beard here, put on monastic robes, and leave home to cultivate the Way. The reason for this is to subdue my mind, abandon the defilements of the world, live purely, and seek the truth.' Thereupon, the charioteer took the prince's precious carriage and clothes back to the father king. The prince then shaved his head and beard, put on monastic robes, and left home to cultivate the Way. The Buddha told the monks, 'The prince saw the old and the sick, and knew the suffering of the world, and then saw the dead, and his attachment to the world disappeared; when he saw the śramaṇa, he was completely enlightened. When he got off the precious carriage, with each step he moved further away from his attachments, this is true leaving home, this is true detachment.' At that time, the people of that country heard that the prince had shaved his head and beard, was wearing monastic robes, holding a bowl, and had left home to cultivate the Way, and they all said to each other, 'This path must be true, for it has caused the prince to abandon the glory and wealth of the country, and to give up all that he cherished.' At that time, eighty-four thousand people in the country went to the prince, requesting to become his disciples, and left home to cultivate the Way.' The Buddha then spoke a verse: 'Having chosen the profound and subtle Dharma, they heard it and followed him to leave home; Escaping the prison of love and affection, there are no more bonds.' At that time, the prince accepted them, gave them ** , and taught them everywhere. From village to village, from country to country, wherever they went, they were respectfully offered the four requisites. The Bodhisattva thought, 'I and the multitude, ** in various countries, the human world is noisy, this is not suitable for me. When will I be able to leave this crowd, and go to a quiet place to seek the truth?' Soon his wish was fulfilled, and he devoted himself to cultivating the Way in a quiet place. He also thought, 'Sentient beings are pitiful, they are always in darkness, their bodies are fragile, they have birth, old age, sickness, and death, all kinds of suffering gather together, after death they are born again, from here they are born there, and from there they are born here, because of this shadow of suffering, they continuously transmigrate, when will I understand this shadow of suffering, and extinguish birth, old age, and death?' He also thought, 'Where does birth and death come from? What is the cause?' He then used his wisdom to observe its origin, from birth there is old age and death, birth is the cause of old age and death; birth arises from existence, existence is the cause of birth; existence arises from grasping, grasping is the cause of existence; grasping arises from love, love is the cause of grasping; love arises from feeling, feeling is the cause of love; feeling arises from contact, contact is the cause of feeling; contact arises from the six entrances, the six entrances are the cause of contact; the six entrances arise from name and form, name and form are the cause of the six entrances; name and form arise from consciousness, consciousness is the cause of name and form; consciousness arises from volitional activities, volitional activities are the cause of consciousness; volitional activities arise from ignorance, ignorance is the cause of volitional activities. This is because of ignorance there are volitional activities, because of volitional activities there is consciousness, because of consciousness there is name and form, because of name and form there are the six entrances, because of the six entrances there is contact, because of contact there is feeling, because of feeling there is love, because of love there is grasping, because of grasping there is existence, because of existence there is birth, because of birth there is old age, sickness, death, sorrow, grief, and suffering, this shadow of suffering, arises because of birth, this is the origin of suffering. When the Bodhisattva contemplated the origin of suffering, wisdom arose, the eye arose, awakening arose, light arose, supernatural powers arose, wisdom arose, and realization arose.

「於時，菩薩復自思惟：『何等無故老死無？何等滅故老死滅？』即以智慧觀察所由，生無故老死無，生滅故老死滅；有無故生無，有滅故生滅；取無故有無，取滅故有滅；愛無故取無，愛滅故取滅；受無故愛無，受滅故愛滅；觸無故受無，觸滅故受滅；六入無故觸無，六入滅故觸滅；名色無故六入無，名色滅故六入滅；識無故名色無，識滅故名色滅；行無故識無，行滅故識滅；癡無故行無，癡滅故行滅。是為癡滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、死、憂、悲、苦惱滅。菩薩思惟：『苦陰滅時，生智、生眼、生覺、生明、生通、生慧、生證。』爾時，菩薩逆順觀十二因緣，如實知，如實見已，即于座上成阿耨多羅三藐三菩提。」佛時頌曰：

「此言眾中說，　　汝等當善聽， 過去菩薩觀，　　本所未聞法。 老死從何緣？　　因何等而有？ 如是正觀已，　　知其本由生。 生本由何緣？　　因何事而有？ 如是思惟已，　　知生從有起。 取彼取彼已，　　展轉更增有； 是故如來說，　　取是有因緣。 如眾穢惡聚，　　風吹惡流演； 如是取相因，　　因愛而廣普。 愛由於受生，　　起苦羅網本； 以染著因緣，　　苦樂共相應。 受本由何緣？　　因何而有受？ 以是思惟已，　　知受由觸生。 觸本由何緣？　　因何而有觸？ 如是思惟已，　　觸由六入生。 六入本何緣？　　因何有六入？ 如是思惟已，　　六入名色生。 名色本何緣？　　因何有名色？ 如是思惟已，　　名色從識生。 識本由何緣？　　因何而有識？ 如是思惟已，　　知識從行生。 行本由何緣？　　因何而有行？ 如是思惟已，　　知行從癡生。 如是因緣者，　　名為實義因， 智慧方便觀，　　能見因緣根。 苦非賢聖造，　　亦非無緣有， 是故變易苦，　　智者所斷除。 若無明滅盡，　　是時則無行； 若無有行者，　　則亦無有識； 若識永滅者，　　亦無有名色； 名色既已滅，　　即無有諸入； 若諸入永滅，　　則亦無有觸； 若觸永滅者，　　則亦無有受； 若受永滅者，　　則亦無有愛； 若愛永滅者，　　則亦無有取； 若取永滅者，　　則亦無有有； 若有永滅者，　　則亦無有生； 若生永滅者，　　無老病苦陰； 一切都永盡，　　智者之所說。 十二緣甚深，　　難見難識知； 唯佛能善覺，　　因是有是無。 若能自觀察，　　則無有諸入； 深見因緣者，　　更不外求師。 能于陰界入，　　離欲無染者； 堪受一切施，　　凈報施者恩。 若得四辯才，　　獲得決定證； 能解眾結縛，　　斷除無放逸。 色受想行識，　　猶如朽故車； 能諦觀此法，　　則成等正覺。 如鳥游虛空，　　東西隨風逝； 菩薩斷眾結，　　如風靡輕衣。 毗婆尸閑靜，　　觀察于諸法； 老死何緣有？　　從何而得滅？ 彼作是觀已，　　生清凈智慧； 知老死由生，　　生滅老死滅。

「毗婆尸佛初成道時，多修二觀，一曰安隱觀，二曰出離觀。」佛於是頌曰：

「如來無等等，　　多修於二觀； 安隱及出離，　　仙人度彼岸。 其心得自在，　　斷除眾結使； 登山觀四方，　　故號毗婆尸。 大智光除冥，　　如以鏡自照； 為世除憂惱，　　盡生老死苦。

「毗婆尸佛于閑靜處復作是念：『我今已得此無上法，甚深微妙，難解難見，息滅、清凈，智者所知，非是凡愚所能及也。斯由眾生異忍、異見、異受、異學，依彼異見，各樂所求，各務所習

當時，菩薩又自己思考：『什麼不存在導致老死不存在？什麼滅亡導致老死滅亡？』他立即用智慧觀察其原因，因為生不存在，所以老死不存在；因為生滅亡，所以老死滅亡；因為有不存在，所以生不存在；因為有滅亡，所以生滅亡；因為取不存在，所以有不存在；因為取滅亡，所以有滅亡；因為愛不存在，所以取不存在；因為愛滅亡，所以取滅亡；因為受不存在，所以愛不存在；因為受滅亡，所以愛滅亡；因為觸不存在，所以受不存在；因為觸滅亡，所以受滅亡；因為六入不存在，所以觸不存在；因為六入滅亡，所以觸滅亡；因為名色不存在，所以六入不存在；因為名色滅亡，所以六入滅亡；因為識不存在，所以名色不存在；因為識滅亡，所以名色滅亡；因為行不存在，所以識不存在；因為行滅亡，所以識滅亡；因為癡不存在，所以行不存在；因為癡滅亡，所以行滅亡。這就是因為癡滅亡，所以行滅亡；行滅亡，所以識滅亡；識滅亡，所以名色滅亡；名色滅亡，所以六入滅亡；六入滅亡，所以觸滅亡；觸滅亡，所以受滅亡；受滅亡，所以愛滅亡；愛滅亡，所以取滅亡；取滅亡，所以有滅亡；有滅亡，所以生滅亡；生滅亡，所以老、死、憂、悲、苦惱滅亡。菩薩思考：『當苦陰滅亡時，生起智慧、生起眼、生起覺悟、生起光明、生起神通、生起慧、生起證悟。』那時，菩薩逆向和順向觀察十二因緣，如實地知曉，如實地看見后，就在座位上成就了阿耨多羅三藐三菩提。」佛陀當時說了偈頌： 『這番話在眾人中說，你們應當好好聽，過去菩薩觀察，原本沒有聽聞過的法。老死從什麼因緣而來？因為什麼而存在？像這樣正確觀察后，知道它的根本原因在於生。生根本從什麼因緣而來？因為什麼事情而存在？像這樣思考後，知道生從有而起。執取那個，執取那個之後，輾轉更加增長有；所以如來說，執取是有因緣的。就像各種污穢惡臭聚集在一起，風吹動使惡臭流散開來；像這樣執取相互關聯，因為愛而廣泛普及。愛由於受而生，是產生痛苦羅網的根本；因為染著的原因，苦樂相互相應。受根本從什麼因緣而來？因為什麼而有受？像這樣思考後，知道受由觸而生。觸根本從什麼因緣而來？因為什麼而有觸？像這樣思考後，觸由六入而生。六入根本從什麼因緣而來？因為什麼而有六入？像這樣思考後，六入由名色而生。名色根本從什麼因緣而來？因為什麼而有名色？像這樣思考後，名色從識而生。識根本從什麼因緣而來？因為什麼而有識？像這樣思考後，識從行而生。行根本從什麼因緣而來？因為什麼而有行？像這樣思考後，知道行從癡而生。像這樣的因緣，名為真實的意義因，用智慧方便觀察，能夠看見因緣的根本。苦不是賢聖製造的，也不是沒有原因而有的，所以變易的苦，是智者所斷除的。如果無明滅盡，這時就沒有行；如果沒有行，也就沒有識；如果識永遠滅亡，也就沒有名色；名色既然已經滅亡，就沒有諸入；如果諸入永遠滅亡，也就沒有觸；如果觸永遠滅亡，也就沒有受；如果受永遠滅亡，也就沒有愛；如果愛永遠滅亡，也就沒有取；如果取永遠滅亡，也就沒有有；如果有永遠滅亡，也就沒有生；如果生永遠滅亡，就沒有老病苦陰；一切都永遠滅盡，這是智者所說的。十二因緣非常深奧，難以看見難以認識，只有佛陀能夠善於覺悟，因為有所以有，因為無所以無。如果能夠自己觀察，就沒有諸入；深刻看見因緣的人，不再向外尋求老師。能夠對陰、界、入，離欲沒有染著的人；堪受一切佈施，清凈地報答施者的恩惠。如果得到四種辯才，獲得決定的證悟；能夠解開各種束縛，斷除不放逸。色、受、想、行、識，就像朽壞的舊車；能夠仔細觀察這個法，就能成就等正覺。就像鳥在虛空中飛翔，東西隨著風逝去；菩薩斷除各種束縛，就像風吹動輕薄的衣服。毗婆尸佛在閑靜的地方，觀察各種法；老死因為什麼而有？從什麼而得以滅亡？他這樣觀察后，生起清凈的智慧；知道老死由生而起，生滅亡老死就滅亡。』 『毗婆尸佛最初成道時，多修兩種觀，一種叫安隱觀，一種叫出離觀。』佛陀於是說了偈頌：『如來無與倫比，多修這兩種觀；安隱和出離，仙人渡過彼岸。他的心得到自在，斷除各種結使；登上高山觀察四方，所以號稱毗婆尸。大智慧的光芒消除黑暗，就像用鏡子照自己；為世間消除憂愁煩惱，盡除生老死苦。』 『毗婆尸佛在閑靜的地方又這樣想：『我現在已經得到這無上的法，非常深奧微妙，難以理解難以看見，寂滅、清凈，是智者所能理解的，不是凡夫愚人所能達到的。這是因為眾生有不同的忍耐、不同的見解、不同的感受、不同的學習，依據他們不同的見解，各自喜歡所追求的，各自致力於所習慣的。』

At that time, the Bodhisattva further contemplated: 'What is it that, when absent, causes old age and death to be absent? What is it that, when extinguished, causes old age and death to be extinguished?' Immediately, with wisdom, he observed the cause: because birth is absent, old age and death are absent; because birth is extinguished, old age and death are extinguished; because existence is absent, birth is absent; because existence is extinguished, birth is extinguished; because grasping is absent, existence is absent; because grasping is extinguished, existence is extinguished; because craving is absent, grasping is absent; because craving is extinguished, grasping is extinguished; because feeling is absent, craving is absent; because feeling is extinguished, craving is extinguished; because contact is absent, feeling is absent; because contact is extinguished, feeling is extinguished; because the six sense bases are absent, contact is absent; because the six sense bases are extinguished, contact is extinguished; because name and form are absent, the six sense bases are absent; because name and form are extinguished, the six sense bases are extinguished; because consciousness is absent, name and form are absent; because consciousness is extinguished, name and form are extinguished; because volitional formations are absent, consciousness is absent; because volitional formations are extinguished, consciousness is extinguished; because ignorance is absent, volitional formations are absent; because ignorance is extinguished, volitional formations are extinguished. Thus, because ignorance is extinguished, volitional formations are extinguished; because volitional formations are extinguished, consciousness is extinguished; because consciousness is extinguished, name and form are extinguished; because name and form are extinguished, the six sense bases are extinguished; because the six sense bases are extinguished, contact is extinguished; because contact is extinguished, feeling is extinguished; because feeling is extinguished, craving is extinguished; because craving is extinguished, grasping is extinguished; because grasping is extinguished, existence is extinguished; because existence is extinguished, birth is extinguished; because birth is extinguished, old age, death, sorrow, lamentation, pain, and distress are extinguished. The Bodhisattva contemplated: 'When the aggregates of suffering are extinguished, wisdom arises, the eye arises, awakening arises, light arises, supernormal powers arise, insight arises, and realization arises.' At that time, the Bodhisattva, observing the twelve links of dependent origination both forward and backward, having truly known and truly seen, attained Anuttara-samyak-sambodhi on the spot.' The Buddha then spoke in verse: 'This is spoken among the assembly, you should listen well, the past Bodhisattvas observed, the Dharma that was originally unheard. From what cause does old age and death arise? Because of what does it exist? Having observed correctly in this way, he knew its root cause is birth. From what cause does birth arise? Because of what does it exist? Having contemplated in this way, he knew birth arises from existence. Having grasped that, having grasped that, it further increases existence; therefore, the Tathagata said, grasping is the cause of existence. Like a gathering of various foul and evil things, the wind blows and the foulness spreads; in this way, grasping is interconnected, and because of craving, it is widespread. Craving arises from feeling, it is the root of the net of suffering; because of attachment, suffering and joy are mutually connected. From what cause does feeling arise? Because of what does feeling exist? Having contemplated in this way, he knew feeling arises from contact. From what cause does contact arise? Because of what does contact exist? Having contemplated in this way, contact arises from the six sense bases. From what cause do the six sense bases arise? Because of what do the six sense bases exist? Having contemplated in this way, the six sense bases arise from name and form. From what cause do name and form arise? Because of what do name and form exist? Having contemplated in this way, name and form arise from consciousness. From what cause does consciousness arise? Because of what does consciousness exist? Having contemplated in this way, consciousness arises from volitional formations. From what cause do volitional formations arise? Because of what do volitional formations exist? Having contemplated in this way, he knew volitional formations arise from ignorance. Such causes and conditions are called the true cause of meaning, with wisdom and skillful means, one can see the root of causes and conditions. Suffering is not created by the wise, nor does it exist without cause, therefore, the suffering of change is what the wise eliminate. If ignorance is completely extinguished, then there are no volitional formations; if there are no volitional formations, then there is no consciousness; if consciousness is completely extinguished, then there are no name and form; since name and form are extinguished, there are no sense bases; if the sense bases are completely extinguished, then there is no contact; if contact is completely extinguished, then there is no feeling; if feeling is completely extinguished, then there is no craving; if craving is completely extinguished, then there is no grasping; if grasping is completely extinguished, then there is no existence; if existence is completely extinguished, then there is no birth; if birth is completely extinguished, there is no old age, sickness, and suffering; all are completely extinguished, this is what the wise say. The twelve links are very profound, difficult to see and difficult to know; only the Buddha can awaken to them, because of existence, there is existence, because of non-existence, there is non-existence. If one can observe oneself, then there are no sense bases; one who deeply sees causes and conditions, no longer seeks a teacher externally. One who can be free from desire and attachment to the aggregates, realms, and sense bases; is worthy of receiving all offerings, and purely repays the kindness of the giver. If one obtains the four kinds of eloquence, and attains definite realization; one can untie all bonds, and eliminate non-vigilance. Form, feeling, perception, volitional formations, and consciousness, are like a decayed old cart; one who can carefully observe this Dharma, will attain perfect enlightenment. Like a bird flying in the sky, going east and west with the wind; the Bodhisattva breaks all bonds, like the wind blowing away light clothing. Vipasyin Buddha, in a quiet place, observed all Dharmas; why does old age and death exist? From what does it cease? Having observed in this way, he generated pure wisdom; he knew old age and death arise from birth, and when birth ceases, old age and death cease.' 'When Vipasyin Buddha first attained enlightenment, he practiced two contemplations, one called the contemplation of peace, and the other called the contemplation of liberation.' The Buddha then spoke in verse: 'The Tathagata is incomparable, he practices these two contemplations; peace and liberation, the sage crosses to the other shore. His mind is free, he breaks all fetters; climbing a mountain, he observes the four directions, therefore he is called Vipasyin. The light of great wisdom eliminates darkness, like using a mirror to see oneself; for the world, he eliminates worry and distress, and ends the suffering of birth, old age, and death.' 'Vipasyin Buddha, in a quiet place, again thought: 'I have now attained this supreme Dharma, which is very profound and subtle, difficult to understand and difficult to see, peaceful, pure, and known by the wise, not attainable by ordinary fools. This is because sentient beings have different tolerances, different views, different feelings, and different learnings, based on their different views, each enjoys what they seek, and each is devoted to what they are accustomed to.'

。是故於此甚深因緣，不能解了，然愛盡涅槃，倍復難知，我若為說，彼必不解，更生觸擾。』作是念已，即便默然不復說法。

「時，梵天王知毗婆尸如來所念，即自思惟：『念此世間便為敗壞，甚可哀愍。毗婆尸佛乃得知此深妙之法，而不欲說。』譬如力士屈伸臂頃，從梵天宮忽然來下，立於佛前，頭面禮足，卻住一面。時，梵天王右膝著地，叉手合掌白佛言：『唯愿世尊以時說法！今此眾生塵垢微薄，諸根猛利，有恭敬心，易可開化，畏怖後世無救之罪，能滅惡法，出生善道。』

「佛告梵王：『如是！如是！如汝所言，但我于閑靜處默自思念：所得正法甚深微妙，若為彼說，彼必不解，更生觸擾，故我默然不欲說法。我從無數阿僧祇劫，勤苦不懈，修無上行，今始獲此難得之法，若為淫、怒、癡眾生說者，必不承用，徒自勞疲。此法微妙，與世相反，眾生染欲，愚冥所覆，不能信解。梵王！我觀如此，是以默然不欲說法。』

「時，梵天王復重勸請，慇勤懇惻，至於再三：『世尊！若不說法，今此世間便為壞敗，甚可哀愍。唯愿世尊以時敷演，勿使眾生墜落余趣！』爾時，世尊三聞梵王慇勤勸請，即以佛眼觀視世界，眾生垢有厚薄，根有利鈍，教有難易。易受教者畏後世罪，能滅惡法，出生善道。譬如優缽羅花、缽頭摩華、鳩勿頭華、分陀利華，或有始出污泥未至水者，或有已出與水平者，或有出水未敷開者，然皆不為水所染著，易可開敷。世界眾生，亦復如是。

「爾時，世尊告梵王曰：『吾愍汝等，今當開演甘露法門，是法深妙，難可解知，今為信受樂聽者說，不為觸擾無益者說。』

「爾時，梵王知佛受請，歡喜踴躍，繞佛三匝，頭面禮足，忽然不現。其去未久，是時如來靜默自思：『我今先當爲誰說法？』即自念言：『當入槃頭城內，先為王子提舍、大臣子騫茶開甘露法門。』於是，世尊如力士屈伸臂頃，于道樹忽然不現，至槃頭城槃頭王鹿野苑中，敷座而坐。」佛於是頌曰：

「如師子在林，　　自恣而遊行； 彼佛亦如是，　　遊行無掛礙。

「毗婆尸佛告守苑人曰：『汝可入城，語王子提舍、大臣子騫茶：寧欲知不？毗婆尸佛今在鹿野苑中，欲見卿等，宜知是時。』時，彼守苑人受教而行，至彼二人所，具宣佛教。二人聞已，即至佛所，頭面禮足，卻坐一面。佛漸為說法，示教利喜：施論、戒論、生天之論，欲惡不凈，上漏為患，讚歎出離為最微妙清凈第一。爾時，世尊見此二人心意柔軟，歡喜信樂，堪受正法，於是即為說苦聖諦，敷演開解，分佈宣釋苦集聖諦、苦滅聖諦、苦出要諦。

「爾時，王子提舍、大臣子騫茶，即于座上遠離塵垢，得法眼凈，猶若素質易為受染。是時，地神即唱斯言：『毗婆尸如來於槃頭城鹿野苑中轉無上法輪，沙門、婆羅門、諸天、魔、梵及余世人所不能轉。』如是展轉，聲徹四天王，乃至他化自在天，須臾之頃，聲至梵天。」佛時頌曰：

「歡喜心踴躍，　　稱讚于如來， 毗婆尸成佛，　　轉無上法輪。 初從樹王起，　　往詣槃頭城， 為騫茶、提舍，　　轉四諦法輪。 時騫茶、提舍，　　受佛教化已， 于凈法輪中，　　梵行無有上。 彼忉利天眾，　　及以天帝釋， 歡喜轉相告，　　諸天無不聞。 佛出於世間，　　轉無上法輪； 增益諸天眾，　　減損阿須倫。 昇仙名普聞，　　善智離世邊； 于諸法自在，　　智慧轉法輪。 觀察平等法，　　息心無垢穢； 以離生死扼，　　智慧轉法輪。 滅苦離諸惡，　　出欲得自在； 離於恩愛獄，　　智慧轉法輪。 正覺人中尊，　　二足尊調御； 一切縛得解，　　智慧轉法輪。 教化善導師，　　能降伏魔怨； 彼離於諸惡，　　智慧轉法輪。 無漏力降魔，　　諸根定不懈； 盡漏離魔縛，　　智慧轉法輪

因此，對於這甚深的因緣，我無法理解，而愛盡涅槃，更是難以知曉。如果我為他們解說，他們必定不能理解，反而會產生煩惱。』這樣想著，就保持沉默，不再說法。 這時，梵天王知道毗婆尸如來心中所想，便自己思量：『想到這世間就要敗壞，真是可悲可嘆。毗婆尸佛明明知道這深奧微妙的法，卻不願宣說。』譬如力士屈伸手臂的瞬間，從梵天宮忽然降下，來到佛前，頭面禮足，退到一旁站立。這時，梵天王右膝著地，雙手合掌，對佛說：『唯愿世尊及時說法！現在這些眾生塵垢微薄，根性敏銳，有恭敬心，容易開化，畏懼後世無救的罪過，能夠滅除惡法，生出善道。』 佛告訴梵天王：『是這樣！是這樣！正如你所說，但我曾在閑靜之處默自思量：我所得到的正法甚深微妙，如果為他們解說，他們必定不能理解，反而會產生煩惱，所以我保持沉默，不願說法。我從無數阿僧祇劫以來，勤苦不懈，修無上行，如今才獲得這難得的法，如果為貪慾、嗔怒、愚癡的眾生解說，他們必定不會接受，只是徒勞疲憊。此法微妙，與世俗相反，眾生被貪慾污染，被愚昧矇蔽，不能相信理解。梵天王！我看到如此，所以保持沉默，不願說法。』 這時，梵天王再次勸請，慇勤懇切，甚至到了第三次：『世尊！如果不說法，現在這世間就要敗壞，真是可悲可嘆。唯愿世尊及時宣講，不要讓眾生墜落到其他惡道！』這時，世尊三次聽到梵天王慇勤勸請，就用佛眼觀察世界，眾生的垢染有厚有薄，根性有利有鈍，教化有難有易。容易接受教化的人畏懼後世的罪過，能夠滅除惡法，生出善道。譬如優缽羅花、缽頭摩花、鳩勿頭花、分陀利花，有的剛從污泥中長出還未到水面，有的已經長出與水面齊平，有的已經出水但還未開放，然而它們都不被水所污染，容易開放。世界眾生，也是如此。 這時，世尊告訴梵天王說：『我憐憫你們，現在將要開演甘露法門，此法深奧微妙，難以理解，現在為那些信受樂意聽聞的人說，不為那些會產生煩惱而無益的人說。』 這時，梵天王知道佛接受了請求，歡喜踴躍，繞佛三圈，頭面禮足，忽然消失不見。他離開不久，這時如來靜默自思：『我現在應該先為誰說法呢？』就自己想到：『應當進入槃頭城內，先為王子提舍、大臣之子騫茶開啟甘露法門。』於是，世尊如力士屈伸手臂的瞬間，從菩提樹下忽然消失，來到槃頭城槃頭王的鹿野苑中，鋪設座位坐下。」佛於是說了偈頌： 『如獅子在森林，自在地吼叫；那佛也是這樣，說法無所掛礙。』 毗婆尸佛告訴守苑人說：『你可以進城，告訴王子提舍、大臣之子騫茶：你們想知道嗎？毗婆尸佛現在在鹿野苑中，想要見你們，應該知道時機。』這時，守苑人接受教誨而去，到了他們二人那裡，詳細宣說了佛的教誨。二人聽后，立即來到佛所，頭面禮足，退到一旁坐下。佛逐漸為他們說法，開示教導，使他們歡喜：佈施的道理、持戒的道理、生天的道理，慾望的醜惡不凈，上漏的禍患，讚歎出離是最微妙清凈第一的。這時，世尊看到這二人心意柔軟，歡喜信樂，堪能接受正法，於是就為他們宣說苦聖諦，詳細開解，分別解釋苦集聖諦、苦滅聖諦、苦出要諦。 這時，王子提舍、大臣之子騫茶，就在座位上遠離塵垢，得到法眼清凈，猶如潔白的布容易被染色。這時，地神就唱出這樣的言語：『毗婆尸如來在槃頭城鹿野苑中轉無上法輪，沙門、婆羅門、諸天、魔、梵以及其他世人所不能轉。』這樣輾轉相傳，聲音傳遍四天王，乃至他化自在天，須臾之間，聲音傳到梵天。」佛這時說了偈頌： 『歡喜心踴躍，稱讚于如來，毗婆尸成佛，轉無上法輪。初從樹王起，往詣槃頭城，為騫茶、提舍，轉四諦法輪。時騫茶、提舍，受佛教化已，于凈法輪中，梵行無有上。彼忉利天眾，及以天帝釋，歡喜轉相告，諸天無不聞。佛出於世間，轉無上法輪；增益諸天眾，減損阿須倫。昇仙名普聞，善智離世邊；于諸法自在，智慧轉法輪。觀察平等法，息心無垢穢；以離生死扼，智慧轉法輪。滅苦離諸惡，出欲得自在；離於恩愛獄，智慧轉法輪。正覺人中尊，二足尊調御；一切縛得解，智慧轉法輪。教化善導師，能降伏魔怨；彼離於諸惡，智慧轉法輪。無漏力降魔，諸根定不懈；盡漏離魔縛，智慧轉法輪。

Therefore, regarding this profound cause and condition, I cannot understand it, and the cessation of love, Nirvana, is even more difficult to know. If I were to explain it to them, they would surely not understand, and would instead become agitated.』 Having thought this, he remained silent and did not preach the Dharma. At that time, King Brahma, knowing what Vipasyin Tathagata was thinking, pondered to himself: 『To think that this world is about to be ruined, it is truly pitiful and lamentable. Vipasyin Buddha clearly knows this profound and subtle Dharma, yet he is unwilling to preach it.』 Just like a strong man flexing his arm, he suddenly descended from the Brahma heaven, stood before the Buddha, bowed his head to the ground at his feet, and then stood to one side. At this time, King Brahma knelt on his right knee, clasped his hands together, and said to the Buddha: 『May the World Honored One preach the Dharma in due time! Now these beings have thin layers of defilement, sharp faculties, and respectful hearts. They are easy to enlighten, fear the inescapable sins of the afterlife, and are able to eliminate evil and give rise to good.』 The Buddha told King Brahma: 『It is so! It is so! As you have said, but I have been silently pondering in a quiet place: the true Dharma I have attained is profound and subtle. If I were to explain it to them, they would surely not understand, and would instead become agitated. Therefore, I remain silent and do not wish to preach the Dharma. From countless asamkhya kalpas, I have diligently and tirelessly cultivated the unsurpassed practice, and now I have finally attained this rare Dharma. If I were to explain it to beings filled with lust, anger, and ignorance, they would surely not accept it, and it would only be a futile effort. This Dharma is subtle and contrary to the world. Beings are defiled by desire and covered by ignorance, unable to believe and understand. King Brahma! Seeing this, I remain silent and do not wish to preach the Dharma.』 At this time, King Brahma again urged him, earnestly and sincerely, even for the third time: 『World Honored One! If you do not preach the Dharma, this world will be ruined, it is truly pitiful and lamentable. May the World Honored One expound it in due time, and not let beings fall into other evil realms!』 At this time, the World Honored One, having heard King Brahma』s earnest request three times, used his Buddha eye to observe the world. The defilements of beings were thick and thin, their faculties were sharp and dull, and the teachings were easy and difficult. Those who were easy to teach feared the sins of the afterlife, were able to eliminate evil, and give rise to good. Just like the utpala flower, the padma flower, the kumuda flower, and the pundarika flower, some have just emerged from the mud and have not yet reached the water, some have already emerged and are level with the water, and some have emerged from the water but have not yet bloomed. Yet, they are not stained by the water and are easy to bloom. The beings of the world are also like this. At this time, the World Honored One told King Brahma: 『I have compassion for you all, and now I will open the gate of the nectar Dharma. This Dharma is profound and subtle, and difficult to understand. Now I will speak for those who believe and are willing to listen, and not for those who will become agitated and gain no benefit.』 At this time, King Brahma, knowing that the Buddha had accepted his request, rejoiced and danced, circumambulated the Buddha three times, bowed his head to the ground at his feet, and suddenly disappeared. Not long after he left, the Tathagata silently pondered: 『Who should I preach the Dharma to first?』 He then thought to himself: 『I should enter the city of Panthava and first open the gate of the nectar Dharma for Prince Tishya and Minister』s son Kshemaka.』 Then, in the time it takes for a strong man to flex his arm, the World Honored One suddenly disappeared from the Bodhi tree and arrived at the Deer Park of King Panthava in the city of Panthava, where he laid out a seat and sat down.」 The Buddha then spoke a verse: 『Like a lion in the forest, roaring freely; that Buddha is also like this, preaching the Dharma without any hindrance.』 Vipasyin Buddha told the park keeper: 『You may enter the city and tell Prince Tishya and Minister』s son Kshemaka: Do you wish to know? Vipasyin Buddha is now in the Deer Park, and wishes to see you. You should know the time is right.』 At this time, the park keeper accepted the teaching and went, and when he arrived at the place of the two men, he explained the Buddha』s teaching in detail. After hearing this, the two men immediately went to the Buddha, bowed their heads to the ground at his feet, and sat to one side. The Buddha gradually preached the Dharma to them, showing, teaching, and making them happy: the doctrine of giving, the doctrine of precepts, the doctrine of being born in heaven, the ugliness and impurity of desire, the suffering of the outflows, and praised liberation as the most subtle, pure, and supreme. At this time, the World Honored One saw that these two men had soft hearts, were happy and believing, and were capable of receiving the true Dharma. Therefore, he preached the Noble Truth of Suffering to them, explaining it in detail, and separately explaining the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. At this time, Prince Tishya and Minister』s son Kshemaka, right there in their seats, were freed from defilement and attained the pure Dharma eye, just like a piece of white cloth that is easily dyed. At this time, the earth deity proclaimed these words: 『Vipasyin Tathagata is turning the unsurpassed Dharma wheel in the Deer Park of the city of Panthava, which cannot be turned by shramanas, brahmins, gods, demons, Brahmas, or any other people in the world.』 In this way, the sound spread to the Four Heavenly Kings, and even to the Paranirmitavasavartin heaven. In an instant, the sound reached the Brahma heaven.」 The Buddha then spoke a verse: 『With joyful hearts, they praised the Tathagata, Vipasyin became a Buddha, and turned the unsurpassed Dharma wheel. First rising from the tree king, he went to the city of Panthava, for Kshemaka and Tishya, he turned the Four Noble Truths wheel. When Kshemaka and Tishya received the Buddha』s teachings, in the pure Dharma wheel, their Brahma practice was unsurpassed. The gods of the Trayastrimsha heaven, and also Indra, joyfully told each other, and all the gods heard. The Buddha appeared in the world, and turned the unsurpassed Dharma wheel; increasing the number of gods, and decreasing the Asuras. The name of the ascended one was widely heard, with good wisdom, he was free from the world』s edges; in all dharmas, he was free, with wisdom he turned the Dharma wheel. Observing the equal Dharma, his mind was at peace and without defilement; having left the shackles of birth and death, with wisdom he turned the Dharma wheel. Extinguishing suffering and leaving all evils, he was free from desire; leaving the prison of love and affection, with wisdom he turned the Dharma wheel. The Rightly Awakened One, the honored one among men, the honored one with two feet, the tamer; all bonds were released, with wisdom he turned the Dharma wheel. The teaching and guiding good teacher, able to subdue the demon enemies; he left all evils, with wisdom he turned the Dharma wheel. With the power of no outflows, he subdued the demons, his faculties were firm and unyielding; having exhausted the outflows and left the demon』s bonds, with wisdom he turned the Dharma wheel.』

若學決定法，　　知諸法無我； 此為法中上，　　智慧轉法輪。 不以利養故，　　亦不求名譽； 愍彼眾生故，　　智慧轉法輪。 見眾生苦厄，　　老病死逼迫； 為此三惡趣，　　智慧轉法輪。 斷貪瞋恚癡，　　拔愛之根原； 不動而解脫，　　智慧轉法輪。 難勝我已勝，　　勝已自降伏； 已勝難勝魔，　　智慧轉法輪。 此無上法輪，　　唯佛乃能轉； 諸天魔釋梵，　　無有能轉者。 親近轉法輪，　　饒益天人眾； 此等天人師，　　得度于彼岸。

「是時，王子提舍、大臣子騫茶，見法得果，真實無欺，成就無畏，即白毗婆尸佛言：『我等欲于如來法中凈修梵行。』佛言：『善來，比丘！吾法清凈自在，修行以盡苦際。』爾時，二人即得具戒。具戒未久，如來又以三事示現：一曰神足，二曰觀他心，三曰教誡，即得無漏、心解脫、生死無疑智。

「爾時，槃頭城內眾多人民，聞二人出家學道，法服持缽，凈修梵行，皆相謂曰：『其道必真，乃使此等舍世榮位，捐棄所重。』時，城內八萬四千人往詣鹿野苑中毗婆尸佛所，頭面禮足，卻坐一面。佛漸為說法，示教利喜：施論、戒論、生天之論，欲惡不凈，上漏為患，讚歎出離為最微妙清凈第一。爾時，世尊見此大眾心意柔軟，歡喜信樂，堪受正法，於是即為說苦聖諦，敷演開解，分佈宣釋苦集聖諦、苦滅聖諦、苦出要諦。

「時，八萬四千人即于座上遠塵離垢，得法眼凈，猶如素質易為受色，見法得果，真實無欺，成就無畏，即白佛言：『我等欲于如來法中凈修梵行。』佛言：『善來，比丘！吾法清凈自在，修行以盡苦際。』時，八萬四千人即得具戒。具戒未久，世尊以三事教化：一曰神足，二曰觀他心，三曰教誡，即得無漏、心解脫、生死無疑智現前。八萬四千人聞佛于鹿野苑中，轉無上法輪，沙門、婆羅門、諸天、魔、梵及余世人所不能轉，即詣槃頭城毗婆尸佛所，頭面禮足，卻坐一面。」佛時頌曰：

「如人救頭燃，　　速疾求滅處； 彼人亦如是，　　速詣于如來。

「時，佛為說法亦復如是。爾時，槃頭城有十六萬八千大比丘眾，提舍比丘、騫茶比丘于大眾中上升虛空，身出水火，現諸神變，而為大眾說微妙法。爾時，如來默自念言：『今此城內乃有十六萬八千大比丘眾，宜遣遊行，各二人俱在在處處，至於六年，還來城內說具足戒。』

「時，首陀會天知如來心，譬如力士屈伸臂頃，從彼天沒，忽然至此，於世尊前，頭面禮足，卻住一面，須臾白佛言：『如是，世尊！此槃頭城內比丘眾多，宜各分佈，處處遊行，至於六年，乃還此城，說具足戒，我當擁護，令無伺求得其便者。』爾時，如來聞此天語，默然可之。

「時，首陀會天見佛默然許可，即禮佛足，忽然不現，還至天上。其去未久，佛告諸比丘：『今此城內，比丘眾多，宜各分佈，遊行教化，至六年已，還集說戒。』時，諸比丘受佛教已，執持衣缽，禮佛而去。」佛時頌曰：

「佛悉無亂眾，　　無慾無戀著； 威如金翅鳥，　　如鶴舍空池。

「時，首陀會天於一年後告諸比丘：『汝等遊行已過一年，余有五年。汝等當知，訖六年已，還城說戒。』如是至於六年，天覆告言：『六年已滿，當還說戒。』時，諸比丘聞天語已，攝持衣缽，還槃頭城，至鹿野苑毗婆尸佛所，頭面禮足，卻坐一面。」佛時頌曰：

「如象善調，　　隨意所之； 大眾如是，　　隨教而還。

「爾時，如來於大眾前上升虛空，結加趺坐，講說戒經：忍辱為第一，佛說涅槃最，不以除鬚髮害他為沙門。時，首陀會天去佛不遠，以偈頌曰：

「『如來大智，　　微妙獨尊， 止觀具足，　　成最正覺。 愍群生故，　　在世成道， 以四真諦，　　為聲聞說

若要學習決斷之法，就要明白一切事物都沒有『我』的實體；這是佛法中最上乘的道理，是智慧轉動法輪的體現。 不爲了追求利益供養，也不爲了博取名聲；而是爲了憐憫那些受苦的眾生，才以智慧轉動法輪。 看到眾生遭受苦難，被衰老、疾病和死亡所逼迫；爲了救度他們脫離三惡道，才以智慧轉動法輪。 斷除貪婪、嗔恨和愚癡，拔除愛慾的根源；在不動搖的狀態下獲得解脫，這是智慧轉動法輪的體現。 戰勝了難以戰勝的自我，戰勝自我后又降伏了自己；已經戰勝了難以戰勝的魔障，這是智慧轉動法輪的體現。 這無上的法輪，只有佛陀才能轉動；諸天、魔王、帝釋和梵天，都沒有能力轉動它。 親近轉動法輪的人，能夠利益天人和大眾；這些天人的導師，最終都能到達解脫的彼岸。 當時，王子提舍和大臣之子騫茶，見證佛法真實不虛，獲得無畏的果位，便對毗婆尸佛說：『我們想在如來的教法中清凈修行。』佛說：『善來比丘！我的教法清凈自在，修行可以達到苦的盡頭。』當時，二人立即受了具足戒。受戒不久，如來又以三種神通示現：一是神足通，二是觀他心通，三是教誡，他們立即獲得無漏、心解脫、生死無疑的智慧。 當時，槃頭城內許多人民，聽說二人出家學道，身穿法衣，手持缽盂，清凈修行，都互相說道：『他們所修的道一定是真實的，才能使這些人捨棄世間的榮華富貴，拋棄所珍視的一切。』當時，城內八萬四千人前往鹿野苑毗婆尸佛所在之處，頂禮佛足，退坐一旁。佛陀逐漸為他們說法，開示教導，使他們歡喜：講說佈施的道理、持戒的道理、昇天的道理，以及慾望的污穢不凈，上漏的危害，讚歎出離是最微妙清凈的。當時，世尊看到大眾心意柔和，歡喜信樂，堪受正法，於是就為他們講說苦聖諦，詳細開解，分別宣說苦集聖諦、苦滅聖諦、苦出要諦。 當時，八萬四千人當場遠離塵垢，獲得法眼清凈，就像潔白的布容易被染色一樣，見證佛法真實不虛，獲得無畏的果位，便對佛說：『我們想在如來的教法中清凈修行。』佛說：『善來比丘！我的教法清凈自在，修行可以達到苦的盡頭。』當時，八萬四千人立即受了具足戒。受戒不久，世尊以三種方式教化他們：一是神足通，二是觀他心通，三是教誡，他們立即獲得無漏、心解脫、生死無疑的智慧。八萬四千人聽說佛陀在鹿野苑轉動無上法輪，這是沙門、婆羅門、諸天、魔王、梵天以及其他世人所不能轉動的，便前往槃頭城毗婆尸佛所在之處，頂禮佛足，退坐一旁。 佛陀當時說了偈頌：『就像有人頭著火，會迅速尋找滅火的地方；這個人也應該這樣，迅速來到如來這裡。』 當時，佛陀為他們說法也是如此。當時，槃頭城有十六萬八千大比丘眾，提舍比丘和騫茶比丘在大眾中升到空中，身上發出水火，顯現各種神通變化，為大眾宣說微妙的佛法。當時，如來默默地想：『現在這個城裡有十六萬八千大比丘眾，應該派遣他們去各地弘法，每兩人一組，六年後再回到城裡宣說具足戒。』 當時，首陀會天知道如來的心意，就像力士屈伸手臂一樣，從天上消失，忽然來到這裡，在世尊面前，頂禮佛足，退坐一旁，過了一會兒對佛說：『是的，世尊！這個槃頭城內的比丘眾多，應該讓他們分散到各地弘法，六年後再回到城裡宣說具足戒，我將保護他們，不讓那些伺機作惡的人得逞。』當時，如來聽到天人的話，默然認可。 當時，首陀會天看到佛陀默然許可，便頂禮佛足，忽然消失，回到天上。他離開不久，佛陀告訴眾比丘：『現在這個城裡，比丘眾多，應該讓他們分散到各地弘法教化，六年後再回來集合說戒。』當時，眾比丘接受佛陀的教誨，拿著衣缽，向佛陀頂禮后離去。 佛陀當時說了偈頌：『佛陀的僧團沒有混亂，沒有慾望，沒有留戀；威嚴如金翅鳥，如鶴離開空池。』 當時，首陀會天在一年後告訴眾比丘：『你們弘法已經過了一年，還剩下五年。你們應當知道，六年期滿后，要回到城裡說戒。』就這樣過了六年，天人又告訴他們：『六年已滿，應當回去說戒。』當時，眾比丘聽到天人的話，收拾好衣缽，回到槃頭城，來到鹿野苑毗婆尸佛所在之處，頂禮佛足，退坐一旁。 佛陀當時說了偈頌：『就像訓練有素的大象，可以隨意前往任何地方；大眾也是這樣，聽從教誨而返回。』 當時，如來在大眾面前升到空中，結跏趺坐，講說戒經：忍辱是第一，佛說涅槃最，不以剃除鬚髮傷害他人為沙門。當時，首陀會天離佛不遠，用偈頌說道：『如來具有大智慧，微妙而獨尊，止觀具足，成就最正覺。爲了憐憫眾生，在世間成道，用四真諦，為聲聞弟子說法。』

If one learns the method of decision, one knows that all things are without a 'self'; this is the highest teaching in the Dharma, the turning of the wheel of wisdom. Not for the sake of gain or offerings, nor for the pursuit of fame; but out of compassion for suffering beings, the wheel of wisdom is turned. Seeing beings afflicted by suffering, oppressed by old age, sickness, and death; to deliver them from the three evil realms, the wheel of wisdom is turned. Cutting off greed, hatred, and delusion, uprooting the source of desire; attaining liberation without wavering, this is the turning of the wheel of wisdom. Having conquered the unconquerable self, having conquered oneself, one subdues oneself; having conquered the unconquerable demons, this is the turning of the wheel of wisdom. This supreme wheel of Dharma, only the Buddha can turn; gods, demons, Indra, and Brahma, none have the power to turn it. Those who draw near to the turning of the wheel of Dharma, benefit gods and humans; these teachers of gods and humans, ultimately reach the shore of liberation. At that time, Prince Tishya and Minister's son Kancha, witnessing the truth of the Dharma, attained the fearless fruit, and said to Vipashyi Buddha: 'We wish to practice pure conduct in the Tathagata's Dharma.' The Buddha said: 'Welcome, monks! My Dharma is pure and free, practice can reach the end of suffering.' Then, the two immediately received full ordination. Not long after ordination, the Tathagata manifested three supernatural powers: one was the power of miraculous feet, two was the power of knowing others' minds, and three was the power of teaching, and they immediately attained the wisdom of no outflows, liberation of mind, and no doubt about birth and death. At that time, many people in the city of Bandhumati, hearing that the two had left home to practice the Way, wearing Dharma robes and carrying alms bowls, practicing pure conduct, said to each other: 'The path they practice must be true, to make these people abandon worldly glory and wealth, and give up what they cherish.' Then, eighty-four thousand people in the city went to the Deer Park where Vipashyi Buddha was, bowed at his feet, and sat to one side. The Buddha gradually taught them the Dharma, instructing and delighting them: speaking of the principles of giving, the principles of precepts, the principles of rebirth in heaven, the impurity of desires, the harm of outflows, and praising renunciation as the most subtle, pure, and supreme. At that time, the World Honored One saw that the minds of the assembly were gentle, joyful, and faithful, and capable of receiving the true Dharma, so he spoke to them about the Noble Truth of Suffering, explaining in detail, and separately expounding the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. At that time, eighty-four thousand people immediately became free from dust and defilement, and attained the purity of the Dharma eye, just as a white cloth is easily dyed, witnessing the truth of the Dharma, attaining the fearless fruit, and said to the Buddha: 'We wish to practice pure conduct in the Tathagata's Dharma.' The Buddha said: 'Welcome, monks! My Dharma is pure and free, practice can reach the end of suffering.' Then, eighty-four thousand people immediately received full ordination. Not long after ordination, the World Honored One taught them in three ways: one was the power of miraculous feet, two was the power of knowing others' minds, and three was the power of teaching, and they immediately attained the wisdom of no outflows, liberation of mind, and no doubt about birth and death. Eighty-four thousand people heard that the Buddha was turning the supreme wheel of Dharma in the Deer Park, which could not be turned by Shramanas, Brahmins, gods, demons, Brahma, or other people in the world, so they went to Vipashyi Buddha in the city of Bandhumati, bowed at his feet, and sat to one side. The Buddha then spoke a verse: 'Like a person whose head is on fire, quickly seeks a place to extinguish it; this person should also be like this, quickly come to the Tathagata.' At that time, the Buddha taught them the Dharma in the same way. At that time, there were one hundred and sixty-eight thousand great monks in the city of Bandhumati, and the monks Tishya and Kancha rose into the air in the assembly, emitting water and fire from their bodies, manifesting various supernatural transformations, and expounding the subtle Dharma to the assembly. At that time, the Tathagata silently thought: 'Now there are one hundred and sixty-eight thousand great monks in this city, they should be sent to various places to propagate the Dharma, two in a group, and after six years, return to the city to proclaim the full precepts.' At that time, the Suddhavasa god knew the Tathagata's mind, and like a strong man stretching his arm, he disappeared from heaven and suddenly arrived here, bowed at the feet of the World Honored One, and sat to one side, and after a while said to the Buddha: 'Yes, World Honored One! There are many monks in this city of Bandhumati, they should be dispersed to various places to propagate the Dharma, and after six years, return to the city to proclaim the full precepts, I will protect them, so that those who seek to do evil will not succeed.' At that time, the Tathagata heard the words of the god and silently approved. At that time, the Suddhavasa god saw that the Buddha had silently approved, so he bowed at the Buddha's feet, suddenly disappeared, and returned to heaven. Not long after he left, the Buddha told the monks: 'Now there are many monks in this city, they should be dispersed to various places to propagate the Dharma and teach, and after six years, return to gather and proclaim the precepts.' At that time, the monks received the Buddha's teaching, took their robes and bowls, bowed to the Buddha, and left. The Buddha then spoke a verse: 'The Buddha's Sangha is without disorder, without desire, without attachment; majestic like the Garuda bird, like a crane leaving an empty pond.' At that time, the Suddhavasa god told the monks after one year: 'You have been propagating the Dharma for one year, and there are five years remaining. You should know that after six years, you must return to the city to proclaim the precepts.' In this way, six years passed, and the god again told them: 'Six years have passed, you should return to proclaim the precepts.' At that time, the monks heard the words of the god, packed their robes and bowls, returned to the city of Bandhumati, went to the Deer Park where Vipashyi Buddha was, bowed at his feet, and sat to one side. The Buddha then spoke a verse: 'Like a well-trained elephant, can go anywhere at will; the assembly is also like this, following the teachings and returning.' At that time, the Tathagata rose into the air in front of the assembly, sat in the lotus position, and spoke the precepts: patience is the first, the Buddha said Nirvana is the best, not harming others by shaving hair and beard is a Shramana. At that time, the Suddhavasa god was not far from the Buddha, and spoke a verse: 'The Tathagata has great wisdom, subtle and unique, complete in calm and insight, attaining the most perfect enlightenment. Out of compassion for beings, he attained the Way in the world, and uses the Four Noble Truths to teach the Shravakas.'

苦與苦因，　　滅苦之諦， 賢聖八道，　　到安隱處。 毗婆尸佛，　　出現於世， 在大眾中，　　如日光曜。』

「說此偈已，忽然不現。」

爾時，世尊告諸比丘：「我自思念：『昔一時于羅閱城耆阇崛山，時，生是念：我所生處，無所不遍，唯除首陀會天，設生彼天，則不還此。』我時，比丘！復生是念：『我欲至無造天上。』時，我如壯士屈伸臂頃，於此間沒，現於彼天。時，彼諸天見我至彼，頭面作禮，於一面立，而白我言：『我等皆是毗婆尸如來弟子，從彼佛化，故來生此，具說彼佛因緣本末。又尸棄佛、毗沙婆佛、拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛，皆是我師，我從受化，故來生此。』亦說諸佛因緣本末，至生阿迦尼吒諸天，亦復如是。」佛時頌曰：

「譬如力士，　　屈伸臂頃， 我以神足，　　至無造天。 第七大仙，　　降伏二魔， 無熱無見，　　叉手敬禮。 如晝度樹，　　釋師遠聞， 相好具足，　　到善見天。 猶如蓮華，　　水所不著， 世尊無染，　　至大善見。 如日初出，　　凈無塵翳， 明若秋月，　　詣一究竟。 此五居處，　　眾生所凈， 心凈故來，　　詣無煩惱。 凈心而來，　　為佛弟子， 舍離染取，　　樂於無取。 見法決定，　　毗婆尸子， 凈心善來，　　詣大仙人， 尸棄佛子，　　無垢無為， 以凈心來，　　詣離有尊。 毗沙婆子，　　諸根具足， 凈心詣我，　　如日照空。 拘樓孫子，　　舍離諸欲， 凈心詣我，　　妙光焰盛。 拘那含子，　　無垢無為， 凈心詣我，　　光如月滿。 迦葉弟子，　　諸根具足， 凈心詣我，　　如北天念，　　不亂大仙， 神足第一，　　以堅固心， 為佛弟子。　　凈心而來， 為佛弟子，　　禮敬如來， 具啟人尊。　　所產生道， 名、姓、種族，　　知見深法， 成無上道。　　比丘靜處， 離於塵垢，　　精勤不懈， 斷諸有結。　　此是諸佛， 本末因緣，　　釋迦如來， 之所演說。」

佛說此大因緣經已，諸比丘聞佛所說，歡喜奉行。

大正藏第 01 冊 No. 0001 長阿含經

佛說長阿含經卷第二

（二）第一分遊行經第二初

一時，佛在羅閱城耆阇崛山中，與大比丘眾千二百五十人俱。

是時，摩竭王阿阇世欲伐跋祇，王自念言：「彼雖勇健，人眾豪強，以我取彼，未足為難。」時，阿阇世王命婆羅門大臣禹舍，而告之曰：「汝詣耆阇崛山，至世尊所，持我名字，禮世尊足，問訊世尊：『起居輕利，游步強耶？』又白世尊：『跋祇國人自恃勇健，民眾豪強，不順伏我，我欲伐之，不審世尊何所誡敕？』若有教誡，汝善憶念，勿有遺漏，如所聞說。如來所言，終不虛妄。」

大臣禹舍受王教已，即乘寶車詣耆阇崛山，到所止處，下車步進，至世尊所，問訊畢，一面坐，白世尊曰：「摩竭王阿阇世𥡳首佛足，敬問慇勤：『起居輕利，游步強耶？』又白世尊：『跋祇國人自恃勇健，民眾豪強，不順伏我，我欲伐之，不審世尊何所誡敕？』」

爾時，阿難在世尊后執扇扇佛，佛告阿難：「汝聞跋祇國人數相集會，講議正事不？」

答曰：「聞之。」

佛告阿難：「若能爾者，長幼和順，轉更增盛，其國久安，無能侵損。阿難！汝聞跋祇國人君臣和順，上下相敬不？」

「阿難！若能爾者，長幼和順，轉更增盛，其國久安，無能侵損。阿難！汝聞跋祇國人奉法曉忌，不違禮度不？」

「阿難！若能爾者，長幼和順，轉更增盛，其國久安，無能侵損

苦難與苦難的根源， 滅除苦難的真諦， 通往安穩之地的賢聖八道， 毗婆尸佛，出現在世間， 在大眾之中，如同日光照耀。

說完這偈語，忽然就消失了。

那時，世尊告訴眾比丘：『我曾思念：『過去有一次在王舍城的耆阇崛山，我曾這樣想：我所能投生的地方，無所不遍，唯獨除了首陀會天，如果生到那裡，就不會再回到這裡。』當時，比丘們！我又這樣想：『我想要去無造天。』那時，我像壯士屈伸手臂那樣，從這裡消失，出現在那個天界。那時，那些天人看到我來到那裡，都向我頂禮，站在一邊，對我說：『我們都是毗婆尸如來的弟子，從他的教化而來，所以生在這裡，』他們詳細地講述了那位佛的因緣始末。『還有尸棄佛、毗舍婆佛、拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛，都是我們的老師，我們從他們的教化而來，所以生在這裡。』他們也講述了諸佛的因緣始末，直到生到阿迦尼吒天的天人，也是如此。』佛陀當時說了偈語：

『譬如力士，屈伸手臂頃刻， 我以神通，到達無造天。 第七大仙，降伏二魔， 無熱無見，合掌敬禮。 如同白晝度過樹木，釋迦牟尼的教誨遠播， 相貌美好，到達善見天。 猶如蓮花，不沾染水， 世尊無染，到達大善見天。 如同初升的太陽，清凈無塵埃， 明亮如秋月，到達究竟之地。 這五個居所，是眾生所凈化的， 因為心清凈而來，到達無煩惱之處。 以清凈的心而來，作為佛的弟子， 捨棄貪染執取，樂於無所執取。 見到佛法堅定不移，毗婆尸佛的弟子， 以清凈的心善來，到達大仙人之處， 尸棄佛的弟子，無垢無為， 以清凈的心來，到達離有尊者之處。 毗舍婆佛的弟子，諸根具足， 以清凈的心來到我這裡，如同日光照耀天空。 拘樓孫佛的弟子，捨棄各種慾望， 以清凈的心來到我這裡，妙光火焰熾盛。 拘那含佛的弟子，無垢無為， 以清凈的心來到我這裡，光芒如滿月。 迦葉佛的弟子，諸根具足， 以清凈的心來到我這裡，如同北天所念， 不亂的大仙，神通第一， 以堅固的心，作為佛的弟子。 禮敬如來，詳細稟告人尊。 所生之處，成道之時， 名號、姓氏、種族，知見深奧的佛法， 成就無上之道。比丘們在安靜的地方， 遠離塵垢，精勤不懈， 斷除各種束縛。這就是諸佛， 本末因緣，釋迦如來， 所演說的。』

佛陀說完這部大因緣經后，眾比丘聽了佛陀所說，歡喜奉行。

後秦弘始年佛陀耶舍與竺佛念合譯

（二）第一分**經第二初

一時，佛陀在王舍城的耆阇崛山中，與一千二百五十位大比丘在一起。

當時，摩竭陀國王阿阇世想要攻打跋祇國，國王自己想：『他們雖然勇猛強健，人多勢眾，但我攻取他們，並不算難。』當時，阿阇世王命令婆羅門大臣禹舍，告訴他說：『你到耆阇崛山，去見世尊，用我的名字，禮拜世尊的腳，問候世尊：『起居安好，行走有力嗎？』又告訴世尊：『跋祇國的人自恃勇猛強健，人多勢眾，不順從我，我想要攻打他們，不知道世尊有什麼教誨？』如果有教誨，你要好好記住，不要遺漏，如實轉述。如來所說的話，終究不會虛妄。』

大臣禹舍接受國王的命令后，就乘坐寶車前往耆阇崛山，到達目的地，下車步行，來到世尊那裡，問候完畢，在一旁坐下，對世尊說：『摩竭陀國王阿阇世頂禮佛足，恭敬問候：『起居安好，行走有力嗎？』又告訴世尊：『跋祇國的人自恃勇猛強健，人多勢眾，不順從我，我想要攻打他們，不知道世尊有什麼教誨？』

當時，阿難在世尊身後拿著扇子為佛陀扇風，佛陀告訴阿難：『你聽說跋祇國的人經常集會，商議正事嗎？』

阿難回答說：『聽說了。』

佛陀告訴阿難：『如果他們能這樣做，長幼和睦，就會更加興盛，他們的國家就會長久安定，沒有人能夠侵犯。阿難！你聽說跋祇國的人君臣和睦，上下互相尊敬嗎？』

『阿難！如果他們能這樣做，長幼和睦，就會更加興盛，他們的國家就會長久安定，沒有人能夠侵犯。阿難！你聽說跋祇國的人奉行佛法，明白禁忌，不違背禮儀嗎？』

『阿難！如果他們能這樣做，長幼和睦，就會更加興盛，他們的國家就會長久安定，沒有人能夠侵犯。

Suffering and the cause of suffering, The truth of the cessation of suffering, The Noble Eightfold Path to the place of peace, Vipasyin Buddha, appeared in the world, In the midst of the assembly, like the sun shining.

Having spoken this verse, he suddenly disappeared.

At that time, the World Honored One told the monks: 'I was thinking: 'Once upon a time, on Mount Gijjhakuta in Rajagaha, I had this thought: There is no place where I cannot be born, except for the Suddhavasa heavens. If I were born there, I would not return here.' Then, monks! I had this thought: 'I want to go to the Akanistha heaven.' Then, like a strong man stretching his arm, I disappeared from here and appeared in that heaven. Then, those devas, seeing me arrive there, bowed their heads and stood to one side, saying to me: 'We are all disciples of Vipasyin Tathagata, and we came here from his teachings.' They spoke in detail about the causes and conditions of that Buddha. 'Also, Sikhi Buddha, Visvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and Sakyamuni Buddha, are all our teachers. We came here from their teachings.' They also spoke about the causes and conditions of all the Buddhas, up to the devas born in the Akanistha heaven, and it was the same.' The Buddha then spoke in verse:

'Like a strong man, in the time it takes to stretch his arm, I, with my spiritual powers, reached the Akanistha heaven. The seventh great sage, subdued the two demons, Without heat or sight, they bowed in reverence. Like the day passing through the trees, the teachings of Sakyamuni spread far, With excellent features, he reached the Sudarsana heaven. Like a lotus flower, not touched by water, The World Honored One, without defilement, reached the Sudarsana heaven. Like the rising sun, pure and without dust, Bright as the autumn moon, he reached the ultimate place. These five abodes, are purified by sentient beings, Because their minds are pure, they come to the place without affliction. With pure minds they come, as disciples of the Buddha, Abandoning attachment and grasping, they delight in non-attachment. Seeing the Dharma with certainty, the disciples of Vipasyin, With pure minds they come, to the place of the great sage, The disciples of Sikhi Buddha, without defilement or action, With pure minds they come, to the place of the one who is free from existence. The disciples of Visvabhu, with all their faculties complete, With pure minds they come to me, like the sun shining in the sky. The disciples of Krakucchanda, abandoning all desires, With pure minds they come to me, with brilliant flames of light. The disciples of Kanakamuni, without defilement or action, With pure minds they come to me, their light like the full moon. The disciples of Kasyapa, with all their faculties complete, With pure minds they come to me, like the thoughts of the northern heavens, The great sage without confusion, the foremost in spiritual powers, With firm minds, as disciples of the Buddha. Paying homage to the Tathagata, they report in detail to the honored one. The place of their birth, the time of their enlightenment, Their names, surnames, and lineages, knowing the profound Dharma, Achieving the unsurpassed path. The monks in quiet places, Away from defilement, diligent and unremitting, Breaking all bonds. These are the Buddhas, The causes and conditions from beginning to end, as spoken by Sakyamuni Tathagata.'

After the Buddha finished speaking this Great Cause and Condition Sutra, the monks, having heard what the Buddha said, joyfully practiced it.

The Buddha Speaks the Dirgha Agama Sutra, Volume 1 Taisho Tripitaka Volume 01, No. 0001, Dirgha Agama Sutra

The Buddha Speaks the Dirgha Agama Sutra, Volume 2

Translated by Buddhayasas and Zhu Fonian in the Later Qin Hongshi Era

(2) First Part, Sutra 2, Beginning

At one time, the Buddha was on Mount Gijjhakuta in Rajagaha, together with a great assembly of 1,250 monks.

At that time, King Ajatasatru of Magadha wanted to attack the Vajjians. The king thought to himself: 'Although they are brave and strong, and have a large population, it is not difficult for me to conquer them.' Then, King Ajatasatru ordered his Brahmin minister, Varshakara, and told him: 'Go to Mount Gijjhakuta, to the place of the World Honored One. Using my name, bow at the feet of the World Honored One, and ask the World Honored One: 'Are you well and strong, and do you walk with vigor?' Also, tell the World Honored One: 'The people of the Vajji country rely on their bravery and strength, and their large population, and they do not submit to me. I want to attack them. I wonder what the World Honored One advises?' If there is any advice, you must remember it well, and do not leave anything out. Speak as you have heard. The words of the Tathagata are never false.'

Minister Varshakara, having received the king's order, immediately rode in a jeweled chariot to Mount Gijjhakuta. When he arrived at his destination, he got out of the chariot and walked to the place of the World Honored One. After greeting him, he sat to one side and said to the World Honored One: 'King Ajatasatru of Magadha bows at the feet of the Buddha, and respectfully asks: 'Are you well and strong, and do you walk with vigor?' Also, he tells the World Honored One: 'The people of the Vajji country rely on their bravery and strength, and their large population, and they do not submit to me. I want to attack them. I wonder what the World Honored One advises?'

At that time, Ananda was behind the World Honored One, fanning the Buddha with a fan. The Buddha said to Ananda: 'Have you heard that the people of the Vajji country often gather together and discuss important matters?'

Ananda replied: 'I have heard of it.'

The Buddha said to Ananda: 'If they can do this, the young and old will be harmonious, and they will become more prosperous. Their country will be peaceful for a long time, and no one will be able to invade it. Ananda! Have you heard that the rulers and ministers of the Vajji country are harmonious, and that they respect each other?'

'Ananda! If they can do this, the young and old will be harmonious, and they will become more prosperous. Their country will be peaceful for a long time, and no one will be able to invade it. Ananda! Have you heard that the people of the Vajji country follow the Dharma, understand the prohibitions, and do not violate the rules of propriety?'

'Ananda! If they can do this, the young and old will be harmonious, and they will become more prosperous. Their country will be peaceful for a long time, and no one will be able to invade it.'

。阿難！汝聞跋祇國人孝事父母，敬順師長不？」

「阿難！若能爾者，長幼和順，轉更增上，其國久安，無能侵損。阿難！汝聞跋祇國人恭于宗廟，致敬鬼神不？」

「阿難！若能爾者，長幼和順，轉更增上，其國久安，無能侵損。阿難！汝聞跋祇國人閨門真正潔凈無穢，至於戲笑，言不及邪不？」

「阿難！若能爾者，長幼和順，轉更增盛，其國久安，無能侵損。阿難！汝聞跋祇國人宗事沙門，敬持戒者，瞻視護養，未嘗懈惓不？」答曰：「聞之。」

「阿難！若能爾者，長幼和順，轉更增盛，其國久安，無能侵損。」

時，大臣禹舍白佛言：「彼國人民，若行一法，猶不可圖，況復具七？國事多故，今請辭還歸。」

佛言：「可，宜知是時。」時，禹舍即從座起，繞佛三匝，揖讓而退。

其去未久，佛告阿難：「汝敕羅閱祇左右諸比丘盡集講堂。」

對曰：「唯然。」即詣羅閱祇城，集諸比丘，盡會講堂，白世尊曰：「諸比丘已集，唯聖知時。」

爾時，世尊即從座起，詣法講堂，就座而坐，告諸比丘：「我當爲汝說七不退法，諦聽！諦聽！善思念之。」

時，諸比丘白佛言：「唯然，世尊！愿樂欲聞！」

佛告諸比丘：「七不退法者：一曰數相集會，講論正義，則長幼和順，法不可壞。二曰上下和同，敬順無違，則長幼和順，法不可壞。三曰奉法曉忌，不違制度，則長幼和順，法不可壞。四曰若有比丘力能護眾，多諸知識，宜敬事之，則長幼和順，法不可壞。五曰念護心意，孝敬為首，則長幼和順，法不可壞。六曰凈修梵行，不隨欲態，則長幼和順，法不可壞。七曰先人後己，不貪名利，則長幼和順，法不可壞。」

佛告比丘：「復有七法，令法增長，無有損耗。一者樂於少事，不好多為，則法增長，無有損耗。二者樂於靜默，不好多言。三者少於睡眠，無有昏昧。四者不為群黨，言無益事。五者不以無德而自稱譽。六者不與惡人而為伴黨。七者樂於山林閑靜獨處。如是比丘！則法增長，無有損耗。」

佛告比丘：「復有七法，令法增長，無有損耗。何謂為七？一者有信，信于如來、至真、正覺，十號具足。二者知慚，恥於己闕。三者知愧，羞為惡行。四者多聞，其所受持，上中下善，義味深奧，清凈無穢，梵行具足。五者精勤苦行，滅惡修善，勤習不捨。六者昔所學習，憶念不忘。七者修習智慧，知生滅法，趣賢聖要，盡諸苦本。如是七法，則法增長，無有損耗。」

佛告比丘：「復有七法，令法增長，無有損耗。何謂為七？一者敬佛，二者敬法，三者敬僧，四者敬戒，五者敬定，六者敬順父母，七者敬不放逸。如是七法，則法增長，無有損耗。」

佛告比丘：「復有七法，則法增長，無有損耗。何謂為七法？一者觀身不凈，二者觀食不凈，三者不樂世間，四者常念死想，五者起無常想，六者無常苦想，七者苦無我想。如是七法，則法增長，無有損耗。」

佛告比丘：「復有七法，則法增長，無有損耗。何謂為七？一者修念覺意，閑靜無慾，出要無為。二者修法覺意。三者修精進覺意。四者修喜覺意。五者修猗覺意。六者修定覺意。七者修護覺意。如是七法，則法增長，無有損耗。」

佛告比丘：「有六不退法，令法增長，無有損耗。何謂為六？一者身常行慈，不害眾生。二者口宣仁慈，不演惡言。三者意念慈心，不懷壞損。四者得凈利養，與眾共之，平等無二。五者持賢聖戒，無有闕漏，亦無垢穢，必定不動。六者見賢聖道，以盡苦際。如是六法，則法增長，無有損耗。」

佛告比丘：「復有六不退法，令法增長，無有損耗。一者唸佛，二者念法，三者念僧，四者念戒，五者念施，六者念天。修此六念，則法增長，無有損耗

阿難！你聽說過跋祇國的人孝順父母，尊敬師長嗎？ 佛說：『阿難！如果能這樣，長幼之間就會和睦順暢，更加進步，國家長久安定，沒有誰能侵犯。阿難！你聽說過跋祇國的人恭敬宗廟，尊敬鬼神嗎？』 佛說：『阿難！如果能這樣，長幼之間就會和睦順暢，更加進步，國家長久安定，沒有誰能侵犯。阿難！你聽說過跋祇國的人閨門清凈，沒有污穢，即使是嬉笑，也不會說不正經的話嗎？』 佛說：『阿難！如果能這樣，長幼之間就會和睦順暢，更加興盛，國家長久安定，沒有誰能侵犯。阿難！你聽說過跋祇國的人尊敬沙門，敬重持戒的人，瞻仰照顧，從不懈怠嗎？』阿難回答說：『聽說了。』 佛說：『阿難！如果能這樣，長幼之間就會和睦順暢，更加興盛，國家長久安定，沒有誰能侵犯。』 這時，大臣禹舍對佛說：『那個國家的人民，如果實行一種法，尚且難以圖謀，何況具備七種？國家事務繁多，現在請允許我告辭返回。』 佛說：『可以，應該知道時機。』這時，禹舍立即從座位起身，繞佛三圈，作揖告退。 他離開不久，佛告訴阿難：『你命令羅閱祇城左右的各位比丘都到講堂集合。』 阿難回答說：『是。』隨即前往羅閱祇城，召集各位比丘，全部聚集到講堂，稟告世尊說：『各位比丘已經集合完畢，唯有聖者知道時機。』 這時，世尊立即從座位起身，前往法講堂，就座而坐，告訴各位比丘：『我將為你們說七種不退法，仔細聽！仔細聽！好好思考！』 這時，各位比丘對佛說：『是的，世尊！我們願意聽聞！』 佛告訴各位比丘：『七種不退法是：第一，經常互相會面，討論正義，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第二，上下和睦，恭敬順從，沒有違逆，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第三，奉行佛法，明白禁忌，不違背制度，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第四，如果有比丘有能力保護大眾，有很多知識，應該尊敬他，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第五，守護心意，以孝敬為首，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第六，清凈修行梵行，不隨從慾望，這樣長幼之間就會和睦順暢，佛法就不會衰敗。第七，先人後己，不貪圖名利，這樣長幼之間就會和睦順暢，佛法就不會衰敗。』 佛告訴比丘：『還有七種法，能使佛法增長，沒有損耗。第一，喜歡少事，不好多為，這樣佛法就會增長，沒有損耗。第二，喜歡安靜沉默，不好多言。第三，減少睡眠，沒有昏昧。第四，不結黨營私，不說無益的話。第五，不以沒有德行而自我稱讚。第六，不與惡人結為同黨。第七，喜歡在山林中安靜獨處。像這樣，比丘！佛法就會增長，沒有損耗。』 佛告訴比丘：『還有七種法，能使佛法增長，沒有損耗。什麼是七種？第一，有信心，相信如來、至真、正覺，十號具足。第二，知道慚愧，為自己的缺點感到羞恥。第三，知道羞愧，為自己的惡行感到羞愧。第四，多聞，他所接受和持有的，上中下都善，義理深奧，清凈沒有污穢，梵行具足。第五，精勤苦行，滅除惡行，修習善行，勤奮不懈。第六，以前所學習的，憶念不忘。第七，修習智慧，知道生滅之法，趨向賢聖之道，斷除一切痛苦的根源。像這樣七種法，佛法就會增長，沒有損耗。』 佛告訴比丘：『還有七種法，能使佛法增長，沒有損耗。什麼是七種？第一，尊敬佛，第二，尊敬法，第三，尊敬僧，第四，尊敬戒，第五，尊敬定，第六，尊敬順從父母，第七，尊敬不放逸。像這樣七種法，佛法就會增長，沒有損耗。』 佛告訴比丘：『還有七種法，能使佛法增長，沒有損耗。什麼是七種法？第一，觀察身體不凈，第二，觀察食物不凈，第三，不貪戀世間，第四，常常思念死亡，第五，生起無常的想法，第六，無常是苦的想法，第七，苦是無我的想法。像這樣七種法，佛法就會增長，沒有損耗。』 佛告訴比丘：『還有七種法，能使佛法增長，沒有損耗。什麼是七種？第一，修習念覺支，閑靜沒有慾望，出離要道，無為而治。第二，修習法覺支。第三，修習精進覺支。第四，修習喜覺支。第五，修習猗覺支。第六，修習定覺支。第七，修習護覺支。像這樣七種法，佛法就會增長，沒有損耗。』 佛告訴比丘：『有六種不退法，能使佛法增長，沒有損耗。什麼是六種？第一，身體常常行慈，不傷害眾生。第二，口中宣說仁慈，不說惡言。第三，心中念著慈心，不懷有破壞損害的想法。第四，得到清凈的利益，與大眾共同分享，平等沒有差別。第五，持守賢聖的戒律，沒有缺失遺漏，也沒有污垢，必定不動搖。第六，見到賢聖之道，以達到痛苦的盡頭。像這樣六種法，佛法就會增長，沒有損耗。』 佛告訴比丘：『還有六種不退法，能使佛法增長，沒有損耗。第一，唸佛，第二，念法，第三，念僧，第四，念戒，第五，念施，第六，念天。修習這六種念，佛法就會增長，沒有損耗。』

Ananda, have you heard that the people of Vajji are filial to their parents and respectful to their teachers? Ananda replied, 'I have heard of it.' The Buddha said, 'Ananda, if they can do this, the young and old will be harmonious and smooth, and they will progress further. Their country will be peaceful for a long time, and no one will be able to invade it. Ananda, have you heard that the people of Vajji are respectful to their ancestral temples and revere the spirits?' The Buddha said, 'Ananda, if they can do this, the young and old will be harmonious and smooth, and they will progress further. Their country will be peaceful for a long time, and no one will be able to invade it. Ananda, have you heard that the people of Vajji keep their homes pure and clean, without defilement, and even when joking, they do not speak of evil things?' The Buddha said, 'Ananda, if they can do this, the young and old will be harmonious and smooth, and they will become more prosperous. Their country will be peaceful for a long time, and no one will be able to invade it. Ananda, have you heard that the people of Vajji respect the monks, revere those who uphold the precepts, look after them, and never slacken?' Ananda replied, 'I have heard of it.' The Buddha said, 'Ananda, if they can do this, the young and old will be harmonious and smooth, and they will become more prosperous. Their country will be peaceful for a long time, and no one will be able to invade it.' At this time, the minister Yu She said to the Buddha, 'If the people of that country practice even one of these laws, it would be difficult to scheme against them, let alone if they possess all seven? The affairs of the country are numerous, so please allow me to take my leave and return.' The Buddha said, 'You may go, you should know the right time.' At this time, Yu She immediately rose from his seat, circled the Buddha three times, bowed, and withdrew. Not long after he left, the Buddha said to Ananda, 'Order all the monks around Rajagriha to gather in the lecture hall.' Ananda replied, 'Yes.' He then went to Rajagriha, gathered all the monks, and they all assembled in the lecture hall. He reported to the World Honored One, 'All the monks have gathered, only the Holy One knows the right time.' At this time, the World Honored One immediately rose from his seat, went to the Dharma lecture hall, sat down, and told the monks, 'I will now tell you about the seven laws of non-decline. Listen carefully! Listen carefully! Think about them well!' At this time, the monks said to the Buddha, 'Yes, World Honored One! We are willing to listen!' The Buddha told the monks, 'The seven laws of non-decline are: first, frequently meeting each other and discussing the true meaning, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Second, the superiors and inferiors are harmonious, respectful, and obedient, without any opposition, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Third, upholding the Dharma, understanding the prohibitions, and not violating the rules, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Fourth, if there is a monk who has the ability to protect the assembly and has much knowledge, he should be respected, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Fifth, guarding the mind and taking filial piety as the priority, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Sixth, practicing pure conduct and not following desires, so that the young and old will be harmonious and smooth, and the Dharma will not decline. Seventh, putting others before oneself and not being greedy for fame and profit, so that the young and old will be harmonious and smooth, and the Dharma will not decline.' The Buddha told the monks, 'There are also seven laws that can make the Dharma grow without decline. First, being fond of few affairs and not liking to do too much, so that the Dharma will grow without decline. Second, being fond of quiet silence and not liking to talk too much. Third, reducing sleep and not being drowsy. Fourth, not forming cliques and not speaking useless words. Fifth, not praising oneself for having no virtue. Sixth, not associating with evil people. Seventh, being fond of living alone in the quiet of the mountains and forests. Like this, monks! The Dharma will grow without decline.' The Buddha told the monks, 'There are also seven laws that can make the Dharma grow without decline. What are the seven? First, having faith, believing in the Tathagata, the Truly Enlightened One, the Perfectly Awakened One, who possesses the ten titles. Second, knowing shame, being ashamed of one's own shortcomings. Third, knowing disgrace, being ashamed of one's own evil deeds. Fourth, being learned, what he receives and upholds is good in the beginning, middle, and end, the meaning is profound, pure without defilement, and the pure conduct is complete. Fifth, diligently practicing asceticism, eliminating evil deeds, cultivating good deeds, and being diligent without slacking. Sixth, remembering what one has learned before and not forgetting it. Seventh, cultivating wisdom, knowing the law of birth and death, moving towards the path of the wise and holy, and eliminating the root of all suffering. Like these seven laws, the Dharma will grow without decline.' The Buddha told the monks, 'There are also seven laws that can make the Dharma grow without decline. What are the seven? First, respecting the Buddha, second, respecting the Dharma, third, respecting the Sangha, fourth, respecting the precepts, fifth, respecting concentration, sixth, respecting and obeying parents, seventh, respecting non-negligence. Like these seven laws, the Dharma will grow without decline.' The Buddha told the monks, 'There are also seven laws that can make the Dharma grow without decline. What are the seven laws? First, contemplating the impurity of the body, second, contemplating the impurity of food, third, not being attached to the world, fourth, constantly thinking about death, fifth, generating the thought of impermanence, sixth, the thought that impermanence is suffering, seventh, the thought that suffering is without self. Like these seven laws, the Dharma will grow without decline.' The Buddha told the monks, 'There are also seven laws that can make the Dharma grow without decline. What are the seven? First, cultivating the mindfulness enlightenment factor, being quiet and without desire, leaving the essential path, and acting without action. Second, cultivating the dharma enlightenment factor. Third, cultivating the diligence enlightenment factor. Fourth, cultivating the joy enlightenment factor. Fifth, cultivating the tranquility enlightenment factor. Sixth, cultivating the concentration enlightenment factor. Seventh, cultivating the equanimity enlightenment factor. Like these seven laws, the Dharma will grow without decline.' The Buddha told the monks, 'There are six laws of non-decline that can make the Dharma grow without decline. What are the six? First, the body always practices loving-kindness, not harming sentient beings. Second, the mouth proclaims benevolence, not speaking evil words. Third, the mind thinks of loving-kindness, not harboring destructive thoughts. Fourth, receiving pure benefits and sharing them with the assembly, being equal without discrimination. Fifth, upholding the precepts of the wise and holy, without any omissions or defilements, and being firm and unmoving. Sixth, seeing the path of the wise and holy, to reach the end of suffering. Like these six laws, the Dharma will grow without decline.' The Buddha told the monks, 'There are also six laws of non-decline that can make the Dharma grow without decline. First, mindfulness of the Buddha, second, mindfulness of the Dharma, third, mindfulness of the Sangha, fourth, mindfulness of the precepts, fifth, mindfulness of giving, sixth, mindfulness of the heavens. Cultivating these six mindfulnesses, the Dharma will grow without decline.'

。」

爾時，世尊于羅閱祇隨宜住已，告阿難言：「汝等皆嚴，吾欲詣竹園。」

對曰：「唯然。」即嚴衣缽，與諸大眾侍從世尊，路由摩竭，次到竹園，往堂上坐，與諸比丘說戒、定、慧。修戒獲定，得大果報；修定獲智，得大果報；修智心凈，得等解脫，盡於三漏——欲漏、有漏、無明漏。已得解脫生解脫智：生死已盡，梵行已立，所作已辦，不受後有。

爾時，世尊于竹園隨宜住已，告阿難曰：「汝等皆嚴，當詣巴陵弗城。」

對曰：「唯然。」即嚴衣缽，與諸大眾侍從世尊，路由摩竭，次到巴陵弗城，巴陵樹下坐。

時，諸清信士聞佛與諸大眾遠來至此巴陵樹下，即共出城，遙見世尊在巴陵樹下，容貌端正，諸根寂定，善調第一。譬猶大龍，以水清澄，無有塵垢；三十二相、八十種好，莊嚴其身。見已歡喜，漸到佛所，頭面禮足，卻坐一面。

爾時，世尊漸為說法，示教利喜，諸清信士聞佛說法，即白佛言：「我欲歸依佛、法、聖眾，唯愿世尊哀愍，聽許為優婆塞，自今已后，不殺、不盜、不淫、不欺、不飲酒，奉戒不忘。明欲設供，唯愿世尊與諸大眾垂愍屈顧。」

爾時，世尊默然許可。諸清信士見佛默然，即從座起，繞佛三匝，作禮而歸。尋為如來起大堂舍，平治處所，掃灑燒香，嚴敷寶座。供設既辦，往白世尊：「所設已具，唯聖知時。」

於是，世尊即從座起，著衣持缽，與大眾俱詣彼講堂，澡手洗足，處中而坐。時，諸比丘在左面坐，諸清信士在右面坐。爾時，世尊告諸清信士曰：「凡人犯戒，有五衰耗。何謂為五？一者求財，所愿不遂。二者設有所得，日當衰耗。三者在所至處，眾所不敬。四者醜名惡聲，流聞天下。五者身壞命終，當入地獄。」又告諸清信士：「凡人持戒，有五功德。何謂為五？一者諸有所求，輒得如願。二者所有財產，增益無損。三者所往之處，眾人敬愛。四者好名善譽，周聞天下。五者身壞命終，必生天上。」

時，夜已半，告諸信士，宜各還歸。諸清信士即承佛教，繞佛三匝，禮足而歸。

爾時，世尊於後夜明相出時，至閑靜處，天眼清徹，見諸大天神各封宅地，中神、下神亦封宅地。是時，世尊即還講堂，就座而坐，世尊知時故問阿難：「誰造此巴陵弗城？」

阿難白佛：「此是禹舍大臣所造，以防禦跋祇。」

佛告阿難：「造此城者，正得天意，吾於後夜明相出時，至閑靜處，以天眼見諸大神天各封宅地，中、下諸神亦封宅地。阿難！當知諸大神天所封宅地，有人居者，安樂熾盛。中神所封，中人所居；下神所封，下人所居。功德多少，各隨所止。阿難！此處賢人所居，商賈所集，國法真實，無有欺罔，此城最勝，諸方所推，不可破壞。此城久后若欲壞時，必以三事：一者大水，二者大火，三者中人與外人謀，乃壞此城。」

時，巴陵弗諸清信士通夜供辦，時到白佛：「食具已辦，唯聖知時。」時，清信士即便施設，手自斟酌，食訖行水，別取小床敷在佛前坐。

爾時，世尊即示之曰：「今汝此處賢智所居，多持戒者，凈修梵行，善神歡喜。」即為咒愿：「可敬知敬，可事知事，博施兼愛，有慈愍心，諸天所稱，常與善俱，不與惡會。」

爾時，世尊為說法已，即從座起，大眾圍繞，侍送而還。大臣禹舍從佛後行，時，作是念：「今沙門瞿曇出此城門，即名此門為瞿曇門。又觀如來所渡河處，即名此處為瞿曇河。」爾時，世尊出巴陵弗城，至於水邊，時，水岸上人民眾多，中有乘船渡者，或有乘筏，或有乘桴而渡河者。爾時，世尊與諸大眾，譬如力士屈伸臂頃，忽至彼岸。世尊觀此義已，即說頌曰：

「佛為海船師，　　法橋渡河津； 大乘道之輿，　　一切渡天人。 亦為自解結，　　渡岸得昇仙； 都使諸弟子，　　縛解得涅槃

那時，世尊在王舍城隨意住了一段時間后，告訴阿難說：『你們都準備一下，我打算去竹園。』 阿難回答說：『遵命。』隨即整理好衣缽，與眾弟子一起侍奉世尊，從摩揭陀出發，到達竹園，在堂上坐下，為眾比丘講說戒、定、慧。修持戒律可以獲得禪定，得到巨大的果報；修持禪定可以獲得智慧，得到巨大的果報；修持智慧可以使心清凈，得到徹底的解脫，斷盡三種煩惱——欲漏、有漏、無明漏。已經獲得解脫的人會生起解脫的智慧：生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世。 那時，世尊在竹園隨意住了一段時間后，告訴阿難說：『你們都準備一下，我們應當去巴陵弗城。』 阿難回答說：『遵命。』隨即整理好衣缽，與眾弟子一起侍奉世尊，從摩揭陀出發，到達巴陵弗城，在巴陵樹下坐下。 當時，一些虔誠的信徒聽說佛陀與眾弟子遠道而來，到了這裡的巴陵樹下，就一起出城，遠遠地看見世尊在巴陵樹下，容貌端正，諸根寂靜，善於調伏，堪稱第一。就像一條大龍，水清澈見底，沒有一絲塵垢；三十二相、八十種好，莊嚴他的身體。他們見了非常歡喜，漸漸來到佛陀面前，頂禮佛足，然後退坐在一旁。 那時，世尊逐漸為他們說法，開示教導，使他們歡喜。這些虔誠的信徒聽了佛陀的說法，就對佛陀說：『我們願意皈依佛、法、僧三寶，希望世尊慈悲，允許我們成為優婆塞，從今以後，不殺生、不偷盜、不邪淫、不妄語、不飲酒，奉持戒律，不敢忘記。明天想設齋供養，希望世尊和眾弟子慈悲光臨。』 那時，世尊默然允許。這些虔誠的信徒見佛默然，就從座位上站起來，繞佛三圈，頂禮后離去。他們隨即為如來建造了一座大講堂，平整場地，灑掃焚香，鋪設寶座。供養準備完畢后，他們去稟告世尊：『供養已經準備好，請聖者知曉時間。』 於是，世尊就從座位上站起來，穿上衣服，拿著缽，與眾弟子一起前往講堂，洗手洗腳，在中間坐下。當時，眾比丘坐在左邊，眾虔誠的信徒坐在右邊。那時，世尊告訴眾虔誠的信徒說：『凡是犯戒的人，會有五種衰敗。哪五種呢？第一，求財，願望不能實現。第二，即使有所得，也會日益衰敗。第三，無論到哪裡，都不受人尊敬。第四，醜惡的名聲，傳遍天下。第五，身壞命終，會墮入地獄。』又告訴眾虔誠的信徒：『凡是持戒的人，會有五種功德。哪五種呢？第一，凡有所求，都能如願以償。第二，所有財產，都會增加而不會減少。第三，無論到哪裡，都會受到眾人敬愛。第四，美好的名聲，傳遍天下。第五，身壞命終，必定會升入天界。』 當時，夜已經過半，世尊告訴眾信徒，應該各自回家了。眾信徒聽從佛陀的教誨，繞佛三圈，頂禮后離去。 那時，世尊在後半夜天亮時分，來到安靜的地方，用清澈的天眼，看見諸位大神天各自劃定宅地，中神、下神也各自劃定宅地。這時，世尊回到講堂，就座而坐。世尊知道時機已到，就問阿難：『是誰建造了這座巴陵弗城？』 阿難回答佛陀說：『這是禹舍大臣建造的，用來防禦跋祇。』 佛陀告訴阿難：『建造這座城的人，真是順應天意。我在後半夜天亮時分，來到安靜的地方，用天眼看見諸位大神天各自劃定宅地，中神、下神也各自劃定宅地。阿難，你要知道，大神天所劃定的宅地，有人居住，就會安樂興盛。中神所劃定的，中等人居住；下神所劃定的，下等人居住。功德多少，各自隨著所居之地而定。阿難，這裡是賢人居住的地方，商人聚集的地方，國家法律真實，沒有欺詐，這座城是最殊勝的，各方都推崇它，不可破壞。這座城如果將來要毀壞，必定是因為三件事：第一，大水；第二，大火；第三，內部的人與外部的人勾結，才會毀壞這座城。』 當時，巴陵弗城的眾虔誠的信徒通宵準備供養，時間到了就稟告佛陀：『食物已經準備好，請聖者知曉時間。』當時，這些虔誠的信徒就親自佈施，親自斟酌，吃完飯後行水，另外取來小床鋪在佛陀面前坐下。 那時，世尊就開示他們說：『現在你們這裡是賢智之人居住的地方，有很多持戒的人，清凈地修持梵行，善神都非常歡喜。』就為他們祝福：『應該尊敬的人知道尊敬，應該侍奉的人知道侍奉，廣施恩惠，兼愛他人，有慈悲憐憫之心，諸天都稱讚，常常與善相伴，不與惡為伍。』 那時，世尊為他們說法完畢后，就從座位上站起來，大眾圍繞著他，侍奉著他返回。大臣禹舍跟在佛陀後面走，當時，他心中想：『現在沙門瞿曇走出這個城門，就將這個門命名為瞿曇門。再看如來渡河的地方，就將這個地方命名為瞿曇河。』那時，世尊走出巴陵弗城，來到水邊，當時，水岸上人很多，有的乘船渡河，有的乘筏，有的乘木排渡河。那時，世尊與眾弟子，就像力士屈伸手臂一樣，忽然就到了彼岸。世尊觀察到這個道理后，就說了偈語： 『佛是海上的船師， 法是渡河的橋樑； 大乘之道是車輿， 一切都渡過天人。 也為自己解脫束縛， 渡過彼岸得昇仙； 都使眾弟子， 解脫束縛得涅槃。』

At that time, the World Honored One, having stayed in Rajagriha as he pleased, said to Ananda: 'Prepare yourselves, I wish to go to the Bamboo Grove.' Ananda replied: 'Yes, Venerable One.' Immediately, he arranged his robes and bowl, and together with the great assembly, attended the World Honored One. They traveled from Magadha, and arrived at the Bamboo Grove, where they sat in the hall. There, the World Honored One spoke to the monks about precepts, concentration, and wisdom. By cultivating precepts, one obtains concentration, and great rewards; by cultivating concentration, one obtains wisdom, and great rewards; by cultivating wisdom, the mind becomes pure, and one obtains complete liberation, exhausting the three outflows—the outflow of desire, the outflow of existence, and the outflow of ignorance. One who has attained liberation gains the wisdom of liberation: birth and death are exhausted, the pure conduct is established, what needs to be done is done, and there is no more future existence. At that time, the World Honored One, having stayed in the Bamboo Grove as he pleased, said to Ananda: 'Prepare yourselves, we should go to Pataliputra.' Ananda replied: 'Yes, Venerable One.' Immediately, he arranged his robes and bowl, and together with the great assembly, attended the World Honored One. They traveled from Magadha, and arrived at Pataliputra, where they sat under the Pataliputra tree. At that time, some devout lay followers heard that the Buddha and his great assembly had come from afar and were now under the Pataliputra tree. They went out of the city together, and from afar, they saw the World Honored One under the Pataliputra tree, with a dignified appearance, his senses calmed, well-tamed, and foremost. He was like a great dragon, with clear water, free from any dust; adorned with the thirty-two marks and eighty minor characteristics. Seeing this, they were delighted, and gradually approached the Buddha, bowed their heads to his feet, and sat to one side. At that time, the World Honored One gradually taught them the Dharma, instructing, guiding, and delighting them. The devout lay followers, having heard the Buddha's teachings, said to the Buddha: 'We wish to take refuge in the Buddha, the Dharma, and the Sangha. We beseech the World Honored One to have compassion and allow us to become Upasakas. From now on, we will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol. We will uphold the precepts and not forget them. Tomorrow, we wish to offer a meal. We beseech the World Honored One and the great assembly to have compassion and grace us with your presence.' At that time, the World Honored One silently consented. The devout lay followers, seeing the Buddha's silence, rose from their seats, circumambulated the Buddha three times, bowed, and departed. They immediately built a large hall for the Tathagata, leveled the ground, swept and burned incense, and laid out precious seats. Once the offerings were prepared, they went to inform the World Honored One: 'The offerings are ready, may the Holy One know the time.' Thereupon, the World Honored One rose from his seat, put on his robes, took his bowl, and together with the great assembly, went to the hall. He washed his hands and feet, and sat in the middle. At that time, the monks sat on the left side, and the devout lay followers sat on the right side. Then, the World Honored One said to the devout lay followers: 'Those who break the precepts will suffer five kinds of decline. What are the five? First, when seeking wealth, their wishes will not be fulfilled. Second, even if they gain something, it will gradually decline. Third, wherever they go, they will not be respected by others. Fourth, their ugly and evil reputation will spread throughout the world. Fifth, when their bodies break and their lives end, they will fall into hell.' He also told the devout lay followers: 'Those who uphold the precepts will have five kinds of merit. What are the five? First, whatever they seek, they will obtain as they wish. Second, all their possessions will increase without loss. Third, wherever they go, they will be loved and respected by others. Fourth, their good name and reputation will spread throughout the world. Fifth, when their bodies break and their lives end, they will surely be reborn in heaven.' At that time, the night was half over, and the World Honored One told the lay followers that they should each return home. The lay followers obeyed the Buddha's teachings, circumambulated the Buddha three times, bowed, and departed. At that time, in the latter part of the night, as dawn was breaking, the World Honored One went to a quiet place. With his clear heavenly eye, he saw the great gods each marking out their dwelling places, and the middle and lower gods also marking out their dwelling places. Then, the World Honored One returned to the hall and sat down. Knowing the time, the World Honored One asked Ananda: 'Who built this city of Pataliputra?' Ananda replied to the Buddha: 'It was built by Minister Yusha, to defend against the Vajji.' The Buddha told Ananda: 'The one who built this city truly followed the will of heaven. In the latter part of the night, as dawn was breaking, I went to a quiet place, and with my heavenly eye, I saw the great gods each marking out their dwelling places, and the middle and lower gods also marking out their dwelling places. Ananda, you should know that where the great gods have marked out their dwelling places, those who live there will be peaceful and prosperous. Where the middle gods have marked out their dwelling places, middle people will live; and where the lower gods have marked out their dwelling places, lower people will live. The amount of merit will depend on where they live. Ananda, this is a place where virtuous people live, where merchants gather, where the laws of the country are true, and there is no deception. This city is the most excellent, praised by all directions, and cannot be destroyed. If this city is to be destroyed in the future, it will surely be because of three things: first, great floods; second, great fires; and third, internal people conspiring with external people, which will destroy this city.' At that time, the devout lay followers of Pataliputra prepared offerings throughout the night. When the time came, they informed the Buddha: 'The food is ready, may the Holy One know the time.' Then, the devout lay followers personally made offerings, personally poured drinks, and after eating, they offered water. They also brought a small bed and placed it in front of the Buddha to sit on. At that time, the World Honored One showed them, saying: 'Now, this place where you live is inhabited by the wise and virtuous. There are many who uphold the precepts, who purely cultivate the Brahma-faring. The good gods are very pleased.' He then gave them blessings: 'Those who should be respected, know to respect; those who should be served, know to serve; give generously, love others, have a compassionate heart, be praised by the gods, always be with the good, and not associate with evil.' At that time, after the World Honored One had finished speaking the Dharma, he rose from his seat, and the great assembly surrounded him, attending him as he returned. Minister Yusha followed behind the Buddha. At that time, he thought: 'Now that the Shramana Gautama has left this city gate, this gate will be named Gautama Gate. And looking at the place where the Tathagata crossed the river, this place will be named Gautama River.' At that time, the World Honored One left the city of Pataliputra and came to the water's edge. At that time, there were many people on the shore, some crossing by boat, some by raft, and some by logs. At that time, the World Honored One and the great assembly, like a strong man stretching and bending his arm, suddenly reached the other shore. The World Honored One, observing this principle, then spoke a verse: 'The Buddha is the captain of the sea, the Dharma is the bridge to cross the river; The Great Vehicle is the chariot, all are ferried across, gods and humans alike. Also, to liberate oneself from bonds, crossing the shore to ascend to immortality; And to enable all disciples, to be freed from bonds and attain Nirvana.'

爾時，世尊從跋祇遊行至拘利村，在一林下告諸比丘：「有四深法：一曰聖戒，二曰聖定，三曰聖慧，四曰聖解脫。此法微妙，難可解知，我及汝等，不曉了故，久在生死，流轉無窮。」爾時，世尊觀此義已，即說頌曰：

「戒、定、慧解上，　　唯佛能分別； 離苦而化彼，　　令斷生死習。」

爾時，世尊于拘利村隨宜住已、告阿難俱詣那陀村。阿難受教，即著衣持缽，與大眾俱侍從世尊，路由跋祇，到那陀村，止揵椎處。

爾時，阿難在閑靜處，默自思惟：「此那陀村十二居士：一名伽伽羅，二名伽陵伽，三名毗伽陀，四名伽利輸，五名遮樓，六名婆耶樓，七名婆頭樓，八名藪婆頭樓，九名陀梨舍㝹，十名藪達利舍㝹，十一名耶輸，十二名耶輸多樓。此諸人等，今者命終，為生何處？復有五十人命終，又復有五百人命終，斯生何處？」作是念已，從靜處起至世尊所，頭面禮足，在一面坐，白佛言：「世尊！我向靜處，默自思惟：『此那陀村十二居士伽伽羅等命終，復有五十人命終，又有五百人命終，斯生何處？』唯愿解說。」

佛告阿難：「伽伽羅等十二人，斷五下分結，命終生天，于彼即般涅槃，不復還此。五十人命終者，斷除三結，淫、怒、癡薄，得斯陀含，還來此世，盡于苦本。五百人命終者，斷除三結，得須陀洹，不墮惡趣，必定成道，往來七生，盡于苦際。阿難！夫生有死，自世之常，此何足怪？若一一人死，來問我者，非擾亂耶？」

阿難答曰：「信爾，世尊！實是擾亂。」

佛告阿難：「今當爲汝說於法鏡，使聖弟子知所生處。三惡道盡，得須陀洹，不過七生，必盡苦際，亦能為他說如是事。阿難！法鏡者，謂聖弟子得不壞信，歡喜信佛、如來、無所著、等正覺，十號具足。歡喜信法：真正微妙，自恣所說，無有時節，示涅槃道，智者所行。歡喜信僧，善共和同，所行質直，無有䛕諂，道果成就，上下和順，法身具足。向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢，四雙八輩，是謂如來賢聖之眾，甚可恭敬，世之福田。信賢聖戒：清凈無穢，無有缺漏，明哲所行，獲三昧定。阿難！是為法鏡，使聖弟子知所生處，三惡道盡，得須陀洹，不過七生，必盡苦際，亦能為他說如是事。」

爾時，世尊隨宜住已，告阿難俱詣毗舍離國。即受教行，著衣持缽，與大眾俱侍從世尊，路由跋祇，到毗舍離，坐一樹下。有一淫女，名庵婆婆梨，聞佛將諸弟子來至毗舍離，坐一樹下，即嚴駕寶車，欲往詣佛所禮拜供養。未至之間，遙見世尊顏貌端正，諸根特異，相好備足，如星中月。見已歡喜，下車步進，漸至佛所，頭面禮足，卻坐一面。

爾時，世尊漸為說法，示教利喜。聞佛所說，發歡喜心，即白佛言：「從今日始，歸依三尊，唯愿聽許于正法中為優婆夷，盡此形壽，不殺、不盜、不邪淫、不妄語、不飲酒。」又白佛言：「唯愿世尊及諸弟子明受我請，即於今暮止宿我園。」爾時，世尊默然受之。女見佛默然許可，即從座起，頭面禮足，繞佛而歸。

其去未久，佛告阿難：「當與汝等詣彼園觀。」

對曰：「唯然。」佛即從座起，攝持衣缽，與眾弟子千二百五十人俱詣彼園。

時，毗舍離諸隸車輩，聞佛在庵婆婆梨園中止住，即便嚴駕五色寶車，或乘青車青馬，衣、蓋、幢幡、官屬皆青，五色車馬，皆亦如是。時，五百隸車服色盡同，欲往詣佛，庵婆婆梨辭佛還家，中路逢諸隸車。時，車行𩣺疾，與彼寶車共相鉤撥，損折幢蓋而不避道，隸車責曰：「汝恃何勢，行不避道，沖撥我車，損折麾蓋？」

報曰：「諸貴！我已請佛明日設食，歸家供辦，是以行速，無容相避。」

諸隸車即語女曰：「且置汝請，當先與我，我當與汝百千兩金？」

女尋答曰：「先請已定，不得相與

當時，世尊從跋祇來到拘利村，在一片樹林下告訴眾比丘：『有四種深奧的法：第一是聖戒，第二是聖定，第三是聖慧，第四是聖解脫。這些法微妙難懂，我和你們因為不瞭解，所以長久在生死中流轉，沒有盡頭。』當時，世尊觀察了這個道理后，就說了偈語： 『戒、定、慧、解脫，只有佛才能分辨；離開痛苦而教化他們，使他們斷絕生死的習性。』 當時，世尊在拘利村隨意住了一段時間后，告訴阿難一起去那陀村。阿難接受教誨，就穿上衣服，拿著缽，和大家一起侍奉世尊，經過跋祇，到達那陀村，住在揵椎處。 當時，阿難在安靜的地方，默默地思考：『這個那陀村有十二位居士：一位叫伽伽羅，二位叫伽陵伽，三位叫毗伽陀，四位叫伽利輸，五位叫遮樓，六位叫婆耶樓，七位叫婆頭樓，八位叫藪婆頭樓，九位叫陀梨舍㝹，十位叫藪達利舍㝹，十一位叫耶輸，十二位叫耶輸多樓。這些人現在都去世了，他們會投生到哪裡呢？還有五十人去世了，又有五百人去世了，他們又會投生到哪裡呢？』這樣想著，就從安靜的地方起身，來到世尊那裡，頭面禮拜，在一旁坐下，對佛說：『世尊！我剛才在安靜的地方，默默地思考：『那陀村的十二位居士伽伽羅等人去世了，還有五十人去世了，又有五百人去世了，他們會投生到哪裡呢？』希望您能為我解說。』 佛告訴阿難：『伽伽羅等十二人，斷除了五下分結，死後昇天，在那裡就入涅槃，不再回到這裡。五十人去世的，斷除了三結，淫慾、嗔怒、愚癡都比較薄弱，得到斯陀含果，還會回到這個世界，最終會結束痛苦的根源。五百人去世的，斷除了三結，得到須陀洹果，不會墮入惡道，必定會成就道果，往來七次，最終會結束痛苦的邊際。阿難！生有死，這是世間的常理，這有什麼奇怪的呢？如果每一個人死了，都來問我，那不是擾亂嗎？』 阿難回答說：『確實如此，世尊！確實是擾亂。』 佛告訴阿難：『現在我將為你說一面法鏡，使聖弟子知道自己會投生到哪裡。三惡道已經結束，得到須陀洹果，不會超過七次投生，必定會結束痛苦的邊際，也能為別人說這些事。阿難！法鏡是指聖弟子得到不壞的信心，歡喜地信奉佛，如來、無所著、等正覺，十號具足。歡喜地信奉法：真正微妙，自己所說，沒有時間限制，指示涅槃之道，是智者所行。歡喜地信奉僧，善於和合，所行正直，沒有虛偽諂媚，道果成就，上下和順，法身具足。向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢，四雙八輩，這就是如來的賢聖之眾，非常值得尊敬，是世間的福田。信奉賢聖的戒律：清凈沒有污穢，沒有缺失遺漏，是明智的人所行，獲得三昧定。阿難！這就是法鏡，使聖弟子知道自己會投生到哪裡，三惡道已經結束，得到須陀洹果，不會超過七次投生，必定會結束痛苦的邊際，也能為別人說這些事。』 當時，世尊隨意住了一段時間后，告訴阿難一起去毗舍離國。阿難接受教誨，就穿上衣服，拿著缽，和大家一起侍奉世尊，經過跋祇，到達毗舍離，坐在一棵樹下。有一位妓女，名叫庵婆婆梨，聽說佛帶著弟子們來到毗舍離，坐在一棵樹下，就準備好寶車，想要去佛那裡禮拜供養。還沒到的時候，遠遠地看見世尊容貌端正，諸根特別，相好具足，像星星中的月亮。看見后非常歡喜，就下車步行，慢慢地走到佛那裡，頭面禮拜，在一旁坐下。 當時，世尊逐漸為她說法，開示教導，使她歡喜。聽了佛所說，她發起了歡喜心，就對佛說：『從今天開始，歸依三寶，希望允許我在正法中成為優婆夷，盡此一生，不殺生、不偷盜、不邪淫、不妄語、不飲酒。』又對佛說：『希望世尊和諸位弟子明天接受我的邀請，今晚就在我的園子里住宿。』當時，世尊默然接受了。妓女看到佛默許了，就從座位上起身，頭面禮拜，繞佛一圈后回家了。 她離開后不久，佛告訴阿難：『我們應該去她的園子里看看。』 阿難回答說：『好的。』佛就從座位上起身，拿著衣缽，和一千二百五十位弟子一起去了那個園子。 當時，毗舍離的各位隸車，聽說佛在庵婆婆梨的園子里住下，就準備好五顏六色的寶車，有的乘坐青色的車，拉著青色的馬，衣服、傘蓋、旗幟、官屬都是青色的，五顏六色的車馬，也都是這樣。當時，五百位隸車穿著相同的顏色，想要去見佛，庵婆婆梨辭別佛回家，在路上遇到了各位隸車。當時，車子行駛得很快，和他們的寶車互相碰撞，損壞了傘蓋，也沒有避讓道路，隸車責問說：『你仗著什麼勢力，行駛不避讓道路，衝撞我們的車，損壞了傘蓋？』 她回答說：『各位貴人！我已經邀請佛明天設宴，回家準備，所以走得快，沒有辦法避讓。』 各位隸車就對她說：『先放下你的邀請，先給我們，我們給你百千兩黃金？』 妓女立刻回答說：『先前的邀請已經定下了，不能給你們。』

At that time, the World Honored One, having come from Bhāgi to the village of Koli, addressed the monks under a grove of trees: 'There are four profound dharmas: the first is noble morality, the second is noble concentration, the third is noble wisdom, and the fourth is noble liberation. These dharmas are subtle and difficult to understand. Because I and you do not comprehend them, we have long been in the cycle of birth and death, endlessly transmigrating.' At that time, the World Honored One, having contemplated this meaning, spoke the following verse: 'Morality, concentration, wisdom, and liberation, only the Buddha can distinguish; leaving suffering and transforming them, causing them to cut off the habits of birth and death.' At that time, the World Honored One, having stayed in the village of Koli as he pleased, told Ananda to go to the village of Nadika together. Ananda, having received the teaching, put on his robes, took his bowl, and together with the assembly, attended the World Honored One, passing through Bhāgi, and arriving at the village of Nadika, where they stayed at the place of the bell. At that time, Ananda, in a quiet place, silently pondered: 'In this village of Nadika, there are twelve householders: one named Gaggara, two named Galingga, three named Vigata, four named Galisu, five named Calu, six named Bayalu, seven named Badulu, eight named Subadulu, nine named Darisana, ten named Subadarisana, eleven named Yasu, and twelve named Yasudalu. These people have now passed away. Where will they be reborn? There are also fifty people who have passed away, and another five hundred people who have passed away. Where will they be reborn?' Having thought this, he arose from the quiet place and went to the World Honored One, bowed his head to his feet, sat on one side, and said to the Buddha: 'World Honored One! I was just in a quiet place, silently pondering: 'The twelve householders of Nadika, Gaggara and others, have passed away, and there are also fifty people who have passed away, and another five hundred people who have passed away. Where will they be reborn?' I beseech you to explain this.' The Buddha told Ananda: 'The twelve people, Gaggara and others, having severed the five lower fetters, will be reborn in heaven after death, and will enter Nirvana there, never returning here. The fifty people who have passed away, having severed the three fetters, with weakened lust, anger, and delusion, will attain Sakadagami, and will return to this world, ultimately ending the root of suffering. The five hundred people who have passed away, having severed the three fetters, will attain Srotapanna, will not fall into evil realms, will certainly achieve the path, and after seven more lives, will end the boundary of suffering. Ananda! Birth has death, this is the constant of the world, what is there to be surprised about? If every single person who dies comes to ask me, wouldn't that be disruptive?' Ananda replied: 'Indeed, World Honored One! It would indeed be disruptive.' The Buddha told Ananda: 'Now I will tell you about the mirror of the Dharma, so that noble disciples may know where they will be reborn. The three evil paths are ended, they attain Srotapanna, and will not exceed seven lives, and will certainly end the boundary of suffering, and can also tell others about these things. Ananda! The mirror of the Dharma refers to noble disciples who have obtained indestructible faith, joyfully believing in the Buddha, the Tathagata, the Unattached One, the Perfectly Enlightened One, possessing the ten titles. Joyfully believing in the Dharma: truly subtle, spoken by oneself, without time constraints, showing the path to Nirvana, which is practiced by the wise. Joyfully believing in the Sangha, being good and harmonious, acting with integrity, without deceit or flattery, having achieved the fruits of the path, being harmonious above and below, and possessing the Dharma body. Those who are on the path to Srotapanna, those who have attained Srotapanna, those who are on the path to Sakadagami, those who have attained Sakadagami, those who are on the path to Anagami, those who have attained Anagami, those who are on the path to Arhat, those who have attained Arhat, the four pairs and eight types, this is the noble assembly of the Tathagata, worthy of great respect, the field of merit for the world. Believing in the noble precepts: pure and without defilement, without any defects or omissions, practiced by the wise, obtaining samadhi. Ananda! This is the mirror of the Dharma, so that noble disciples may know where they will be reborn, the three evil paths are ended, they attain Srotapanna, and will not exceed seven lives, and will certainly end the boundary of suffering, and can also tell others about these things.' At that time, the World Honored One, having stayed as he pleased, told Ananda to go to the country of Vaisali together. Having received the teaching, he put on his robes, took his bowl, and together with the assembly, attended the World Honored One, passing through Bhāgi, and arriving at Vaisali, where they sat under a tree. There was a courtesan named Ambapali, who heard that the Buddha had come to Vaisali with his disciples and was sitting under a tree. She prepared a jeweled carriage, wanting to go to the Buddha to pay homage and make offerings. Before she arrived, she saw from afar that the World Honored One's countenance was upright, his faculties were extraordinary, his marks were complete, like the moon among the stars. Having seen this, she was very happy, got out of the carriage, and walked slowly to the Buddha, bowed her head to his feet, and sat on one side. At that time, the World Honored One gradually preached the Dharma to her, instructing, teaching, and delighting her. Having heard what the Buddha said, she developed a joyful heart, and said to the Buddha: 'From today onwards, I take refuge in the Three Jewels, and I hope you will allow me to become a lay follower in the Right Dharma, for the rest of my life, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol.' She also said to the Buddha: 'I hope that the World Honored One and all the disciples will accept my invitation tomorrow, and stay in my garden tonight.' At that time, the World Honored One silently accepted. The courtesan, seeing that the Buddha had silently agreed, arose from her seat, bowed her head to his feet, circled the Buddha, and returned home. Not long after she left, the Buddha told Ananda: 'We should go to her garden to see it.' Ananda replied: 'Yes, indeed.' The Buddha then arose from his seat, took his robes and bowl, and together with one thousand two hundred and fifty disciples, went to that garden. At that time, the Licchavis of Vaisali, having heard that the Buddha was staying in Ambapali's garden, prepared five-colored jeweled carriages, some riding in blue carriages with blue horses, their clothes, umbrellas, banners, and attendants all blue, and the five-colored carriages and horses were all the same. At that time, five hundred Licchavis, all wearing the same color, wanted to go to see the Buddha. Ambapali bid farewell to the Buddha and returned home, and on the way, she met the Licchavis. At that time, the carriages were traveling quickly, and they collided with their jeweled carriages, damaging the umbrellas, and not yielding the road. The Licchavis rebuked her, saying: 'What power do you rely on, traveling without yielding the road, colliding with our carriages, and damaging the umbrellas?' She replied: 'Noble ones! I have already invited the Buddha for a meal tomorrow, and I am going home to prepare, so I am traveling quickly, and there is no way to yield.' The Licchavis then said to the courtesan: 'Put aside your invitation, give it to us first, and we will give you a hundred thousand pieces of gold?' The courtesan immediately replied: 'The previous invitation has already been made, and I cannot give it to you.'

時，諸隸車又語女曰：「我更與汝十六倍百千兩金，必使我先？」

女猶不肯：「我請已定，不可爾也。」

時，諸隸車又語女曰：「我今與爾中分國財，可先與我？」

女又報曰：「設使舉國財寶，我猶不取；所以然者，佛住我園，先受我請，此事已了，終不相與。」

諸隸車等各振手嘆咤：「今由斯女闕我初福。」即便前進徑詣彼園。

爾時，世尊遙見五百隸車，車馬數萬，填道而來，告諸比丘：「汝等欲知忉利諸天遊戲園觀，威儀容飾，與此無異。汝等比丘！當自攝心，具諸威儀。云何比丘自攝其心？於是比丘內身身觀，精勤不懈，憶念不忘，舍世貪憂；外身身觀，精勤不懈，憶念不忘，舍世貪憂；內外身觀，精勤不懈，舍世貪憂。受、意、法觀，亦復如是。云何比丘具諸威儀？於是比丘可行知行，可止知止，左右顧視，屈伸俯仰，攝持衣缽，食飲湯藥，不失宜則，善設方便，除去蔭蓋，行住坐臥，覺寤語默，攝心不亂，是謂比丘具諸威儀。」

爾時，五百隸車往至庵婆婆梨園，欲到佛所，下車步進，頭面禮足，卻坐一面。如來在座，光相獨顯，蔽諸大眾，譬如秋月，又如天地清明，凈無塵翳，日在虛空，光明獨照。爾時，五百隸車圍繞侍坐，佛于眾中，光相獨明。是時，坐中有一梵志名曰並𩞚，即從座起，偏袒右臂，右膝著地，叉手向佛，以偈贊曰：

「摩竭鴦伽王，　　為快得善利， 身被寶珠鎧，　　世尊出其土。 威德動三千，　　名顯如雪山， 如蓮花開敷，　　香氣甚微妙。 今睹佛光明，　　如日之初出， 如月游虛空，　　無有諸雲翳。 世尊亦如是，　　光照於世間， 觀如來智慧，　　猶闇睹錠鐐， 施眾以明眼，　　決了諸疑惑。」

時，五百隸車聞此偈已，復告並𩞚：「汝可重說。」

爾時，並𩞚即于佛前再三重說。時，五百隸車聞重說偈已，各脫寶衣，以施並𩞚，並𩞚即以寶衣奉上如來，佛愍彼故，即為納受。

爾時，世尊告毗舍離諸隸車曰：「世有五寶甚為難得。何等為五？一者如來、至真出現於世，甚為難得。二者如來正法能演說者，此人難得。三者如來演法能信解者，此人難得。四者如來演法能成就者，此人難得。五者險危救厄知反覆者，此人難得。是謂五寶為難得也。」

時，五百隸車聞佛示教利喜已，即白佛言：「唯愿世尊及諸弟子明受我請！」

佛告隸車：「卿已請我，我今便為得供養已，庵婆婆梨女先已請訖。」

時，五百隸車聞庵婆婆梨女已先請佛，各振手而言：「吾欲供養如來，而今此女已奪我先。」即從座起，頭面禮佛，繞佛三匝，各自還歸。

時，庵婆婆梨女即于其夜種種供辦，明日時到，世尊即與千二百五十比丘整衣持缽，前後圍繞，詣彼請所，就座而坐。時，庵婆婆梨女即設上饌，供佛及僧。食訖去缽，併除機案。時，女手執金瓶，行澡水畢，前白佛言：「此毗耶離城所有園觀，我園最勝，今以此園貢上如來，哀愍我故，愿垂納受。」

佛告女曰：「汝可以此園施佛為首及招提僧。所以然者？如來所有園林、房舍、衣缽六物，正使諸魔、釋、梵、大神力天，無有能堪受此供者。」時，女受教，即以此園施佛為首及招提僧。佛愍彼故，即為受之，而說偈言：

「起塔立精舍，　　園果施清涼； 橋船以渡人，　　曠野施水草。 及以堂閣施，　　其福日夜增； 戒具清凈者，　　彼必到善方。」

時，庵婆婆梨女取一小床于佛前坐，佛漸為說法，示教利喜：施論、戒論、生天之論，欲為大患，穢污不凈，上漏為礙，出要為上。爾時，世尊知彼女意柔軟和悅，蔭蓋微薄，易可開化，如諸佛法，即為彼女說苦聖諦，苦集、苦滅、苦出要諦

當時，那些隸車又對女子說：『我再給你十六倍的百千兩黃金，一定要讓我先請佛！』 女子仍然不肯：『我已經定好，不能這樣。』 當時，那些隸車又對女子說：『我現在分給你一半的國庫財富，可以先讓我請佛嗎？』 女子又回答說：『即使把全國的財寶都給我，我也不會接受。之所以這樣，是因為佛住在我的園林，先接受了我的邀請，這件事已經定了，最終不會讓給你們。』 那些隸車等都揮著手嘆息：『現在因為這個女子，我們錯失了最初的福報。』他們隨即前進，直接前往那個園林。 這時，世尊遠遠地看見五百輛隸車，數萬輛車馬，擁堵著道路而來，就告訴眾比丘：『你們想知道忉利諸天的遊樂園林，威儀容貌，和這裡沒什麼不同。你們這些比丘！應當自己收攝心念，具足各種威儀。比丘如何收攝自己的心念呢？就是比丘在內身觀察身體，精勤不懈，憶念不忘，捨棄世間的貪慾憂愁；在外身觀察身體，精勤不懈，憶念不忘，捨棄世間的貪慾憂愁；在內外身觀察身體，精勤不懈，捨棄世間的貪慾憂愁。在感受、意念、法理的觀察上，也是這樣。比丘如何具足各種威儀呢？就是比丘在可行的時候知道可行，可止的時候知道可止，左右顧視，屈身伸腰，攝持衣缽，飲食湯藥，不失時宜，善於運用方便，除去遮蔽，行住坐臥，覺醒說話沉默，收攝心念不散亂，這就是比丘具足各種威儀。』 當時，五百輛隸車來到庵婆婆梨園，想要到佛陀那裡，下車步行前進，頭面禮足，退坐在一旁。如來在座，光相獨顯，遮蔽了所有大眾，就像秋天的月亮，又像天地清明，沒有塵埃遮蔽，太陽在空中，光明獨照。當時，五百輛隸車圍繞侍坐，佛在眾人之中，光相獨明。這時，座中有一位婆羅門，名叫並𩞚，就從座位上站起來，袒露右臂，右膝跪地，合掌向佛，用偈頌讚嘆說： 『摩竭陀鴦伽王，為能快速獲得善利，身上披著寶珠鎧甲，世尊出現在這片土地上。 威德震動三千世界，名聲顯赫如雪山，像蓮花盛開，香氣非常微妙。 現在看到佛的光明，像初升的太陽，像月亮在空中游走，沒有云彩遮蔽。 世尊也是這樣，光芒照耀世間，觀察如來的智慧，就像在黑暗中看到燈火，給予眾人光明，決斷各種疑惑。』 當時，五百輛隸車聽完這首偈頌，又對並𩞚說：『你可以再說一遍。』 當時，並𩞚就在佛前重複說了三遍。當時，五百輛隸車聽完重複的偈頌后，各自脫下寶衣，送給並𩞚，並𩞚就把寶衣奉獻給如來，佛憐憫他們，就接受了。 當時，世尊告訴毗舍離的那些隸車說：『世上有五種珍寶非常難得。是哪五種呢？第一，如來、至真出現在世上，非常難得。第二，如來正法能夠演說的人，這個人難得。第三，如來演說佛法能夠信解的人，這個人難得。第四，如來演說佛法能夠成就的人，這個人難得。第五，在危險危難中能夠救助，知道反覆的人，這個人難得。這五種珍寶是非常難得的。』 當時，五百輛隸車聽完佛的開示教誨，歡喜不已，就對佛說：『唯愿世尊和各位弟子明天接受我們的邀請！』 佛告訴隸車：『你們已經邀請我了，我現在就當做已經接受了供養，庵婆婆梨女已經先邀請過了。』 當時，五百輛隸車聽到庵婆婆梨女已經先邀請了佛，都揮著手說：『我們想供養如來，現在這個女子已經搶先了。』他們就從座位上站起來，頭面禮佛，繞佛三圈，各自回去了。 當時，庵婆婆梨女就在當晚準備各種供品，第二天時間到了，世尊就和一千二百五十位比丘整理好衣服，拿著缽，前後圍繞，前往她邀請的地方，就座而坐。當時，庵婆婆梨女就準備了上好的飯菜，供養佛和僧眾。吃完飯，收起缽，並撤去桌案。當時，女子手持金瓶，行過洗手水后，上前對佛說：『這毗耶離城所有的園林，我的園林最勝，現在把這個園林獻給如來，可憐我，希望您能接受。』 佛告訴女子說：『你可以把這個園林施捨給以佛為首的僧團。為什麼呢？如來所有的園林、房舍、衣缽這六種東西，即使是諸魔、釋、梵、大神力天，也沒有誰能承受這樣的供養。』當時，女子接受教誨，就把這個園林施捨給以佛為首的僧團。佛憐憫她，就接受了，並說了偈頌： 『建造佛塔和精舍，園林果樹施予清涼；橋樑船隻用來渡人，曠野施予水草。 以及施捨堂閣，他們的福報日夜增長；戒律清凈的人，他們必定到達善處。』 當時，庵婆婆梨女取來一張小床，在佛前坐下，佛逐漸為她說法，開示教誨，使她歡喜：講說佈施的道理、戒律的道理、昇天的道理，慾望是巨大的禍患，污穢不凈，上漏是障礙，出離才是最好的。這時，世尊知道她的心意柔軟和悅，遮蔽微薄，容易開化，就像諸佛的教法一樣，就為她講說苦聖諦，苦集、苦滅、苦出要諦。

At that time, those officials' chariots again said to the woman, 'I will give you sixteen times a hundred thousand pieces of gold, you must let me invite the Buddha first!' The woman still refused, 'I have already made the arrangement, it cannot be like this.' At that time, those officials' chariots again said to the woman, 'I will now give you half of the national treasury, can you let me invite the Buddha first?' The woman replied again, 'Even if you gave me all the treasures of the nation, I would not accept it. The reason is that the Buddha is staying in my garden, and has accepted my invitation first. This matter is already settled, and I will not give it to you.' Those officials' chariots and others all waved their hands and sighed, 'Now because of this woman, we have missed the initial blessing.' They then advanced and went directly to that garden. At this time, the World Honored One saw from afar five hundred officials' chariots, tens of thousands of horses and carriages, blocking the road, and told the monks, 'Do you want to know the pleasure gardens of the Trayastrimsa heavens, their majestic appearance, it is no different from this. You monks! You should restrain your minds and be complete in all your deportment. How does a monk restrain his mind? It is when a monk observes the body internally, diligently and unceasingly, remembering without forgetting, abandoning worldly greed and sorrow; observing the body externally, diligently and unceasingly, remembering without forgetting, abandoning worldly greed and sorrow; observing the body internally and externally, diligently and unceasingly, abandoning worldly greed and sorrow. The same is true for the observation of feelings, thoughts, and dharmas. How does a monk complete all his deportment? It is when a monk knows when to walk, knows when to stop, looks left and right, bends and stretches, holds his robes and bowl, eats and drinks medicine, does not miss the proper time, is skilled in using expedient means, removes coverings, walks, stands, sits, lies down, is awake, speaks, and is silent, restrains his mind without confusion, this is what is meant by a monk completing all his deportment.' At that time, five hundred officials' chariots went to the Ambapali Garden, wanting to go to the Buddha, they got out of their chariots and walked forward, bowed their heads to the ground, and sat down to one side. The Tathagata was seated, his light and appearance were uniquely prominent, obscuring all the assembly, like the autumn moon, or like the clear sky and earth, without dust or obstruction, the sun in the sky, its light shining alone. At that time, five hundred officials' chariots surrounded and attended, the Buddha in the midst of the assembly, his light and appearance uniquely bright. At this time, in the assembly, there was a Brahmin named Bing-fan, who immediately rose from his seat, bared his right arm, knelt on his right knee, clasped his hands towards the Buddha, and praised him with a verse: 'King of Magadha and Anga, for quickly obtaining good benefits, his body is covered with jeweled armor, the World Honored One appears in this land.' 'His majestic virtue shakes the three thousand worlds, his name is as prominent as a snow mountain, like a lotus flower blooming, its fragrance is very subtle.' 'Now seeing the Buddha's light, like the rising sun, like the moon traveling in the sky, without any clouds obscuring it.' 'The World Honored One is also like this, his light illuminates the world, observing the Tathagata's wisdom, like seeing a lamp in the darkness, giving light to all, resolving all doubts.' At that time, five hundred officials' chariots, having heard this verse, again said to Bing-fan, 'You can say it again.' At that time, Bing-fan repeated it three times in front of the Buddha. At that time, five hundred officials' chariots, having heard the repeated verse, each took off their precious garments and gave them to Bing-fan, and Bing-fan offered the precious garments to the Tathagata, and the Buddha, out of compassion for them, accepted them. At that time, the World Honored One told those officials' chariots of Vaishali, 'There are five treasures in the world that are very difficult to obtain. What are the five? First, the Tathagata, the truly enlightened one, appearing in the world, is very difficult to obtain. Second, a person who can expound the Tathagata's true Dharma is difficult to obtain. Third, a person who can believe and understand the Dharma expounded by the Tathagata is difficult to obtain. Fourth, a person who can achieve the Dharma expounded by the Tathagata is difficult to obtain. Fifth, a person who can rescue from danger and know how to turn back is difficult to obtain. These five treasures are very difficult to obtain.' At that time, five hundred officials' chariots, having heard the Buddha's teachings and being filled with joy, said to the Buddha, 'May the World Honored One and all the disciples accept our invitation tomorrow!' The Buddha told the officials' chariots, 'You have already invited me, and I now consider that I have already received your offering. The woman Ambapali has already invited me first.' At that time, five hundred officials' chariots, having heard that the woman Ambapali had already invited the Buddha first, all waved their hands and said, 'We wanted to make offerings to the Tathagata, but now this woman has taken the lead.' They then rose from their seats, bowed their heads to the Buddha, circled the Buddha three times, and each returned home. At that time, the woman Ambapali prepared various offerings that night, and the next day when the time came, the World Honored One, along with twelve hundred and fifty monks, arranged their robes, held their bowls, and surrounded by the assembly, went to the place of her invitation and sat down. At that time, the woman Ambapali prepared the finest food and offered it to the Buddha and the Sangha. After the meal, she put away the bowls and removed the tables. At that time, the woman, holding a golden pitcher, after offering water for washing, came forward and said to the Buddha, 'Of all the gardens in this city of Vaishali, my garden is the most excellent. Now I offer this garden to the Tathagata, out of compassion for me, I hope you will accept it.' The Buddha told the woman, 'You can give this garden to the Sangha, with the Buddha as the head. Why is that? The Tathagata's gardens, dwellings, robes, and bowls, these six things, even the demons, Shakra, Brahma, and the gods with great power, none of them can bear to receive such an offering.' At that time, the woman accepted the teaching and gave this garden to the Sangha, with the Buddha as the head. The Buddha, out of compassion for her, accepted it and spoke a verse: 'Building pagodas and monasteries, offering cool shade with gardens and fruit trees; using bridges and boats to ferry people, offering water and grass in the wilderness.' 'And offering halls and pavilions, their blessings increase day and night; those who are pure in their precepts, they will surely reach a good place.' At that time, the woman Ambapali took a small bed and sat down in front of the Buddha. The Buddha gradually taught her the Dharma, instructing and delighting her: speaking about the principles of giving, the principles of precepts, the principles of being born in heaven, that desire is a great calamity, impure and unclean, that outflows are an obstacle, and that liberation is the best. At this time, the World Honored One knew that her mind was gentle and harmonious, her obscurations were thin, and she was easy to be transformed, like the teachings of all the Buddhas, and so he spoke to her about the Noble Truth of Suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering.

時，庵婆婆梨女信心清凈，譬如凈潔白氈易為受色，即于座上遠塵離垢，諸法法眼生，見法得法，決定正住，不墮惡道，成就無畏，而白佛言：「我今歸依佛，歸依法，歸依僧。」如是再三。「唯愿如來聽我于正法中為優婆夷！自今已后，盡壽不殺、不盜、不邪淫、不欺、不飲酒。」時，彼女從佛受五戒已，捨本所習，穢垢消除，即從座起，禮佛而去。

爾時，世尊于毗舍離，隨宜住已，告阿難言：「汝等皆嚴，吾欲詣竹林叢。」

對曰：「唯然。」即嚴衣缽，與大眾侍從世尊，路由跋祇，至彼竹林。

時，有婆羅門名毗沙陀耶，聞佛與諸大眾詣此竹林，默自思念：「此沙門瞿曇，名德流佈，聞於四方，十號具足，于諸天、釋、梵、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味深奧，梵行具足。如此真人，宜往瞻睹。」

時，婆羅門出於竹叢，往詣世尊，問訊訖，一面坐，世尊漸為說法，示教利喜。婆羅門聞已歡喜，即請世尊及諸大眾明日舍食。時，佛默然受請。婆羅門知已許可，即從座起，繞佛而歸。即于其夜，供設飲食。明日時到，唯聖知時。

爾時，世尊著衣持缽，大眾圍繞往詣彼舍，就座而坐。時，婆羅門設種種甘饌，供佛及僧。食訖去缽，行澡水畢，取一小床于佛前坐。爾時，世尊為婆羅門而作頌曰：

「若以飲食，　　衣服臥具， 施持戒人，　　則獲大果。 此為真伴，　　終始相隨， 所至到處，　　如影隨形。 是故種善，　　為後世糧， 福為根基，　　眾生以安。 福為天護，　　行不危險， 生不遭難，　　死則上天。」

爾時，世尊為婆羅門說微妙法，示教利喜已，從座而去。於時彼土谷貴饑饉，乞求難得，佛告阿難：「敕此國內現諸比丘盡集講堂。」

對曰：「唯然。」即承教旨，宣令遠近普集講堂。

是時，國內大眾皆集，阿難白佛言：「大眾已集，唯聖知時。」

爾時，世尊即從座起，詣于講堂，就座而坐，告諸比丘：「此土饑饉，乞求難得，汝等宜各分部，隨所知識，詣毗舍離及越祇國，于彼安居，可以無乏。吾獨與阿難於此安居。所以然者？恐有短乏。」是時，諸比丘受教即行，佛與阿難獨留。

於後夏安居中，佛身疾生，舉體皆痛，佛自念言：「我今疾生，舉身痛甚，而諸弟子悉皆不在，若取涅槃，則非我宜，今當精勤自力以留壽命。」

爾時，世尊于靜室出，坐清涼處。阿難見已，速疾往詣，而白佛言：「今觀尊顏，疾如有損。」

阿難又言：「世尊有疾，我心惶懼，憂結荒迷，不識方面，氣息未絕，猶少醒悟。默思：『如來未即滅度，世眼未滅，大法未損，何故今者不有教令于眾弟子乎？』」

佛告阿難：「眾僧於我有所須耶？若有自言：『我持眾僧，我攝眾僧。』斯人于眾應有教命，如來不言：『我持于眾，我攝於眾。』豈當於眾有教令乎？阿難！我所說法，內外已訖，終不自稱所見通達。吾已老矣，年且八十。譬如故車，方便修治得有所至。吾身亦然，以方便力得少留壽，自力精進，忍此苦痛，不念一切想，入無想定，時，我身安隱，無有惱患。是故，阿難！當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依？阿難！比丘觀內身精勤無懈，憶念不忘，除世貪憂；觀外身、觀內外身，精勤不懈，憶念不忘，除世貪憂。受、意、法觀，亦復如是。是謂，阿難！自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。」

佛告阿難：「吾滅度后，能有修行此法者，則為真我弟子第一學者。」

佛告阿難：「俱至遮婆羅塔。」

對曰：「唯然。」

如來即起，著衣持缽，詣一樹下，告阿難：「敷座，吾患背痛，欲於此止

當時，庵婆婆梨女信心清凈，就像潔白的氈子容易染色一樣，她立刻在座位上遠離塵垢，生起了對諸法的法眼，見到了法，得到了法，堅定了正念，不再墮入惡道，成就了無畏。她對佛說：『我現在皈依佛，皈依法，皈依僧。』這樣說了三次。『只願如來允許我在正法中成為優婆夷！從今以後，直到生命結束，我將不殺生、不偷盜、不邪淫、不欺騙、不飲酒。』當時，她從佛那裡受了五戒后，捨棄了以前的習氣，污垢消除，就從座位上站起來，向佛禮拜后離開了。 那時，世尊在毗舍離，隨意住了一段時間后，告訴阿難說：『你們都準備一下，我打算去竹林叢。』 阿難回答說：『是。』就準備好衣缽，與大眾一起侍奉世尊，經過跋祇，到達了竹林。 當時，有一位婆羅門名叫毗沙陀耶，聽說佛陀和大眾來到了竹林，心中默想：『這位沙門瞿曇，名聲遠揚，傳遍四方，具備十種尊號，在諸天、釋、梵、魔、若魔、天、沙門、婆羅門中，親自證悟，為他人說法，所說上中下都真實不虛，義理深奧，梵行圓滿。這樣一位真人，應該前去瞻仰。』 當時，這位婆羅門從竹林中出來，來到世尊面前，問候完畢，在一旁坐下。世尊逐漸為他說法，開示教導，使他歡喜。婆羅門聽后非常高興，就邀請世尊和大眾明天到他家接受供養。當時，佛陀默然接受了邀請。婆羅門知道佛陀同意了，就從座位上站起來，繞佛一週后回去了。當天晚上，他就準備了飲食。第二天時間到了，只有聖者知道時間。 當時，世尊穿好衣服，拿著缽，在大家的簇擁下前往婆羅門家，就座而坐。當時，婆羅門準備了各種美味佳餚，供養佛陀和僧眾。吃完飯，放下缽，洗完手后，他拿了一張小床在佛陀面前坐下。當時，世尊為婆羅門說了偈語： 『如果用飲食、衣服、臥具，佈施給持戒的人，就會獲得很大的福報。這是真正的伴侶，始終相隨，無論到哪裡，都像影子跟隨形體一樣。所以要種善因，作為後世的糧食，福報是根基，眾生因此而安穩。福報是天神守護，行走不會有危險，活著不會遭遇災難，死後就能昇天。』 當時，世尊為婆羅門說了微妙的佛法，開示教導，使他歡喜后，就從座位上離開了。當時，那個地方糧食昂貴，發生饑荒，很難乞討到食物。佛陀告訴阿難說：『命令國內所有的比丘都到講堂集合。』 阿難回答說：『是。』就接受佛陀的旨意，向遠近宣佈，讓大家到講堂集合。 當時，國內的大眾都聚集起來，阿難對佛陀說：『大眾已經集合完畢，只有聖者知道時間。』 當時，世尊就從座位上站起來，來到講堂，就座而坐，告訴眾比丘說：『這個地方發生饑荒，很難乞討到食物，你們應該各自結伴，到你們熟悉的地方，去毗舍離和越祇國，在那裡安居，就可以不愁食物。我獨自和阿難留在這裡安居。之所以這樣，是因為擔心會有短缺。』當時，眾比丘接受教誨后就離開了，佛陀和阿難獨自留下。 在後來的夏季安居期間，佛陀生病了，全身疼痛。佛陀自己想：『我現在生病了，全身疼痛，而弟子們都不在身邊，如果現在涅槃，那是不合適的，現在應該精勤努力，依靠自己的力量來延續生命。』 當時，世尊從靜室出來，坐在涼爽的地方。阿難看到后，趕緊前去，對佛陀說：『現在看您的臉色，好像生病了。』 阿難又說：『世尊生病了，我心中惶恐不安，憂愁迷茫，不知所措，氣息未絕，還稍微清醒。我默想：『如來不會馬上滅度，世間的眼睛不會熄滅，大法不會受損，為什麼現在不給弟子們留下教誨呢？』』 佛陀告訴阿難說：『僧眾對我有什麼需求嗎？如果有人說：『我執掌僧眾，我統領僧眾。』這樣的人應該對僧眾有教令，如來不說：『我執掌僧眾，我統領僧眾。』怎麼會對僧眾有教令呢？阿難！我所說的法，內外都已經講完了，我從不自稱所見通達。我已經老了，快八十歲了。就像一輛舊車，經過修理還能到達目的地。我的身體也是這樣，依靠方便的力量，才能稍微延續壽命，依靠自己的精進努力，忍受這種痛苦，不執著於一切念頭，進入無想定，這時，我的身體就安穩，沒有煩惱。所以，阿難！應當自己點燃自己，點燃佛法，不要依靠他人點燃；應當自己皈依自己，皈依佛法，不要依靠他人皈依。怎樣自己點燃自己，點燃佛法，不要依靠他人點燃；怎樣自己皈依自己，皈依佛法，不要依靠他人皈依呢？阿難！比丘觀察自己的身體，精勤不懈，憶念不忘，去除世間的貪慾和憂愁；觀察外在的身體，觀察內外身體，精勤不懈，憶念不忘，去除世間的貪慾和憂愁。感受、意念、法觀，也是這樣。這就是，阿難！自己點燃自己，點燃佛法，不要依靠他人點燃；自己皈依自己，皈依佛法，不要依靠他人皈依。』 佛陀告訴阿難說：『我滅度后，如果有人能夠修行這個法，就是我真正的第一弟子。』 佛陀告訴阿難說：『一起去遮婆羅塔。』 阿難回答說：『是。』 如來就起身，穿好衣服，拿著缽，來到一棵樹下，告訴阿難說：『鋪好座位，我背痛，想在這裡休息一下。』

At that time, the nun Ambapali's faith was pure, like a clean white felt that easily takes color. Immediately, on her seat, she was free from dust and defilement. The Dharma eye of all dharmas arose, she saw the Dharma, attained the Dharma, firmly established herself in the right path, would not fall into evil realms, and achieved fearlessness. She said to the Buddha, 'I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.' She said this three times. 'May the Tathagata allow me to become a lay follower in the Right Dharma! From now until the end of my life, I will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol.' At that time, after receiving the five precepts from the Buddha, she abandoned her former habits, her defilements were eliminated, and she rose from her seat, bowed to the Buddha, and left. At that time, the World Honored One, having stayed in Vaishali as he pleased, said to Ananda, 'You all prepare yourselves, I wish to go to the Bamboo Grove.' Ananda replied, 'Yes.' He then prepared his robes and bowl, and together with the assembly, attended the World Honored One. They passed through Vajji and arrived at the Bamboo Grove. At that time, there was a Brahmin named Vishadhaya who heard that the Buddha and the assembly had arrived at the Bamboo Grove. He thought to himself, 'This Shramana Gautama, his reputation is widespread, known in all directions. He possesses the ten titles, and among gods, Shakra, Brahma, Mara, and Mara's retinue, gods, Shramanas, and Brahmins, he has personally realized the truth and teaches it to others. His teachings, whether high, middle, or low, are all true, profound in meaning, and complete in pure conduct. Such a true person is worthy of being seen.' At that time, the Brahmin came out of the Bamboo Grove, went to the World Honored One, greeted him, and sat down to one side. The World Honored One gradually taught him the Dharma, showing him the way, instructing him, and making him happy. The Brahmin, having heard this, was delighted and invited the World Honored One and the assembly to his house for a meal the next day. At that time, the Buddha silently accepted the invitation. The Brahmin, knowing that the Buddha had agreed, rose from his seat, circumambulated the Buddha, and returned home. That night, he prepared food and drink. The next day, when the time came, only the Holy One knew the time. At that time, the World Honored One put on his robes, took his bowl, and surrounded by the assembly, went to the Brahmin's house and sat down. The Brahmin prepared various delicious foods and offered them to the Buddha and the Sangha. After the meal, they put down their bowls, washed their hands, and he took a small stool and sat in front of the Buddha. At that time, the World Honored One spoke a verse for the Brahmin: 'If with food and drink, clothing and bedding, you give to those who uphold the precepts, you will obtain great merit. This is a true companion, always following, wherever you go, like a shadow following a form. Therefore, plant good seeds, as food for the next life. Merit is the foundation, by which beings find peace. Merit is protected by the gods, walking without danger, living without hardship, and dying to ascend to heaven.' At that time, the World Honored One spoke the subtle Dharma to the Brahmin, showing him the way, instructing him, and making him happy, and then left his seat. At that time, the land was experiencing high prices and famine, and it was difficult to beg for food. The Buddha said to Ananda, 'Order all the monks in this country to gather in the lecture hall.' Ananda replied, 'Yes.' He then accepted the Buddha's command and announced to those near and far to gather in the lecture hall. At that time, the assembly of the country gathered, and Ananda said to the Buddha, 'The assembly has gathered, only the Holy One knows the time.' At that time, the World Honored One rose from his seat, went to the lecture hall, sat down, and said to the monks, 'This land is experiencing famine, and it is difficult to beg for food. You should each go to the places you know, to Vaishali and the land of Vajji, and stay there for the rainy season retreat, so that you will not lack food. I will stay here with Ananda. The reason for this is that I fear there may be shortages.' At that time, the monks accepted the teaching and left, and the Buddha and Ananda remained alone. Later, during the summer retreat, the Buddha became ill, his whole body was in pain. The Buddha thought to himself, 'I am now ill, my whole body is in great pain, and the disciples are not here. If I were to enter Nirvana now, it would not be appropriate. Now I must strive diligently and rely on my own strength to prolong my life.' At that time, the World Honored One came out of his quiet room and sat in a cool place. Ananda saw him and quickly went to him and said to the Buddha, 'Looking at your face now, it seems that you are ill.' Ananda also said, 'World Honored One, you are ill, and my heart is filled with fear, worry, and confusion. I am disoriented, and while my breath has not yet stopped, I am still somewhat conscious. I think to myself, 'The Tathagata will not immediately pass away, the eyes of the world will not be extinguished, the great Dharma will not be harmed, why is it that you do not give instructions to the disciples now?'' The Buddha said to Ananda, 'Does the Sangha need anything from me? If someone says, 'I hold the Sangha, I lead the Sangha,' then that person should give instructions to the Sangha. The Tathagata does not say, 'I hold the Sangha, I lead the Sangha.' How can I give instructions to the Sangha? Ananda! The Dharma that I have taught, both internal and external, is complete. I never claim to have seen and understood everything. I am old, nearly eighty years old. Like an old cart, with repairs, it can still reach its destination. My body is the same, with the power of skillful means, I can prolong my life a little. By my own diligent effort, I endure this pain, not clinging to any thoughts, entering the state of non-perception. At that time, my body is at peace, without any suffering. Therefore, Ananda! You should be your own lamp, be a lamp to the Dharma, do not rely on others to be your lamp; you should take refuge in yourself, take refuge in the Dharma, do not rely on others for refuge. How do you be your own lamp, be a lamp to the Dharma, do not rely on others to be your lamp; how do you take refuge in yourself, take refuge in the Dharma, do not rely on others for refuge? Ananda! A monk observes his own body, diligently and without懈怠, with mindfulness, removing worldly greed and sorrow; he observes the external body, observes the internal and external body, diligently and without懈怠, with mindfulness, removing worldly greed and sorrow. The same is true for feelings, thoughts, and dharmas. This is, Ananda! Be your own lamp, be a lamp to the Dharma, do not rely on others to be your lamp; take refuge in yourself, take refuge in the Dharma, do not rely on others for refuge.' The Buddha said to Ananda, 'After my passing, if anyone can practice this Dharma, they will be my true first disciple.' The Buddha said to Ananda, 'Let us go to the Chapala Shrine.' Ananda replied, 'Yes.' The Tathagata then rose, put on his robes, took his bowl, and went to a tree. He said to Ananda, 'Spread out a seat, my back hurts, I want to rest here.'

對曰：「唯然。」尋即敷座。

如來坐已，阿難敷一小座于佛前坐。佛告阿難：「諸有修四神足，多修習行，常念不忘，在意所欲，可得不死一劫有餘。阿難！佛四神足已多修行，專念不忘，在意所欲，如來可止一劫有餘，為世除冥，多所饒益，天人獲安。」

爾時，阿難默然不對，如是再三，又亦默然。是時阿難為魔所蔽，曚曚不悟，佛三現相而不知請。

佛告阿難：「宜知是時。」阿難承佛意旨，即從座起，禮佛而去。去佛不遠，在一樹下靜意思惟。

其間未久，時，魔波旬來白佛：「佛意無慾，可般涅槃，今正是時，宜速滅度。」

佛告波旬：「且止！且止！我自知時。如來今者未取涅槃，須我諸比丘集，又能自調，勇捍無怯，到安隱處，逮得己利，為人導師，演布經教，顯于句義。若有異論，能以正法而降伏之。又以神變，自身作證。如是弟子皆悉未集。又諸比丘尼、優婆塞、優婆夷，普皆如是，亦復未集。今者要當廣于梵行，演布覺意，使諸天人普見神變。」

時，魔波旬復白佛言：「佛昔于郁鞞羅尼連禪水邊，阿游波尼俱律樹下初成正覺，我時至世尊所，勸請如來可般涅槃：『今正是時，宜速滅度。』爾時，如來即報我言：『止！止！波旬！我自知時，如來今者未取涅槃，須我諸弟子集，乃至天人見神變化乃取滅度。』佛今弟子已集，乃至天人見神變化，今正是時，何不滅度？」

佛言：「止！止！波旬！佛自知時不久住也，是后三月，于本生處拘尸那竭娑羅園雙樹間，當取滅度。」時，魔即念：「佛不虛言，今必滅度。」歡喜踴躍，忽然不現。

魔去未久，佛即于遮婆羅塔，定意三昧，捨命住壽。當此之時，地大震動，舉國人民莫不驚怖，衣毛為豎，佛放大光，徹照無窮，幽冥之處，莫不蒙明，各得相見。爾時，世尊以偈頌曰：

「有無二行中，　　吾今舍有為； 內專三昧定，　　如鳥出於卵。」

爾時，賢者阿難心驚毛豎，疾行詣佛，頭面禮足，卻住一面，白佛言：「怪哉！世尊！地動乃爾，是何因緣？」

佛告阿難：「凡世地動，有八因緣。何等八？夫地在水上，水止於風，風止於空，空中大風有時自起，則大水擾，大水擾則普地動，是為一也。複次，阿難！有時得道比丘、比丘尼及大神尊天，觀水性多，觀地性少，欲自試力，則普地動，是為二也。複次，阿難！若始菩薩從兜率天降神母胎，專念不亂，地為大動，是為三也。複次，阿難！菩薩始出母胎，從右脅生，專念不亂，則普地動，是為四也。複次，阿難！菩薩初成無上正覺，當於此時，地大震動，是為五也。複次，阿難！佛初成道，轉無上法輪，魔、若魔、天、沙門、婆羅門、諸天、世人所不能轉，則普地動，是為六也。複次，阿難！佛教將畢，專念不亂，欲舍性命，則普地動，是為七也。複次，阿難！如來於無餘涅槃界般涅槃時，地大振動，是為八也。以是八因緣，令地大動。」爾時，世尊即說偈言：

「無上二足尊，　　照世大沙門； 阿難請天師，　　地動何因緣？ 如來演慈音，　　聲如迦毗陵； 我說汝等聽，　　地動之所由。 地因水而止，　　水因風而住； 若虛空風起，　　則地為大動。 比丘比丘尼，　　欲試神足力； 山海百草木，　　大地皆震動。 釋梵諸尊天，　　意欲動于地； 山海諸鬼神，　　大地為震動。 菩薩二足尊，　　百福相已具； 始入母胎時，　　地則為大動。 十月處母胎，　　如龍臥茵蓐； 初從右脅生，　　時地則大動。 佛為童子時，　　消滅使緣縛； 成道勝無量，　　地則為大動。 昇仙轉法輪，　　于鹿野苑中； 道力降伏魔，　　則地大為動。 天魔頻來請，　　勸佛般泥洹； 佛為舍性命，　　地則為大動

回答說：『是的。』隨即鋪設座位。 如來坐下後，阿難在佛前鋪設一個小座坐下。佛告訴阿難：『凡是修習四神足，勤加修習，常念不忘，心意所向，可以不死一劫有餘。阿難！佛的四神足已經多加修行，專心不忘，心意所向，如來可以住世一劫有餘，為世間消除黑暗，多加饒益，使天人獲得安寧。』 當時，阿難沉默不語，如此再三，仍然沉默。這時阿難被魔所矇蔽，昏聵不覺，佛三次顯現徵兆而不知請求。 佛告訴阿難：『應該知道時機了。』阿難領會佛的旨意，立即從座位起身，向佛行禮后離去。離開佛不遠，在一棵樹下靜心思索。 其間不久，魔波旬來稟告佛：『佛意已無慾求，可以入涅槃，現在正是時候，應該儘快滅度。』 佛告訴波旬：『且慢！且慢！我自知時機。如來現在不取涅槃，須等我的眾比丘聚集，又能自我調伏，勇猛無畏，到達安穩之處，獲得自身利益，成為眾人的導師，宣揚經教，闡明句義。若有異議，能以正法降伏。又能以神通變化，自身作證。這樣的弟子都還沒有聚集。還有眾比丘尼、優婆塞、優婆夷，也都如此，尚未聚集。現在應當廣弘梵行，宣揚覺悟之意，使諸天人普遍見到神通變化。』 當時，魔波旬又稟告佛說：『佛昔日在郁鞞羅尼連禪水邊，阿游波尼俱律樹下初成正覺時，我曾到世尊處，勸請如來可以入涅槃：『現在正是時候，應該儘快滅度。』當時，如來就回答我說：『且慢！且慢！波旬！我自知時機，如來現在不取涅槃，須等我的眾弟子聚集，乃至天人見到神通變化才取滅度。』佛現在弟子已經聚集，乃至天人見到神通變化，現在正是時候，為何不滅度？』 佛說：『且慢！且慢！波旬！佛自知時機不久住世了，此後三個月，在本生處拘尸那竭娑羅園雙樹間，當取滅度。』當時，魔就想：『佛不虛言，現在必定滅度。』歡喜踴躍，忽然消失不見。 魔離去不久，佛就在遮婆羅塔，定意三昧，捨棄壽命，停止住世。當此時，大地劇烈震動，全國人民無不驚恐，汗毛豎立，佛放出大光明，徹照無窮，幽暗之處，無不蒙受光明，各自得以相見。當時，世尊以偈頌說： 『在有和無兩種行為中，我今捨棄有為；內心專注於三昧禪定，如鳥兒破殼而出。』 當時，賢者阿難心驚毛豎，急忙前往佛處，頭面禮足，退到一旁，稟告佛說：『奇怪啊！世尊！地動如此劇烈，是什麼原因？』 佛告訴阿難：『凡是世間地動，有八種原因。是哪八種？地在水上，水止於風，風止於空，空中大風有時自起，則大水擾動，大水擾動則普地動，這是第一種。其次，阿難！有時得道的比丘、比丘尼以及大神尊天，觀察水性多，觀察地性少，想要自己試力，則普地動，這是第二種。其次，阿難！如果菩薩從兜率天降神母胎，專心不亂，地為大動，這是第三種。其次，阿難！菩薩剛出母胎，從右脅出生，專心不亂，則普地動，這是第四種。其次，阿難！菩薩初成無上正覺，當此時，地大震動，這是第五種。其次，阿難！佛初成道，轉無上法輪，魔、若魔、天、沙門、婆羅門、諸天、世人所不能轉，則普地動，這是第六種。其次，阿難！佛教將畢，專心不亂，想要捨棄性命，則普地動，這是第七種。其次，阿難！如來在無餘涅槃界入涅槃時，地大震動，這是第八種。因為這八種原因，使大地震動。』當時，世尊即說偈言： 『無上二足尊，照世大沙門；阿難請天師，地動何因緣？如來演慈音，聲如迦毗陵；我說汝等聽，地動之所由。地因水而止，水因風而住；若虛空風起，則地為大動。比丘比丘尼，欲試神足力；山海百草木，大地皆震動。釋梵諸尊天，意欲動于地；山海諸鬼神，大地為震動。菩薩二足尊，百福相已具；始入母胎時，地則為大動。十月處母胎，如龍臥茵蓐；初從右脅生，時地則大動。佛為童子時，消滅使緣縛；成道勝無量，地則為大動。昇仙轉法輪，于鹿野苑中；道力降伏魔，則地大為動。天魔頻來請，勸佛般泥洹；佛為舍性命，地則為大動。

He replied, 'Yes.' Then he immediately spread out a seat. After the Tathagata sat down, Ananda spread out a small seat in front of the Buddha and sat down. The Buddha said to Ananda, 'Those who cultivate the four bases of spiritual power, practice them diligently, constantly remember them without forgetting, and have their minds set on what they desire, can live for more than a kalpa without dying. Ananda! The Buddha has already cultivated the four bases of spiritual power extensively, with focused mindfulness and without forgetting, and with his mind set on what he desires, the Tathagata could remain for more than a kalpa, to dispel the darkness of the world, bring much benefit, and allow gods and humans to attain peace.' At that time, Ananda remained silent and did not respond. This happened three times, and he still remained silent. At this time, Ananda was obscured by Mara, confused and unaware. The Buddha manifested three signs, but he did not ask. The Buddha said to Ananda, 'It is time to know the opportune moment.' Ananda, understanding the Buddha's intention, immediately rose from his seat, bowed to the Buddha, and departed. Not far from the Buddha, he sat under a tree, contemplating in silence. Not long after, Mara Papiyan came to report to the Buddha, 'The Buddha's mind has no desires, he can enter Nirvana. Now is the right time, he should quickly pass away.' The Buddha said to Papiyan, 'Wait! Wait! I know the time myself. The Tathagata will not enter Nirvana now. I must wait until all my monks have gathered, and they can also tame themselves, be brave and fearless, reach a place of safety, attain their own benefit, become teachers for others, propagate the teachings, and explain the meaning of the words. If there are different opinions, they can subdue them with the true Dharma. They can also use their spiritual powers to prove the truth themselves. Such disciples have not yet gathered. Also, the nuns, laymen, and laywomen are all the same, they have not yet gathered. Now, it is necessary to widely promote the Brahma-faring, propagate the intention of enlightenment, and allow all gods and humans to see the spiritual transformations.' At that time, Mara Papiyan again reported to the Buddha, 'When the Buddha first attained enlightenment under the Ajapala Nigrodha tree by the Nairanjana River in Uruvilva, I came to the World Honored One and urged the Tathagata to enter Nirvana: 'Now is the right time, you should quickly pass away.' At that time, the Tathagata replied to me, 'Wait! Wait! Papiyan! I know the time myself. The Tathagata will not enter Nirvana now. I must wait until all my disciples have gathered, and even the gods and humans have seen the spiritual transformations before I enter Nirvana.' Now the Buddha's disciples have gathered, and even the gods and humans have seen the spiritual transformations, now is the right time, why not enter Nirvana?' The Buddha said, 'Wait! Wait! Papiyan! The Buddha knows the time himself, he will not remain long. After three months, in the Sal grove between the twin trees in Kushinagar, the place of my birth, I will enter Nirvana.' At that time, Mara thought, 'The Buddha does not speak falsely, he will surely enter Nirvana now.' He rejoiced and leaped with joy, and suddenly disappeared. Not long after Mara left, the Buddha, at the Chapala Shrine, entered the samadhi of focused intention, relinquished his life, and ceased to dwell in the world. At that time, the earth shook greatly, and all the people of the country were terrified, their hair stood on end. The Buddha emitted a great light, illuminating endlessly, and in the dark places, all were bathed in light, and each could see each other. At that time, the World Honored One spoke in verse: 'In the midst of the two paths of existence and non-existence, I now relinquish the conditioned; with my mind focused on samadhi, like a bird emerging from its egg.' At that time, the Venerable Ananda was startled and his hair stood on end. He hurried to the Buddha, bowed his head to his feet, and stood to one side, reporting to the Buddha, 'How strange! World Honored One! The earth is shaking so violently, what is the cause of this?' The Buddha told Ananda, 'There are eight causes for the earth to shake in the world. What are the eight? The earth is on water, the water rests on wind, the wind rests on space, and sometimes a great wind arises in space, which disturbs the great water, and when the great water is disturbed, the whole earth shakes. This is the first. Secondly, Ananda! Sometimes, monks, nuns, and great honored gods who have attained the Way, observing that the nature of water is greater and the nature of earth is less, want to test their own power, and then the whole earth shakes. This is the second. Thirdly, Ananda! If a Bodhisattva descends from the Tushita Heaven into his mother's womb, with focused mindfulness and without confusion, the earth shakes greatly. This is the third. Fourthly, Ananda! When a Bodhisattva first emerges from his mother's womb, born from the right side, with focused mindfulness and without confusion, then the whole earth shakes. This is the fourth. Fifthly, Ananda! When a Bodhisattva first attains unsurpassed perfect enlightenment, at that time, the earth shakes greatly. This is the fifth. Sixthly, Ananda! When the Buddha first attains the Way and turns the unsurpassed Dharma wheel, which cannot be turned by Mara, or Mara's followers, gods, ascetics, Brahmins, gods, or people of the world, then the whole earth shakes. This is the sixth. Seventhly, Ananda! When the Buddha's teachings are about to end, with focused mindfulness and without confusion, wanting to relinquish his life, then the whole earth shakes. This is the seventh. Eighthly, Ananda! When the Tathagata enters Nirvana in the realm of Nirvana without remainder, the earth shakes greatly. This is the eighth. Because of these eight causes, the earth shakes greatly.' At that time, the World Honored One spoke in verse: 'The unsurpassed two-legged honored one, the great ascetic who illuminates the world; Ananda asks the heavenly teacher, what is the cause of the earth shaking? The Tathagata speaks with a compassionate voice, a sound like the Kalavinka bird; I will tell you, listen, the reasons for the earth shaking. The earth rests on water, the water rests on wind; if a wind arises in space, then the earth shakes greatly. Monks and nuns, wanting to test their spiritual powers; mountains, seas, all plants and trees, the earth all shake. The gods, including Indra and Brahma, intending to move the earth; mountains, seas, all ghosts and spirits, the earth shakes. The Bodhisattva, the two-legged honored one, with a hundred blessings already complete; when he first enters his mother's womb, the earth shakes greatly. For ten months in his mother's womb, like a dragon lying on a mat; when he first emerges from the right side, then the earth shakes greatly. When the Buddha was a child, he extinguished the bonds of causes; when he attained the unsurpassed Way, the earth shook greatly. When he ascended to turn the Dharma wheel, in the Deer Park; with the power of the Way, he subdued Mara, then the earth shook greatly. The heavenly Mara frequently came to ask, urging the Buddha to enter Nirvana; when the Buddha relinquished his life, the earth shook greatly.'

人尊大導師，　　神仙盡後有； 難動而取滅，　　時地則大動。 凈眼說諸緣，　　地動八事動； 有此亦有餘，　　時地皆震動。」

佛說長阿含經卷第三

遊行經第二中

佛告阿難：「世有八眾。何謂八？一曰剎利眾，二曰婆羅門眾，三曰居士眾，四曰沙門眾，五曰四天王眾，六曰忉利天眾，七曰魔眾，八曰梵天眾。我自憶念：『昔者，往來與剎利眾坐起言語，不可稱數，以精進定力，在所能現。彼有好色，我色勝彼；彼有妙聲，我聲勝彼；彼辭我退，我不辭彼；彼所能說，我亦能說；彼所不能，我亦能說。』阿難！我廣為說法，示教利喜已，即于彼沒，彼不知我是天、是人？如是至梵天眾，往返無數，廣為說法，而莫知我誰？」

阿難白佛言：「甚奇！世尊！未曾有也，乃能成就如是。」

佛言：「如是微妙希有之法，阿難！甚奇！甚特！未曾有也，唯有如來能成此法。」

又告阿難：「如來能知受起、住、滅，想起、住、滅，觀起、住、滅，此乃如來甚奇甚特未曾有法，汝當受持。」

爾時，世尊告阿難：「俱詣香塔，在一樹下，敷座而坐。」

佛告阿難：「香塔左右現諸比丘，普敕令集講堂。」

阿難受教，宣令普集。阿難白佛：「大眾已集，唯聖知時。」

爾時，世尊即詣講堂，就座而坐，告諸比丘：「汝等當知我以此法自身作證，成最正覺，謂：『四念處、四意斷、四神足、四禪、五根、五力、七覺意、賢聖八道。』汝等宜當於此法中和同敬順，勿生諍訟，同一師受，同一水乳，於我法中宜勤受學，共相熾然，共相娛樂。比丘當知我於此法自身作證，布現於彼，謂：『《貫經》、《祇夜經》、《受記經》、《偈經》、《法句經》、《相應經》、《本緣經》、《天本經》、《廣經》、《未曾有經》、《證喻經》、《大教經》。』汝等當善受持，稱量分別，隨事修行。所以者何？如來不久，是后三月當般泥洹。」

諸比丘聞此語已，皆悉愕然，殞絕迷荒，自投于地，舉聲大呼曰：「一何駛哉！佛取滅度。一何痛哉！世間眼滅。我等於此，已為長衰。」或有比丘悲泣躄踴，宛轉㘁啕，不能自勝，猶如斬蛇，宛轉回遑，莫知所奉。

佛告諸比丘曰：「汝等且止，勿懷憂悲。天地人物，無生不終，欲使有為不變易者，無有是處。我亦先說恩愛無常，合會有離，身非己有，命不久存。」爾時，世尊以偈頌曰：

「我今自在，　　到安隱處； 和合大眾，　　為說此義。 吾年老矣，　　余命無幾； 所作已辦，　　今當舍壽。 念無放逸，　　比丘戒具； 自攝定意，　　守護其心。 若於我法，　　無放逸者； 能滅苦本，　　盡生老死。」

又告比丘：「吾今所以誡汝者何？天魔波旬向來請我：『佛意無慾，可般泥洹，今正是時，宜速滅度。』我言：『止！止！波旬！佛自知時，須我諸比丘集，乃至諸天普見神變。』波旬復言：『佛昔于郁鞞羅尼連禪河水邊，阿游波尼俱律樹下初成佛道，我時白佛：佛意無慾，可般泥洹，今正是時，宜速滅度。爾時，如來即報我言：止！止！波旬！我自知時。如來今者未取滅度，須我諸弟子集，乃至天人見神變化，乃取滅度。今者如來弟子已集，乃至天人見神變化，今正是時，宜可滅度。』我言：『止！止！波旬！佛自知時，不久住也，是后三月當般涅槃。』時，魔即念：『佛不虛言，今必滅度。』歡喜踴躍，忽然不現。魔去未久，即于遮波羅塔，定意三昧，捨命住壽。當此之時，地大震動，天人驚怖，衣毛為豎，佛放大光，徹照無窮，幽冥之處，莫不蒙明，各得相見

人尊敬偉大的導師，神仙最終也會逝去；難以動搖的事物也會走向滅亡，時空因此劇烈震動。 清凈的眼睛能看清萬物的因緣，大地的震動預示著八種變故；既有這些現象，也會有其他變故，時空都會震動。 佛陀說，在《長阿含經》第二卷中提到： 佛陀告訴阿難：『世間有八種羣體。哪八種呢？一是剎帝利眾，二是婆羅門眾，三是居士眾，四是沙門眾，五是四天王眾，六是忉利天眾，七是魔眾，八是梵天眾。我回憶過去，曾與剎帝利眾往來，坐臥交談，次數不可計數，憑藉精進的定力，我能隨處顯現。他們有美好的容貌，我的容貌勝過他們；他們有美妙的聲音，我的聲音勝過他們；他們言辭退縮，我不會退縮；他們能說的，我也能說；他們不能說的，我也能說。』阿難！我廣泛地為他們說法，開示教導，使他們歡喜，然後就在他們面前消失，他們不知道我是天人還是凡人？像這樣，我與梵天眾往來無數次，廣泛地為他們說法，他們也不知道我是誰？』 阿難對佛說：『真是太神奇了！世尊！從未有過這樣的事，您竟然能成就如此境界。』 佛說：『像這樣微妙稀有的法，阿難！真是太神奇了！太特別了！從未有過，只有如來才能成就這樣的法。』 又告訴阿難：『如來能知覺受的生起、住留、滅去，能知思想的生起、住留、滅去，能知觀想的生起、住留、滅去，這都是如來非常神奇、非常特別、從未有過的法，你應該受持。』 當時，世尊告訴阿難：『我們一起去香塔，在一棵樹下鋪設座位坐下。』 佛陀告訴阿難：『讓香塔周圍的比丘都出來，傳令讓他們到講堂集合。』 阿難接受教誨，傳令讓大家集合。阿難對佛說：『大眾已經集合完畢，只等世尊決定時間。』 當時，世尊來到講堂，坐下後，告訴眾比丘：『你們應當知道，我以自身證悟了此法，成就了最正覺，即：四念處、四意斷、四神足、四禪、五根、五力、七覺意、賢聖八道。』你們應當在此法中和睦相處，互相尊敬順從，不要產生爭執，接受同一位老師的教導，像水乳交融一樣，在我的法中勤奮學習，共同精進，共同快樂。比丘們應當知道，我以自身證悟了此法，並向你們宣說，即：《貫經》、《祇夜經》、《受記經》、《偈經》、《法句經》、《相應經》、《本緣經》、《天本經》、《廣經》、《未曾有經》、《證喻經》、《大教經》。你們應當好好受持，衡量分別，隨事修行。為什麼呢？因為如來不久就要涅槃了，就在三個月之後。』 眾比丘聽到這話，都驚愕不已，昏厥迷亂，跌倒在地，大聲呼喊：『怎麼這麼快啊！佛陀就要涅槃了。多麼痛苦啊！世間的眼睛就要熄滅了。我們從此以後，將長期衰敗。』有的比丘悲傷哭泣，跌跌撞撞，翻滾嚎啕，不能自持，就像被斬斷的蛇，翻滾回旋，不知所措。 佛陀告訴眾比丘：『你們先停下來，不要憂愁悲傷。天地萬物，沒有生而不死的，想要讓有為法不發生變化，是不可能的。我之前也說過，恩愛是無常的，相聚終將分離，身體不是自己擁有的，生命不會長久。』當時，世尊用偈頌說道： 『我現在自在，到達安穩之處；和合大眾，為你們說此道理。我已年老，餘下的生命不多了；該做的事已經做完，現在應當捨棄壽命。要記住不要放逸，比丘們要持守戒律；自我攝持，安定心意，守護自己的心。如果在我法中，不放逸的人；就能滅除痛苦的根源，最終擺脫生老病死。』 又告訴比丘：『我現在告誡你們的原因是什麼呢？天魔波旬之前來請我：『佛陀心無所欲，可以涅槃了，現在正是時候，應該儘快滅度。』我說：『住口！住口！波旬！佛陀自己知道時間，需要我的比丘們集合，乃至諸天都看到神變。』波旬又說：『佛陀您以前在郁鞞羅尼連禪河邊，阿游波尼俱律樹下初成佛道時，我當時就對佛陀說：佛陀心無所欲，可以涅槃了，現在正是時候，應該儘快滅度。』當時，如來就回答我說：住口！住口！波旬！我自知時。如來現在不取滅度，需要我的弟子們集合，乃至天人都看到神變變化，才取滅度。現在如來的弟子們已經集合，乃至天人都看到神變變化，現在正是時候，可以滅度了。』我說：『住口！住口！波旬！佛陀自己知道時間，不會久留的，三個月后將要涅槃。』當時，魔就想：『佛陀不會說謊，現在必定要滅度了。』歡喜雀躍，忽然消失不見。魔離開不久，我就在遮波羅塔，進入禪定三昧，捨棄生命，住于壽命。此時，大地劇烈震動，天人驚恐，汗毛豎立，佛陀放出大光明，照徹無邊，幽暗之處，無不光明，都能互相看見。

People respect the great teacher, even gods eventually pass away; what is difficult to move will also perish, and time and space will therefore shake violently. Pure eyes can see the causes and conditions of all things, and the earth's shaking indicates eight changes; with these phenomena, there will also be other changes, and time and space will all shake. The Buddha said, in the second volume of the 'Dirgha Agama Sutra': The Buddha told Ananda: 'There are eight groups in the world. What are the eight? First, the Kshatriya group; second, the Brahmin group; third, the householder group; fourth, the Shramana group; fifth, the Four Heavenly Kings group; sixth, the Trayastrimsha Heaven group; seventh, the Mara group; and eighth, the Brahma Heaven group. I recall the past, I used to interact with the Kshatriya group, sitting and talking, countless times. With the power of diligent concentration, I could manifest anywhere. They had beautiful appearances, my appearance surpassed theirs; they had wonderful voices, my voice surpassed theirs; their words would retreat, I would not retreat; what they could say, I could also say; what they could not say, I could also say.' Ananda! I extensively preached the Dharma to them, taught and guided them, made them happy, and then disappeared in front of them. They did not know whether I was a god or a human? Like this, I interacted with the Brahma Heaven group countless times, extensively preached the Dharma to them, and they did not know who I was?' Ananda said to the Buddha: 'It's truly amazing! World Honored One! There has never been such a thing, that you could achieve such a state.' The Buddha said: 'Such a subtle and rare Dharma, Ananda! It is truly amazing! It is so special! It has never happened before, only the Tathagata can achieve such a Dharma.' He also told Ananda: 'The Tathagata can know the arising, abiding, and ceasing of feelings; can know the arising, abiding, and ceasing of thoughts; can know the arising, abiding, and ceasing of observations. These are all very amazing, very special, and unprecedented Dharmas of the Tathagata, you should uphold them.' At that time, the World Honored One told Ananda: 'Let's go to the Fragrant Stupa together, and sit down under a tree.' The Buddha told Ananda: 'Let the monks around the Fragrant Stupa come out, and order them to gather in the lecture hall.' Ananda accepted the teaching and ordered everyone to gather. Ananda said to the Buddha: 'The assembly has gathered, only waiting for the World Honored One to decide the time.' At that time, the World Honored One came to the lecture hall, sat down, and told the monks: 'You should know that I have personally realized this Dharma, and achieved the most perfect enlightenment, namely: the Four Foundations of Mindfulness, the Four Right Exertions, the Four Supernatural Powers, the Four Dhyanas, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path.' You should live in harmony within this Dharma, respect and obey each other, do not create disputes, accept the teachings of the same teacher, like water and milk blending together, diligently study in my Dharma, advance together, and be happy together. Monks should know that I have personally realized this Dharma, and proclaimed it to you, namely: the 'Sutra of Threads', the 'Geya Sutra', the 'Sutra of Predictions', the 'Verse Sutra', the 'Dhammapada Sutra', the 'Samyukta Sutra', the 'Jataka Sutra', the 'Sutra of Heavenly Origins', the 'Extensive Sutra', the 'Unprecedented Sutra', the 'Sutra of Parables', and the 'Great Teaching Sutra'. You should uphold them well, measure and distinguish them, and practice accordingly. Why? Because the Tathagata will soon enter Nirvana, in three months.' When the monks heard this, they were all shocked, fainted and confused, fell to the ground, and cried out loudly: 'How fast it is! The Buddha is about to enter Nirvana. How painful it is! The eyes of the world are about to be extinguished. From now on, we will be in long-term decline.' Some monks were crying sadly, stumbling and rolling around, wailing and unable to control themselves, like a snake that has been cut, rolling and turning, not knowing what to do. The Buddha told the monks: 'You should stop for now, do not be sad and sorrowful. All things in heaven and earth, nothing is born without dying, it is impossible to make conditioned things not change. I have also said before that love is impermanent, gatherings will eventually separate, the body is not one's own, and life will not last long.' At that time, the World Honored One spoke in verses: 'I am now free, having reached a place of peace; gathering the assembly, to explain this truth to you. I am old, and my remaining life is not much; what needs to be done has been done, now I should give up my life. Remember not to be negligent, monks should uphold the precepts; restrain yourselves, settle your minds, and guard your hearts. If in my Dharma, those who are not negligent; can eliminate the root of suffering, and ultimately escape birth, old age, sickness, and death.' He also told the monks: 'What is the reason I am admonishing you now? The heavenly demon Mara came to ask me before: 'The Buddha's mind has no desires, you can enter Nirvana, now is the right time, you should quickly pass away.' I said: 'Stop! Stop! Mara! The Buddha knows the time himself, I need my monks to gather, and even the gods to see the divine transformations.' Mara also said: 'Buddha, when you first attained Buddhahood under the Ajapala Nigrodha tree by the Nairanjana River in Uruvela, I said to the Buddha at that time: Buddha, your mind has no desires, you can enter Nirvana, now is the right time, you should quickly pass away.' At that time, the Tathagata replied to me: Stop! Stop! Mara! I know the time myself. The Tathagata will not enter Nirvana now, I need my disciples to gather, and even the gods to see the divine transformations, then I will enter Nirvana. Now the Tathagata's disciples have gathered, and even the gods have seen the divine transformations, now is the right time, you can pass away.' I said: 'Stop! Stop! Mara! The Buddha knows the time himself, I will not stay long, I will enter Nirvana in three months.' At that time, Mara thought: 'The Buddha does not lie, he must be entering Nirvana now.' He was joyful and excited, and suddenly disappeared. Not long after Mara left, I entered Samadhi at the Chapala Stupa, gave up my life, and dwelt in life. At this time, the earth shook violently, the gods were terrified, their hair stood on end, the Buddha emitted great light, illuminating endlessly, and in the dark places, all were illuminated, and they could see each other.

。我時頌曰：

「『有無二行中，　　吾今舍有為； 內專三昧定，　　如鳥出於卵。』」

爾時，賢者阿難即從座起，偏袒右肩，右膝著地，長跪叉手白佛言：「唯愿世尊留住一劫，勿取滅度，慈愍眾生，饒益天人。」

爾時，世尊默然不對，如是三請，佛告阿難：「汝信如來正覺道不？」

對曰：「唯然！實信。」

佛言：「汝若信者，何故三來觸嬈我為？汝親從佛聞，親從佛受：諸有能修四神足，多修習行，常念不忘，在意所欲，可得不死一劫有餘。佛四神足已多習行，專念不忘，在意所欲，可止不死一劫有餘，為世除冥，多所饒益，天人獲安。爾時，何不重請，使不滅度？再聞尚可，乃至三聞，猶不勸請留住一劫，一劫有餘，為世除冥，多所饒益，天人獲安。今汝方言，豈不愚耶？吾三現相，汝三默然，汝于爾時，何不報我：『如來可止一劫，一劫有餘，為世除冥，多所饒益。』且止！阿難！吾已舍性命，已棄已吐，欲使如來自違言者，無有是處。譬如豪貴長者，吐食于地，寧當復有肯還取食不？」

對曰：「不也。」

「如來亦然，已舍已吐，豈當復自還食言乎？」

佛告阿難俱詣庵婆羅村，即嚴衣缽，與諸大眾侍從世尊，路由跋祇到庵婆羅村，在一山林。爾時，世尊為諸大眾說戒、定、慧。修戒獲定，得大果報；修定獲智，得大果報；修智心凈，得等解脫，盡於三漏——欲漏、有漏、無明漏。已得解脫，生解脫智：生死已盡，梵行已立，所作已辦，不受後有。

爾時，世尊于庵婆羅村，隨宜住已。

佛告阿難：「汝等皆嚴！當詣瞻婆村、揵茶村、婆梨婆村及詣負彌城。」對曰：「唯然！」即嚴衣缽，與諸大眾侍從世尊，路由跋祇漸至他城，于負彌城北，止尸舍婆林。

佛告諸比丘：「當與汝等說四大教法，諦聽！諦聽！善思念之。」

諸比丘言：「唯然！世尊！愿樂欲聞。」

「何謂為四？若有比丘作如是言：『諸賢！我于彼村、彼城、彼國，躬從佛聞，躬受是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依律、依法究其本末。若其所言非經、非律、非法，當語彼言：『佛不說此，汝謬受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫受持，莫為人說，當捐舍之。』若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐舍。』此為第一大教法也。

「複次，比丘作如是言：『我于彼村、彼城、彼國，和合眾僧、多聞耆舊，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末，若其所言非經、非律、非法者，當語彼言：『佛不說此，汝于彼眾謬聽受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫持此，莫為人說，當捐舍之。』若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以者何？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐舍。』此為第二大教法也。

「複次，比丘作如是言：『我于彼村、彼城、彼國，眾多比丘持法、持律、持律儀者，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末。若其所言非經、非律、非法者，當語彼言：『佛不說此，汝于眾多比丘謬聽受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫受持，莫為人說，當捐舍之。』若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐舍。』是為第三大教法也

我當時吟誦道： 『在有和無這兩種狀態中，我如今捨棄有為； 內心專注於三昧禪定，就像鳥兒破殼而出。』 當時，賢者阿難立即從座位上站起來，袒露右肩，右膝跪地，長跪合掌對佛說：『唯愿世尊能夠住世一劫，不要進入涅槃，慈悲憐憫眾生，饒益天人和世人。』 當時，世尊沉默不語，沒有回答。這樣請求了三次，佛才告訴阿難：『你相信如來所證悟的真理嗎？』 阿難回答說：『是的！我確實相信。』 佛說：『如果你相信，為什麼還要三番五次地來打擾我呢？你親自從佛陀這裡聽到，親自從佛陀這裡接受教誨：凡是能夠修習四神足，勤加修習，常常憶念不忘，心意所向，就可以不死一劫以上。佛陀的四神足已經修習純熟，專心憶念不忘，心意所向，可以停止不死一劫以上，為世間除去黑暗，多所饒益，使天人和世人獲得安寧。當時，你為什麼不再次請求，使我不進入涅槃呢？再聽一次尚可，乃至聽三次，你仍然不勸請我住世一劫，一劫以上，為世間除去黑暗，多所饒益，使天人和世人獲得安寧。現在你才說這些，難道不愚蠢嗎？我三次顯現暗示，你三次都沉默不語，你當時為什麼不告訴我：『如來可以住世一劫，一劫以上，為世間除去黑暗，多所饒益。』算了！阿難！我已經捨棄了性命，已經拋棄了，想要讓如來違背自己說過的話，這是不可能的。譬如豪門貴族的長者，把吃過的食物吐在地上，難道還會有人願意再撿起來吃嗎？』 阿難回答說：『不會的。』 『如來也是這樣，已經捨棄了，難道還會再自己吃回去嗎？』 佛陀告訴阿難，一起前往庵婆羅村。於是整理好衣缽，與眾弟子一起跟隨世尊，從跋祇前往庵婆羅村，在一片山林中停留。當時，世尊為大眾宣說戒、定、慧。修持戒律可以獲得禪定，得到大的果報；修持禪定可以獲得智慧，得到大的果報；修持智慧可以使心清凈，得到徹底的解脫，斷盡三種煩惱——欲漏、有漏、無明漏。已經得到解脫，生起解脫的智慧：生死已經終結，清凈的修行已經建立，該做的已經完成，不再有來世的生命。 當時，世尊在庵婆羅村，隨意住了一段時間。 佛陀告訴阿難：『你們都準備好！我們應當前往瞻婆村、揵茶村、婆梨婆村以及負彌城。』阿難回答說：『是的！』於是整理好衣缽，與眾弟子一起跟隨世尊，從跋祇逐漸到達其他城市，在負彌城北邊的尸舍婆林停留。 佛陀告訴眾比丘：『我將為你們宣說四大教法，仔細聽！仔細聽！好好思考。』 眾比丘說：『是的！世尊！我們很樂意聽聞。』 『什麼是四大教法呢？如果有比丘這樣說：『諸位賢者！我曾在某村、某城、某國，親自從佛陀那裡聽到，親自接受了這些教誨。』從他那裡聽到的人，不應該不相信，也不應該詆譭，應當根據經典來推究其真偽，依據戒律、佛法來探究其本末。如果他所說的不符合經典、戒律、佛法，應當告訴他說：『佛陀沒有這樣說過，你是不是錯誤地接受了？之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相違背。賢士！你不要接受它，不要為別人宣說，應當捨棄它。』如果他所說的符合經典、戒律、佛法，應當告訴他說：『你所說的是佛陀真實所說的，之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相符合。賢士！你應當接受它，廣泛地為別人宣說，不要捨棄它。』這是第一大教法。 『其次，如果有比丘這樣說：『我曾在某村、某城、某國，從和合的僧團、多聞耆舊那裡，親自聽到，親自接受了這些佛法、戒律、教誨。』從他那裡聽到的人，不應該不相信，也不應該詆譭，應當根據經典來推究其真偽，依據佛法、戒律來探究其本末。如果他所說的不符合經典、戒律、佛法，應當告訴他說：『佛陀沒有這樣說過，你是不是在僧團中錯誤地聽受了？之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相違背。賢士！你不要持有它，不要為別人宣說，應當捨棄它。』如果他所說的符合經典、戒律、佛法，應當告訴他說：『你所說的是佛陀真實所說的，之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相符合。賢士！你應當接受它，廣泛地為別人宣說，不要捨棄它。』這是第二大教法。 『其次，如果有比丘這樣說：『我曾在某村、某城、某國，從眾多持法、持律、持律儀的比丘那裡，親自聽到，親自接受了這些佛法、戒律、教誨。』從他那裡聽到的人，不應該不相信，也不應該詆譭，應當根據經典來推究其真偽，依據佛法、戒律來探究其本末。如果他所說的不符合經典、戒律、佛法，應當告訴他說：『佛陀沒有這樣說過，你是不是在眾多比丘那裡錯誤地聽受了？之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相違背。賢士！你不要接受它，不要為別人宣說，應當捨棄它。』如果他所說的符合經典、戒律、佛法，應當告訴他說：『你所說的是佛陀真實所說的，之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相符合。賢士！你應當接受它，廣泛地為別人宣說，不要捨棄它。』這是第三大教法。

At that time, I recited this verse: 'Among the two paths of existence and non-existence, I now abandon existence; Internally focusing on samadhi meditation, like a bird emerging from its egg.' Then, the venerable Ananda immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 'May the World Honored One remain for an eon, do not enter Nirvana, have compassion on all beings, and benefit gods and humans.' At that time, the World Honored One remained silent and did not respond. After this request was made three times, the Buddha said to Ananda, 'Do you believe in the Tathagata's enlightenment?' Ananda replied, 'Yes! I truly believe.' The Buddha said, 'If you believe, why do you come to disturb me three times? You have personally heard from the Buddha, personally received the teachings from the Buddha: those who can cultivate the four bases of spiritual power, practice them diligently, constantly remember them without forgetting, and have their minds set on what they desire, can live for more than an eon. The Buddha's four bases of spiritual power have been cultivated thoroughly, with focused remembrance without forgetting, and with the mind set on what is desired, he can stop from dying for more than an eon, remove darkness from the world, greatly benefit, and bring peace to gods and humans. At that time, why did you not request again, so that I would not enter Nirvana? Even hearing it once more is acceptable, and even after hearing it three times, you still did not urge me to remain for an eon, more than an eon, to remove darkness from the world, greatly benefit, and bring peace to gods and humans. Now you say this, is it not foolish? I showed three signs, and you remained silent three times. At that time, why did you not tell me: 'The Tathagata can remain for an eon, more than an eon, to remove darkness from the world, and greatly benefit.' Enough! Ananda! I have already given up my life, already discarded it, and to make the Tathagata go against his own words is impossible. For example, if a wealthy elder spits out food on the ground, would anyone be willing to pick it up and eat it again?' Ananda replied, 'No, they would not.' 'The Tathagata is the same, having already discarded it, how could he eat his own words again?' The Buddha told Ananda to go to the Ambara village together. Then, they prepared their robes and bowls, and with the assembly of disciples, followed the World Honored One, traveling from Vajji to the Ambara village, and stayed in a forest. At that time, the World Honored One taught the assembly about precepts, concentration, and wisdom. By practicing precepts, one obtains concentration, and receives great rewards; by practicing concentration, one obtains wisdom, and receives great rewards; by practicing wisdom, the mind becomes pure, and one obtains complete liberation, ending the three outflows—the outflow of desire, the outflow of existence, and the outflow of ignorance. Having obtained liberation, the wisdom of liberation arises: birth and death have ended, pure practice has been established, what needed to be done has been completed, and there will be no future existence. At that time, the World Honored One stayed in the Ambara village as he pleased. The Buddha told Ananda, 'You all prepare! We should go to the villages of Champa, Khanda, and Bharibha, and to the city of Bhumi.' Ananda replied, 'Yes!' Then, they prepared their robes and bowls, and with the assembly of disciples, followed the World Honored One, gradually reaching other cities from Vajji, and stopped at the Shishapa forest north of the city of Bhumi. The Buddha told the monks, 'I will now explain the four great teachings to you. Listen carefully! Listen carefully! Think about them well.' The monks said, 'Yes! World Honored One! We are eager to hear.' 'What are the four? If a monk says, 'Venerable ones! In that village, that city, that country, I personally heard from the Buddha, and personally received these teachings.' Those who hear from him should not disbelieve, nor should they criticize, but should examine the truth based on the scriptures, and investigate the origin and end based on the precepts and the Dharma. If what he says does not conform to the scriptures, precepts, or Dharma, they should tell him, 'The Buddha did not say this, did you receive it incorrectly? The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier contradicts the Dharma. Venerable one! Do not accept it, do not preach it to others, and should abandon it.' If what he says conforms to the scriptures, precepts, and Dharma, they should tell him, 'What you said is truly what the Buddha said. The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier is in accordance with the Dharma. Venerable one! You should accept it, widely preach it to others, and do not abandon it.' This is the first great teaching. 'Furthermore, if a monk says, 'In that village, that city, that country, from the harmonious Sangha, the learned elders, I personally heard, and personally received these Dharma, precepts, and teachings.' Those who hear from him should not disbelieve, nor should they criticize, but should examine the truth based on the scriptures, and investigate the origin and end based on the Dharma and precepts. If what he says does not conform to the scriptures, precepts, or Dharma, they should tell him, 'The Buddha did not say this, did you hear it incorrectly in the Sangha? The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier contradicts the Dharma. Venerable one! Do not hold onto it, do not preach it to others, and should abandon it.' If what he says conforms to the scriptures, precepts, and Dharma, they should tell him, 'What you said is truly what the Buddha said. The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier is in accordance with the Dharma. Venerable one! You should accept it, widely preach it to others, and do not abandon it.' This is the second great teaching. 'Furthermore, if a monk says, 'In that village, that city, that country, from many monks who uphold the Dharma, uphold the precepts, and uphold the monastic code, I personally heard, and personally received these Dharma, precepts, and teachings.' Those who hear from him should not disbelieve, nor should they criticize, but should examine the truth based on the scriptures, and investigate the origin and end based on the Dharma and precepts. If what he says does not conform to the scriptures, precepts, or Dharma, they should tell him, 'The Buddha did not say this, did you hear it incorrectly from many monks? The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier contradicts the Dharma. Venerable one! Do not accept it, do not preach it to others, and should abandon it.' If what he says conforms to the scriptures, precepts, and Dharma, they should tell him, 'What you said is truly what the Buddha said. The reason for this is that I rely on the scriptures, precepts, and Dharma, and what you said earlier is in accordance with the Dharma. Venerable one! You should accept it, widely preach it to others, and do not abandon it.' This is the third great teaching.'

　　「複次，比丘作如是言：『我于彼村、彼城、彼國，一比丘持法、持律、持律儀者，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末。若所言非經、非律、非法者，當語彼言：『佛不說此，汝於一比丘所謬聽受耶！所以然者？我依諸經、依法、依律，汝先所言，與法相違。賢士！汝莫受持，莫為人說，當捐舍之。』若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！當勤受持，廣為人說，慎勿捐舍。』是為第四大教法也。」

爾時，世尊于負彌城隨宜住已，告賢者阿難俱詣波婆城，對曰：「唯然！」即嚴衣缽，與諸大眾侍從世尊，路由末羅至波婆城阇頭園中。時，有工師子，名曰周那，聞佛從彼末羅來至此城，即自嚴服，至世尊所，頭面禮足，在一面坐。時，佛漸為周那說法正化，示教利喜，周那聞佛說法，信心歡喜，即請世尊明日舍食。時，佛默然受請。周那知佛許可，即從座起，禮佛而歸。尋于其夜供設飯食，明日時到，唯聖知時。

爾時，世尊法服持缽，大眾圍繞，往詣其舍，就座而坐。是時，周那尋設飲食，供佛及僧，別煮栴檀樹耳，世所奇珍，獨奉世尊。

佛告周那：「勿以此耳與諸比丘。」周那受教，不敢輒與。時，彼眾中有一長老比丘，晚暮出家，于其座上以余器取。

爾時，周那見眾食訖，併除缽器，行澡水畢，即于佛前以偈問曰：

「敢問大聖智，　　正覺二足尊， 善御上調伏，　　世有幾沙門？」

爾時，世尊以偈答曰：

「如汝所問者，　　沙門凡有四； 志趣各不同，　　汝當識別之。 一行道殊勝，　　二善說道義， 三依道生活，　　四為道作穢。 何謂道殊勝？　　善說于道義， 依道而生活，　　有為道作穢？ 能度恩愛刺，　　入涅槃無疑； 超越天人路，　　說此道殊勝。 善解第一義，　　說道無垢穢； 慈仁決眾疑，　　是為善說道。 善敷演法句，　　依道以自生； 遙望無垢場，　　名依道生活。 內懷于奸邪，　　外像如清白； 虛誑無誠實，　　此為道作穢。 云何善惡俱？　　凈與不凈雜， 相似現外好，　　如銅為金涂。 俗人遂見此，　　謂聖智弟子， 餘者不盡爾，　　勿舍清凈信。 一人持大眾，　　內濁而外清； 現閉奸邪跡，　　而實懷放蕩。 勿視外容貌，　　卒見便親敬； 現閉奸邪跡，　　而實懷放蕩。」

爾時，周那取一小座于佛前坐，佛漸為說法。示教利喜已，大眾圍繞，侍從而還。中路止一樹下，告阿難言：「吾患背痛，汝可敷座。」對曰：「唯然！」尋即敷座，世尊止息。時，阿難又敷一小座于佛前坐。

佛告阿難：「曏者周那無悔恨意耶？設有此意，為由何生？」

阿難白佛言：「周那設供，無有福利。所以者何？如來最後于其舍食便取涅槃。」

佛告阿難：「勿作是言！勿作是言！今者周那為獲大利，為得壽命，得色，得力，得善名譽，生多財寶，死得生天，所欲自然。所以者何？佛初成道能施食者，佛臨滅度能施食者，此二功德正等無異。汝今可往語彼周那：『我親從佛聞，親受佛教，周那設食，今獲大利，得大果報

現代漢語譯本：『再者，比丘應當這樣說：』我曾在那個村莊、那個城市、那個國家，親耳從一位持法、持律、持戒的比丘那裡聽聞，親自接受了這些法、律、教誨。』對於從他那裡聽來的，不應該不相信，也不應該詆譭，應當根據各種經典來推究其虛實，依照佛法、戒律來探究其根本。如果所說的不符合經典、戒律、佛法，就應當告訴他：』佛陀沒有這樣說過，你是不是從某位比丘那裡錯誤地聽受了？』之所以這樣說，是因為我依據經典、佛法、戒律，你先前所說的，與佛法相違背。賢士！你不要接受奉持，不要為他人宣說，應當捨棄它。』如果他所說的符合經典、戒律、佛法，就應當告訴他：』你所說的是真正的佛陀所說，之所以這樣說，是因為我依據經典、戒律、佛法，你先前所說的，與佛法相符合。賢士！應當勤奮接受奉持，廣泛為他人宣說，千萬不要捨棄。』這就是第四條大教法。 當時，世尊在負彌城隨意住了一段時間后，告訴賢者阿難一同前往波婆城，阿難回答說：『遵命！』於是整理好衣缽，與眾多弟子侍奉世尊，從末羅一路前往波婆城的阇頭園。當時，有一位工匠名叫周那，聽說佛陀從末羅來到這座城市，就自己整理好衣著，來到世尊那裡，頂禮佛足，在一旁坐下。當時，佛陀逐漸為周那說法教化，開示教導，使他歡喜。周那聽聞佛陀說法，信心歡喜，就邀請世尊明天到他家接受供養。當時，佛陀默然接受了邀請。周那知道佛陀允許了，就從座位起身，禮拜佛陀后離去。隨即在那天晚上準備了飯食，第二天時間到了，只有聖者知道時間。 當時，世尊穿著法衣，拿著缽，被大眾圍繞著，前往周那的住所，就座而坐。這時，周那隨即準備了飲食，供養佛陀和僧眾，另外煮了世間罕見的珍品栴檀樹耳，單獨供奉世尊。 佛陀告訴周那：』不要把這樹耳給其他比丘。』周那接受教誨，不敢隨便給。當時，僧眾中有一位年長的比丘，是晚年出家的，在他的座位上用其他器皿取用了樹耳。 當時，周那看到大家吃完飯，收拾好缽器，洗完手后，就在佛陀面前用偈語問道： 『敢問大聖智，正覺二足尊，善御上調伏，世有幾沙門？』 當時，世尊用偈語回答說： 『如你所問的，沙門共有四種；志向和追求各不相同，你應當辨別清楚。第一種是修行殊勝，第二種是善於宣說道義，第三種是依道生活，第四種是為道作污穢。什麼是修行殊勝？善於宣說道義，依道而生活，有為道作污穢？能度過恩愛之刺，進入涅槃無疑；超越天人之路，這叫做修行殊勝。善於理解第一義，宣說道義沒有污垢；慈悲仁愛，決斷眾人的疑惑，這叫做善於宣說道義。善於闡述佛法，依道而生活；遙望無垢的境界，這叫做依道生活。內心懷有奸邪，外表卻像清白；虛偽不誠實，這就是為道作污穢。為什麼說善惡混雜？清凈與不凈混雜在一起，外表看起來很好，就像用銅鍍上金子一樣。世俗之人看到這種情況，就認為他們是聖賢的弟子，但其餘的人並非如此，不要捨棄清凈的信仰。有的人表面上清凈，內心卻污濁；表面上隱藏奸邪的行跡，實際上卻放蕩不羈。不要只看外表，就輕易地親近敬重；表面上隱藏奸邪的行跡，實際上卻放蕩不羈。』 當時，周那取了一個小座位在佛陀面前坐下，佛陀逐漸為他說法。開示教導，使他歡喜后，大眾圍繞著，侍奉著佛陀返回。在半路上，停在一棵樹下，告訴阿難說：』我背痛，你鋪個座位。』阿難回答說：』遵命！』隨即鋪好座位，世尊休息。當時，阿難又在佛陀面前鋪了一個小座位坐下。 佛陀告訴阿難：』剛才周那沒有悔恨之意吧？如果有這種想法，會因為什麼而產生呢？』 阿難對佛陀說：』周那的供養，沒有福報。為什麼呢？因為如來最後在他家吃飯後就進入涅槃了。』 佛陀告訴阿難：』不要這樣說！不要這樣說！現在周那獲得了大利益，獲得了壽命、色身、力量、好名聲，生出許多財寶，死後能夠昇天，一切願望都能實現。為什麼呢？佛陀初成道時能夠供養的人，佛陀臨近涅槃時能夠供養的人，這兩種功德是完全相等沒有差別的。你現在可以去告訴周那：』我親自從佛陀那裡聽聞，親自接受佛陀的教誨，周那的供養，現在獲得了大利益，得到了大果報。』

English version: 'Furthermore, a bhikkhu should say: 'In that village, that city, that country, I personally heard from a bhikkhu who upholds the Dharma, the Vinaya, and the precepts, and I personally received this Dharma, this Vinaya, this teaching.' What is heard from him should not be disbelieved, nor should it be disparaged. One should examine its truth and falsehood according to the scriptures, and investigate its origin and end according to the Dharma and the Vinaya. If what is said is not in accordance with the scriptures, the Vinaya, or the Dharma, one should tell him: 'The Buddha did not say this. Did you mistakenly hear and receive it from a certain bhikkhu?' The reason for this is that, based on the scriptures, the Dharma, and the Vinaya, what you said earlier contradicts the Dharma. Good sir, do not accept and uphold it, do not preach it to others, and should abandon it.' If what he says is in accordance with the scriptures, the Vinaya, and the Dharma, one should tell him: 'What you said is truly what the Buddha said. The reason for this is that, based on the scriptures, the Vinaya, and the Dharma, what you said earlier is in accordance with the Dharma. Good sir, you should diligently accept and uphold it, widely preach it to others, and never abandon it.' This is the fourth great teaching. At that time, after the World Honored One had stayed in the city of Bhumi for a while, he told the venerable Ananda to go to the city of Pava together. Ananda replied: 'Yes, sir!' Then, he arranged his robes and bowl, and together with the multitude of disciples, they accompanied the World Honored One, traveling from Mala to the Jeta Grove in the city of Pava. At that time, there was a craftsman named Cunda, who heard that the Buddha had come to this city from Mala. He then dressed himself properly and went to the World Honored One, bowed at his feet, and sat down on one side. At that time, the Buddha gradually preached the Dharma to Cunda, teaching and guiding him, and making him happy. Cunda, hearing the Buddha's teaching, was filled with faith and joy, and invited the World Honored One to accept his offering of food at his house the next day. The Buddha then silently accepted the invitation. Cunda, knowing that the Buddha had agreed, rose from his seat, bowed to the Buddha, and left. He then prepared food that night, and the next day, when the time came, only the holy ones knew the time. At that time, the World Honored One, wearing his Dharma robes and carrying his bowl, surrounded by the multitude, went to Cunda's house and sat down. Then, Cunda immediately prepared food and offered it to the Buddha and the Sangha, and separately cooked the rare and precious sandalwood tree ear, offering it exclusively to the World Honored One. The Buddha told Cunda: 'Do not give this tree ear to the other bhikkhus.' Cunda accepted the teaching and did not dare to give it to them. At that time, there was an elder bhikkhu in the assembly, who had ordained late in life, and he took some of the tree ear with another utensil at his seat. At that time, Cunda, seeing that everyone had finished eating, had cleared away the bowls, and had finished washing their hands, then asked the Buddha in verse: 'I dare to ask the great sage of wisdom, the perfectly enlightened two-legged one, who is skilled in guiding and subduing, how many shramanas are there in the world?' At that time, the World Honored One answered in verse: 'As you have asked, there are four kinds of shramanas; their aspirations and pursuits are different, you should distinguish them clearly. The first is superior in practice, the second is good at expounding the meaning of the Dharma, the third lives according to the Dharma, and the fourth defiles the Dharma. What is superior in practice? Good at expounding the meaning of the Dharma, living according to the Dharma, and defiling the Dharma? Able to cross the thorns of love and enter Nirvana without doubt; transcending the path of gods and humans, this is called superior in practice. Good at understanding the ultimate meaning, expounding the Dharma without defilement; compassionate and kind, resolving the doubts of the people, this is called good at expounding the Dharma. Good at explaining the Dharma, living according to the Dharma; looking towards the realm of no defilement, this is called living according to the Dharma. Harboring deceit in the heart, but appearing pure on the outside; false and insincere, this is defiling the Dharma. Why is it said that good and evil are mixed? Purity and impurity are mixed together, appearing good on the outside, like copper plated with gold. Worldly people, seeing this, think they are disciples of the sages, but the rest are not like this, do not abandon pure faith. Some people are pure on the outside, but impure on the inside; they hide their deceitful actions, but are actually unrestrained. Do not judge by appearances, and easily become close and respectful; they hide their deceitful actions, but are actually unrestrained.' At that time, Cunda took a small seat and sat in front of the Buddha, and the Buddha gradually preached the Dharma to him. After teaching and guiding him, and making him happy, the multitude surrounded and accompanied the Buddha back. On the way, they stopped under a tree, and the Buddha told Ananda: 'My back hurts, you can spread out a seat.' Ananda replied: 'Yes, sir!' Then, he immediately spread out a seat, and the World Honored One rested. At that time, Ananda also spread out a small seat in front of the Buddha and sat down. The Buddha told Ananda: 'Just now, Cunda did not have any regrets, did he? If he had such thoughts, what would cause them?' Ananda said to the Buddha: 'Cunda's offering has no merit. Why? Because the Tathagata entered Nirvana after eating at his house for the last time.' The Buddha told Ananda: 'Do not say that! Do not say that! Now Cunda has obtained great benefit, obtained longevity, form, strength, good reputation, produced much wealth, and after death, he will be reborn in heaven, and all his wishes will be fulfilled. Why? The person who can offer food when the Buddha first attained enlightenment, and the person who can offer food when the Buddha is about to enter Nirvana, these two merits are exactly equal and without difference. You can now go and tell Cunda: 'I personally heard from the Buddha, and personally received the Buddha's teaching, Cunda's offering has now obtained great benefit, and has received great rewards.'

。』」

時，阿難承佛教旨，即詣彼所，告周那曰：「我親從佛聞，親從佛受教，周那設食，今獲大利，得大果報。所以然者？佛初得道能飯食者，及臨滅度能飯食者，此二功德正等無異。」

周那舍食已，　　始聞如此言； 如來患甚篤，　　壽行今將訖。 雖食栴檀耳，　　而患猶更增； 抱病而涉路，　　漸向拘夷城。

爾時，世尊即從座起，小復前行，詣一樹下，又告阿難：「吾背痛甚，汝可敷座。」

對曰：「唯然！」尋即敷座，如來止息。阿難禮佛足已，在一面坐。

時，有阿羅漢弟子，名曰福貴，于拘夷那竭城向波婆城，中路見佛在一樹下，容貌端正，諸根寂定，得上調意第一寂滅。譬如大龍，亦如澄水，清凈無穢，見已歡喜，善心生焉。即到佛所，頭面禮足，在一面坐，而白佛言：「世尊！出家之人在清凈處，慕樂閑居，甚奇特也。有五百乘車經過其邊，而不聞見，我師一時在拘夷那竭城、波婆城，二城中間道側樹下，靜默而坐，時有五百乘車經過其邊，車聲轟轟覺而不聞。是時，有人來問我師：『向群車過，寧見不耶？』對曰：『不見！』又問：『聞耶？』對曰：『不聞！』又問：『汝在此耶？在余處耶？』答曰：『在此！』又問：『汝醒悟耶？』答曰：『醒悟！』又問：『汝為覺寐？』答曰：『不寐！』彼人默唸：『是希有也！出家之人專精乃爾，車聲轟轟覺而不聞。』即語我師曰：『向有五百乘車從此道過，車聲振動，尚自不聞，豈他聞哉！』即為作禮，歡喜而去。」

佛告福貴：「我今問汝，隨意所答，群車振動覺而不聞，雷動天地覺而不聞，何者為難？」

福貴白佛言：「千萬車聲，豈等雷電？不聞車聲未足為難，雷動天地覺而不聞，斯乃為難。」

佛告福貴：「我於一時游阿越村，在一草廬。時有異云暴起，雷電霹靂，殺四特牛、耕者兄弟二人，人眾大聚。時，我出草廬，彷徉經行，彼大眾中有一人來至我所，頭面禮足，隨我經行，我知而故問：『彼大眾聚何所為耶？』其人即問：『佛向在何所？為覺寐耶？』答曰：『在此！時，不寐也。』其人亦嘆希聞得定如佛者也，雷電霹靂，聲聒天地，而獨寂定覺而不聞。乃白佛言：『向有異云暴起，雷電霹靂，殺四特牛、耕者兄弟二人，彼大眾聚，其正為此。』其人心悅即得法喜，禮佛而去。」

爾時，福貴被二黃疊，價直百千，即從座起，長跪叉手而白佛言：「今以此疊奉上世尊，愿垂納受。」

佛告福貴：「汝以一疊施我，一施阿難。」爾時，福貴承佛教旨，一奉如來，一施阿難。佛愍彼故，即為納受。時，福貴禮佛足已，於一面坐，佛漸為說法，示教利喜：施論、戒論、生天之論，欲為大患、不凈、穢污，上漏為礙，出要為上。

時，佛知福貴意，歡喜柔軟，無諸蓋、纏，易可開化，如諸佛常法，即為福貴說苦聖諦，苦集、苦滅、苦出要諦。時，福貴信心清凈，譬如凈潔白疊，易為受色，即于座上遠塵離垢，諸法法眼生，見法得法，決定正住，不墮惡道，成就無畏，而白佛言：「我今歸依佛！歸依法！歸依僧！唯愿如來聽我于正法中為優婆塞，自今已后，盡壽不殺、不盜、不淫、不欺、不飲酒，唯愿世尊聽我于正法中為優婆塞。」

又白佛言：「世尊！游化若詣波婆城，唯愿屈意過貧聚中

當時，阿難領受佛的旨意，立即前往周那那裡，告訴周那說：『我親自從佛那裡聽到，親自從佛那裡接受教誨，周那的供養，今天獲得了巨大的利益，得到了巨大的果報。這是因為，佛陀初次得道時接受的供養，以及臨近涅槃時接受的供養，這兩者的功德是完全相等，沒有差別的。』 周那捨棄食物后，才聽到這樣的話；如來的病情非常嚴重，壽命即將終結。雖然吃了旃檀耳，但病情反而更加嚴重；他抱病趕路，漸漸向拘夷城走去。 這時，世尊就從座位上站起來，稍微向前走了一段路，到了一棵樹下，又告訴阿難說：『我的背痛得很厲害，你鋪個座位吧。』 阿難回答說：『是！』隨即鋪好座位，如來就休息了。阿難向佛行禮后，在一旁坐下。 當時，有一位名叫福貴的阿羅漢弟子，從拘夷那竭城前往波婆城，在途中看到佛在一棵樹下，容貌端正，諸根寂靜，達到了最上等的調伏意念的寂滅境界。就像一條大龍，又像清澈的水，清凈沒有污穢，看到後心生歡喜，善心也隨之產生。他立即來到佛的面前，頭面禮足，在一旁坐下，對佛說：『世尊！出家的人在清凈的地方，喜歡安靜地居住，真是太奇特了。有五百輛車從旁邊經過，卻聽不到也看不到，我的老師曾經在拘夷那竭城和波婆城之間的路邊樹下，靜靜地坐著，當時有五百輛車從旁邊經過，車聲轟鳴，他卻感覺不到。當時，有人來問我的老師：『剛才車隊經過，你看見了嗎？』回答說：『沒有看見！』又問：『聽見了嗎？』回答說：『沒有聽見！』又問：『你在這裡嗎？還是在其他地方？』回答說：『在這裡！』又問：『你清醒嗎？』回答說：『清醒！』又問：『你在睡覺嗎？』回答說：『沒有睡覺！』那個人默默地想：『真是稀有啊！出家的人如此專心，車聲轟鳴卻聽不到。』就對我的老師說：『剛才有五百輛車從這條路經過，車聲震動，你尚且聽不到，何況其他聲音呢！』就向我的老師行禮，歡喜地離開了。』 佛告訴福貴說：『我現在問你，你隨意回答，車隊震動卻聽不到，雷聲震動天地卻聽不到，哪個更難？』 福貴對佛說：『千萬輛車的響聲，怎麼能和雷電相比呢？聽不到車聲不算難，雷聲震動天地卻聽不到，這才是難事。』 佛告訴福貴說：『我曾經在阿越村遊歷，住在一個草棚里。當時，突然出現異樣的云，雷電交加，劈死了四頭牛和一對耕田的兄弟，人們聚集在一起。當時，我走出草棚，在附近散步，人群中有一個人來到我這裡，頭面禮足，跟著我散步，我明知故問：『那些人聚集在一起做什麼呢？』那個人就問：『佛剛才在哪裡？是在睡覺嗎？』回答說：『在這裡！當時，沒有睡覺。』那個人也感嘆很少有人能像佛一樣入定，雷電交加，聲音震動天地，卻能獨自寂靜，聽不到。就對佛說：『剛才突然出現異樣的云，雷電交加，劈死了四頭牛和一對耕田的兄弟，那些人聚集在一起，正是爲了這件事。』那個人心生歡喜，得到了法喜，向佛行禮后離開了。』 當時，福貴穿著兩件黃色的疊衣，價值百千，就從座位上站起來，長跪合掌對佛說：『現在把這兩件疊衣獻給世尊，希望您能接受。』 佛告訴福貴說：『你把一件疊衣給我，一件給阿難。』當時，福貴領受佛的旨意，一件獻給如來，一件給了阿難。佛憐憫他，就接受了。當時，福貴向佛行禮后，在一旁坐下，佛逐漸為他說法，開示教導，使他歡喜：講佈施的道理、持戒的道理、昇天的道理，以及慾望是巨大的禍患、不凈、污穢，上漏是障礙，出離才是最好的道理。 當時，佛知道福貴的心意，歡喜柔順，沒有各種覆蓋和纏縛，容易開化，就像諸佛的常法一樣，就為福貴說了苦聖諦、苦集、苦滅、苦出要諦。當時，福貴信心清凈，就像乾淨的白布，容易被染色一樣，就在座位上遠離塵垢，諸法法眼生起，見到法，得到法，決定正住，不墮惡道，成就無畏，對佛說：『我現在皈依佛！皈依法！皈依僧！希望如來允許我在正法中成為優婆塞，從今以後，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，希望世尊允許我在正法中成為優婆塞。』 又對佛說：『世尊！您如果游化到波婆城，希望您能屈尊到我貧寒的住所』

At that time, Ananda, receiving the Buddha's instructions, immediately went to Chunda and told him, 'I have personally heard from the Buddha, and personally received his teachings, that Chunda's offering today has brought great benefit and great reward. This is because the offering the Buddha received when he first attained enlightenment, and the offering he receives near his passing into Nirvana, these two merits are exactly equal, without any difference.' After Chunda had given up the food, he heard these words; the Tathagata's illness was very serious, and his life was about to end. Although he had eaten the sandalwood ear fungus, his illness had worsened; he traveled with his illness, gradually heading towards the city of Kushinagar. At this time, the World Honored One rose from his seat, walked a little further, and came to a tree, where he told Ananda again, 'My back is in great pain, please prepare a seat for me.' Ananda replied, 'Yes!' He immediately prepared a seat, and the Tathagata rested. Ananda bowed to the Buddha's feet and sat to one side. At that time, there was an Arhat disciple named Fukui, who was traveling from Kushinagar to Pava. On the way, he saw the Buddha under a tree, with a dignified appearance, his senses tranquil, having attained the highest state of subduing the mind, the first level of tranquility. Like a great dragon, or like clear water, pure and without defilement, seeing this, he felt joy, and good intentions arose. He immediately went to the Buddha, bowed his head to his feet, and sat to one side, saying to the Buddha, 'World Honored One! It is truly remarkable that those who have left home seek quiet places and enjoy peaceful dwelling. Five hundred carriages passed by, yet they neither heard nor saw them. My teacher once sat quietly under a tree on the side of the road between Kushinagar and Pava. At that time, five hundred carriages passed by, the sound of the carriages was deafening, yet he did not feel it. At that time, someone came to ask my teacher, 'Did you see the caravan that just passed by?' He replied, 'I did not see it!' They asked again, 'Did you hear it?' He replied, 'I did not hear it!' They asked again, 'Are you here? Or somewhere else?' He replied, 'I am here!' They asked again, 'Are you awake?' He replied, 'I am awake!' They asked again, 'Are you sleeping?' He replied, 'I am not sleeping!' That person thought silently, 'This is rare! Those who have left home are so focused that they do not hear the deafening sound of carriages.' He then said to my teacher, 'Five hundred carriages just passed by on this road, the sound of the carriages was so loud, yet you did not hear it, how could you hear anything else!' He then bowed to my teacher and left joyfully.' The Buddha told Fukui, 'I will now ask you, answer as you wish, is it more difficult to not hear the sound of a caravan, or to not hear the sound of thunder shaking the heavens and earth?' Fukui said to the Buddha, 'How can the sound of thousands of carriages compare to thunder and lightning? Not hearing the sound of carriages is not difficult, but not hearing the sound of thunder shaking the heavens and earth, that is truly difficult.' The Buddha told Fukui, 'I once traveled in the village of Aveta, staying in a grass hut. At that time, strange clouds suddenly appeared, with thunder and lightning, killing four oxen and two brothers who were farmers. A large crowd gathered. At that time, I came out of the grass hut and walked around. One person from the crowd came to me, bowed his head to my feet, and followed me as I walked. I knew but still asked, 'What are those people gathered for?' That person then asked, 'Where was the Buddha just now? Were you sleeping?' I replied, 'I was here! At that time, I was not sleeping.' That person also marveled at how rare it was to find someone as concentrated as the Buddha, who could remain tranquil and not hear the sound of thunder and lightning shaking the heavens and earth. He then said to the Buddha, 'Strange clouds suddenly appeared, with thunder and lightning, killing four oxen and two brothers who were farmers. That is why the crowd is gathered there.' That person felt joy and received the joy of the Dharma, bowed to the Buddha, and left.' At that time, Fukui, wearing two yellow silk robes worth a hundred thousand, rose from his seat, knelt with his palms together, and said to the Buddha, 'I now offer these two silk robes to the World Honored One, I hope you will accept them.' The Buddha told Fukui, 'Give one silk robe to me, and one to Ananda.' At that time, Fukui received the Buddha's instructions, offering one to the Tathagata and one to Ananda. The Buddha, out of compassion, accepted them. At that time, Fukui bowed to the Buddha's feet and sat to one side. The Buddha gradually taught him the Dharma, showing him the way and making him happy: speaking about the principles of giving, the principles of keeping precepts, the principles of being reborn in heaven, and that desire is a great calamity, impure, and defiled, that the outflow of desires is an obstacle, and that liberation is the best principle. At that time, the Buddha knew Fukui's mind, that it was joyful, gentle, without any coverings or entanglements, and easy to enlighten. Like the usual practice of all Buddhas, he then spoke to Fukui about the Noble Truth of Suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. At that time, Fukui's faith became pure, like a clean white cloth that is easily dyed. He immediately, in that very seat, became free from dust and defilement, the Dharma eye arose, he saw the Dharma, attained the Dharma, was firmly established, did not fall into evil paths, and achieved fearlessness. He said to the Buddha, 'I now take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! I hope the Tathagata will allow me to become a lay disciple in the true Dharma. From now on, for the rest of my life, I will not kill, not steal, not commit sexual misconduct, not lie, and not drink alcohol. I hope the World Honored One will allow me to become a lay disciple in the true Dharma.' He also said to the Buddha, 'World Honored One! If you travel to Pava, I hope you will condescend to visit my humble dwelling.'

。所以然者？欲盡家所有飲食、床臥、衣服、湯藥，奉獻世尊，世尊受已，家內獲安。」

佛言：「汝所言善！」

爾時，世尊為福貴說法，示教利喜已。即從座起，頭面禮足，歡喜而去。其去未久，阿難尋以黃疊奉上如來，如來哀愍，即為受之，被于身上。爾時，世尊顏貌從容，威光熾盛，諸根清凈，面色和悅。阿難見已，默自思念：「自我得侍二十五年，未曾見佛面色光澤，發明如今。」即從座起，右膝著地，叉手合掌，前白佛言：「自我得侍二十五年，未曾見佛光色如今，不審何緣？愿聞其意！」

佛告阿難：「有二因緣，如來光色有殊于常：一者佛初得道，成無上正真覺時；二者臨欲滅度，舍于性命般涅槃時。阿難！以此二緣，光色殊常。」爾時，世尊即說頌曰：

「金色衣光悅，　　細軟極鮮凈； 福貴奉世尊，　　如雪白毫光。」

佛命阿難：「吾渴欲飲，汝取水來。」

阿難白言：「向有五百乘車于上流渡，水濁未清，可以洗足，不中飲也。」

如是三敕：「阿難！汝取水來。」

阿難白言：「今拘孫河去此不遠，清冷可飲，亦可澡浴。」

時，有鬼神居在雪山，篤信佛道，即以缽盛八種凈水，奉上世尊。佛愍彼故，尋為受之，而說頌曰：

「佛以八種音，　　敕阿難取水， 吾渴今欲飲，　　飲已詣拘尸； 柔軟和雅音，　　所言悅眾心。 給侍佛左右，　　尋白於世尊： 向有五百車，　　截流渡彼岸， 渾濁於此水，　　飲恐不便身； 拘留河不遠，　　水美甚清冷； 往彼可取飲，　　亦可澡浴身。 雪山有鬼神，　　奉上如來水； 飲已威勢強，　　眾中師子步。 其水神龍居，　　清澄無濁穢； 聖顏如雪山，　　安詳度拘孫。」

爾時，世尊即詣拘孫河，飲已澡浴，與眾而去。中路止息在一樹下，告周那曰：「汝取僧伽梨四牒而敷，吾患背痛，欲暫止息。」周那受教，敷置已訖，佛坐其上。周那禮已，於一面坐，而白佛言：「我欲般涅槃！我欲般涅槃！」

佛告之曰：「宜知是時。」於是，周那即于佛前便般涅槃，佛時頌曰：

「佛趣拘孫河，　　清涼無濁穢， 人中尊入水，　　澡浴度彼岸。 大眾之原首，　　教敕于周那： 吾今身疲極，　　汝速敷臥具； 周那尋受教，　　四牒衣而敷； 如來既止息，　　周那於前坐。 即白於世尊：　　我欲取滅度， 無愛無憎處，　　今當到彼方。 無量功德海，　　最勝告彼曰： 汝所作已辦，　　今宜知是時。 見佛已聽許，　　周那倍精勤； 滅行無有餘，　　如燈盡火滅。」

時，阿難即從座起，前白佛言：「佛滅度后，葬法雲何？」

佛告阿難：「汝且默然，思汝所業，諸清信士自樂為之。」

時，阿難復重三啟：「佛滅度后，葬法雲何？」

佛言：「欲知葬法者，當如轉輪聖王。」

阿難又白：「轉輪聖王葬法雲何？」

佛告阿難：「聖王葬法，先以香湯洗浴其體，以新劫貝周遍纏身，以五百張疊次如纏之。內身金棺灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而阇維之。訖收舍利，於四衢道起立塔廟，表剎懸繒，使國行人皆見法王塔，思慕正化，多所饒益

這是什麼原因呢？（福貴）想要把家裡所有的飲食、床鋪、衣服、湯藥都奉獻給世尊，世尊接受后，家裡就能獲得平安。 佛說：『你說的很好！』 當時，世尊為福貴說法，開示教導，使他歡喜。福貴隨即從座位起身，頭面禮拜佛足，歡喜地離開了。他離開沒多久，阿難就用黃色的布料奉獻給如來，如來慈悲憐憫，就接受了，並披在身上。當時，世尊容貌安詳，威光熾盛，諸根清凈，面色和悅。阿難看到后，默默地思忖：『我侍奉佛陀二十五年，從未見過佛陀面色如此光澤，煥發光彩。』隨即從座位起身，右膝跪地，雙手合十，向前對佛說：『我侍奉佛陀二十五年，從未見過佛陀的光色像今天這樣，不知道是什麼原因？希望能夠聽聞其中的緣由！』 佛告訴阿難：『有兩種因緣，如來的光色會與平常不同：一是佛陀初得道，成就無上正等正覺的時候；二是臨近涅槃，捨棄性命進入般涅槃的時候。阿難！因為這兩種因緣，光色才與平常不同。』當時，世尊就說了偈頌： 『金色衣光悅，細軟極鮮凈；福貴奉世尊，如雪白毫光。』 佛命令阿難：『我口渴想喝水，你去取水來。』 阿難回答說：『剛才有五百輛車在上游渡河，水渾濁不清，可以用來洗腳，不能用來飲用。』 佛這樣三次命令：『阿難！你去取水來。』 阿難回答說：『現在拘孫河離這裡不遠，清涼可以飲用，也可以洗澡。』 當時，有鬼神住在雪山，篤信佛道，就用缽盛了八種乾淨的水，奉獻給世尊。佛陀憐憫他們，就接受了，並說了偈頌： 『佛以八種音，敕阿難取水，吾渴今欲飲，飲已詣拘尸；柔軟和雅音，所言悅眾心。給侍佛左右，尋白於世尊：向有五百車，截流渡彼岸，渾濁於此水，飲恐不便身；拘留河不遠，水美甚清冷；往彼可取飲，亦可澡浴身。雪山有鬼神，奉上如來水；飲已威勢強，眾中師子步。其水神龍居，清澄無濁穢；聖顏如雪山，安詳度拘孫。』 當時，世尊就前往拘孫河，喝了水洗了澡，和大家一起離開了。中途在一棵樹下休息，告訴周那說：『你把僧伽梨疊成四層鋪好，我背痛，想暫時休息一下。』周那接受教誨，鋪好后，佛就坐在上面。周那禮拜后，在一旁坐下，對佛說：『我想要般涅槃！我想要般涅槃！』 佛告訴他說：『應該知道時機。』於是，周那就在佛前進入了般涅槃，佛當時說了偈頌： 『佛趣拘孫河，清涼無濁穢，人中尊入水，澡浴度彼岸。大眾之原首，教敕于周那：吾今身疲極，汝速敷臥具；周那尋受教，四牒衣而敷；如來既止息，周那於前坐。即白於世尊：我欲取滅度，無愛無憎處，今當到彼方。無量功德海，最勝告彼曰：汝所作已辦，今宜知是時。見佛已聽許，周那倍精勤；滅行無有餘，如燈盡火滅。』 當時，阿難就從座位起身，向前對佛說：『佛陀涅槃后，葬禮應該如何進行？』 佛告訴阿難：『你先安靜，思考你所要做的事，那些虔誠的信徒自然會樂意去做。』 當時，阿難又三次請求：『佛陀涅槃后，葬禮應該如何進行？』 佛說：『想要知道葬禮的方法，應當像轉輪聖王一樣。』 阿難又問：『轉輪聖王的葬禮方法是怎樣的？』 佛告訴阿難：『聖王的葬禮方法是，先用香湯洗浴身體，用新的劫貝布週身纏繞，再用五百張疊布依次纏繞。將身體放入金棺，灌入麻油后，將金棺放入第二層大鐵槨中，再用栴檀香木槨放在外面，堆積各種名貴的香料，厚厚地覆蓋在上面進行火化。火化完畢后，收集舍利，在四通八達的道路上建立塔廟，豎立旗幟，懸掛幡帶，使全國的行人都能看到法王的塔，思慕正法教化，從而獲得許多利益。』

What is the reason for this? (Fugui) wants to offer all the food, bedding, clothes, and medicine in his house to the World Honored One. If the World Honored One accepts them, his family will obtain peace. The Buddha said, 'What you have said is good!' At that time, the World Honored One preached the Dharma to Fugui, instructing and guiding him, making him happy. Fugui then rose from his seat, bowed his head to the Buddha's feet, and left joyfully. Not long after he left, Ananda offered a yellow cloth to the Tathagata. The Tathagata, out of compassion, accepted it and wore it. At that time, the World Honored One's countenance was serene, his majestic light was blazing, his senses were pure, and his complexion was pleasant. Upon seeing this, Ananda silently pondered, 'I have served the Buddha for twenty-five years, and I have never seen the Buddha's complexion so radiant and glowing.' He then rose from his seat, knelt on his right knee, joined his palms, and said to the Buddha, 'I have served the Buddha for twenty-five years, and I have never seen the Buddha's light like this today. I do not know the reason. I wish to hear the explanation!' The Buddha told Ananda, 'There are two reasons why the Tathagata's light is different from usual: one is when the Buddha first attained enlightenment and achieved unsurpassed, perfect enlightenment; the other is when approaching Nirvana, abandoning life and entering Parinirvana. Ananda! Because of these two reasons, the light is different from usual.' At that time, the World Honored One spoke a verse: 'The golden robe shines brightly, soft and extremely pure; Fugui offers it to the World Honored One, like the white light of a snow-white hair.' The Buddha commanded Ananda, 'I am thirsty and want to drink water. Go and fetch some water.' Ananda replied, 'Just now, five hundred carts crossed the river upstream, and the water is muddy and unclear. It can be used for washing feet, but not for drinking.' The Buddha commanded three times, 'Ananda! Go and fetch some water.' Ananda replied, 'Now the Kuson River is not far from here, it is cool and clear and can be used for drinking and bathing.' At that time, there were spirits living in the Snowy Mountains who had deep faith in the Buddha's teachings. They filled a bowl with eight kinds of pure water and offered it to the World Honored One. The Buddha, out of compassion for them, accepted it and spoke a verse: 'The Buddha with eight kinds of sounds, commanded Ananda to fetch water, I am thirsty and want to drink, after drinking I will go to Kushinagar; soft and harmonious sounds, what is said pleases the hearts of all. Serving the Buddha on the left and right, immediately reported to the World Honored One: Just now five hundred carts, cut off the flow to cross the other shore, making the water here muddy, drinking it would be inconvenient for the body; the Kuliya River is not far, the water is beautiful, very clear and cool; go there to fetch water for drinking, and also for bathing. Spirits in the Snowy Mountains, offered water to the Tathagata; after drinking, the power is strong, walking like a lion in the crowd. The water is inhabited by divine dragons, clear and without impurities; the holy face is like the Snowy Mountains, peacefully crossing the Kuson.' At that time, the World Honored One went to the Kuson River, drank water, bathed, and left with everyone. On the way, they stopped to rest under a tree. He told Zhou Na, 'Fold your Sanghati into four layers and spread it out. My back hurts, and I want to rest for a while.' Zhou Na accepted the instruction, spread it out, and the Buddha sat on it. After bowing, Zhou Na sat to one side and said to the Buddha, 'I want to enter Parinirvana! I want to enter Parinirvana!' The Buddha told him, 'You should know the right time.' Then, Zhou Na entered Parinirvana in front of the Buddha. The Buddha then spoke a verse: 'The Buddha went to the Kuson River, cool and without impurities, the honored one among men entered the water, bathed and crossed to the other shore. The origin of the great assembly, instructed Zhou Na: My body is now exhausted, quickly spread out the bedding; Zhou Na immediately accepted the instruction, folded the robe into four layers and spread it out; after the Tathagata rested, Zhou Na sat in front. He then said to the World Honored One: I want to attain extinction, a place without love or hate, now I shall go to that place. The sea of immeasurable merits, the most excellent one told him: What you have done is completed, now you should know the right time. Seeing that the Buddha has permitted, Zhou Na became even more diligent; the extinction of actions without remainder, like a lamp that has run out of oil and the fire is extinguished.' At that time, Ananda rose from his seat and said to the Buddha, 'After the Buddha enters Nirvana, how should the funeral be conducted?' The Buddha told Ananda, 'You should be silent for now, think about what you need to do. Those faithful believers will naturally be happy to do it.' At that time, Ananda asked three more times, 'After the Buddha enters Nirvana, how should the funeral be conducted?' The Buddha said, 'If you want to know the method of the funeral, it should be like that of a Wheel-Turning Sage King.' Ananda then asked, 'What is the method of the funeral of a Wheel-Turning Sage King?' The Buddha told Ananda, 'The method of the funeral of a Sage King is to first bathe the body with fragrant water, wrap the body with new fine linen, and then wrap it with five hundred layers of cloth. Place the body in a golden coffin, fill it with sesame oil, and then place the golden coffin in a second large iron outer coffin. Then, place a sandalwood coffin on the outside, pile up various precious fragrances, and cover it thickly for cremation. After the cremation, collect the relics, build stupas and temples at the crossroads, erect banners and hang streamers, so that all the people in the country can see the stupa of the Dharma King, think of the righteous teachings, and thus gain many benefits.'

。阿難！汝欲葬我，先以香湯洗浴，用新劫貝周遍纏身，以五百張疊次如纏之。內身金棺灌以麻油畢，舉金棺置於第二大鐵槨中，旃檀香槨次重於外，積眾名香，厚衣其上而阇維之。訖收舍利，於四衢道起立塔廟，表剎懸繒，使諸行人皆見佛塔，思慕如來法王道化，生獲福利，死得上天。」於時，世尊重觀此義，而說頌曰：

「阿難從坐起，　　長跪白世尊， 如來滅度后，　　當以何法葬？ 阿難汝且默，　　思惟汝所行； 國內諸清信，　　自當樂為之。 阿難三請已，　　佛說轉輪葬， 欲葬如來身，　　疊裹內棺槨； 四衢起塔廟，　　為利益眾生， 諸有禮敬者，　　皆獲無量福。」

佛告阿難：「天下有四種人，應得起塔，香花繒蓋，伎樂供養。何等為四？一者如來應得起塔，二者辟支佛，三者聲聞人，四者轉輪王。阿難！此四種人應得起塔，香華繒蓋，伎樂供養。」爾時，世尊以偈頌曰：

「佛應第一塔，　　辟支佛聲聞， 及轉輪聖王，　　典領四域主。 斯四應供養，　　如來之所記， 佛、辟支、聲聞，　　及轉輪王塔。」

爾時，世尊告阿難：「俱詣拘尸城，末羅雙樹間。」

對曰：「唯然！」即與大眾圍繞世尊，在道而行。

有一梵志從拘尸城趣波婆城，中路遙見世尊顏貌端正，諸根寂定，見已歡喜，善心自生，前至佛所，問訊訖，一面住，而白佛言：「我所居村去此不遠，唯愿瞿曇于彼止宿，清旦食已，然後趣城。」佛告梵志：「且止！且止！汝今便為供養我已。」

時，梵志慇勤三請，佛答如初，又告梵志：「阿難在後，汝可語意。」

時，梵志聞佛教已，即詣阿難，問訊已，於一面立，白阿難言：「我所居村去此不遠，欲屈瞿曇于彼止宿，清旦食已，然後趣城。」

阿難報曰：「止！止！梵志！汝今已為得供養已。」

梵志復請，慇勤至三，阿難答曰：「時既暑熱，彼村遠迥，世尊疲極，不足勞嬈。」

爾時，世尊觀此義已，即說頌曰：

「凈眼前進路，　　疲極向雙樹； 梵志遙見佛，　　速詣而𥡳首， 我村今在近，　　哀愍留一宿； 清旦設微供，　　然後向彼城。 梵志我身倦，　　道遠不能過； 監藏者在後，　　汝可住語意。 承佛教旨已，　　即詣阿難所： 唯愿至我村，　　清旦食已去。 阿難曰止止，　　時熱不相赴。 三請不遂願，　　憂惱不悅樂。 咄此有為法，　　流遷不常住； 今于雙樹間，　　滅我無漏身。 佛、辟支、聲聞，　　一切皆歸滅； 無常無撰擇，　　如火焚山林。」

爾時，世尊入拘尸城，向本生處末羅雙樹間，告阿難曰：「汝為如來於雙樹間敷置床座，使頭北首，面向西方。所以然者？吾法流佈，當久住北方。」

對曰：「唯然！」即敷座，令北首。

爾時，世尊自四牒僧伽梨，偃右脅如師子王，累足而臥。

時，雙樹間所有鬼神篤信佛者，以非時花布散於地。爾時，世尊告阿難曰：「此雙樹神以非時華供養於我，此非供養如來。」

阿難白言：「云何名為供養如來？」

佛語阿難：「人能受法，能行法者，斯乃名曰供養如來。」佛觀此義，而說頌曰：

「佛在雙樹間，　　偃臥心不亂； 樹神心清凈，　　以花散佛上

阿難啊！你想要安葬我，先用香湯洗浴我的身體，用新的細布週身纏裹，再用五百張疊起來像纏繞一樣包裹。在內層的金棺里灌滿麻油后，將金棺放入第二層的大鐵槨中，再在外面加上旃檀香木的槨，堆積各種名貴的香料，厚厚地覆蓋在上面進行火化。火化完畢后，收集舍利，在四通八達的道路上建造佛塔，樹立塔剎懸掛幡帶，讓所有路過的人都能看到佛塔，思念如來佛法的教化，活著獲得福報，死後升入天界。』當時，世尊再次觀察了這個道理，然後說了偈語： 『阿難從座位起身，長跪著對世尊說，如來圓寂后，應當用什麼方法安葬？阿難你先安靜，思考你所要做的事情；國內的信徒們，自然會樂意去做。阿難三次請求后，佛陀說了轉輪王的葬禮方式，想要安葬如來的身體，要層層包裹放入內棺和外槨；在四通八達的道路上建造佛塔，是爲了利益眾生，所有禮敬佛塔的人，都能獲得無量的福報。』 佛告訴阿難：『天下有四種人，應當為他們建造佛塔，用香花、幡蓋、音樂來供養。是哪四種呢？第一種是如來，應當為他建造佛塔；第二種是辟支佛；第三種是聲聞人；第四種是轉輪王。阿難！這四種人應當為他們建造佛塔，用香花、幡蓋、音樂來供養。』當時，世尊用偈語說道： 『佛陀應得第一塔，辟支佛和聲聞，以及統治四方的轉輪聖王。這四種人應當接受供養，這是如來所認可的，佛、辟支佛、聲聞，以及轉輪王的佛塔。』 當時，世尊告訴阿難：『一起去拘尸城，到末羅雙樹之間。』 阿難回答說：『遵命！』於是就和大眾一起圍繞著世尊，在路上行走。 有一個婆羅門從拘尸城前往波婆城，在路上遠遠地看見世尊容貌端正，諸根寂靜，看見後心生歡喜，善心自然而生，走到佛陀面前，問候完畢，在一旁站立，對佛陀說：『我居住的村莊離這裡不遠，希望瞿曇能在那裡停留住宿，清晨用過餐后，再前往城裡。』佛陀告訴婆羅門：『不必了！不必了！你現在已經算是供養過我了。』 當時，婆羅門慇勤地請求了三次，佛陀的回答和之前一樣，又告訴婆羅門：『阿難在後面，你可以告訴他你的意思。』 當時，婆羅門聽了佛陀的教誨后，就去見阿難，問候完畢，在一旁站立，對阿難說：『我居住的村莊離這裡不遠，想請瞿曇在那裡停留住宿，清晨用過餐后，再前往城裡。』 阿難回答說：『不必了！不必了！婆羅門，你現在已經算是供養過了。』 婆羅門再次請求，慇勤地請求了三次，阿難回答說：『現在天氣炎熱，那個村莊又很遠，世尊已經很疲憊了，不應該再勞累他。』 當時，世尊觀察了這個道理后，就說了偈語： 『清凈的眼睛看著前進的道路，疲憊地走向雙樹；婆羅門遠遠地看見佛陀，趕緊走過來叩拜，我的村莊現在離這裡很近，請您可憐我留宿一晚；清晨準備簡單的供養，然後您再前往那個城市。婆羅門，我的身體疲憊，路途遙遠不能再走了；監藏的人在後面，你可以告訴他你的意思。』 『接受佛陀的教誨后，就去見阿難：希望您能到我的村莊，清晨用過餐后再離開。阿難說不必了不必了，天氣炎熱不適合前往。三次請求都沒有如願，憂愁煩惱不快樂。唉，這有為的法，流轉變化不常住；現在在雙樹之間，滅度我無漏的身體。佛、辟支佛、聲聞，一切都歸於滅亡；無常沒有選擇，就像大火焚燒山林。』 當時，世尊進入拘尸城，走向他出生的地方末羅雙樹之間，告訴阿難說：『你為如來在雙樹之間鋪設床座，使我的頭朝北，面向西方。之所以這樣，是因為我的佛法流傳，應當長久地在北方住留。』 阿難回答說：『遵命！』就鋪設了床座，使佛陀頭朝北。 當時，世尊自己將僧伽梨疊成四層，像獅子王一樣右脅而臥，雙腳交疊。 當時，雙樹之間所有篤信佛法的鬼神，用非時令的花朵散佈在地上。當時，世尊告訴阿難說：『這些雙樹神用非時令的花朵供養我，這不是供養如來。』 阿難問道：『什麼才叫做供養如來呢？』 佛陀告訴阿難：『人能夠接受佛法，能夠修行佛法，這才是叫做供養如來。』佛陀觀察了這個道理，然後說了偈語： 『佛陀在雙樹之間，安臥時心不散亂；樹神心清凈，用花散在佛陀身上』

『Ananda! If you wish to bury me, first bathe my body with fragrant water, wrap it all around with new fine linen, and then wrap it with five hundred layers of folded cloth. After filling the inner golden coffin with sesame oil, place the golden coffin into the second large iron outer coffin, and then add an outer coffin of sandalwood, piling up various precious fragrances, and thickly covering it for cremation. After the cremation, collect the relics, and build stupas at the crossroads, erecting banners and streamers, so that all passersby can see the stupas, think of the Tathagata's Dharma teachings, gain blessings in life, and ascend to heaven after death.』 At that time, the World Honored One observed this principle again, and then spoke a verse: 『Ananda rose from his seat, knelt down and said to the World Honored One, after the Tathagata's passing, what method should be used for burial? Ananda, you should be silent first, and think about what you should do; the faithful in the country will naturally be happy to do it. After Ananda requested three times, the Buddha spoke of the burial method of a Chakravartin King, if you want to bury the Tathagata's body, you should wrap it layer by layer and place it in the inner and outer coffins; building stupas at the crossroads is for the benefit of all beings, and all those who pay homage to the stupas will receive immeasurable blessings.』 The Buddha told Ananda: 『There are four kinds of people in the world for whom stupas should be built, and offerings of fragrant flowers, banners, and music should be made. What are the four? The first is the Tathagata, for whom a stupa should be built; the second is a Pratyekabuddha; the third is a Sravaka; and the fourth is a Chakravartin King. Ananda! These four kinds of people should have stupas built for them, and offerings of fragrant flowers, banners, and music should be made.』 At that time, the World Honored One spoke in verse: 『The Buddha should have the first stupa, the Pratyekabuddha and Sravakas, and the Chakravartin King who rules the four regions. These four should receive offerings, this is what the Tathagata has acknowledged, the stupas of the Buddha, Pratyekabuddha, Sravakas, and Chakravartin King.』 At that time, the World Honored One told Ananda: 『Let us go together to Kushinagar, to the Sala Grove of the Mallas.』 Ananda replied: 『Yes, I will!』 Then he and the assembly surrounded the World Honored One and walked on the road. A Brahmin was traveling from Kushinagar to Pava, and on the way, he saw the World Honored One from afar, with a dignified appearance and serene faculties. Upon seeing this, he was filled with joy, and a good heart arose naturally. He went to the Buddha, greeted him, and stood to one side, saying to the Buddha: 『My village is not far from here, I hope that Gautama can stay there for the night, and after having a meal in the morning, then proceed to the city.』 The Buddha told the Brahmin: 『No need! No need! You have already made an offering to me.』 At that time, the Brahmin earnestly requested three times, and the Buddha's answer was the same as before. He then told the Brahmin: 『Ananda is behind, you can tell him your intention.』 At that time, after hearing the Buddha's teaching, the Brahmin went to see Ananda, greeted him, and stood to one side, saying to Ananda: 『My village is not far from here, I would like to invite Gautama to stay there for the night, and after having a meal in the morning, then proceed to the city.』 Ananda replied: 『No need! No need! Brahmin, you have already made an offering.』 The Brahmin requested again, earnestly requesting three times, and Ananda replied: 『The weather is hot, that village is far away, and the World Honored One is already very tired, it is not appropriate to trouble him further.』 At that time, the World Honored One observed this principle and then spoke a verse: 『Clear eyes look at the road ahead, tiredly walking towards the twin trees; the Brahmin saw the Buddha from afar, quickly went to bow, my village is now very close, please have compassion and stay for one night; in the morning, prepare a simple offering, and then you can go to that city. Brahmin, my body is tired, the road is far and I cannot go further; the one who keeps the treasury is behind, you can tell him your intention.』 『After receiving the Buddha's teaching, he went to see Ananda: I hope you can come to my village, and after having a meal in the morning, then leave. Ananda said no need, no need, the weather is hot and it is not suitable to go. Three requests were not fulfilled, worried and unhappy. Alas, this conditioned dharma, flows and changes and is not permanent; now between the twin trees, I will extinguish my undefiled body. Buddha, Pratyekabuddha, Sravakas, all return to extinction; impermanence has no choice, like a fire burning a forest.』 At that time, the World Honored One entered Kushinagar, and went to the Sala Grove of the Mallas, the place of his birth, and told Ananda: 『You should prepare a bed for the Tathagata between the twin trees, with my head facing north and my face facing west. The reason for this is that my Dharma will spread and should reside in the north for a long time.』 Ananda replied: 『Yes, I will!』 And then he prepared the bed, with the Buddha's head facing north. At that time, the World Honored One folded his Sanghati into four layers, and lay down on his right side like a lion king, with his legs crossed. At that time, all the spirits in the twin trees who had faith in the Buddha, scattered out-of-season flowers on the ground. At that time, the World Honored One told Ananda: 『These twin tree spirits are offering me out-of-season flowers, this is not an offering to the Tathagata.』 Ananda asked: 『What is called an offering to the Tathagata?』 The Buddha told Ananda: 『A person who can receive the Dharma, and can practice the Dharma, this is called an offering to the Tathagata.』 The Buddha observed this principle, and then spoke a verse: 『The Buddha is between the twin trees, lying down with his mind undisturbed; the tree spirits have pure minds, and scatter flowers on the Buddha』

阿難白佛言：　　云何名供養？ 受法而能行，　　覺華而為供。 紫金華如輪，　　散佛未為供； 陰、界、入無我，　　乃名第一供。」

爾時，梵摩那在於佛前執扇扇佛，佛言：「汝卻，勿在吾前。」

時，阿難默自思念：「此梵摩那常在佛左右，供給所須，當尊敬如來，視無厭足。今者末後須其瞻視，乃命使卻，意將何因？」於是，阿難即整衣服，前白佛言：「此梵摩那常在佛左右，供給所須，當尊敬如來，視無厭足。今者末後須其瞻視，而命使卻，將有何因？」

佛告阿難：「此拘尸城外有十二由旬，皆是諸大神天之所居宅，無空缺處。此諸大神皆嫌此比丘當佛前立：『今佛末後垂當滅度，吾等諸神，冀一奉覲，而此比丘有大威德，光明映蔽，使我曹等不得親近禮拜供養。』阿難！我以是緣，故命使卻。」

阿難白佛：「此尊比丘本積何德，修何行業，今者威德乃如是乎？」

佛告阿難：「乃往過去久遠九十一劫，時世有佛，名毗婆尸，時此比丘以歡喜心，手執草炬，以照彼塔，由此因緣，使今威光上徹二十八天，諸天神光所不能及。」

爾時，阿難即從座起，偏袒右肩，長跪叉手而白佛言：「莫於此鄙陋小城荒毀之土取滅度也。所以者何？更有大國——瞻婆大國、毗舍離國、王舍城、婆祇國、舍衛國、迦維羅衛國、波羅㮈國，其土人民眾多，信樂佛法，佛滅度已，必能恭敬供養舍利。」

佛言：「止！止！勿造斯觀，無謂此土以為鄙陋。所以者何？昔者，此國有王名大善見，此城時名拘舍婆提，大王之都城，長四百八十里，廣二百八十里。是時，穀米豐賤，人民熾盛，其城七重，繞城欄楯亦復七重，雕文刻鏤，間懸寶鈴。其城下基深三仞，高十二仞，城上樓觀高十二仞，柱圍三仞，金城銀門，銀城金門；琉璃城水精門，水精城琉璃門。

「其城周圓四寶莊嚴，間錯欄楯亦以四寶。金樓銀鈴，銀樓金鈴，寶塹七重，中生蓮花：優缽羅花、缽頭摩花、俱物頭花、分陀利花。下有金沙布現其底，俠道兩邊生多鄰娑樹，其金樹者，銀葉花實；其銀樹者，金葉花實；水精樹者，琉璃花實；琉璃樹者，水精花實。多鄰樹間有眾浴池，清流深潭，潔凈無穢，以四寶磚間砌其邊。金梯銀蹬，銀梯金蹬，琉璃梯金蹬，琉璃梯陛水精為蹬，水精梯陛琉璃為蹬。周匝欄楯，遼繞相承，其城處處生多鄰樹，其金樹者，銀葉花實，其銀樹者，金葉花實，水精樹者，琉璃花實，琉璃樹者，水精花實。樹間亦有四種寶池，生四種花。街巷齊整，行伍相當，風吹眾花，紛紛路側。微風四起，吹諸寶樹，出柔軟音，猶如天樂。其國人民，男女大小，共遊樹間，以自娛樂。其國常有十種聲：貝聲、鼓聲、波羅聲、歌聲、舞聲、吹聲、象聲、馬聲、車聲、飲食戲笑聲。

「爾時，大善見王七寶具足，王有四德，主四天下。何謂七寶？一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、居士寶，七、主兵寶。云何善見大王成就金輪寶？王常以十五日月滿時，沐浴香湯，升高殿上，婇女圍繞，自然輪寶忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四

阿難對佛說：『什麼叫做供養？』 『接受佛法並能實踐，以覺悟之花作為供養。』 『用紫金花像輪子一樣散佈在佛前，這還不是真正的供養；』 『認識到五蘊、十二處、十八界都是無我的，這才是第一等的供養。』

這時，梵摩那在佛前拿著扇子為佛扇風，佛說：『你退下，不要在我面前。』

當時，阿難默默地思考：『這位梵摩那常在佛的左右，供給佛所需，應當尊敬如來，看佛永遠不會滿足。現在最後需要他照看的時候，卻命令他退下，這是什麼原因呢？』於是，阿難整理好衣服，上前對佛說：『這位梵摩那常在佛的左右，供給佛所需，應當尊敬如來，看佛永遠不會滿足。現在最後需要他照看的時候，卻命令他退下，這會是什麼原因呢？』

佛告訴阿難：『這拘尸城外十二由旬的地方，都是諸位大神天所居住的地方，沒有空缺之處。這些大神都嫌棄這位比丘站在佛前：『現在佛最後將要涅槃，我們這些神，希望能夠瞻仰佛一面，而這位比丘有很大的威德，光明遮蔽了我們，使我們不能親近禮拜供養。』阿難！我因為這個緣故，所以命令他退下。』

阿難問佛：『這位尊者比丘過去積累了什麼功德，修行了什麼行業，現在威德竟然如此呢？』

佛告訴阿難：『在過去很久遠的九十一劫前，當時世上有佛，名叫毗婆尸，當時這位比丘以歡喜心，手持草炬，照亮佛塔，因為這個因緣，使他現在的威光上達二十八天，諸天神的光芒都不能相比。』

這時，阿難立即從座位上站起來，袒露右肩，長跪合掌對佛說：『不要在這鄙陋的小城荒廢之地取涅槃啊。為什麼呢？還有更大的國家——瞻婆大國、毗舍離國、王舍城、婆祇國、舍衛國、迦維羅衛國、波羅㮈國，那些地方的人民眾多，信奉佛法，佛涅槃后，必定能夠恭敬供養舍利。』

佛說：『停止！停止！不要這樣看，不要認為這地方是鄙陋的。為什麼呢？過去，這個國家有位國王名叫大善見，這個城市當時名叫拘舍婆提，是大王的都城，長四百八十里，寬二百八十里。當時，穀米豐收，人民興盛，城有七重，環繞城的欄桿也有七重，雕刻著花紋，中間懸掛著寶鈴。城墻的下基深三仞，高十二仞，城上的樓觀高十二仞，柱子周長三仞，金城銀門，銀城金門；琉璃城水精門，水精城琉璃門。

『城墻周圍用四寶裝飾，間隔的欄桿也用四寶。金樓銀鈴，銀樓金鈴，寶塹有七重，中間生長著蓮花：優缽羅花、缽頭摩花、俱物頭花、分陀利花。下面有金沙鋪在底部，道路兩旁生長著多鄰娑樹，金樹是銀葉花實；銀樹是金葉花實；水精樹是琉璃花實；琉璃樹是水精花實。多鄰樹間有許多浴池，清澈的流水深潭，潔凈沒有污穢，用四寶磚砌在池邊。金梯銀蹬，銀梯金蹬，琉璃梯金蹬，琉璃梯階用水晶做蹬，水晶梯階用琉璃做蹬。周圍的欄桿，環繞相連，城中到處生長著多鄰樹，金樹是銀葉花實，銀樹是金葉花實，水精樹是琉璃花實，琉璃樹是水精花實。樹間也有四種寶池，生長著四種花。街道整齊，行列相當，風吹動著各種花，紛紛落在路旁。微風吹起，吹動著寶樹，發出柔和的聲音，就像天上的音樂。這個國家的人民，男女老少，一起在樹間遊玩，以此為樂。這個國家常有十種聲音：貝聲、鼓聲、波羅聲、歌聲、舞聲、吹聲、象聲、馬聲、車聲、飲食嬉笑聲。

『當時，大善見王七寶具足，王有四德，統治四天下。什麼是七寶？一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、居士寶，七、主兵寶。大善見王是如何成就金輪寶的呢？國王常常在十五日月圓的時候，沐浴香湯，登上高殿，婇女圍繞，自然有輪寶忽然出現在面前，輪有千輻，光色具足，是天匠所造，不是世間所有，用真金製成，輪的直徑有一丈四尺。』

Ananda said to the Buddha, 'What is called offering?' 'To receive the Dharma and be able to practice it, to use the flower of enlightenment as an offering.' 'Scattering purple-gold flowers like wheels before the Buddha is not a true offering;' 'Realizing that the five aggregates, the twelve entrances, and the eighteen realms are all without self, this is the highest offering.'

At that time, Vamana was fanning the Buddha with a fan in front of him. The Buddha said, 'Step back, do not be in front of me.'

Then, Ananda silently pondered: 'This Vamana is always by the Buddha's side, providing what is needed, and should respect the Tathagata, looking at the Buddha with endless satisfaction. Now, at the last moment when he is needed to attend to the Buddha, he is ordered to step back. What is the reason for this?' Thereupon, Ananda adjusted his robes and stepped forward to say to the Buddha, 'This Vamana is always by the Buddha's side, providing what is needed, and should respect the Tathagata, looking at the Buddha with endless satisfaction. Now, at the last moment when he is needed to attend to the Buddha, he is ordered to step back. What could be the reason for this?'

The Buddha told Ananda, 'Outside this city of Kushinagar, for twelve yojanas, are the residences of all the great gods, with no empty spaces. These great gods all dislike this monk standing before the Buddha: 'Now the Buddha is about to enter Nirvana, and we gods hope to have a glimpse of him, but this monk has great power and virtue, and his light obscures us, preventing us from approaching to pay our respects and make offerings.' Ananda! It is for this reason that I ordered him to step back.'

Ananda asked the Buddha, 'What merits did this venerable monk accumulate in the past, and what practices did he cultivate, that his power and virtue are now so great?'

The Buddha told Ananda, 'In the distant past, ninety-one kalpas ago, there was a Buddha named Vipashyin. At that time, this monk, with a joyful heart, held a grass torch to illuminate the pagoda. Because of this cause, his present radiance reaches the twenty-eighth heaven, and the light of the gods cannot compare to it.'

At that time, Ananda immediately rose from his seat, bared his right shoulder, knelt down, and clasped his hands, saying to the Buddha, 'Do not enter Nirvana in this humble small city, in this desolate land. Why? There are greater countries—the great country of Champa, the country of Vaishali, Rajagriha, Vajjis, Shravasti, Kapilavastu, and Varanasi. The people in those places are numerous and believe in the Buddha's teachings. After the Buddha's Nirvana, they will surely be able to respectfully make offerings to the relics.'

The Buddha said, 'Stop! Stop! Do not have such a view, do not consider this place to be humble. Why? In the past, this country had a king named Mahasudassana, and this city was then called Kushavati, the capital of the great king, four hundred and eighty leagues long and two hundred and eighty leagues wide. At that time, the grain was abundant, and the people were prosperous. The city had seven walls, and the railings around the city were also sevenfold, carved with patterns, and with jeweled bells hanging in between. The foundation of the city wall was three ren deep and twelve ren high, and the towers on the city wall were twelve ren high, with pillars three ren in circumference. There were gold cities with silver gates, silver cities with gold gates; crystal cities with lapis lazuli gates, and lapis lazuli cities with crystal gates.

'The city was adorned with four treasures all around, and the interspersed railings were also made of four treasures. Gold towers with silver bells, silver towers with gold bells, and seven layers of jeweled moats, in which grew lotuses: utpala flowers, padma flowers, kumuda flowers, and pundarika flowers. Below, there was gold sand spread on the bottom, and on both sides of the road grew many talisa trees. The gold trees had silver leaves and flowers; the silver trees had gold leaves and flowers; the crystal trees had lapis lazuli flowers; and the lapis lazuli trees had crystal flowers. Among the talisa trees were many bathing ponds, with clear flowing water and deep pools, clean and without impurities, with four-treasure bricks laid along the edges. There were gold ladders with silver steps, silver ladders with gold steps, lapis lazuli ladders with gold steps, lapis lazuli steps with crystal steps, and crystal steps with lapis lazuli steps. The surrounding railings were connected in a continuous loop. Everywhere in the city grew talisa trees, the gold trees with silver leaves and flowers, the silver trees with gold leaves and flowers, the crystal trees with lapis lazuli flowers, and the lapis lazuli trees with crystal flowers. Among the trees were also four kinds of jeweled ponds, in which grew four kinds of flowers. The streets were orderly, and the rows were aligned. The wind blew the various flowers, which fell on the sides of the roads. A gentle breeze arose, blowing the jeweled trees, producing soft sounds, like heavenly music. The people of the country, men, women, old, and young, all played among the trees, enjoying themselves. The country always had ten kinds of sounds: the sound of conch shells, the sound of drums, the sound of cymbals, the sound of singing, the sound of dancing, the sound of blowing instruments, the sound of elephants, the sound of horses, the sound of chariots, and the sound of eating, drinking, and laughter.

'At that time, King Mahasudassana possessed the seven treasures, and the king had four virtues, ruling over the four continents. What are the seven treasures? First, the golden wheel treasure; second, the white elephant treasure; third, the dark blue horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the householder treasure; and seventh, the military commander treasure. How did King Mahasudassana achieve the golden wheel treasure? The king would often, on the fifteenth day of the full moon, bathe in fragrant water, ascend to the high palace, surrounded by palace women, and a wheel treasure would naturally appear before him. The wheel had a thousand spokes, with complete light and color, made by heavenly artisans, not of this world, made of pure gold, and the wheel was fourteen feet in diameter.'

。大善見王默自念言：『我曾從先宿諸舊聞如是語：剎利王水澆頭種，以十五日月滿時，沐浴香湯，升寶殿上，婇女圍繞，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四，是則名為轉輪聖王。今此輪現，將無是耶？今我寧可試此輪寶。』

「時，大善見王即召四兵，向金輪寶偏露右臂，右膝著地，以右手摩抆金輪，語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。時，善見王即將四兵隨其後行，金輪寶前有四神引導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金缽盛銀粟，銀缽盛金粟，來趣王所，拜首白言：『善來，大王！今此東方土地豐樂，人民熾盛，志性仁和，慈孝中順。唯愿聖王於此治政，我等當給使左右，承受所宜。』當時，善見大王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治，勿使偏枉，無令國內有非法行，此即名曰我之所治。』

「時，諸小王聞此教已，即從大王巡行諸國，至東海表；次行南方、西方、北方，隨輪所至，其諸國王各獻國土，如東方諸小王。此時，善見王既隨金輪，周行四海，以道開化，安慰民庶已，還本國拘舍婆城。時，金輪寶在宮門上虛空中住，大善見王踴躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王。』是為金輪寶成就。

「云何善見大王成就白象寶？時，善見大王清旦在正殿上坐，自然像寶忽現在前，其毛純白，七處平住，力能飛行，其首雜色，六牙纖𦟛，真金間填。時，王見已，念言：『此象賢良，若善調者，可中御乘。』即試調習，諸能悉備。時，善見大王欲自試象，即乘其上，清旦出城，周行四海，食時已還。時，善見王踴躍而言：『此白象寶真為我瑞，我今真為轉輪聖王。』是為象寶成就。

「云何善見大王成就馬寶？時，善見大王清旦在正殿上坐，自然馬寶忽現在前，紺青色，朱髦尾，頭頸如象，力能飛行。時，王見已，念言：『此馬賢良，若善調者，可中御乘。』即試調習，諸能悉備。時，善見王欲自試馬寶，即乘其上，清旦出城，周行四海，食時已還。時，善見王踴躍而言：『此紺馬寶真為我瑞，我今真為轉輪聖王。』是為紺馬寶成就。

「云何善見大王神珠寶成就？時，善見大王于清旦在正殿上坐，自然神珠忽現在前，質色清徹，無有瑕穢。時，王見已，言：『此珠妙好，若有光明，可照宮內。』時，善見王欲試此珠，即召四兵，以此寶珠置高幢上，于夜冥中赍幢出城，其珠光明，照諸軍眾，猶如晝日。于軍眾外周匝，復能照一由旬。現城中人皆起作務，謂為是晝。時，王善見踴躍而言：『今此神珠真為我瑞，我今真為轉輪聖王。』是為神珠寶成就。

「云何善見大王成就玉女寶？時，玉女寶忽然出現，顏色從容，面貌端正，不長不短，不粗不細，不白不黑，不剛不柔，冬則身溫，夏則身涼，舉身毛孔出栴檀香，口出優缽羅華香，言語柔軟，舉動安詳，先起後坐，不失宜則。時，王善見清凈無著，心不暫念，況復親近。時，王善見踴躍而言：『此玉女寶真為我瑞，我今真為轉輪聖王。』是為玉女寶成就。

「云何善見大王居士寶成就？時，居士丈夫忽然自出，寶藏自然，財富無量。居士宿福眼，能徹視地中伏藏，有主無主，皆悉見知。其有主者，能為擁護，其無主者，取給王用

現代漢語譯本：大善見王默默地想：『我曾從先輩那裡聽到過這樣的說法：剎帝利王是受過水澆頭加冕的，在每月十五月圓的時候，沐浴香湯，登上寶殿，在眾多宮女的簇擁下，自然會出現一個金輪，這個輪子有一千個輪輻，光彩奪目，是天匠製造的，不是世俗之物，由純金製成，輪子的直徑有一丈四尺，這就被稱為轉輪聖王。現在這個輪子出現了，難道會是這樣嗎？我不如試一下這個輪寶。』 當時，大善見王立即召集四方軍隊，面對金輪寶，露出右臂，右膝跪地，用右手撫摸金輪，說道：『你向東方，按照正法運轉，不要違背常理。』輪子立即向東轉動。當時，善見王帶領四方軍隊跟隨在後面，金輪寶前面有四位神靈引導，輪子停在哪裡，國王就停止行進。這時，東方各小國的國王看到大王到來，用金缽盛著銀粟，用銀缽盛著金粟，來到國王面前，叩頭說道：『歡迎大王！現在東方土地富饒，人民興旺，性情仁慈和睦，孝順中正。希望聖王在這裡治理國家，我們願意在左右侍奉，聽從您的吩咐。』當時，善見大王對小國王們說：『停！停！各位賢者！你們這樣做就等於供養我了，只要用正法治理國家，不要偏袒枉法，不要讓國內有非法行為，這就叫做我所治理的。』 當時，各小國王聽了這些教誨后，就跟隨大王巡視各國，到達東海邊；然後巡視南方、西方、北方，隨著輪子所到之處，各國王都獻上自己的國土，就像東方各小國王一樣。這時，善見王跟隨金輪，巡視四海，用正道教化，安撫百姓后，回到本國拘舍婆城。當時，金輪寶停留在宮門上方的空中，大善見王高興地說：『這個金輪寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是金輪寶的成就。 大善見王是如何成就白象寶的呢？當時，大善見王清晨坐在正殿上，自然出現了一頭象寶，它的毛是純白色的，七處平穩，能飛行，頭部雜色，有六根纖細的象牙，用純金鑲嵌。當時，國王看到后，心想：『這頭象很賢良，如果好好調教，可以用來乘坐。』於是就進行調教，各種技能都具備了。當時，善見大王想親自試一下這頭象，就騎上它，清晨出城，巡視四海，到吃飯的時候就回來了。當時，善見王高興地說：『這頭白象寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是象寶的成就。 大善見王是如何成就馬寶的呢？當時，大善見王清晨坐在正殿上，自然出現了一匹馬寶，它是紺青色的，有紅色的鬃毛和尾巴，頭頸像大象，能飛行。當時，國王看到后，心想：『這匹馬很賢良，如果好好調教，可以用來乘坐。』於是就進行調教，各種技能都具備了。當時，善見大王想親自試一下這匹馬寶，就騎上它，清晨出城，巡視四海，到吃飯的時候就回來了。當時，善見王高興地說：『這匹紺青色的馬寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是紺馬寶的成就。 大善見王是如何成就神珠寶的呢？當時，大善見王清晨坐在正殿上，自然出現了一顆神珠，它的質地清澈，沒有瑕疵。當時，國王看到后，說：『這顆珠子很美妙，如果有光明，可以照亮宮內。』當時，善見大王想試一下這顆珠子，就召集四方軍隊，把這顆寶珠放在高高的旗桿上，在夜晚黑暗中帶著旗桿出城，珠子的光明照亮了軍隊，就像白天一樣。在軍隊外圍，還能照亮一由旬的範圍。城裡的人都起來做事，以為是白天。當時，善見王高興地說：『這顆神珠真是我的祥瑞，我現在真是轉輪聖王了。』這就是神珠寶的成就。 大善見王是如何成就玉女寶的呢？當時，玉女寶忽然出現，她容貌端莊，面容姣好，不高不矮，不粗不細，不白不黑，不剛不柔，冬天身體溫暖，夏天身體涼爽，全身毛孔散發出檀香，口中散發出優缽羅花的香味，說話溫柔，舉止安詳，先起身再坐下，不失禮儀。當時，善見王清凈無染，心中沒有絲毫雜念，更不用說親近了。當時，善見王高興地說：『這個玉女寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是玉女寶的成就。 大善見王是如何成就居士寶的呢？當時，居士丈夫忽然出現，寶藏自然涌現，財富無量。居士有宿世的福報，眼睛能看穿地下的伏藏，無論有主無主，都能看到。對於有主的，他能保護，對於無主的，就取來供國王使用。

English version: King Mahasudassana thought to himself, 'I have heard from the elders that a Kshatriya king, who has been consecrated by having water poured on his head, on the fifteenth day of the full moon, after bathing in fragrant water, ascends to the palace, surrounded by maidens, and a golden wheel will naturally appear before him. This wheel has a thousand spokes, is radiant, made by celestial artisans, not of this world, made of pure gold, and has a diameter of fourteen cubits. This is called a Chakravartin, a universal monarch. Now that this wheel has appeared, could it be so? I should test this wheel jewel.' Then, King Mahasudassana immediately summoned his four divisions of troops, faced the golden wheel jewel, bared his right arm, knelt on his right knee, and with his right hand, stroked the golden wheel, saying, 'Turn towards the east, according to the Dharma, and do not violate the norm.' The wheel immediately turned eastward. Then, King Mahasudassana led his four divisions of troops to follow behind it. Four deities guided the golden wheel jewel. Wherever the wheel stopped, the king stopped his procession. At that time, the kings of the small eastern kingdoms, seeing the great king arrive, came to the king with golden bowls filled with silver grains and silver bowls filled with golden grains, bowed their heads and said, 'Welcome, Great King! Now, the eastern lands are prosperous, the people are flourishing, their nature is kind and harmonious, and they are filial and righteous. We wish that the Holy King would govern here, and we will serve at your side, and obey your commands.' At that time, King Mahasudassana said to the small kings, 'Stop! Stop! O worthy ones! You have already made offerings to me by doing this. Just govern with the Dharma, do not be biased or unjust, and do not allow any illegal acts in the country. This is what it means for me to govern.' At that time, the small kings, having heard these teachings, followed the great king as he toured the countries, reaching the edge of the eastern sea. Then he toured the south, west, and north. Wherever the wheel went, the kings offered their lands, just like the small kings of the east. At this time, King Mahasudassana, having followed the golden wheel, toured the four seas, taught the Dharma, and comforted the people, returned to his own city of Kusavati. At that time, the golden wheel jewel remained in the air above the palace gate. King Mahasudassana rejoiced and said, 'This golden wheel jewel is truly my auspicious sign. I am now truly a Chakravartin, a universal monarch.' This is the attainment of the golden wheel jewel. How did King Mahasudassana attain the white elephant jewel? At that time, King Mahasudassana was sitting in the main hall in the early morning, when a white elephant jewel naturally appeared before him. Its fur was pure white, it was stable in seven places, it could fly, its head was multicolored, it had six slender tusks, inlaid with pure gold. When the king saw it, he thought, 'This elephant is virtuous. If it is well-trained, it can be used for riding.' So he trained it, and it became proficient in all skills. Then, King Mahasudassana wanted to test the elephant himself, so he rode it, left the city in the early morning, toured the four seas, and returned by mealtime. At that time, King Mahasudassana rejoiced and said, 'This white elephant jewel is truly my auspicious sign. I am now truly a Chakravartin, a universal monarch.' This is the attainment of the elephant jewel. How did King Mahasudassana attain the horse jewel? At that time, King Mahasudassana was sitting in the main hall in the early morning, when a horse jewel naturally appeared before him. It was dark blue, with a red mane and tail, its head and neck like an elephant, and it could fly. When the king saw it, he thought, 'This horse is virtuous. If it is well-trained, it can be used for riding.' So he trained it, and it became proficient in all skills. Then, King Mahasudassana wanted to test the horse jewel himself, so he rode it, left the city in the early morning, toured the four seas, and returned by mealtime. At that time, King Mahasudassana rejoiced and said, 'This dark blue horse jewel is truly my auspicious sign. I am now truly a Chakravartin, a universal monarch.' This is the attainment of the horse jewel. How did King Mahasudassana attain the divine jewel? At that time, King Mahasudassana was sitting in the main hall in the early morning, when a divine jewel naturally appeared before him. Its substance was clear and pure, without any flaws. When the king saw it, he said, 'This jewel is wonderful. If it has light, it can illuminate the palace.' Then, King Mahasudassana wanted to test this jewel, so he summoned his four divisions of troops, placed the jewel on a high banner, and in the darkness of night, carried the banner out of the city. The light of the jewel illuminated the troops, as if it were daytime. Outside the troops, it could illuminate an area of one yojana. The people in the city all got up to work, thinking it was daytime. At that time, King Mahasudassana rejoiced and said, 'This divine jewel is truly my auspicious sign. I am now truly a Chakravartin, a universal monarch.' This is the attainment of the divine jewel. How did King Mahasudassana attain the maiden jewel? At that time, a maiden jewel suddenly appeared. Her appearance was graceful, her face was beautiful, neither tall nor short, neither coarse nor fine, neither white nor black, neither hard nor soft. In winter, her body was warm, and in summer, her body was cool. From every pore of her body came the fragrance of sandalwood, and from her mouth came the fragrance of the utpala flower. Her speech was gentle, her movements were composed, she rose before sitting, and never lost her decorum. At that time, King Mahasudassana was pure and unattached, his mind had no impure thoughts, let alone any desire for intimacy. At that time, King Mahasudassana rejoiced and said, 'This maiden jewel is truly my auspicious sign. I am now truly a Chakravartin, a universal monarch.' This is the attainment of the maiden jewel. How did King Mahasudassana attain the householder jewel? At that time, a householder man suddenly appeared, and treasures naturally emerged, with boundless wealth. The householder had the merit of past lives, and his eyes could see the hidden treasures in the ground, whether they had owners or not. He could see them all. For those that had owners, he would protect them, and for those that had no owners, he would take them for the king's use.

。時，居士寶往白王言：『大王！有所給與，不足為憂，我自能辦。』時，善見王欲試居士寶，即來嚴船於水遊戲，告居士曰：『我須金寶，汝速與我。』居士報曰：『大王小待，須至岸上。』王尋逼言：『我停須用，正今得來。』時，居士寶被王嚴來，即于船上長跪，以右手內著水中，水中寶瓶隨手而出，如蟲緣樹。彼居士寶，亦復如是，內手水中，寶緣手出，充滿船上，而白王言：『向須寶用，為須幾許？』時，王善見語居士言：『止！止！吾無所須，向相試耳！汝今便為供養我已。』時，彼居士聞王語已，尋以寶物還投水中。時，善見王踴躍而言：『此居士寶真為我瑞，我今真為轉輪聖王。』是為居士寶成就。

「云何善見大王主兵寶成就？時，主兵寶忽然出現，智謀雄猛，英略獨決，即詣王所白言：『大王！有所討罰，王不足憂，我自能辦。』時，善見大王欲試主兵寶，即集四兵而告之曰：『汝今用兵，未集者集，已集者放；未嚴者嚴，已嚴者解；未去者去，已去者住。』時，主兵寶聞王語已，即令四兵，未集者集，已集者放；未嚴者嚴，已嚴者解；未去者去，已去者住。時，善見王踴躍而言：『此主兵寶真為我瑞，我今真為轉輪聖王。』阿難！是為善見轉輪聖王成就七寶。

「何謂四神德？一者長壽不夭，無能及者。二者身強無患，無能及者。三者顏貌端正，無能及者。四者寶藏盈溢，無能及者。是為轉輪聖王成就七寶及四功德。

「阿難！時，善見王久乃命駕，出遊後園，尋告御者：『汝當善御，安詳而行。所以然者？吾欲諦觀國土人民安樂無患。』時，國人民路次觀者，復語侍人：『汝且徐行，吾欲諦觀聖王威顏。』阿難！時，善見王慈育民物，如父愛子，國民慕王，如子仰父，所有珍奇盡以貢王，愿垂納受，在意所與。時王報曰：『且止！諸人！吾自有寶，汝可自用。』復于異時，王作是念：『我今寧可造作宮觀。』適生是意，時，國人民詣王善見，各白王言：『我今為王造作宮殿。』王報之曰：『我今以為得汝供養，我有寶物，自足成辦。』時，國人民復重啟王：『我欲與王造立宮殿。』王告人民：『隨汝等意。』時，諸人民承王教已，即以八萬四千兩車，載金而來，詣拘舍婆城，造立法殿。時，第二忉利妙匠天子默自思念：『唯我能堪與善見王起正法殿。』

「阿難！時，妙匠天造法殿，長六十里，廣三十里，四寶莊嚴，下基平整，七重寶磚以砌其階；其法殿柱有八萬四千，金柱銀櫨，銀柱金櫨，琉璃、水精櫨柱亦然。繞殿周匝，有四欄楯，皆四寶成，又四階陛亦四寶成。其法殿上有八萬四千寶樓，其金樓者銀為戶牖，其銀樓者金為戶牖，水精、琉璃樓戶亦然。金樓銀床，銀樓金床，綩綖細軟，金縷織成，布其座上，水精、琉璃樓床亦然。其殿光明，眩曜人目，猶日盛明，無能視者。時，善見王自生念言：『我今可於是殿左右起多鄰園池。』即造園池，縱廣一由旬。

「又復自念：『於法殿前造一法池。』尋即施造，縱廣一由旬，其水清澄，潔凈無穢，以四寶磚廁砌其下，繞池四邊，欄楯周匝，皆以黃金、白銀、水精、琉璃四寶合成。其池中水生眾雜華：優缽羅華、波頭摩華、俱物頭華、分陀利華，出微妙香，馚馥四散。其池四面陸地生華：阿醯物多華、瞻卜華、波羅羅華、須曼陀華、婆師迦華、檀俱摩梨華

當時，居士寶對善見王說：『大王，不必為賞賜擔憂，我自能辦。』善見王想試探居士寶，就駕船到水上游玩，告訴居士說：『我需要金銀珠寶，你快給我。』居士回答說：『大王稍等，需要到岸上才能取。』國王催促說：『我馬上就要用，現在就要。』居士寶被國王逼迫，就在船上長跪，右手伸入水中，水中的寶瓶就隨著他的手出來，像蟲子爬樹一樣。居士寶也像這樣，把手伸入水中，寶物就從手中涌出，充滿了船，然後對國王說：『剛才需要寶物，需要多少？』善見王對居士說：『夠了！夠了！我不需要了，剛才只是試探你！你現在已經供養我了。』居士聽了國王的話，就把寶物都投回水中。善見王高興地說：『這個居士寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是居士寶的成就。 『善見大王的主兵寶是如何成就的呢？』當時，主兵寶忽然出現，他智謀雄猛，英勇果斷，來到國王面前說：『大王，不必為征討之事擔憂，我自能辦。』善見王想試探主兵寶，就召集四種軍隊，告訴他說：『你現在用兵，沒集結的要集結，已集結的要解散；沒準備的要準備，已準備的要解除；沒出發的要出發，已出發的要停止。』主兵寶聽了國王的話，就命令四種軍隊，沒集結的集結，已集結的解散；沒準備的準備，已準備的解除；沒出發的出發，已出發的停止。善見王高興地說：『這個主兵寶真是我的祥瑞，我現在真是轉輪聖王了。』阿難，這就是善見轉輪聖王成就的七寶。 『什麼是四種神德呢？』第一是長壽不夭，無人能及。第二是身體強健無病，無人能及。第三是容貌端正，無人能及。第四是寶藏充盈，無人能及。這就是轉輪聖王成就的七寶和四種功德。 『阿難，當時，善見王過了一段時間，就命令駕車，到後花園遊玩，告訴御者說：『你要好好駕車，慢慢地走。因為我想仔細看看國土人民是否安樂無憂。』當時，路邊觀看的百姓也對侍從說：『你走慢點，我想仔細看看聖王的威嚴。』阿難，當時，善見王慈愛地養育百姓，像父親愛護兒子一樣，百姓愛戴國王，像兒子仰慕父親一樣，所有珍奇的物品都進貢給國王，希望國王接受，隨意使用。國王說：『不必了，各位！我自有寶物，你們自己用吧。』又過了一段時間，國王想：『我應該建造宮殿。』剛產生這個想法，百姓就來見善見王，各自對國王說：『我們現在為國王建造宮殿。』國王說：『我已經得到你們的供養了，我自有寶物，足夠完成。』百姓又請求國王說：『我們想為國王建造宮殿。』國王告訴百姓：『隨你們的意願吧。』百姓接受國王的命令后，就用八萬四千輛車，載著黃金來到拘舍婆城，建造法殿。當時，第二忉利天的妙匠天子暗自思量：『只有我能為善見王建造正法殿。』 『阿難，當時，妙匠天建造的法殿，長六十里，寬三十里，用四種寶物裝飾，地基平整，用七層寶磚砌成臺階；法殿的柱子有八萬四千根，金柱配銀櫨，銀柱配金櫨，琉璃和水晶的櫨柱也是這樣。法殿周圍有四道欄桿，都是用四種寶物製成，還有四道臺階也是用四種寶物製成。法殿上有八萬四千座寶樓，金樓的門窗是銀的，銀樓的門窗是金的，水晶和琉璃樓的門窗也是這樣。金樓里有銀床，銀樓里有金床，床鋪柔軟舒適，用金線織成，鋪在座位上，水晶和琉璃樓的床也是這樣。法殿的光明，耀眼奪目，像太陽一樣明亮，讓人無法直視。當時，善見王自己想：『我可以在這座法殿的左右建造許多相鄰的園池。』就建造了園池，縱橫一由旬。 『他又想：『在法殿前面建造一個法池。』就立即建造，縱橫一由旬，池水清澈，乾淨無污，用四種寶磚砌在下面，池子四周有欄桿，都是用黃金、白銀、水晶、琉璃四種寶物合成。池中生長著各種各樣的花：優缽羅花、波頭摩花、俱物頭花、分陀利花，散發出美妙的香氣，芬芳四溢。池子四周的陸地上生長著各種花：阿醯物多花、瞻卜花、波羅羅花、須曼陀花、婆師迦花、檀俱摩梨花。

At that time, the householder jewel said to King Suddarshana, 'Your Majesty, there is no need to worry about giving rewards, I can take care of it myself.' King Suddarshana, wanting to test the householder jewel, came to play on the water in a boat and told the householder, 'I need gold and jewels, give them to me quickly.' The householder replied, 'Your Majesty, please wait a moment, it needs to be on the shore to get them.' The king urged, 'I need them right now, get them now.' The householder jewel, being pressed by the king, knelt on the boat, put his right hand into the water, and a treasure vase came out of the water with his hand, like a worm climbing a tree. The householder jewel did the same, putting his hand into the water, and treasures came out of his hand, filling the boat, and then said to the king, 'How much treasure do you need?' King Suddarshana said to the householder, 'Enough! Enough! I don't need it, I was just testing you! You have already made an offering to me.' The householder, hearing the king's words, threw all the treasures back into the water. King Suddarshana said joyfully, 'This householder jewel is truly my auspicious sign, I am truly a Chakravartin king now.' This is the accomplishment of the householder jewel. 'How does the military commander jewel of King Suddarshana come to be?' At that time, the military commander jewel suddenly appeared, with great wisdom and courage, and came to the king and said, 'Your Majesty, there is no need to worry about any conquest, I can take care of it myself.' King Suddarshana, wanting to test the military commander jewel, gathered the four divisions of the army and told him, 'Now you use the army, those not gathered should gather, those gathered should disperse; those not prepared should prepare, those prepared should disarm; those not departed should depart, those departed should stop.' The military commander jewel, hearing the king's words, ordered the four divisions of the army, those not gathered to gather, those gathered to disperse; those not prepared to prepare, those prepared to disarm; those not departed to depart, those departed to stop. King Suddarshana said joyfully, 'This military commander jewel is truly my auspicious sign, I am truly a Chakravartin king now.' Ananda, this is the accomplishment of the seven jewels of King Suddarshana. 'What are the four divine virtues?' First is longevity without premature death, which no one can match. Second is a strong and healthy body without illness, which no one can match. Third is a handsome appearance, which no one can match. Fourth is an abundance of treasures, which no one can match. These are the seven jewels and four virtues of a Chakravartin king. 'Ananda, at that time, King Suddarshana, after some time, ordered his carriage and went to the back garden to play, and told the charioteer, 'You must drive well and go slowly. The reason is that I want to carefully observe whether the people of the country are peaceful and without worry.' At that time, the people watching by the roadside also said to their attendants, 'You go slowly, I want to carefully observe the majesty of the holy king.' Ananda, at that time, King Suddarshana lovingly nurtured the people, like a father loving his son, and the people admired the king, like a son looking up to his father. All the rare and precious things were offered to the king, hoping that the king would accept them and use them as he wished. The king said, 'No need, everyone! I have my own treasures, you can use them yourselves.' After some time, the king thought, 'I should build a palace.' As soon as this thought arose, the people came to see King Suddarshana, and each said to the king, 'We will now build a palace for the king.' The king said, 'I have already received your offerings, I have my own treasures, enough to complete it.' The people again requested the king, 'We want to build a palace for the king.' The king told the people, 'As you wish.' The people, having received the king's order, used eighty-four thousand carts to carry gold to Kushavati city to build the Dharma Palace. At that time, the celestial artisan of the second Trayastrimsha heaven thought to himself, 'Only I am capable of building the Dharma Palace for King Suddarshana.' 'Ananda, at that time, the Dharma Palace built by the celestial artisan was sixty leagues long and thirty leagues wide, decorated with four kinds of treasures, with a flat foundation, and seven layers of precious bricks to build the steps; the pillars of the Dharma Palace numbered eighty-four thousand, with gold pillars and silver capitals, silver pillars and gold capitals, and the same for crystal and lapis lazuli capitals. Around the palace were four railings, all made of four kinds of treasures, and four staircases also made of four kinds of treasures. On the Dharma Palace were eighty-four thousand treasure towers, the gold towers had silver doors and windows, the silver towers had gold doors and windows, and the same for crystal and lapis lazuli towers. The gold towers had silver beds, the silver towers had gold beds, the bedding was soft and comfortable, woven with gold thread, and placed on the seats, and the same for crystal and lapis lazuli towers. The light of the palace was dazzling, like the bright sun, making it impossible to look directly at it. At that time, King Suddarshana thought to himself, 'I can build many adjacent gardens and ponds on the left and right of this palace.' So he built gardens and ponds, one league in length and width. 'He also thought, 'I will build a Dharma pond in front of the Dharma Palace.' He immediately built it, one league in length and width, the water was clear, clean, and without impurities, with four kinds of precious bricks laid at the bottom, and railings around the four sides of the pond, all made of gold, silver, crystal, and lapis lazuli. In the pond grew various kinds of flowers: utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, emitting a wonderful fragrance, spreading far and wide. On the land around the pond grew various flowers: ahemutaka flowers, champaka flowers, parala flowers, sumana flowers, vasika flowers, and tanakumari flowers.'

。使人典池，諸行過者將入洗浴，遊戲清涼，隨意所欲。須漿與漿，須食與食，衣服、車馬、香華、財寶，不逆人意。

「阿難！時，善見王有八萬四千象，金銀校飾，絡用寶珠，齊象王為第一。八萬四千馬，金銀校飾，絡用寶珠，力馬王為第一。八萬四千車，師子革絡，四寶莊嚴，金輪寶為第一。八萬四千珠，神珠寶為第一。八萬四千玉女，玉女寶為第一。八萬四千居士，居士寶為第一。八萬四千剎利，主兵寶為第一。八萬四千城，拘尸婆提城為第一。八萬四千殿，正法殿為第一。八萬四千樓，大正樓為第一。八萬四千床，皆以黃金、白銀、眾寶所成，氍[毯-炎+數]毾𣰆，綩綖細軟，以布其上。八萬四千億衣，初摩衣、迦屍衣、劫波衣為第一。八萬四千種食，日日供設，味味各異。

「阿難！時，善見王八萬四千象，乘齊象上，清旦出拘尸城，案行天下，周遍四海，須臾之間，還入城食。八萬四千馬，乘力馬寶，清旦出遊，案行天下，周遍四海，須臾之間，還入城食。八萬四千車，乘金輪車，駕力馬寶，清旦出遊，案行天下，周遍四海，須臾之間，還入城食。八萬四千神珠，以神珠寶，照于宮內，晝夜常明。八萬四千玉女，玉女寶善賢給侍左右。八萬四千居士，有所給與，任居士寶。八萬四千剎利，有所討罰，任主兵寶。八萬四千城，常所治都，在拘尸城。八萬四千殿，王所常止，在正法殿。八萬四千樓，王所常止，在大正樓。八萬四千座，王所常止，在頗梨座，以安禪故。八萬四千億衣，上妙寶飾，隨意所服，以慚愧故。八萬四千種食，王所常食，食自然飯，以知足故。

「時，八萬四千象來現，王時蹋蹈衝突，傷害眾生，不可稱數。時王念言：『此象數來，多所損傷，自今而後，百年聽現一象。』如是轉次百年現一，週而復始。」

佛說長阿含經卷第四

遊行經第二后

爾時，佛告阿難：「時王自念：『我本積何功德，修何善本，今獲果報，巍巍如是？』復自思念：『以三因緣，致此福報。何謂三？一曰佈施，二曰持戒，三曰禪思，以是因緣，今獲大報。』王復自念：『我今已受人間福報，當復進修天福之業，宜自抑損，去離憒鬧，隱處閑居，以崇道術。』時，王即命善賢寶女，而告之曰：『我今已受人間福報，當復進修天福之業，宜自抑損，去離憒鬧，隱處閑居，以崇道術。』女言：『唯諾！如大王教。』即來內外，絕於侍覲。

「時，王即升法殿，入金樓觀，坐銀御床，思惟貪淫慾、惡不善，有覺、有觀，離生喜、樂，得第一禪；除滅覺、觀，內信歡悅，撿心專一，無覺、無觀，定生喜、樂，得第二禪；舍喜守護，專念不亂，自知身樂，賢聖所求，護念樂行，得第三禪；舍滅苦、樂，先除憂、喜，不苦不樂，護念清凈，得第四禪。時，善見王起銀御床，出金樓觀，詣大正樓，坐琉璃床，修習慈心，遍滿一方，余方亦爾，周遍廣普無二無量，除眾結恨，心無嫉惡，靜默慈柔以自娛樂，悲、喜、舍心，亦復如是。

「時，玉女寶默自念言：『久違顏色，思一侍覲，今者寧可奉現大王。』時，寶女善賢告八萬四千諸婇女曰：『汝等宜各沐浴香湯，嚴飾衣服，所以然者？我等久違顏色，宜一奉覲

人們可以在池塘里洗浴，享受清涼，隨心所欲。需要飲料就給飲料，需要食物就給食物，衣服、車馬、香花、財寶，都順應人們的心意。 阿難！當時，善見王有八萬四千頭大象，用金銀裝飾，用寶珠串連，其中齊象王最為出色。有八萬四千匹馬，用金銀裝飾，用寶珠串連，其中力馬王最為出色。有八萬四千輛車，用獅子皮裝飾，用四寶莊嚴，其中金輪寶車最為出色。有八萬四千顆寶珠，其中神珠寶最為出色。有八萬四千位玉女，其中玉女寶最為出色。有八萬四千位居士，其中居士寶最為出色。有八萬四千位剎利，其中主兵寶最為出色。有八萬四千座城，其中拘尸婆提城最為出色。有八萬四千座宮殿，其中正法殿最為出色。有八萬四千座樓閣，其中大正樓最為出色。有八萬四千張床，都用黃金、白銀、各種寶物製成，鋪著精美的地毯，柔軟舒適。有八萬四千億件衣服，其中初摩衣、迦屍衣、劫波衣最為出色。有八萬四千種食物，每天供應，味道各不相同。 阿難！當時，善見王乘坐齊象，清晨從拘尸城出發，巡視天下，周遊四海，片刻之間，就回到城裡吃飯。乘坐力馬寶，清晨出發巡視天下，周遊四海，片刻之間，就回到城裡吃飯。乘坐金輪車，駕馭力馬寶，清晨出發巡視天下，周遊四海，片刻之間，就回到城裡吃飯。用神珠寶照亮宮殿，晝夜光明。玉女寶善賢在左右侍奉。需要給予什麼，就由居士寶負責。需要懲罰什麼，就由主兵寶負責。八萬四千座城，經常治理的都在拘尸城。八萬四千座宮殿，國王經常居住在正法殿。八萬四千座樓閣，國王經常居住在大正樓。八萬四千張座位，國王經常坐在頗梨座上，以便禪定。八萬四千億件衣服，都是上好的寶物裝飾，隨意穿著，以示慚愧。八萬四千種食物，國王經常食用，吃的是自然飯，以示知足。 當時，八萬四千頭大象出現，國王有時會踩踏衝突，傷害眾生，數量不可計數。當時國王心想：『這些大象頻繁出現，造成很多傷害，從今以後，每百年才允許出現一頭大象。』就這樣依次輪流，每百年出現一頭，週而復始。 佛陀告訴阿難：『當時，國王自己思量：『我過去積累了什麼功德，修了什麼善行，如今才獲得如此殊勝的果報？』又自己思量：『是因為三種因緣，才獲得如此福報。哪三種呢？一是佈施，二是持戒，三是禪思，因為這些因緣，如今才獲得如此大的果報。』國王又自己思量：『我現在已經享受了人間的福報，應當繼續修習天上的福業，應該自我約束，遠離喧鬧，隱居清靜之處，以修習道術。』當時，國王就命令善賢寶女，告訴她說：『我現在已經享受了人間的福報，應當繼續修習天上的福業，應該自我約束，遠離喧鬧，隱居清靜之處，以修習道術。』寶女說：『遵命！如大王所教。』於是就內外隔絕，不再侍奉覲見。 當時，國王就登上法殿，進入金樓觀，坐在銀御床上，思惟貪慾、邪惡不善，有覺、有觀，產生離欲的喜樂，證得初禪；去除覺、觀，內心信悅，專心一意，無覺、無觀，產生定中的喜樂，證得二禪；捨棄喜悅，守護正念，不散亂，自己感受到身體的快樂，這是賢聖所追求的，守護正念，快樂修行，證得三禪；捨棄苦樂，先去除憂愁和喜悅，不苦不樂，守護正念清凈，證得四禪。當時，善見王從銀御床起身，走出金樓觀，來到大正樓，坐在琉璃床上，修習慈心，遍滿一方，其餘各方也是如此，周遍廣大無量，消除一切怨恨，心中沒有嫉妒和邪惡，安靜慈祥地自娛自樂，悲心、喜心、舍心，也是如此。 當時，玉女寶默默地想：『很久沒有見到大王了，想去侍奉覲見一次，現在可以去拜見大王了。』當時，寶女善賢告訴八萬四千位婇女說：『你們應該各自沐浴香湯，打扮好衣服，為什麼呢？因為我們很久沒有見到大王了，應該去拜見一次。』

People could bathe in the ponds, enjoying the coolness and doing as they pleased. If they needed drinks, they were given drinks; if they needed food, they were given food. Clothes, carriages, fragrant flowers, and treasures were all provided according to their wishes. Ananda! At that time, King Mahasudassana had 84,000 elephants, adorned with gold and silver, and strung with precious jewels, with the royal elephant, the king of elephants, being the foremost. He had 84,000 horses, adorned with gold and silver, and strung with precious jewels, with the powerful horse, the king of horses, being the foremost. He had 84,000 chariots, adorned with lion skins and decorated with four treasures, with the golden wheel chariot being the foremost. He had 84,000 jewels, with the divine jewel being the foremost. He had 84,000 jade maidens, with the jade maiden jewel being the foremost. He had 84,000 householders, with the householder jewel being the foremost. He had 84,000 Kshatriyas, with the military leader jewel being the foremost. He had 84,000 cities, with Kushavati being the foremost. He had 84,000 palaces, with the Righteous Dharma Palace being the foremost. He had 84,000 towers, with the Great Righteous Tower being the foremost. He had 84,000 beds, all made of gold, silver, and various treasures, covered with fine carpets, soft and comfortable. He had 84,000 billion garments, with the first-woven garment, the Kasi garment, and the Kappa garment being the foremost. He had 84,000 kinds of food, provided daily, each with a different flavor. Ananda! At that time, King Mahasudassana, riding on the royal elephant, would leave Kushavati city in the early morning, survey the world, travel around the four seas, and return to the city for a meal in a short time. Riding on the powerful horse jewel, he would leave in the early morning, survey the world, travel around the four seas, and return to the city for a meal in a short time. Riding in the golden wheel chariot, drawn by the powerful horse jewel, he would leave in the early morning, survey the world, travel around the four seas, and return to the city for a meal in a short time. The divine jewel illuminated the palace, making it bright day and night. The jade maiden jewel, Sudarsana, attended to his left and right. Whatever needed to be given was handled by the householder jewel. Whatever needed to be punished was handled by the military leader jewel. Of the 84,000 cities, the one he governed was always Kushavati. Of the 84,000 palaces, the one the king usually resided in was the Righteous Dharma Palace. Of the 84,000 towers, the one the king usually resided in was the Great Righteous Tower. Of the 84,000 seats, the one the king usually sat on was the crystal seat, for the purpose of meditation. Of the 84,000 billion garments, they were all adorned with exquisite treasures, and he wore them as he pleased, out of a sense of shame. Of the 84,000 kinds of food, the king usually ate natural food, out of contentment. At that time, when the 84,000 elephants appeared, the king would sometimes trample and collide, harming countless beings. The king then thought: 『These elephants appear too frequently, causing much harm. From now on, only one elephant will be allowed to appear every hundred years.』 Thus, they would appear one by one every hundred years, in a cycle. The Buddha told Ananda: 『At that time, the king thought to himself: 『What merits have I accumulated, what good deeds have I cultivated, that I now receive such magnificent rewards?』 He further reflected: 『It is due to three causes that I have attained this fortune. What are the three? First, giving; second, observing precepts; and third, meditation. It is because of these causes that I now receive such great rewards.』 The king then thought to himself: 『Now that I have received human blessings, I should further cultivate the deeds that lead to heavenly blessings. I should restrain myself, withdraw from the noise and bustle, and live in seclusion to cultivate the path.』 At that time, the king summoned the virtuous jewel maiden and told her: 『Now that I have received human blessings, I should further cultivate the deeds that lead to heavenly blessings. I should restrain myself, withdraw from the noise and bustle, and live in seclusion to cultivate the path.』 The maiden said: 『Yes, as Your Majesty commands.』 She then cut off all contact with the outside world and ceased to attend to the king. At that time, the king ascended the Dharma Hall, entered the golden tower, sat on the silver royal bed, and contemplated desire, evil, and unwholesome thoughts. With initial and sustained thought, he experienced joy and happiness born of detachment, attaining the first dhyana. By eliminating initial and sustained thought, with inner faith and joy, focusing his mind, without initial or sustained thought, he experienced joy and happiness born of concentration, attaining the second dhyana. By abandoning joy, guarding mindfulness, without distraction, knowing bodily happiness, which is sought by the noble ones, guarding mindfulness and practicing happiness, he attained the third dhyana. By abandoning suffering and happiness, having previously eliminated sorrow and joy, experiencing neither suffering nor happiness, guarding mindfulness and purity, he attained the fourth dhyana. At that time, King Mahasudassana rose from the silver royal bed, left the golden tower, went to the Great Righteous Tower, sat on the crystal bed, and cultivated loving-kindness, spreading it to one direction, and then to all other directions, universally and boundlessly, eliminating all hatred, with no jealousy or evil in his heart, peacefully and gently enjoying himself. He did the same with compassion, joy, and equanimity. At that time, the jade maiden jewel silently thought: 『It has been a long time since I have seen the king. I wish to attend to him once. Now I can go and pay my respects to the king.』 At that time, the jewel maiden Sudarsana told the 84,000 palace women: 『You should each bathe in fragrant water and adorn yourselves with fine clothes. Why? Because it has been a long time since we have seen the king, and we should go and pay our respects to him.』

。』諸女聞已，各嚴衣服，沐浴澡潔。時，寶女善賢又告主兵寶臣集四種兵：『我等久違朝覲，宜一奉現。』時，主兵臣即集四兵，白寶女言：『四兵已集，宜知是時。』於是，寶女將八萬四千婇女，四兵導從，詣金多鄰園，大眾震動，聲聞于王，王聞聲已，臨牕而觀，寶女即前，戶側而立。

「時，王見女，尋告之曰：『汝止勿前，吾將出觀。』時，善見王起頗梨座，出大正樓，下正法殿，與玉女寶詣多鄰園，就座而坐。時，善見王容顏光澤有逾于常，善賢寶女即自念言：『今者大王色勝於常，是何異瑞？』時，女尋白大王：『今者顏色異常，將非異瑞，欲舍壽耶？今此八萬四千象，白象寶為第一。金銀交飾，珞用寶珠，自王所有，愿少留意，共相娛樂，勿便舍壽，孤棄萬民。又八萬四千馬，力馬王為第一；八萬四千車，輪寶為第一；八萬四千珠，神珠寶第一；八萬四千女，玉女寶第一；八萬四千居士，居士寶第一；八萬四千剎利，主兵寶第一；八萬四千城，拘尸城第一；八萬四千殿，正法殿第一；八萬四千樓，大正樓第一；八萬四千座，寶飾第一；八萬四千億衣，柔軟第一；八萬四千種食，味味珍異。凡此眾寶，皆王所有，愿少留意，共相娛樂，勿便舍壽，孤棄萬民。』

「時，善見王答寶女曰：『自汝昔來恭奉於我，慈柔敬順，言無粗漏今者何故，乃作此語？』女白王曰：『不審所白有何不順？』王告女曰：『汝向所言：象馬、寶車、金輪、宮觀、名服、肴膳，斯皆無常，不可久保，而勸我留，豈是順耶？』女白王言：『不審慈順當何以言？』王告女曰：『汝若能言：象馬、寶車、金輪、宮觀、名服、肴膳，斯皆無常，不可久保，愿不戀著，以勞神思。所以然者？王命未幾當就後世，夫生有死，合會有離，何有生此而永壽者？宜割恩愛以存道意，斯乃名曰敬順言也。』

「阿難！時，玉女寶聞王此教，悲泣號啼，捫淚而言：『象馬、寶車、金輪、宮觀、名服、肴膳，斯皆無常，不可久保，愿不戀著，以勞神思。所以然者？王壽未幾當就後世，夫生有死，合會有離，何有生此而永壽者？宜割恩愛以存道意。』

「阿難！彼玉女寶撫此言頃，時，善見王忽然命終，猶如壯士美飯一餐，無有苦惱，魂神上生第七梵天。其王善見死七日後，輪寶、珠寶自然不現，像寶、馬寶、玉女寶、居士寶、主兵寶同日命終，城池、法殿、樓觀、寶飾、金多鄰園，皆變為土木。」

佛告阿難：「此有為法，無常變易，要歸磨滅，貪慾無厭，消散人命，戀著恩愛，無有知足。唯得聖智，諦見道者，爾乃知足。阿難！我自憶念，曾於此處六返，作轉輪聖王，終措骨於此。今我成無上正覺，復舍性命，措身於此，自今已后，生死永絕，無有方土，措吾身處，此最後邊，更不受有。」

爾時，世尊在拘尸那竭城本所生處，娑羅園中雙樹間，臨將滅度，告阿難曰：「汝入拘尸那竭城，告諸末羅：『諸賢！當知如來夜半於娑羅園雙樹間當般涅槃，汝等可往咨問所疑，面受教誡，宜及是時，無從後悔。』」

是時，阿難受佛教已，即從座起，禮佛而去。與一比丘垂淚而行，入拘尸城，見五百末羅以少因緣，集在一處

現代漢語譯本：眾女子聽聞后，各自整理好衣物，沐浴洗漱乾淨。當時，寶女善賢又告知主兵寶臣召集四種軍隊：『我們很久沒有朝見國王了，應該一同前去拜見。』當時，主兵臣立即召集了四種軍隊，稟告寶女說：『四種軍隊已經集結完畢，請您決定何時出發。』於是，寶女帶領八萬四千名婇女，由四種軍隊引導護衛，前往金多鄰園。大眾震動，聲音傳到國王那裡。國王聽到聲音后，走到窗邊觀看。寶女走到國王面前，站在門邊。 現代漢語譯本：當時，國王見到寶女，隨即告訴她說：『你先停下不要上前，我將出去觀看。』當時，善見王從頗梨座起身，走出大正樓，下到正法殿，與玉女寶一同前往多鄰園，就座而坐。當時，善見王容顏光澤比平時更加明亮，善賢寶女心中暗想：『現在大王臉色比平時更好，這是什麼祥瑞之兆？』當時，寶女隨即稟告大王：『現在您的臉色異常，難道是有什麼祥瑞，要捨棄壽命了嗎？現在這八萬四千頭大象，以白象寶為首。它們用金銀裝飾，佩戴著寶珠，都是大王您的所有，希望您稍加留意，一同享樂，不要輕易捨棄壽命，拋棄萬民。還有八萬四千匹馬，以力馬王為首；八萬四千輛車，以輪寶為首；八萬四千顆寶珠，以神珠寶為首；八萬四千名女子，以玉女寶為首；八萬四千名居士，以居士寶為首；八萬四千名剎利，以主兵寶為首；八萬四千座城，以拘尸城為首；八萬四千座殿，以正法殿為首；八萬四千座樓，以大正樓為首；八萬四千個座位，以寶飾為首；八萬四千億件衣服，以柔軟為首；八萬四千種食物，味道珍奇。所有這些寶物，都是大王您的所有，希望您稍加留意，一同享樂，不要輕易捨棄壽命，拋棄萬民。』 現代漢語譯本：當時，善見王回答寶女說：『自從你過去以來，一直恭敬侍奉我，慈愛柔順，言語沒有粗魯過失，現在為何說出這樣的話？』寶女稟告國王說：『不知道我所說的話有什麼不順之處？』國王告訴寶女說：『你剛才所說的：大象、馬匹、寶車、金輪、宮殿樓閣、名貴服飾、美味佳餚，這些都是無常的，不能長久保持，而你卻勸我留戀，這難道是順從嗎？』寶女稟告國王說：『不知道怎樣說才算是慈愛順從？』國王告訴寶女說：『你如果能說：大象、馬匹、寶車、金輪、宮殿樓閣、名貴服飾、美味佳餚，這些都是無常的，不能長久保持，希望不要貪戀執著，以至於勞神費思。之所以這樣說，是因為我的壽命不久將要去世，人生有死，相聚有離，哪裡有生下來就能永遠長壽的呢？應該割捨恩愛，保持道心，這才能稱得上是恭敬順從的話。』 現代漢語譯本：阿難！當時，玉女寶聽到國王的教誨，悲傷哭泣，擦著眼淚說：『大象、馬匹、寶車、金輪、宮殿樓閣、名貴服飾、美味佳餚，這些都是無常的，不能長久保持，希望不要貪戀執著，以至於勞神費思。之所以這樣說，是因為大王的壽命不久將要去世，人生有死，相聚有離，哪裡有生下來就能永遠長壽的呢？應該割捨恩愛，保持道心。』 現代漢語譯本：阿難！玉女寶說完這些話后，當時，善見王忽然去世，就像壯士吃完一頓美餐一樣，沒有痛苦煩惱，靈魂升到第七梵天。善見王去世七天後，輪寶、珠寶自然消失，像寶、馬寶、玉女寶、居士寶、主兵寶也在同一天去世，城池、法殿、樓閣、寶飾、金多鄰園，都變成了土木。 現代漢語譯本：佛告訴阿難：『這些有為法，都是無常變化的，最終都要歸於磨滅。貪慾沒有止境，會消磨人的生命，貪戀恩愛，永遠不會滿足。只有得到聖智，真正見到真理的人，才能知足。阿難！我回憶自己，曾經在這裡六次做轉輪聖王，最終也把骨骸埋葬在這裡。現在我成就了無上正覺，再次捨棄生命，把身體安放在這裡，從今以後，生死輪迴永遠斷絕，再也沒有地方可以安放我的身體了，這是最後一次，不會再有來生了。』 現代漢語譯本：當時，世尊在拘尸那竭城他出生的地方，娑羅園中的雙樹之間，即將涅槃，告訴阿難說：『你進入拘尸那竭城，告訴各位末羅：『各位賢者！應當知道如來將於今夜半在娑羅園雙樹間般涅槃，你們可以前去詢問疑惑，當面接受教誨，應該抓住這個機會，不要將來後悔。』 現代漢語譯本：當時，阿難接受佛的教誨后，立即從座位起身，向佛禮拜后離去。與一位比丘流著眼淚走著，進入拘尸城，看到五百位末羅因為一些小事，聚集在一起。

English version: Upon hearing this, the women each prepared their clothes, bathed, and cleansed themselves. At that time, the jewel maiden Good Virtue also told the chief military minister to gather the four kinds of troops: 'We have long been absent from court, it is fitting that we go to pay our respects.' Then, the chief military minister immediately gathered the four kinds of troops and reported to the jewel maiden, 'The four kinds of troops are assembled, it is time to decide when to depart.' Thereupon, the jewel maiden led eighty-four thousand palace women, escorted by the four kinds of troops, to the Golden Grove Garden. The crowd was in an uproar, and the sound reached the king. Upon hearing the sound, the king went to the window to observe. The jewel maiden approached the king and stood by the door. English version: At that time, the king saw the jewel maiden and immediately told her, 'Stop there, do not come forward, I will come out to observe.' Then, King Good Sight rose from his crystal seat, exited the Great Righteous Tower, descended to the Righteous Dharma Hall, and went with the jewel maiden to the Golden Grove Garden, where he sat down. At that time, King Good Sight's complexion was more radiant than usual, and the jewel maiden Good Virtue thought to herself, 'Now the king's complexion is better than usual, what auspicious sign is this?' Then, the jewel maiden immediately reported to the king, 'Now your complexion is unusual, is it perhaps an auspicious sign that you are about to relinquish your life? Now, these eighty-four thousand elephants, with the white elephant jewel as the foremost, are adorned with gold and silver, and wear precious jewels. They are all yours, O King. I hope you will pay some attention and enjoy yourself with us, do not easily relinquish your life and abandon the people. There are also eighty-four thousand horses, with the powerful horse king as the foremost; eighty-four thousand chariots, with the wheel jewel as the foremost; eighty-four thousand jewels, with the divine jewel as the foremost; eighty-four thousand women, with the jade maiden jewel as the foremost; eighty-four thousand householders, with the householder jewel as the foremost; eighty-four thousand Kshatriyas, with the chief military jewel as the foremost; eighty-four thousand cities, with the Kushinagar city as the foremost; eighty-four thousand halls, with the Righteous Dharma Hall as the foremost; eighty-four thousand towers, with the Great Righteous Tower as the foremost; eighty-four thousand seats, with the precious adornments as the foremost; eighty-four thousand billion garments, with the softest as the foremost; eighty-four thousand kinds of food, each with unique and precious flavors. All these treasures are yours, O King. I hope you will pay some attention and enjoy yourself with us, do not easily relinquish your life and abandon the people.' English version: At that time, King Good Sight replied to the jewel maiden, 'Since you have been serving me with respect, kindness, gentleness, and obedience, and your words have never been coarse or flawed, why do you now speak such words?' The jewel maiden reported to the king, 'I do not know what I have said that is not in accordance with your wishes?' The king told the jewel maiden, 'What you just said about elephants, horses, precious chariots, golden wheels, palaces, famous garments, and delicious food, all these are impermanent and cannot be kept for long, yet you urge me to remain attached to them. Is this in accordance with my wishes?' The jewel maiden reported to the king, 'I do not know how to speak in a way that is kind and obedient?' The king told the jewel maiden, 'If you can say: elephants, horses, precious chariots, golden wheels, palaces, famous garments, and delicious food, all these are impermanent and cannot be kept for long, I hope you will not be attached to them, so as not to trouble your mind. The reason for this is that my life is not long and I will soon pass away. Life has death, and meetings have separations. Where is there anyone born who can live forever? You should relinquish your attachments and maintain your devotion to the path. This is what is called respectful and obedient speech.' English version: Ananda! At that time, the jade maiden jewel heard the king's teachings, and she wept with sorrow, wiping away her tears as she said, 'Elephants, horses, precious chariots, golden wheels, palaces, famous garments, and delicious food, all these are impermanent and cannot be kept for long. I hope you will not be attached to them, so as not to trouble your mind. The reason for this is that the king's life is not long and he will soon pass away. Life has death, and meetings have separations. Where is there anyone born who can live forever? You should relinquish your attachments and maintain your devotion to the path.' English version: Ananda! As soon as the jade maiden jewel finished speaking these words, King Good Sight suddenly passed away, just like a strong man who has finished a delicious meal, without any pain or suffering. His spirit ascended to the seventh Brahma heaven. Seven days after King Good Sight's death, the wheel jewel and the precious jewel naturally disappeared. The elephant jewel, the horse jewel, the jade maiden jewel, the householder jewel, and the chief military jewel also passed away on the same day. The city walls, the Dharma Hall, the towers, the precious adornments, and the Golden Grove Garden all turned into earth and wood. English version: The Buddha told Ananda, 'These conditioned phenomena are impermanent and changing, and they will ultimately return to destruction. Greed has no end, it consumes people's lives. Attachment to love and affection is never satisfied. Only those who have attained sacred wisdom and truly see the path can be content. Ananda! I recall that I have been a wheel-turning sage king here six times, and I have ultimately buried my bones here. Now I have attained supreme enlightenment, and I am again relinquishing my life, placing my body here. From now on, the cycle of birth and death will be forever severed. There will be no place to place my body. This is the last time, and there will be no more rebirths.' English version: At that time, the World Honored One was in Kushinagar, at the place of his birth, between the twin Sala trees in the Sala Grove, about to enter Nirvana. He told Ananda, 'Go into the city of Kushinagar and tell the Mallas: 'O worthy ones! You should know that the Tathagata will enter Parinirvana tonight at midnight between the twin Sala trees in the Sala Grove. You may go there to ask about your doubts and receive teachings in person. You should seize this opportunity, lest you regret it later.' English version: At that time, Ananda received the Buddha's teachings, immediately rose from his seat, bowed to the Buddha, and departed. He walked with a weeping monk, entered the city of Kushinagar, and saw five hundred Mallas gathered together for some minor matter.

時，諸末羅見阿難來，即起作禮，於一面立，白阿難言：「不審尊者今入此城，何甚晚暮，欲何作為？」

阿難垂淚言：「吾為汝等，欲相饒益，故來相告。卿等當知，如來夜半當般涅槃，汝等可往咨問所疑，面受教誡，宜及是時，無從後悔。」

時，諸末羅聞是言已，舉聲悲號，宛轉躄地，絕而復甦，譬如大樹根拔，枝條摧折，同舉聲言：「佛取滅度，何其駛哉！佛取滅度，何其速哉！群生長衰，世間眼滅。」

是時，阿難慰勞諸末羅言：「止！止！勿悲！天地萬物，無生不終，欲使有為而常存者，無有是處。佛不云乎？合會有離，生必有盡。」

時，諸末羅各相謂言：「吾等還歸，將諸家屬，並持五百張白疊，共詣雙樹。」

時，諸末羅各歸舍已，將諸家屬，並持白疊，出拘尸城，詣雙樹間，至阿難所。阿難遙見，默自念言：「彼人眾多，若一一見佛，恐未周聞，佛先滅度。我今寧可使於前夜，同時見佛。」即將五百末羅及其家屬，至世尊所，頭面禮足，在一面立，阿難前白佛言：「某甲某甲諸末羅等及其家屬，問訊世尊起居增損。」

佛報言：「勞汝等來，當使汝等壽命延長，無病無痛。」阿難乃能將諸末羅及其家屬，使見世尊。

時，諸末羅頭面禮足，於一面坐。爾時，世尊為說無常，示教利喜。時，諸末羅聞法歡喜，即以五百張疊，奉上世尊，佛為受之，諸末羅即從座起，禮佛而去。

是時，拘尸城內，有一梵志，名曰須跋，年百二十，耆舊多智，聞沙門瞿曇今夜于雙樹間當取滅度，自念言：「吾於法有疑，唯有瞿曇能解我意，今當及時自力而行。」即于其夜，出拘尸城，詣雙樹間，至阿難所，問訊已，一面立，白阿難曰：「我聞瞿曇沙門今夜當取滅度，故來至此，求一相見。我於法有疑，愿見瞿曇，一決我意，寧有閑暇得相見不？」

阿難報言：「止！止！須跋！佛身有疾，無勞擾也。」

須跋固請，乃至再三：「吾聞如來時一出世，如優曇缽花時時乃出，故來求現，欲決所疑，寧有閑暇暫相見不？」

阿難答如初：「佛身有疾，無勞擾也。」

時，佛告阿難：「汝勿遮止！聽使來入，此欲決疑，無嬈亂也，設聞我法，必得開解。」

阿難乃告須跋：「汝欲覲佛，宜知是時。」

須跋即入，問訊已，一面坐，而白佛言：「我於法有疑，寧有閑暇一決所滯不？」

佛言：「恣汝所問。」

須跋即問：「云何？瞿曇！諸有別眾，自稱為師，不蘭迦葉、末伽梨憍舍利、阿浮陀翅舍金披羅、波浮迦旃、薩若毗耶梨弗、尼揵子，此諸師等，各有異法，瞿曇沙門能盡知耶？不盡知耶？」

佛言：「止！止！用論此為，吾悉知耳。今當爲汝說深妙法，諦聽！諦聽！善思念之。」

須跋受教，佛告之曰：「若諸法中，無八聖道者，則無第一沙門果，第二、第三、第四沙門果。須跋！以諸法中有八聖道故，便有第一沙門果，第二、第三、第四沙門果。須跋！今我法中有八聖道，有第一沙門果，第二、第三、第四沙門果，外道異眾無沙門果。」爾時，世尊為須跋而說頌曰：

「我年二十九，　　出家求善道； 須跋我成佛，　　今已五十年。 戒定智慧行，　　獨處而思惟； 今說法之要，　　此外無沙門

當時，末羅族人看到阿難來了，就起身行禮，站在一邊，對阿難說：『不知尊者您今天進城，為何如此晚了，想做什麼呢？』 阿難流著淚說：『我是爲了你們，想讓你們得到利益，所以來告訴你們。你們應當知道，如來今夜半將要涅槃，你們可以前去請教疑惑，當面接受教誨，應該趁現在，不要以後後悔。』 當時，末羅族人聽到這話，就大聲悲號，倒地打滾，昏厥後又甦醒，就像大樹被連根拔起，枝條折斷一樣，一同大聲說：『佛陀涅槃，怎麼這麼快啊！佛陀涅槃，怎麼這麼迅速啊！我們這些眾生將要衰敗，世間的眼睛要熄滅了。』 這時，阿難安慰末羅族人說：『停！停！不要悲傷！天地萬物，沒有生而不死的，想要有為法而常存的，沒有這樣的道理。佛不是說過嗎？合會終將離散，生必然有盡。』 當時，末羅族人互相說道：『我們回去，帶上所有家屬，並拿著五百張白布，一起去雙樹。』 當時，末羅族人各自回到家中，帶上所有家屬，並拿著白布，出拘尸城，前往雙樹之間，到了阿難那裡。阿難遠遠看見，默默地想：『這些人很多，如果讓他們一一見佛，恐怕還沒輪到，佛就先涅槃了。我現在不如讓他們在前夜，同時見到佛。』於是就帶著五百末羅族人及其家屬，到世尊那裡，頭面頂禮佛足，站在一邊，阿難上前對佛說：『某某末羅族人等及其家屬，問候世尊起居安好。』 佛回答說：『辛苦你們來了，當使你們壽命延長，沒有疾病痛苦。』阿難這才把末羅族人及其家屬，帶去見世尊。 當時，末羅族人頭面頂禮佛足，在一旁坐下。這時，世尊為他們講述無常的道理，開示教導，使他們歡喜。當時，末羅族人聽法后非常歡喜，就用五百張白布，奉獻給世尊，佛接受了。末羅族人隨即從座位起身，向佛行禮后離去。 當時，拘尸城內，有一位婆羅門，名叫須跋，一百二十歲，年老多智，聽說沙門瞿曇今夜將在雙樹間涅槃，自己想：『我對於佛法有疑惑，只有瞿曇能解答我的心意，現在應當及時自己前去。』就在當晚，出拘尸城，前往雙樹之間，到了阿難那裡，問候之後，站在一邊，對阿難說：『我聽說瞿曇沙門今夜將要涅槃，所以來到這裡，請求一見。我對於佛法有疑惑，希望見到瞿曇，解決我的疑惑，不知是否有空閑可以相見？』 阿難回答說：『停！停！須跋！佛陀身體不適，不要打擾他。』 須跋堅持請求，甚至再三地說：『我聽說如來難得一出世，就像優曇缽花一樣難得一見，所以前來求見，想解決我的疑惑，不知是否有空閑可以暫時相見？』 阿難像之前一樣回答：『佛陀身體不適，不要打擾他。』 這時，佛告訴阿難：『你不要阻止！讓他進來，他想解決疑惑，不會擾亂我的，如果聽聞我的佛法，必定能夠開悟。』 阿難就告訴須跋：『你想要見佛，應該知道時機。』 須跋就進去了，問候之後，在一旁坐下，對佛說：『我對於佛法有疑惑，不知是否有空閑可以解決我的疑惑？』 佛說：『隨你問。』 須跋就問：『怎麼樣？瞿曇！那些有各自宗派，自稱為師的人，如不蘭迦葉、末伽梨憍舍利、阿浮陀翅舍金披羅、波浮迦旃、薩若毗耶梨弗、尼揵子，這些老師們，各有不同的教法，瞿曇沙門能夠全部知道嗎？還是不能全部知道？』 佛說：『停！停！不用討論這些，我都知道。現在我將為你講述深奧微妙的佛法，仔細聽！仔細聽！好好思考。』 須跋接受教誨，佛告訴他說：『如果諸法之中，沒有八聖道，就沒有第一沙門果，第二、第三、第四沙門果。須跋！因為諸法中有八聖道，所以才有第一沙門果，第二、第三、第四沙門果。須跋！現在我的佛法中有八聖道，有第一沙門果，第二、第三、第四沙門果，外道異教沒有沙門果。』當時，世尊為須跋說了偈頌： 『我年二十九， 出家求善道； 須跋我成佛， 今已五十年。 戒定智慧行， 獨處而思惟； 今說法之要， 此外無沙門。』

At that time, the Mallas, seeing Ananda coming, rose to greet him, stood to one side, and said to Ananda, 'Venerable Sir, we do not know why you have entered this city so late in the evening. What do you intend to do?' Ananda, with tears in his eyes, said, 'I have come to tell you this for your benefit. You should know that the Tathagata will enter Parinirvana at midnight. You may go and ask about your doubts, receive his teachings in person, and you should do so now, lest you regret it later.' At that time, the Mallas, hearing these words, cried out in grief, rolled on the ground, fainted and then revived, like a great tree uprooted, its branches broken. They all cried out, 'How quickly the Buddha is entering Nirvana! How fast the Buddha is entering Nirvana! We beings will decline, and the eyes of the world will be extinguished.' At this time, Ananda comforted the Mallas, saying, 'Stop! Stop! Do not grieve! All things in heaven and earth that are born must die. There is no such thing as a conditioned thing that is permanent. Has the Buddha not said that what comes together must separate, and what is born must end?' At that time, the Mallas said to each other, 'Let us return home, bring our families, and take five hundred white cloths, and go together to the twin trees.' At that time, the Mallas each returned to their homes, brought their families, and took white cloths, left Kushinagar, went to the twin trees, and arrived at Ananda's place. Ananda saw them from afar and thought to himself, 'There are many people. If they were to see the Buddha one by one, I fear that before they all have a chance, the Buddha will have already entered Nirvana. I should have them see the Buddha together on this night.' So he took the five hundred Mallas and their families to the World Honored One, bowed his head to the ground at his feet, and stood to one side. Ananda then said to the Buddha, 'So-and-so Mallas and their families send their greetings to the World Honored One and ask about his well-being.' The Buddha replied, 'It is hard for you to come. May your lives be long, and may you be free from illness and pain.' Then Ananda led the Mallas and their families to see the World Honored One. At that time, the Mallas bowed their heads to the ground at his feet and sat to one side. Then, the World Honored One spoke to them about impermanence, taught them, and made them happy. At that time, the Mallas, hearing the Dharma, were very happy, and offered five hundred white cloths to the World Honored One, who accepted them. The Mallas then rose from their seats, bowed to the Buddha, and left. At that time, in the city of Kushinagar, there was a Brahmin named Subhadra, one hundred and twenty years old, old and wise. He heard that the Shramana Gautama would enter Nirvana tonight at the twin trees, and thought to himself, 'I have doubts about the Dharma, and only Gautama can resolve my doubts. I should go there myself now.' So that night, he left Kushinagar, went to the twin trees, arrived at Ananda's place, greeted him, stood to one side, and said to Ananda, 'I have heard that the Shramana Gautama will enter Nirvana tonight, so I have come here to request an audience. I have doubts about the Dharma, and I wish to see Gautama to resolve my doubts. Is there any time available for me to see him?' Ananda replied, 'Stop! Stop! Subhadra! The Buddha is ill, do not disturb him.' Subhadra insisted, even three times, 'I have heard that the Tathagata rarely appears in the world, like the Udumbara flower that rarely blooms. Therefore, I have come to seek an audience, to resolve my doubts. Is there any time available for me to see him briefly?' Ananda replied as before, 'The Buddha is ill, do not disturb him.' At this time, the Buddha said to Ananda, 'Do not stop him! Let him come in. He wants to resolve his doubts, and he will not disturb me. If he hears my Dharma, he will surely be enlightened.' Ananda then said to Subhadra, 'If you wish to see the Buddha, you should know the time.' Subhadra then entered, greeted the Buddha, sat to one side, and said to the Buddha, 'I have doubts about the Dharma. Is there any time available to resolve my doubts?' The Buddha said, 'Ask whatever you wish.' Subhadra then asked, 'How is it, Gautama? Those who have their own sects and call themselves teachers, such as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta, these teachers each have different teachings. Does the Shramana Gautama know all of them? Or does he not know all of them?' The Buddha said, 'Stop! Stop! There is no need to discuss this. I know all of them. Now I will tell you the profound and subtle Dharma. Listen carefully! Listen carefully! Think well about it.' Subhadra accepted the teaching. The Buddha told him, 'If in all dharmas, there is no Noble Eightfold Path, then there is no first Shramana fruit, second, third, or fourth Shramana fruit. Subhadra! Because in all dharmas there is the Noble Eightfold Path, there is the first Shramana fruit, second, third, and fourth Shramana fruit. Subhadra! Now in my Dharma, there is the Noble Eightfold Path, there is the first Shramana fruit, second, third, and fourth Shramana fruit. The other sects have no Shramana fruit.' At that time, the World Honored One spoke this verse for Subhadra: 'I was twenty-nine years old, When I left home to seek the good path; Subhadra, I became a Buddha, Now it has been fifty years. With precepts, concentration, and wisdom, I dwell alone and contemplate; Now I speak the essence of the Dharma, Outside of this, there is no Shramana.'

佛告須跋：「若諸比丘皆能自攝者，則此世間羅漢不空。」

是時，須跋白阿難言：「諸有從沙門瞿曇已行梵行，今行、當行者，為得大利。阿難！汝于如來所修行梵行，亦得大利，我得面覲如來，咨問所疑，亦得大利。今者，如來則為以弟子莂而別我已。」

即白佛言：「我今寧得於如來法中出家受具戒不？」

佛告須跋：「若有異學梵志於我法中修梵行者，當試四月，觀其人行，察其志性，具諸威儀無漏失者，則於我法得受具戒。須跋！當知在人行耳。」

須跋復白言：「外道異學于佛法中當試四月，觀其人行，察其志性，具諸威儀無漏失者，乃得具戒。今我能于佛正法中四歲使役，具諸威儀，無有漏失，乃受具戒。」

佛告須跋：「我先已說在人行耳。」

於是，須跋即于其夜，出家受戒，凈修梵行，于現法中，自身作證：生死已盡，梵行已立，所作已辦，得如實智，更不受有。時，夜未久，即成羅漢，是為如來最後弟子，便先滅度而佛后焉。

是時，阿難在佛后立，撫床悲泣，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪曀，何其速哉！群生長衰，世間眼滅，所以者何？我蒙佛恩，得在學地，所業未成，而佛滅度。」

爾時，世尊知而故問：「阿難比丘今為所在？」

時，諸比丘白如來曰：「阿難比丘今在佛后撫床悲泣，不能自勝，歔欷而言：『如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪曀，何其速哉！群生長衰，世間眼滅，所以者何？我蒙佛恩，得在學地，所業未成，而佛滅度。』」

佛告阿難：「止！止！勿憂莫悲泣也。汝侍我以來，身行有慈，無二無量；言行有慈，意行有慈，無二無量。阿難！汝供養我，功德甚大，若有供養諸天、魔、梵、沙門、婆羅門，無及汝者。汝但精進，成道不久。」

爾時，世尊告諸比丘：「過去諸佛給侍弟子亦如阿難，未來諸佛給侍弟子亦如阿難。然過去佛給侍弟子，語然後知；今我阿難，舉目即知：如來須是，世尊須是。此是阿難未曾有法，汝等持之。轉輪聖王有四奇特未曾有法，何等四？聖王行時，舉國民庶皆來奉迎，見已歡喜，聞教亦喜，瞻仰威顏，無有厭足。轉輪聖王若住、若坐，及與臥時，國內臣民盡來王所，見王歡喜，聞教亦喜，瞻仰威顏，無有厭足，是為轉輪聖王四奇特法。今我阿難亦有此四奇特之法，何等四？阿難默然入比丘眾，眾皆歡喜，為眾說法，聞亦歡喜，觀其儀容，聽其說法，無有厭足。複次，阿難默然至比丘尼眾中、優婆塞眾中、優婆夷眾中，見俱歡喜，若與說法，聞亦歡喜，觀其儀容，聽其說法，無有厭足，是為阿難四未曾有奇特之法。」

爾時，阿難偏露右肩，右膝著地，而白佛言：「世尊！現在四方沙門耆舊多智，明解經律，清德高行者來覲世尊，我因得禮敬，親覲問訊。佛滅度后，彼不復來，無所瞻對，當如之何？」

佛告阿難：「汝勿憂也。諸族姓子常有四念，何等四？一曰唸佛生處，歡喜欲見，憶念不忘，生戀慕心。二曰唸佛初得道處，歡喜欲見，憶念不忘，生戀慕心。三曰唸佛轉法輪處，歡喜欲見，憶念不忘，生戀慕心。四曰唸佛般泥洹處，歡喜欲見，憶念不忘，生戀慕心。阿難！我般泥洹后，族姓男女唸佛生時，功德如是。佛得道時，神力如是

現代漢語譯本：佛陀告訴須跋：『如果所有比丘都能自我約束，那麼這個世間羅漢就不會空缺。』 當時，須跋對阿難說：『那些已經、正在和將要跟隨沙門瞿曇修行梵行的人，都獲得了巨大的利益。阿難！你跟隨如來修行梵行，也獲得了巨大的利益。我能面見如來，請教疑惑，也獲得了巨大的利益。現在，如來已經用弟子的名號來特別認可我了。』 他立即對佛說：『我現在可以在如來的教法中出家受具足戒嗎？』 佛陀告訴須跋：『如果有其他學派的修行者想在我這裡修行梵行，應當先試行四個月，觀察他的行為，考察他的志向，看他是否具備所有威儀且沒有過失，然後才能在我這裡受具足戒。須跋！要知道，關鍵在於個人的行為。』 須跋又說：『外道修行者在佛法中需要試行四個月，觀察他的行為，考察他的志向，看他是否具備所有威儀且沒有過失，才能受具足戒。現在我可以在佛陀的正法中服役四年，具備所有威儀，沒有過失，然後才受具足戒。』 佛陀告訴須跋：『我之前已經說過，關鍵在於個人的行為。』 於是，須跋當晚就出家受戒，清凈地修行梵行，在現世就親自證悟：生死已經終結，梵行已經確立，該做的已經完成，獲得瞭如實的智慧，不再受輪迴之苦。當時，夜還未深，他就成了羅漢，是如來最後的弟子，他先於佛陀入滅。 當時，阿難站在佛陀身後，撫摸著床，悲傷地哭泣，不能自已，抽泣著說：『如來入滅，何其迅速啊！世尊入滅，何其快速啊！大法衰落，何其迅速啊！眾生衰敗，世間的眼睛熄滅了，這是為什麼呢？我蒙受佛陀的恩惠，還在學習的階段，所修的功業還未完成，而佛陀卻入滅了。』 這時，世尊明知故問：『阿難比丘現在在哪裡？』 眾比丘對如來說：『阿難比丘現在在佛陀身後撫摸著床，悲傷地哭泣，不能自已，抽泣著說：『如來入滅，何其迅速啊！世尊入滅，何其快速啊！大法衰落，何其迅速啊！眾生衰敗，世間的眼睛熄滅了，這是為什麼呢？我蒙受佛陀的恩惠，還在學習的階段，所修的功業還未完成，而佛陀卻入滅了。』』 佛陀告訴阿難：『停止！停止！不要憂愁悲傷。你侍奉我以來，身行慈愛，無二無量；言行慈愛，意行慈愛，無二無量。阿難！你供養我，功德非常大，如果有供養諸天、魔、梵、沙門、婆羅門的人，都比不上你。你只要精進修行，成就道業不會太久。』 當時，世尊告訴眾比丘：『過去諸佛的侍者也像阿難一樣，未來諸佛的侍者也像阿難一樣。然而，過去佛的侍者，要說了才知道；現在我的阿難，舉目就知：如來需要這個，世尊需要那個。這是阿難未曾有的功德，你們要記住。轉輪聖王有四種奇特未曾有的功德，是哪四種呢？聖王出行時，全國百姓都來迎接，見到他歡喜，聽到教誨也歡喜，瞻仰他的威嚴容貌，沒有厭倦。轉輪聖王無論是站立、坐著還是躺著，國內的臣民都來到他身邊，見到他歡喜，聽到教誨也歡喜，瞻仰他的威嚴容貌，沒有厭倦。這就是轉輪聖王的四種奇特功德。現在我的阿難也有這四種奇特功德，是哪四種呢？阿難默默地進入比丘僧團，僧眾都歡喜，為僧眾說法，聽了也歡喜，觀看他的儀容，聽他說法，沒有厭倦。此外，阿難默默地到比丘尼僧團、優婆塞僧團、優婆夷僧團中，見到他都歡喜，如果為他們說法，聽了也歡喜，觀看他的儀容，聽他說法，沒有厭倦。這就是阿難的四種未曾有的奇特功德。』 當時，阿難袒露右肩，右膝跪地，對佛說：『世尊！現在四方年長有德、智慧淵博、精通經律、品德高尚的沙門來拜見世尊，我因此得以禮敬，親自問候。佛陀入滅后，他們不再來，我將無所瞻仰，該怎麼辦呢？』 佛陀告訴阿難：『你不要憂愁。諸位善男子常有四種憶念，是哪四種呢？一是憶念佛陀出生的地方，歡喜想要見到，憶念不忘，生起戀慕之心。二是憶念佛陀初次得道的地方，歡喜想要見到，憶念不忘，生起戀慕之心。三是憶念佛陀轉法輪的地方，歡喜想要見到，憶念不忘，生起戀慕之心。四是憶念佛陀般涅槃的地方，歡喜想要見到，憶念不忘，生起戀慕之心。阿難！我般涅槃后，善男子善女人憶念佛陀出生時，功德是這樣的。佛陀得道時，神力是這樣的。

English version: The Buddha told Subhadda, 'If all the monks can restrain themselves, then the Arhats in this world will not be empty.' At that time, Subhadda said to Ananda, 'Those who have already, are now, and will in the future follow the ascetic Gautama in practicing the Brahma-faring, have gained great benefit. Ananda! You have also gained great benefit by practicing the Brahma-faring with the Tathagata. I have gained great benefit by being able to meet the Tathagata, and ask about my doubts. Now, the Tathagata has already recognized me specifically with the title of disciple.' He immediately said to the Buddha, 'Can I now leave home and receive the full ordination in the Tathagata's Dharma?' The Buddha told Subhadda, 'If there are ascetics from other schools who wish to practice the Brahma-faring in my Dharma, they should first be tested for four months, observing their conduct, examining their aspirations, and seeing if they possess all the proper deportment without any faults, then they can receive the full ordination in my Dharma. Subhadda! Know that it depends on the individual's conduct.' Subhadda replied, 'Ascetics from other schools need to be tested for four months in the Buddha's Dharma, observing their conduct, examining their aspirations, and seeing if they possess all the proper deportment without any faults, before they can receive the full ordination. Now, I can serve in the Buddha's true Dharma for four years, possess all the proper deportment, without any faults, and then receive the full ordination.' The Buddha told Subhadda, 'I have already said before, it depends on the individual's conduct.' Thereupon, Subhadda left home and received the ordination that very night, purely practicing the Brahma-faring, and in this very life, he personally realized: birth and death have ended, the Brahma-faring has been established, what needed to be done has been completed, he obtained true wisdom, and will no longer be subject to rebirth. At that time, before the night was far gone, he became an Arhat, the last disciple of the Tathagata, and he passed away before the Buddha. At that time, Ananda stood behind the Buddha, stroking the bed, weeping with sorrow, unable to control himself, sobbing and saying, 'The Tathagata's passing is so swift! The World Honored One's passing is so quick! The decline of the great Dharma is so rapid! The beings are decaying, the eyes of the world are extinguished, why is this so? I have received the Buddha's grace, and am still in the stage of learning, the work I need to do is not yet completed, and the Buddha has passed away.' At this time, the World Honored One, knowing this, deliberately asked, 'Where is the monk Ananda now?' The monks replied to the Tathagata, 'The monk Ananda is now behind the Buddha, stroking the bed, weeping with sorrow, unable to control himself, sobbing and saying, 'The Tathagata's passing is so swift! The World Honored One's passing is so quick! The decline of the great Dharma is so rapid! The beings are decaying, the eyes of the world are extinguished, why is this so? I have received the Buddha's grace, and am still in the stage of learning, the work I need to do is not yet completed, and the Buddha has passed away.' The Buddha told Ananda, 'Stop! Stop! Do not worry or grieve. Since you have served me, your bodily actions have been loving, without duality and immeasurable; your verbal actions have been loving, your mental actions have been loving, without duality and immeasurable. Ananda! Your offerings to me have been of great merit, if there are those who make offerings to the gods, demons, Brahmas, ascetics, and Brahmins, none can compare to you. You only need to strive diligently, and your attainment of the path will not be long.' At that time, the World Honored One told the monks, 'The attendants of the past Buddhas were also like Ananda, and the attendants of the future Buddhas will also be like Ananda. However, the attendants of the past Buddhas only knew after being told; now my Ananda, with a glance, knows: the Tathagata needs this, the World Honored One needs that. This is an unprecedented merit of Ananda, you should remember it. The Wheel-Turning Sage King has four extraordinary unprecedented merits, what are the four? When the Sage King travels, all the people of the country come to greet him, seeing him they are joyful, hearing his teachings they are also joyful, gazing upon his majestic countenance, they are never tired of it. Whether the Wheel-Turning Sage King is standing, sitting, or lying down, the ministers and people of the country all come to him, seeing him they are joyful, hearing his teachings they are also joyful, gazing upon his majestic countenance, they are never tired of it. These are the four extraordinary merits of the Wheel-Turning Sage King. Now my Ananda also has these four extraordinary merits, what are the four? When Ananda silently enters the assembly of monks, the assembly is joyful, when he teaches the Dharma to the assembly, they are also joyful, when they observe his demeanor, and listen to his teachings, they are never tired of it. Furthermore, when Ananda silently goes to the assembly of nuns, the assembly of laymen, and the assembly of laywomen, seeing him they are all joyful, if he teaches the Dharma to them, they are also joyful, when they observe his demeanor, and listen to his teachings, they are never tired of it. These are the four unprecedented extraordinary merits of Ananda.' At that time, Ananda bared his right shoulder, knelt on his right knee, and said to the Buddha, 'World Honored One! Now, the elder and virtuous, wise, and knowledgeable ascetics from the four directions, who are well-versed in the scriptures and precepts, and of high moral conduct, come to see the World Honored One, and I am able to pay my respects and personally inquire. After the Buddha passes away, they will no longer come, and I will have nothing to look up to, what should I do?' The Buddha told Ananda, 'Do not worry. The sons and daughters of good families always have four recollections, what are the four? First, they recall the place where the Buddha was born, they are joyful and wish to see it, they remember it without forgetting, and they develop a longing heart. Second, they recall the place where the Buddha first attained enlightenment, they are joyful and wish to see it, they remember it without forgetting, and they develop a longing heart. Third, they recall the place where the Buddha turned the wheel of Dharma, they are joyful and wish to see it, they remember it without forgetting, and they develop a longing heart. Fourth, they recall the place where the Buddha entered Parinirvana, they are joyful and wish to see it, they remember it without forgetting, and they develop a longing heart. Ananda! After I enter Parinirvana, when the sons and daughters of good families recall the time of the Buddha's birth, the merit is like this. When the Buddha attained enlightenment, the spiritual power is like this.'

。轉法輪時，度人如是。臨滅度時，遺法如是。各詣其處，遊行禮敬諸塔寺已，死皆生天，除得道者。」

佛告阿難：「我般涅槃后，諸釋種來，求為道者，當聽出家，授具足戒，勿使留難。諸異學梵志來求為道，亦聽出家受具足戒，勿試四月。所以者何？彼有異論，若小稽留，則生本見。」

爾時，阿難長跪叉手，前白佛言：「闡怒比丘虜扈自用，佛滅度后，當如之何？」

佛告阿難：「我滅度后，若彼闡怒不順威儀，不受教誡，汝等當共行梵檀罰，敕諸比丘不得與語，亦勿往返教授從事。」

是時，阿難復白佛言：「佛滅度后，諸女人輩未受誨者，當如之何？」

佛告阿難：「莫與相見。」

阿難又白：「設相見者，當如之何？」

佛言：「莫與共語。」

阿難又白：「設與語者，當如之何？」

佛言：「當自撿心。阿難！汝謂佛滅度后，無復覆護，失所持耶？勿造斯觀，我成佛來所說經戒，即是汝護，是汝所持。阿難！自今日始，聽諸比丘舍小小戒，上下相呼，當順禮度，斯則出家敬順之法。」

佛告諸比丘：「汝等若於佛、法、眾有疑，于道有疑者，當速咨問，宜及是時，無從後悔，及吾現存，當爲汝說。」時諸比丘默然無言。

佛又告曰：「汝等若於佛、法、眾有疑，于道有疑，當速咨問，宜及是時，無從後悔，及吾現存，當爲汝說。」時，諸比丘又復默然。

佛復告曰：「汝等若自慚愧，不敢問者，當因知識，速來咨問，宜及是時，無從後悔。」時，諸比丘又復默然。

阿難白佛言：「我信此眾皆有凈信，無一比丘疑佛、法、眾，疑于道者。」

佛告阿難：「我亦自知今此眾中最小比丘皆見道跡，不趣惡道，極七往返，必盡苦際。」爾時，世尊即記莂千二百弟子所得道果。

時，世尊披郁多羅僧，出金色臂，告諸比丘：「汝等當觀如來時時出世，如優曇缽花時一現耳。」爾時，世尊重觀此義，而說偈言：

「右臂紫金色，　　佛現如靈瑞； 去來行無常，　　現滅無放逸。

「是故，比丘！無為放逸，我以不放逸故，自致正覺，無量眾善，亦由不放逸得，一切萬物無常存者，此是如來末後所說。」於是，世尊即入初禪定，從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從四禪起，入空處定；從空處定起，入識處定；從識處定起，入不用定；從不用定起，入有想無想定；從有想無想定起，入滅想定。

是時，阿難問阿那律：「世尊已般涅槃耶？」

阿那律言：「未也，阿難！世尊今者在滅想定。我昔親從佛聞，從四禪起，乃般涅槃。」

於時，世尊從滅想定起，入有想無想定；從有想無想定起，入不用定；從不用定起，入識處定；從識處定起，入空處定；從空處定起，入第四禪；從第四禪起，入第三禪；從三禪起，入第二禪；從二禪起，入第一禪；從第一禪起，入第二禪；從二禪起，入第三禪；從三禪起，入第四禪；從四禪起，佛般涅槃。當於爾時，地大震動，諸天、世人皆大驚怖。諸有幽冥日月光明所不照處，皆蒙大明，各得相見，迭相謂言：「彼人生此！彼人生此！」其光普遍，過諸天光。

時，忉利天于虛空中，以文陀羅花、優缽羅、波頭摩、拘摩頭、分陀利花散如來上，及散眾會

『轉法輪時，度化眾生就是這樣。臨近涅槃時，遺留教法也是這樣。他們各自前往自己的地方，禮拜諸佛塔寺后，死後都會升天，除了那些已經得道的人。』 佛陀告訴阿難：『我涅槃后，如果釋迦族人前來，想要修行，應當允許他們出家，授予具足戒，不要設定障礙。其他外道梵志前來求道，也應當允許他們出家受具足戒，不要讓他們試行四個月。這是為什麼呢？因為他們有不同的見解，如果稍微耽擱，就會產生原本的見解。』 當時，阿難長跪合掌，向前對佛說：『闡怒比丘粗暴專橫，佛陀涅槃后，該如何處置他呢？』 佛陀告訴阿難：『我涅槃后，如果闡怒不遵守威儀，不接受教誨，你們應當共同對他實行梵檀罰，命令所有比丘不得與他交談，也不要往來教導他。』 這時，阿難又對佛說：『佛陀涅槃后，那些沒有接受過教誨的女子，該如何對待呢？』 佛陀告訴阿難：『不要與她們相見。』 阿難又問：『如果相見了，該怎麼辦呢？』 佛陀說：『不要與她們交談。』 阿難又問：『如果交談了，該怎麼辦呢？』 佛陀說：『應當自我檢點內心。阿難！你認為佛陀涅槃后，就沒有了庇護，失去了依靠嗎？不要這樣想，我成佛以來所說的經戒，就是你的庇護，就是你的依靠。阿難！從今天開始，允許所有比丘捨棄小小戒律，上下互相稱呼時，應當遵循禮儀，這才是出家人恭敬順從的法則。』 佛陀告訴眾比丘：『你們如果對佛、法、僧有疑問，對修行有疑問，應當儘快提問，應該趁現在，不要等到後悔，趁我還活著，會為你們解答。』當時，眾比丘沉默不語。 佛陀又說：『你們如果對佛、法、僧有疑問，對修行有疑問，應當儘快提問，應該趁現在，不要等到後悔，趁我還活著，會為你們解答。』當時，眾比丘又沉默不語。 佛陀又說：『你們如果因為慚愧，不敢提問，應當通過其他同修，儘快來提問，應該趁現在，不要等到後悔。』當時，眾比丘又沉默不語。 阿難對佛說：『我相信這裡的僧眾都有清凈的信心，沒有一個比丘懷疑佛、法、僧，懷疑修行。』 佛陀告訴阿難：『我也知道現在這裡的僧眾中，最小的比丘都已見到道跡，不會墮入惡道，最多七次往返，必定能徹底解脫痛苦。』當時，世尊就為一千二百位弟子授記，預言他們將證得的道果。 這時，世尊披上郁多羅僧衣，伸出金色的手臂，告訴眾比丘：『你們應當觀察如來時時出世，就像優曇缽花一樣，難得一現。』當時，世尊再次觀察這個道理，說了偈語： 『右臂紫金色，佛陀顯現如靈瑞；來去變化無常，顯現和滅度都不要放逸。』 『所以，比丘們！不要放逸，我因為不放逸，才成就正覺，無量的善行，也是因為不放逸而得到。一切萬物沒有永恒存在的，這是如來最後所說的話。』於是，世尊就進入初禪定，從初禪定起身，進入第二禪定；從第二禪定起身，進入第三禪定；從第三禪定起身，進入第四禪定；從四禪定起身，進入空處定；從空處定起身，進入識處定；從識處定起身，進入不用定；從不用定起身，進入有想無想定；從有想無想定起身，進入滅想定。 這時，阿難問阿那律：『世尊已經涅槃了嗎？』 阿那律說：『還沒有，阿難！世尊現在在滅想定中。我以前親耳聽佛陀說過，從四禪定起身，才會涅槃。』 這時，世尊從滅想定起身，進入有想無想定；從有想無想定起身，進入不用定；從不用定起身，進入識處定；從識處定起身，進入空處定；從空處定起身，進入第四禪定；從第四禪定起身，進入第三禪定；從第三禪定起身，進入第二禪定；從第二禪定起身，進入第一禪定；從第一禪定起身，進入第二禪定；從第二禪定起身，進入第三禪定；從第三禪定起身，進入第四禪定；從第四禪定起身，佛陀進入涅槃。當時，大地劇烈震動，諸天和世人都非常驚恐。所有幽暗、日月光芒無法照到的地方，都充滿了光明，彼此都能看見，互相說道：『那個人在這裡出生！那個人在這裡出生！』光明普遍照耀，超過了諸天的光芒。 當時，忉利天在虛空中，用文陀羅花、優缽羅花、波頭摩花、拘摩頭花、分陀利花散在如來身上，也散在眾會之中。

'Thus it is when the Wheel of Dharma is turned, people are saved. Thus it is when approaching Parinirvana, the Dharma is left behind. Each goes to their own place, and after paying homage to all the stupas and temples, they will be reborn in heaven after death, except for those who have attained the Way.' The Buddha said to Ananda, 'After my Parinirvana, if members of the Shakya clan come seeking the Way, they should be allowed to leave home and be given the full precepts. Do not create obstacles. If other non-Buddhist ascetics come seeking the Way, they should also be allowed to leave home and receive the full precepts. Do not make them wait for four months. Why is this? Because they have different views, and if they are delayed even a little, they will revert to their original views.' At that time, Ananda knelt down, put his palms together, and said to the Buddha, 'The monk Channa is rude and self-willed. What should be done with him after the Buddha's Parinirvana?' The Buddha said to Ananda, 'After my Parinirvana, if Channa does not follow the rules of conduct and does not accept teachings, you should all together impose the Brahma-punishment on him. Order all the monks not to speak to him, and do not go back and forth to teach him.' At this time, Ananda again said to the Buddha, 'After the Buddha's Parinirvana, what should be done with the women who have not received teachings?' The Buddha said to Ananda, 'Do not meet with them.' Ananda asked again, 'If they are met, what should be done?' The Buddha said, 'Do not speak with them.' Ananda asked again, 'If they are spoken with, what should be done?' The Buddha said, 'You should examine your own mind. Ananda! Do you think that after the Buddha's Parinirvana, there will be no protection and no support? Do not think like this. The sutras and precepts that I have spoken since becoming a Buddha are your protection and your support. Ananda! From today onwards, allow all monks to abandon the minor precepts. When addressing each other, they should follow the proper etiquette. This is the way of respect and obedience for those who have left home.' The Buddha said to the monks, 'If you have doubts about the Buddha, the Dharma, or the Sangha, or if you have doubts about the path of practice, you should ask quickly. It is appropriate to do so now, so that you do not regret it later. While I am still alive, I will explain it to you.' At that time, the monks were silent and did not speak. The Buddha said again, 'If you have doubts about the Buddha, the Dharma, or the Sangha, or if you have doubts about the path of practice, you should ask quickly. It is appropriate to do so now, so that you do not regret it later. While I am still alive, I will explain it to you.' At that time, the monks were again silent. The Buddha said again, 'If you are ashamed and dare not ask, you should ask through other fellow practitioners. You should come and ask quickly. It is appropriate to do so now, so that you do not regret it later.' At that time, the monks were again silent. Ananda said to the Buddha, 'I believe that all the monks here have pure faith. There is not a single monk who doubts the Buddha, the Dharma, or the Sangha, or who doubts the path of practice.' The Buddha said to Ananda, 'I also know that among the monks here, even the youngest monk has seen the path of practice. They will not fall into evil realms. At most, they will return seven times, and they will surely be completely liberated from suffering.' At that time, the World Honored One gave predictions to the 1,200 disciples, foretelling the fruits of the path they would attain. At this time, the World Honored One draped his Uttarasanga robe, extended his golden arm, and said to the monks, 'You should observe that the Tathagata appears in the world from time to time, like the Udumbara flower, which appears only once in a long time.' At that time, the World Honored One again contemplated this principle and spoke a verse: 'The right arm is purple-gold, the Buddha appears like an auspicious sign; coming and going are impermanent, appearing and passing away should not be done with negligence.' 'Therefore, monks! Do not be negligent. Because of non-negligence, I attained perfect enlightenment. Countless good deeds are also obtained through non-negligence. All things are impermanent and do not last. This is the last thing the Tathagata has said.' Then, the World Honored One entered the first dhyana meditation. From the first dhyana, he arose and entered the second dhyana; from the second dhyana, he arose and entered the third dhyana; from the third dhyana, he arose and entered the fourth dhyana; from the fourth dhyana, he arose and entered the sphere of infinite space; from the sphere of infinite space, he arose and entered the sphere of infinite consciousness; from the sphere of infinite consciousness, he arose and entered the sphere of nothingness; from the sphere of nothingness, he arose and entered the sphere of neither perception nor non-perception; from the sphere of neither perception nor non-perception, he arose and entered the cessation of perception and feeling. At this time, Ananda asked Anuruddha, 'Has the World Honored One entered Parinirvana?' Anuruddha said, 'Not yet, Ananda! The World Honored One is now in the cessation of perception and feeling. I have personally heard the Buddha say that he will enter Parinirvana after arising from the fourth dhyana.' At this time, the World Honored One arose from the cessation of perception and feeling and entered the sphere of neither perception nor non-perception; from the sphere of neither perception nor non-perception, he arose and entered the sphere of nothingness; from the sphere of nothingness, he arose and entered the sphere of infinite consciousness; from the sphere of infinite consciousness, he arose and entered the sphere of infinite space; from the sphere of infinite space, he arose and entered the fourth dhyana; from the fourth dhyana, he arose and entered the third dhyana; from the third dhyana, he arose and entered the second dhyana; from the second dhyana, he arose and entered the first dhyana; from the first dhyana, he arose and entered the second dhyana; from the second dhyana, he arose and entered the third dhyana; from the third dhyana, he arose and entered the fourth dhyana; from the fourth dhyana, the Buddha entered Parinirvana. At that time, the earth shook greatly, and all the gods and people were greatly terrified. All the dark places where the light of the sun and moon did not shine were filled with great light, and they could see each other, saying to each other, 'That person was born here! That person was born here!' The light shone everywhere, surpassing the light of the gods. At that time, the Trayastrimsa Heaven, in the empty space, scattered Mandarava flowers, Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers on the Tathagata and on the assembly.

。又以天末栴檀而散佛上，及散大眾。佛滅度已，時，梵天王于虛空中以偈頌曰：

「一切昏萌類，　　皆當舍諸陰； 佛為無上尊，　　世間無等倫。 如來大聖雄，　　有無畏神力； 世尊應久住，　　而今般涅槃。」

爾時，釋提桓因復作頌曰：

「陰行無有常，　　但為興衰法； 生者無不死，　　佛滅之為樂。」

爾時，毗沙門王復作頌曰：

「福樹大叢林，　　無上福娑羅； 受供之良田，　　雙樹間滅度。」

爾時，阿那律復作頌曰：

「佛以無為住，　　不用出入息； 本由寂滅來，　　靈曜於是沒。」

爾時，梵摩那比丘復作頌曰：

「不以懈慢心，　　約己修上慧； 無著無所染，　　離愛無上尊。」

爾時，阿難比丘復作頌曰：

「天人懷恐怖，　　衣毛為之豎； 一切皆成就，　　正覺取滅度。」

爾時，金毗羅神復作頌曰：

「世間失覆護，　　群生永盲冥； 不復睹正覺，　　人雄釋師子。」

爾時，密跡力士復作頌曰：

「今世與後世，　　梵世諸天人； 更不復睹見，　　人雄釋師子。」

爾時，佛母摩耶復作頌曰：

「佛生樓毗園，　　其道廣流佈； 還到本生處，　　永棄無常身。」

爾時，雙樹神復作頌曰：

「何時當復以，　　非時花散佛； 十力功德具，　　如來取滅度。」

爾時，娑羅園林神復作頌曰：

「此處最妙樂，　　佛於此生長； 即此轉法輪，　　又於此滅度。」

爾時，四天王復作頌曰：

「如來無上智，　　常說無常論； 解群生苦縛，　　究竟入寂滅。」

爾時，忉利天王復作頌曰：

「于億千萬劫，　　求成無上道；

爾時，焰天王復作頌曰：

「此是最後衣，　　纏裹如來身； 佛既滅度已，　　衣當何處施。」

爾時，兜率陀天王復作頌曰：

「此是末後身，　　陰、界於此滅； 無憂無喜想，　　無復老死患。」

爾時，化自在天王復作頌曰：

「佛於今后夜，　　偃右脅而臥； 於此娑羅園，　　釋師子滅度。」

爾時，他化自在天王復作頌曰：

「世間永衰冥，　　星王月奄墜； 無常之所覆，　　大智日永翳。」

爾時，異比丘而作頌曰：

「是身如泡沫，　　危脆誰當樂？ 佛得金剛身，　　猶為無常壞。 諸佛金剛體，　　皆亦歸無常； 速滅如少雪，　　其餘復何冀？」

佛般涅槃已。時，諸比丘悲慟殞絕，自投于地，宛轉號啕，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。譬如大樹根拔，枝條摧折。又如斬蛇，宛轉回遑，莫知所奉。」

時，諸比丘亦復如是，悲慟殞絕，自投于地，宛轉號啕，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。」

爾時，長老阿那律告諸比丘：「止！止！勿悲，諸天在上，儻有怪責

又用天上的栴檀香散在佛的身上，以及散給大眾。佛陀涅槃后，當時，梵天王在虛空中用偈頌說道： 『一切昏昧的眾生，都將捨棄諸陰（五蘊）；佛是無上的至尊，世間沒有能與他相比的。如來大聖雄，具有無畏的神力；世尊本應長久住世，如今卻般涅槃。』 當時，釋提桓因又作偈頌說： 『五蘊的執行沒有常態，只是興盛和衰敗的法則；有生者沒有不死的，佛陀的涅槃是快樂的。』 當時，毗沙門王又作偈頌說： 『福德之樹的大叢林，無上福德的娑羅樹；接受供養的良田，在雙樹之間涅槃。』 當時，阿那律又作偈頌說： 『佛以無為的狀態安住，不用呼吸；本來從寂滅而來，靈光也在這裡消逝。』 當時，梵摩那比丘又作偈頌說： 『不以懈怠輕慢的心，約束自己修習上等的智慧；沒有執著沒有污染，遠離愛慾的無上至尊。』 當時，阿難比丘又作偈頌說： 『天人和人都感到恐懼，汗毛都豎了起來；一切都已成就，正覺者進入涅槃。』 當時，金毗羅神又作偈頌說： 『世間失去了庇護，眾生永遠盲目黑暗；再也看不到正覺者，人中雄獅釋迦牟尼。』 當時，密跡力士又作偈頌說： 『今世和後世，梵天世界的天人們；再也看不到，人中雄獅釋迦牟尼。』 當時，佛母摩耶又作偈頌說： 『佛陀出生在藍毗尼園，他的教法廣為流傳；又回到他出生的地方，永遠捨棄了無常的身體。』 當時，雙樹神又作偈頌說： 『何時才能再次用，非時之花散在佛陀身上；十力功德圓滿，如來進入涅槃。』 當時，娑羅園林神又作偈頌說： 『這裡是最美妙快樂的地方，佛陀在這裡生長；就在這裡轉法輪，又在這裡涅槃。』 當時，四天王又作偈頌說： 『如來具有無上的智慧，常說無常的道理；解脫眾生的痛苦束縛，最終進入寂滅。』 當時，忉利天王又作偈頌說： 『在億萬劫中，求成無上的道；解脫眾生的痛苦束縛，最終進入寂滅。』 當時，焰天王又作偈頌說： 『這是最後一件衣服，纏裹著如來的身體；佛陀既然已經涅槃，這衣服應當施給何處？』 當時，兜率陀天王又作偈頌說： 『這是最後的身體，五蘊和界在這裡滅盡；沒有憂愁沒有喜悅的想法，不再有衰老和死亡的憂患。』 當時，化自在天王又作偈頌說： 『佛陀在今晚的後半夜，右脅而臥；在這娑羅園中，釋迦獅子進入涅槃。』 當時，他化自在天王又作偈頌說： 『世間永遠衰敗黑暗，星王月亮都隕落了；被無常所覆蓋，大智慧的太陽永遠黯淡。』 當時，一位比丘又作偈頌說： 『這身體像泡沫一樣，脆弱誰會喜歡？佛陀得到金剛身，仍然被無常所破壞。諸佛的金剛之體，最終也歸於無常；迅速消滅像少許的雪，其餘的又有什麼可期望的呢？』 佛陀般涅槃后。當時，眾比丘悲痛欲絕，倒在地上，翻滾號啕，不能自已，抽泣著說：『如來涅槃，何其迅速啊！世尊涅槃，何其快速啊！大法淪喪，何其迅速啊！眾生衰敗，世間的眼睛滅了。譬如大樹根被拔起，枝條摧折。又如被斬斷的蛇，翻滾回旋，不知所措。』 當時，眾比丘也像這樣，悲痛欲絕，倒在地上，翻滾號啕，不能自已，抽泣著說：『如來涅槃，何其迅速啊！世尊涅槃，何其快速啊！大法淪喪，何其迅速啊！眾生衰敗，世間的眼睛滅了。』 當時，長老阿那律告訴眾比丘：『停止！停止！不要悲傷，諸天在上面，恐怕會有怪罪。』

And then they scattered heavenly sandalwood over the Buddha and the assembly. After the Buddha's Parinirvana, the Brahma King in the sky spoke in verse: 'All beings in darkness, shall relinquish their aggregates; the Buddha is the supreme one, there is no equal in the world. The Tathagata, the great hero, has fearless divine power; the World Honored One should have lived long, but now enters Parinirvana.' Then, Shakra, Lord of the Devas, spoke in verse: 'The aggregates are impermanent, subject to rise and fall; those who are born cannot escape death, the Buddha's Parinirvana is bliss.' Then, Vaishravana King spoke in verse: 'A great forest of blessed trees, the supreme blessed Sala tree; a field of merit for offerings, entered Parinirvana between the twin trees.' Then, Aniruddha spoke in verse: 'The Buddha abides in non-action, without breathing in or out; originally from stillness, the spiritual light has now vanished.' Then, Bhramana Bhikshu spoke in verse: 'Not with a lazy or arrogant mind, but restraining oneself to cultivate supreme wisdom; without attachment, without defilement, the supreme one is free from desire.' Then, Ananda Bhikshu spoke in verse: 'Gods and humans are filled with fear, their hair stands on end; all has been accomplished, the Perfectly Enlightened One enters Parinirvana.' Then, Kimpila Deva spoke in verse: 'The world has lost its protector, beings are forever blind and in darkness; no longer will we see the Perfectly Enlightened One, the lion among men, Shakyamuni.' Then, Vajrapani Yaksha spoke in verse: 'In this life and the next, the gods and humans of the Brahma world; will no longer see, the lion among men, Shakyamuni.' Then, Buddha's mother Maya spoke in verse: 'The Buddha was born in Lumbini Garden, his teachings spread far and wide; returning to his birthplace, he forever abandons his impermanent body.' Then, the Twin Sala Tree Deva spoke in verse: 'When will we again scatter, out-of-season flowers on the Buddha; with the ten powers and merits complete, the Tathagata enters Parinirvana.' Then, the Sala Grove Deva spoke in verse: 'This is the most wonderful and joyful place, where the Buddha grew; here he turned the wheel of Dharma, and here he entered Parinirvana.' Then, the Four Heavenly Kings spoke in verse: 'The Tathagata has supreme wisdom, always teaching the doctrine of impermanence; freeing beings from the bonds of suffering, ultimately entering stillness.' Then, Shakra, Lord of the Trayastrimsha Heaven, spoke in verse: 'For countless eons, seeking to attain the supreme path; freeing beings from the bonds of suffering, ultimately entering stillness.' Then, Yama Deva spoke in verse: 'This is the last robe, wrapped around the Tathagata's body; now that the Buddha has entered Parinirvana, where shall this robe be given?' Then, Tushita Deva spoke in verse: 'This is the last body, the aggregates and realms cease here; without sorrow or joy, no more suffering from old age and death.' Then, Paranirmitavasavartin Deva spoke in verse: 'The Buddha in the latter part of this night, lies down on his right side; in this Sala grove, the Shakya lion enters Parinirvana.' Then, Vasavartin Deva spoke in verse: 'The world is forever in decline and darkness, the star king and moon have fallen; covered by impermanence, the sun of great wisdom is forever dimmed.' Then, a different Bhikshu spoke in verse: 'This body is like a bubble, fragile, who would enjoy it? The Buddha attained a diamond body, yet it is still destroyed by impermanence. The diamond bodies of all Buddhas, also return to impermanence; quickly vanishing like a little snow, what else is there to hope for?' After the Buddha's Parinirvana, the Bhikshus were overcome with grief, collapsing to the ground, rolling and wailing, unable to control themselves, sobbing and saying: 'The Tathagata's Parinirvana, how swift! The World Honored One's Parinirvana, how quick! The Dharma has declined, how rapid! Beings are in decline, the eyes of the world are extinguished. It is like a great tree whose roots are pulled out, its branches broken. Or like a severed snake, writhing and turning, not knowing what to do.' At that time, the Bhikshus were also like this, overcome with grief, collapsing to the ground, rolling and wailing, unable to control themselves, sobbing and saying: 'The Tathagata's Parinirvana, how swift! The World Honored One's Parinirvana, how quick! The Dharma has declined, how rapid! Beings are in decline, the eyes of the world are extinguished.' Then, the elder Aniruddha told the Bhikshus: 'Stop! Stop! Do not grieve, the gods are above, lest they blame us.'

時，諸比丘問阿那律：「上有幾天？」

阿那律言：「充滿虛空，豈可計量？皆于空中徘徊騷擾，悲號躄踴，垂淚而言：『如來滅度，何其駛哉？世尊滅度，何其疾哉？大法淪翳，何其速哉？群生長衰，世間眼滅。譬如大樹根拔，枝條摧折，又如斬蛇，宛轉回遑，莫知所奉。』是時，諸天亦復如是，皆于空中徘徊騷擾，悲號躄踴，垂淚而言：『如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。』」

時，諸比丘竟夜達曉，講法語已，阿那律告阿難言：「汝可入城，語諸末羅：『佛已滅度，所欲施作，宜及時為。』」

是時，阿難即起，禮佛足已，將一比丘，涕泣入城，遙見五百末羅以少因緣，集在一處。諸末羅見阿難來，皆起奉迎，禮足而立，白阿難言：「今來何早？」

阿難答言：「我今為欲饒益汝故，晨來至此。汝等當知：如來昨夜已取滅度，汝欲施作，宜及時為。」

時，諸末羅聞是語已，莫不悲慟，捫淚而言：「一何駛哉！佛般涅槃。一何疾哉！世間眼滅。」

阿難報曰：「止！止！諸君勿為悲泣，欲使有為不變易者，無有是處。佛已先說：『生者有死，合會有離；一切恩愛，無常存者。』」

時，諸末羅各相謂言：「宜各還歸，辦諸香花及眾伎樂，速詣雙樹，供養舍利。竟一日已，以佛舍利置於床上，使末羅童子舉床四角，擎持幡蓋，燒香散華，伎樂供養，入東城門，遍諸里巷，使國人民皆得供養；然後出西城門，詣高顯處而阇維之。」時，諸末羅作此論已，各自還家，供辦香華及眾伎樂，詣雙樹間，供養舍利。竟一日已，以佛舍利置於床上，諸末羅等眾來舉床，皆不能勝。

時，阿那律語諸末羅：「汝等且止！勿空疲勞，今者諸天欲來舉床。」

諸末羅曰：「天以何意，欲舉此床？」

阿那律曰：「汝等欲以香花伎樂供養舍利，竟一日已，以佛舍利置於床上，使末羅童子舉床四角，擎持幡蓋，燒香散花，伎樂供養，入東城門，遍諸里巷，使國人民皆得供養；然後出西城門，詣高顯處而阇維之。而諸天意欲留舍利七日之中，香花伎樂，禮敬供養；然後以佛舍利置於床上，使末羅童子舉床四角，擎持幡蓋，散花燒香，作眾伎樂，供養舍利。入東城門，遍諸里巷，使國人民皆得供養；然後出城北門，渡凞連禪河，到天冠寺而阇維之。是上天意，使床不動。」

末羅曰：「諾！快哉斯言！隨諸天意。」

時，諸末羅自相謂言：「我等宜先入城，街里街里，平治道路，掃灑燒香，還來至此，於七日中供養舍利。」時，諸末羅即共入城，街里街里，平治道路，掃灑燒香，訖已出城，于雙樹間，以香花伎樂供養舍利。訖七日已，時日向暮，舉佛舍利置於床上，末羅童子奉舉四角，擎持幡蓋，燒香散花，作眾伎樂，前後導從，安詳而行。

時，忉利諸天以文陀羅花、優缽羅花、波頭摩花、拘物頭花、分陀利花、天末栴檀散舍利上，充滿街路。諸天作樂，鬼神歌詠。時，諸末羅自相謂言：「且置人樂，請設天樂供養舍利。」

於是，末羅奉床漸進，入東城門，止諸街巷，燒香散花，伎樂供養。時，有路夷末羅女篤信佛道，手擎金花，大如車輪，供養舍利。時，有一老母舉聲贊曰：「此諸末羅為得大利，如來末後於此滅度，舉國士民快得供養

當時，眾比丘問阿那律：『上面有多少天人？』 阿那律說：『充滿虛空，怎麼可以計量呢？他們都在空中徘徊騷擾，悲號跳躍，流著眼淚說：『如來涅槃，何其迅速啊！世尊涅槃，何其急促啊！大法衰落，何其快速啊！眾生增長衰老，世間的眼睛熄滅了。』就像大樹根被拔起，枝條被摧折，又像被斬斷的蛇，翻滾回旋，不知所措。』當時，諸天也是這樣，都在空中徘徊騷擾，悲號跳躍，流著眼淚說：『如來涅槃，何其迅速啊！世尊涅槃，何其急促啊！大法衰落，何其快速啊！眾生增長衰老，世間的眼睛熄滅了。』 當時，眾比丘整夜直到天亮，講說法語完畢后，阿那律告訴阿難說：『你可以進城，告訴諸末羅：『佛陀已經涅槃，你們想做什麼，應該及時去做。』 當時，阿難立刻起身，禮拜佛足后，帶著一位比丘，哭泣著進入城中，遠遠看見五百末羅因為一些事情，聚集在一處。諸末羅看見阿難來了，都起身迎接，禮拜他的腳後站立，問阿難說：『今天怎麼這麼早就來了？』 阿難回答說：『我今天爲了利益你們，所以早晨來到這裡。你們應當知道：如來昨夜已經涅槃，你們想做什麼，應該及時去做。』 當時，諸末羅聽到這話后，沒有不悲痛的，擦著眼淚說：『多麼迅速啊！佛陀般涅槃了。多麼急促啊！世間的眼睛熄滅了。』 阿難勸慰說：『停止！停止！各位不要悲傷哭泣，想要有為法不變化是不可能的。佛陀已經說過：『生者必有死，合會必有離；一切恩愛，沒有常存的。』 當時，諸末羅互相商量說：『應該各自回家，準備各種香花和樂器，快速前往雙樹，供養舍利。過了一天後，將佛陀舍利放在床上，讓末羅童子舉起床的四角，擎著幡蓋，燒香散花，用樂器供養，從東城門進入，走遍各個街巷，讓全國人民都能供養；然後從西城門出去，到高處火化。』當時，諸末羅商議完畢后，各自回家，準備香花和樂器，前往雙樹間，供養舍利。過了一天後，將佛陀舍利放在床上，諸末羅等人來抬床，都抬不起來。 當時，阿那律告訴諸末羅：『你們先停下！不要白費力氣，現在諸天想要來抬床。』 諸末羅說：『天人有什麼用意，要抬這張床呢？』 阿那律說：『你們想用香花樂器供養舍利，過了一天後，將佛陀舍利放在床上，讓末羅童子舉起床的四角，擎著幡蓋，燒香散花，用樂器供養，從東城門進入，走遍各個街巷，讓全國人民都能供養；然後從西城門出去，到高處火化。而諸天想要將舍利保留七天，用香花樂器，禮敬供養；然後將佛陀舍利放在床上，讓末羅童子舉起床的四角，擎著幡蓋，散花燒香，演奏各種樂器，供養舍利。從東城門進入，走遍各個街巷，讓全國人民都能供養；然後從北城門出去，渡過凞連禪河，到天冠寺火化。這是上天的意思，所以床才抬不動。』 末羅說：『好！這話太好了！就按照諸天的意思辦。』 當時，諸末羅互相商量說：『我們應該先入城，把街道都平整好，打掃乾淨，焚香，然後回到這裡，在七天中供養舍利。』當時，諸末羅就一起入城，把街道都平整好，打掃乾淨，焚香完畢后，出城，在雙樹間，用香花樂器供養舍利。過了七天後，天色將晚，將佛陀舍利放在床上，末羅童子舉起四角，擎著幡蓋，燒香散花，演奏各種樂器，前後引導，安詳地行走。 當時，忉利天的諸天用文陀羅花、優缽羅花、波頭摩花、拘物頭花、分陀利花、天上的栴檀散在舍利上，鋪滿了街道。諸天奏樂，鬼神歌唱。當時，諸末羅互相商量說：『先停止人間的音樂，請用天上的音樂來供養舍利。』 於是，末羅抬著床漸漸前進，進入東城門，停在各個街巷，燒香散花，用樂器供養。當時，有一位路夷末羅女子，篤信佛道，手捧著金花，大如車輪，供養舍利。當時，有一位老婦人高聲讚歎說：『這些末羅真是得到了大利益，如來最後在這裡涅槃，全國的百姓都能得到供養。』

At that time, the monks asked Aniruddha, 'How many devas are above?' Aniruddha said, 'They fill the void, how can they be measured? They all wander and disturb in the air, wailing and leaping, shedding tears and saying, 'The Tathagata has passed into Nirvana, how swift it is! The World Honored One has passed into Nirvana, how quick it is! The great Dharma has declined, how fast it is! The growth of beings is decaying, the eyes of the world are extinguished. It is like a great tree whose roots are pulled out, its branches broken, or like a snake that has been cut, writhing and turning, not knowing what to do.' At that time, the devas were also like this, all wandering and disturbing in the air, wailing and leaping, shedding tears and saying, 'The Tathagata has passed into Nirvana, how swift it is! The World Honored One has passed into Nirvana, how quick it is! The great Dharma has declined, how fast it is! The growth of beings is decaying, the eyes of the world are extinguished.' At that time, the monks spent the whole night until dawn, after finishing their Dharma talks, Aniruddha told Ananda, 'You can enter the city and tell the Mallas, 'The Buddha has passed into Nirvana, whatever you wish to do, you should do it in time.' At that time, Ananda immediately got up, bowed to the Buddha's feet, and taking a monk with him, weeping, entered the city. From afar, he saw five hundred Mallas gathered in one place for some reason. When the Mallas saw Ananda coming, they all rose to greet him, bowed at his feet, and stood, asking Ananda, 'Why have you come so early today?' Ananda replied, 'I have come here this morning for the benefit of you all. You should know that the Tathagata passed into Nirvana last night. Whatever you wish to do, you should do it in time.' At that time, when the Mallas heard these words, none of them were not grieved, wiping away their tears and saying, 'How swift it is! The Buddha has entered Parinirvana. How quick it is! The eyes of the world are extinguished.' Ananda consoled them, 'Stop! Stop! Do not grieve and weep, it is impossible for conditioned things not to change. The Buddha has already said, 'Those who are born must die, those who meet must part; all love and affection are impermanent.' At that time, the Mallas discussed among themselves, 'We should each return home, prepare various incense, flowers, and musical instruments, and quickly go to the twin trees to make offerings to the relics. After one day, we will place the Buddha's relics on a bed, have the Malla youths lift the four corners of the bed, hold up banners and canopies, burn incense, scatter flowers, and make offerings with musical instruments, enter through the east gate of the city, go through all the streets and alleys, so that all the people of the country can make offerings; then we will go out through the west gate and cremate them in a high place.' At that time, after the Mallas finished their discussion, they each returned home, prepared incense, flowers, and musical instruments, and went to the twin trees to make offerings to the relics. After one day, they placed the Buddha's relics on a bed, and when the Mallas and others came to lift the bed, they could not lift it. At that time, Aniruddha told the Mallas, 'You should stop! Do not waste your strength, now the devas want to come and lift the bed.' The Mallas said, 'What is the intention of the devas to lift this bed?' Aniruddha said, 'You want to make offerings to the relics with incense, flowers, and musical instruments. After one day, you will place the Buddha's relics on a bed, have the Malla youths lift the four corners of the bed, hold up banners and canopies, burn incense, scatter flowers, and make offerings with musical instruments, enter through the east gate of the city, go through all the streets and alleys, so that all the people of the country can make offerings; then you will go out through the west gate and cremate them in a high place. But the devas want to keep the relics for seven days, making offerings with incense, flowers, and musical instruments; then they will place the Buddha's relics on a bed, have the Malla youths lift the four corners of the bed, hold up banners and canopies, scatter flowers, burn incense, and play various musical instruments to make offerings to the relics. They will enter through the east gate of the city, go through all the streets and alleys, so that all the people of the country can make offerings; then they will go out through the north gate of the city, cross the Hiranyavati River, and cremate them at the Heavenly Crown Temple. This is the intention of the heavens, which is why the bed cannot be lifted.' The Mallas said, 'Yes! That is excellent! We will follow the intention of the devas.' At that time, the Mallas discussed among themselves, 'We should first enter the city, level the roads in every street and alley, sweep and burn incense, and then return here to make offerings to the relics for seven days.' At that time, the Mallas together entered the city, leveled the roads in every street and alley, swept and burned incense, and after finishing, they went out of the city, and at the twin trees, they made offerings to the relics with incense, flowers, and musical instruments. After seven days, as evening approached, they placed the Buddha's relics on a bed, the Malla youths lifted the four corners, held up banners and canopies, burned incense, scattered flowers, and played various musical instruments, leading the way in front and behind, walking peacefully. At that time, the devas of Trayastrimsa scattered Mandarava flowers, Utpala flowers, Paduma flowers, Kumuda flowers, Pundarika flowers, and heavenly sandalwood on the relics, filling the streets. The devas played music, and the spirits sang. At that time, the Mallas discussed among themselves, 'Let us stop the human music and invite the heavenly music to make offerings to the relics.' Then, the Mallas carried the bed forward gradually, entered the east gate of the city, stopped in every street and alley, burned incense, scattered flowers, and made offerings with musical instruments. At that time, there was a woman of the Luyi Malla clan, who had deep faith in the Buddha's teachings, holding a golden flower as large as a chariot wheel, making offerings to the relics. At that time, an old woman raised her voice and praised, 'These Mallas have truly gained great benefit, the Tathagata has entered Nirvana here at the end, and all the people of the country are able to make offerings.'

時，諸末羅設供養已，出城北門，渡凞連禪河，到天冠寺，置床于地，告阿難曰：「我等當復以何供養？」

阿難報曰：「我親從佛聞，親受佛教，欲葬舍利者，當如轉輪聖王葬法。」

又問阿難：「轉輪聖王葬法雲何？」

答曰：「聖王葬法，先以香湯洗浴其身，以新劫貝周遍纏身，五百張疊次如纏之，內身金棺，灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而阇維之。收拾舍利，於四衢道起立塔廟，表剎懸繒，使國行人皆見王塔，思慕正化，多所饒益。『阿難！汝欲葬我，先以香湯洗浴，用新劫貝周匝纏身，以五百張疊次如纏之。內身金棺，灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而阇維之。收撿舍利，於四衢道起立塔廟，表剎懸繒，使諸行人皆見佛塔，思慕如來法王道化，生獲福利，死得上天，除得道者。』」

時，諸末羅各相謂言：「我等還城，供辦葬具、香花、劫貝、棺槨、香油及與白疊。」時，諸末羅即共入城，供辦葬具已，還到天冠寺，以凈香湯洗浴佛身，以新劫貝周匝纏身，五百張疊次如纏之。內身金棺，灌以香油，奉舉金棺置於第二大鐵槨中，栴檀木槨重衣其外，以眾名香而𧂐其上。

時，有末羅大臣名曰路夷，執大炬火，欲燃佛積，而火不燃。又有大末羅次前燃其積，火又不燃。時，阿那律語諸末羅言：「止！止！諸賢！非汝所能，火滅不燃，是諸天意。」

末羅又問：「諸天何故使火不燃？」

阿那律言：「天以大迦葉將五百弟子從波婆國來，今在半道，及未阇維，欲見佛身，天知其意，故使火不燃。」

末羅又言：「愿遂此意！」

爾時，大迦葉將五百弟子從波婆國來，在道而行，遇一尼乾子手執文陀羅花。時，大迦葉遙見尼乾子，就往問言：「汝從何來？」

報言：「吾從拘尸城來。」

迦葉又言：「汝知我師乎？」

答曰：「知。」

又問：「我師存耶？」

答曰：「滅度已來，已經七日，吾從彼來，得此天華。」迦葉聞之，悵然不悅。時，五百比丘聞佛滅度，皆大悲泣，宛轉號啕，不能自勝，捫淚而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。譬如大樹根拔，枝條摧折，又如斬蛇，宛轉回遑，莫知所奉。」

時，彼眾中有釋種子，字拔難陀，止諸比丘言：「汝等勿憂，世尊滅度，我得自在。彼者常言：『當應行是，不應行是。』自今已后，隨我所為。」

迦葉聞已，悵然不悅，告諸比丘曰：「速嚴衣缽，時詣雙樹，及未阇維，可得見佛。」

時，諸比丘聞大迦葉語已，即從座起，侍從迦葉，詣拘尸城，渡尼連禪河水，到天冠寺，至阿難所。問訊已，一面住，語阿難言：「我等欲一面覲舍利，及未阇維，寧可見不？」

阿難答言：「雖未阇維，難復可見。所以然者？佛身既洗以香湯纏以劫貝，五百張疊次如纏之。藏於金棺，置鐵槨中，栴檀香槨重衣其外，以為佛身難復可睹。」

迦葉請至三，阿難答如初：「以為佛身難復得見

當時，末羅族人供奉完畢后，出城北門，渡過熙連禪河，到達天冠寺，在地上鋪設床鋪，告訴阿難說：『我們接下來應該用什麼來供奉呢？』 阿難回答說：『我親自從佛陀那裡聽到，親自接受佛陀的教誨，想要安葬舍利的人，應當按照轉輪聖王的葬禮儀式進行。』 又問阿難：『轉輪聖王的葬禮儀式是怎樣的呢？』 回答說：『聖王的葬禮儀式，先用香湯沐浴身體，用新的細布週身纏裹，再用五百層布依次纏繞，放入金棺中，灌滿麻油后，將金棺放入第二層大鐵槨中，再用檀香木槨覆蓋在外面，堆積各種名貴的香料，厚厚地覆蓋在上面進行火化。收拾舍利后，在四通八達的道路上建造佛塔，樹立旗幟，懸掛幡帶，讓全國的行人都能看到王塔，思慕正法教化，從而得到許多益處。阿難！你想要安葬我，先用香湯沐浴，用新的細布週身纏裹，再用五百層布依次纏繞。放入金棺中，灌滿麻油后，將金棺放入第二層大鐵槨中，再用檀香木槨覆蓋在外面，堆積各種名貴的香料，厚厚地覆蓋在上面進行火化。收集舍利，在四通八達的道路上建造佛塔，樹立旗幟，懸掛幡帶，讓所有行人都能看到佛塔，思慕如來法王的教化，活著獲得福報，死後升入天堂，除了已經得道的人。』 當時，末羅族人互相說道：『我們回城，準備葬禮用具、香花、細布、棺槨、香油以及白布。』當時，末羅族人就一起入城，準備好葬禮用具后，回到天冠寺，用乾淨的香湯沐浴佛身，用新的細布週身纏裹，再用五百層布依次纏繞。放入金棺中，灌滿香油，恭敬地將金棺放入第二層大鐵槨中，用檀香木槨覆蓋在外面，用各種名貴的香料堆積在上面。 當時，有一位末羅族的大臣名叫路夷，拿著大火把，想要點燃佛陀的柴堆，但是火卻點不著。又有另一位末羅族人上前點燃柴堆，火還是點不著。當時，阿那律告訴末羅族人說：『停！停！各位賢者！這不是你們能做的，火滅不燃，這是諸天的意思。』 末羅族人又問：『諸天為什麼讓火點不著呢？』 阿那律說：『天神知道大迦葉將帶領五百弟子從波婆國趕來，現在正在半路上，在火化之前，想要見佛陀的遺體，天神知道他們的心意，所以讓火點不著。』 末羅族人又說：『希望能夠滿足他們的心願！』 當時，大迦葉帶領五百弟子從波婆國趕來，在路上行走時，遇到一位尼乾子手拿著文陀羅花。當時，大迦葉遠遠地看見尼乾子，就走上前去問道：『你從哪裡來？』 回答說：『我從拘尸城來。』 迦葉又說：『你認識我的老師嗎？』 回答說：『認識。』 又問：『我的老師還在嗎？』 回答說：『已經涅槃七天了，我從那裡來，得到了這朵天花。』迦葉聽了，悵然不悅。當時，五百比丘聽到佛陀涅槃的訊息，都非常悲傷哭泣，號啕大哭，不能自已，擦著眼淚說：『如來涅槃，怎麼這麼快啊！世尊涅槃，怎麼這麼迅速啊！大法衰落，怎麼這麼快啊！眾生增長衰敗，世間的眼睛熄滅了。譬如大樹根被拔起，枝條摧折，又如被斬斷的蛇，翻來覆去，不知道該依靠什麼。』 當時，他們之中有一位釋迦族的後裔，名叫拔難陀，阻止眾比丘說：『你們不要憂愁，世尊涅槃了，我得到自在了。他常常說：『應當做這個，不應當做那個。』從今以後，隨我所為。』 迦葉聽了，悵然不悅，告訴眾比丘說：『快整理好衣缽，立即前往雙樹，在火化之前，還可以見到佛陀。』 當時，眾比丘聽到大迦葉的話后，立即從座位上站起來，跟隨迦葉，前往拘尸城，渡過尼連禪河水，到達天冠寺，來到阿難那裡。問候完畢后，在一旁站立，告訴阿難說：『我們想要瞻仰一下舍利，在火化之前，可以見到嗎？』 阿難回答說：『雖然還沒有火化，但是很難再見到了。原因是這樣的：佛身已經用香湯沐浴，用細布纏裹，再用五百層布依次纏繞。藏在金棺中，放在鐵槨里，外面再用檀香木槨覆蓋，所以佛身很難再看到了。』 迦葉請求了三次，阿難的回答和最初一樣：『因為佛身很難再見到了。』

At that time, after the Mallas had made their offerings, they went out of the north gate of the city, crossed the Hiranyavati River, and arrived at the Temple of the Heavenly Crown. They laid out a bed on the ground and said to Ananda, 'What shall we offer next?' Ananda replied, 'I personally heard from the Buddha and received his teachings that those who wish to bury the relics should do so according to the funeral rites of a Chakravartin King.' They then asked Ananda, 'What are the funeral rites of a Chakravartin King?' He replied, 'The funeral rites of a holy king are as follows: first, the body is bathed with fragrant water, then wrapped entirely in new linen, and then wrapped with five hundred layers of cloth. The body is then placed in a golden coffin, which is filled with sesame oil. The golden coffin is then placed in a second large iron coffin, and a sandalwood coffin is placed on the outside. Various fragrant substances are piled up and thickly covered on top before cremation. After collecting the relics, a stupa is erected at the crossroads, with banners and streamers displayed, so that all travelers in the country can see the king's stupa, contemplate the righteous teachings, and receive many benefits. Ananda! If you wish to bury me, first bathe the body with fragrant water, wrap it entirely in new linen, and then wrap it with five hundred layers of cloth. Place the body in a golden coffin, fill it with sesame oil, and then place the golden coffin in a second large iron coffin. A sandalwood coffin is placed on the outside, and various fragrant substances are piled up and thickly covered on top before cremation. Collect the relics, and erect a stupa at the crossroads, with banners and streamers displayed, so that all travelers can see the Buddha's stupa, contemplate the Dharma King's teachings, and gain blessings in life, ascend to heaven after death, except for those who have attained enlightenment.' At that time, the Mallas said to each other, 'Let us return to the city and prepare the funeral items, fragrant flowers, linen, coffins, fragrant oil, and white cloth.' Then, the Mallas entered the city together, prepared the funeral items, and returned to the Temple of the Heavenly Crown. They bathed the Buddha's body with pure fragrant water, wrapped it entirely in new linen, and then wrapped it with five hundred layers of cloth. They placed the body in a golden coffin, filled it with fragrant oil, and respectfully placed the golden coffin in a second large iron coffin. A sandalwood coffin was placed on the outside, and various fragrant substances were piled on top. At that time, a Malla minister named Rui held a large torch, intending to ignite the Buddha's pyre, but the fire would not light. Then, another Malla stepped forward to ignite the pyre, but the fire still would not light. At that time, Aniruddha said to the Mallas, 'Stop! Stop! Worthy ones! This is not something you can do. The fire will not light because it is the will of the gods.' The Mallas then asked, 'Why do the gods prevent the fire from lighting?' Aniruddha said, 'The gods know that Mahakasyapa is coming from Pava with five hundred disciples, and they are now halfway here. Before the cremation, they wish to see the Buddha's body. The gods know their intention, so they prevent the fire from lighting.' The Mallas then said, 'May their wish be fulfilled!' At that time, Mahakasyapa was leading five hundred disciples from Pava. While on the road, they encountered a Nirgrantha holding a Mandara flower. Mahakasyapa saw the Nirgrantha from afar and went to ask him, 'Where do you come from?' He replied, 'I come from Kushinagar.' Kasyapa then said, 'Do you know my teacher?' He replied, 'I know him.' He then asked, 'Is my teacher still alive?' He replied, 'He has passed away seven days ago. I came from there and obtained this heavenly flower.' Kasyapa was saddened and displeased upon hearing this. At that time, the five hundred monks, upon hearing of the Buddha's passing, all wept with great sorrow, wailing and unable to control themselves. They wiped away their tears and said, 'How quickly the Tathagata has passed away! How swiftly the World Honored One has passed away! How quickly the great Dharma has declined! The growth of beings is waning, and the eyes of the world are extinguished. It is like a great tree whose roots have been pulled out, and its branches are broken. It is like a severed snake, writhing and turning, not knowing what to rely on.' At that time, among them was a descendant of the Shakya clan named Subhadra, who stopped the monks and said, 'Do not worry, the World Honored One has passed away, and I am now free. He always said, 'This should be done, and that should not be done.' From now on, I will do as I please.' Kasyapa, upon hearing this, was saddened and displeased. He told the monks, 'Quickly prepare your robes and bowls, and let us go to the twin Sala trees immediately. Before the cremation, we can still see the Buddha.' At that time, the monks, upon hearing Mahakasyapa's words, immediately rose from their seats and followed Kasyapa to Kushinagar. They crossed the Niranjana River and arrived at the Temple of the Heavenly Crown, where they met Ananda. After greeting him, they stood to one side and said to Ananda, 'We wish to pay our respects to the relics. Before the cremation, is it possible to see them?' Ananda replied, 'Although the cremation has not yet taken place, it is difficult to see them again. The reason is this: the Buddha's body has been bathed with fragrant water, wrapped in linen, and then wrapped with five hundred layers of cloth. It is placed in a golden coffin, which is placed in an iron coffin, and a sandalwood coffin is placed on the outside. Therefore, it is difficult to see the Buddha's body again.' Kasyapa requested three times, and Ananda's reply was the same as before: 'Because it is difficult to see the Buddha's body again.'

時，大迦葉適向香𧂐，於時佛身從重槨內雙出兩足，足有異色，迦葉見已，怪問阿難：「佛身金色，足何故異？」

阿難報曰：「曏者，有一老母悲哀而前手撫佛足，淚墮其上，故色異耳。」

迦葉聞已，又大不悅，即向香𧂐，禮佛舍利。時，四部眾及上諸天同時俱禮，於是佛足忽然不現。

時，大迦葉繞𧂐三匝，而作頌曰：

「諸佛無等等，　　聖智不可稱； 無等之聖智，　　我今稽首禮。 無等等沙門，　　最上無瑕穢； 牟尼絕愛枝，　　大仙天人尊； 人中第一雄，　　我今𥡳首禮。 苦行無等侶，　　離著而教人； 無染無垢塵，　　稽首無上尊。 三垢垢已盡，　　樂於空寂行； 無二無疇匹，　　𥡳首十力尊。 善逝為最上，　　二足尊中尊； 覺四諦止息，　　稽首安隱智。 沙門中無上，　　回邪令入正； 世尊施寂滅，　　稽首湛然跡。 無熱無瑕郄，　　其心當寂定； 練除諸塵穢，　　稽首無垢尊。 慧眼無限量，　　甘露滅名稱； 希有難思議，　　稽首無等倫。 吼聲如師子，　　在林無所畏； 降魔越四姓，　　是故𥡳首禮。」

大迦葉有大威德，四辯具足，說此偈已，時，彼佛𧂐不燒自燃，諸末羅等各相謂言：「今火猛熾，焰盛難止，阇維舍利，或能消盡，當於何所求水滅之？」時，佛𧂐側有娑羅樹神，篤信佛道，尋以神力滅佛𧂐火。

時，諸末羅復相謂言：「此拘尸城左右十二由旬，所有香花，盡當採取，供佛舍利。」尋詣城側，取諸香花，以用供養。

時，波婆國末羅民眾，聞佛于雙樹滅度，皆自念言：「今我宜往，求舍利分，自於本土，起塔供養。」時，波婆國諸末羅即下國中，嚴四種兵——象兵、馬兵、車兵、步兵，到拘尸城，遣使者言：「聞佛眾祐，止此滅度，彼亦我師，敬慕之心，來請骨分，當於本國起塔供養。」

拘尸王答曰：「如是！如是！誠如所言，但為世尊垂降此土，于茲滅度，國內士民，當自供養，遠勞諸君，舍利分不可得。」

時，遮羅頗國諸跋離民眾，及羅摩伽國拘利民眾、毗留提國婆羅門眾、迦維羅衛國釋種民眾、毗舍離國離車民眾，及摩竭王阿阇世，聞如來於拘尸城雙樹間而取滅度，皆自念言：「今我宜往，求舍利分。」

時，諸國王阿阇世等，即下國中，嚴四種兵——象兵、馬兵、車兵、步兵，進渡恒水，即敕婆羅門香姓：「汝持我名，入拘尸城，致問諸末羅等：『起居輕利，游步強耶？吾于諸賢，每相宗敬，鄰境義和，曾無諍訟。我聞如來於君國內而取滅度，唯無上尊，實我所天，故從遠來，求請骨分，欲還本土，起塔供養。設與我者，舉國重寶，與君共之。』」

時，香姓婆羅門受王教已，即詣彼城，語諸末羅曰：「摩竭大王致問無量：『起居輕利，游步強耶？吾于諸君，每相宗敬，鄰境義和，曾無諍訟。我聞如來於君國內而取滅度，唯無上尊，實我所天，故從遠來，求請骨分，欲還本土，起塔供養。設與我者，舉國重寶，與君共之。』」

時，諸末羅報香姓曰：「如是！如是！誠如君言。但為世尊垂降此土，于茲滅度，國內士民自當供養，遠勞諸君，舍利分不可得

當時，大迦葉正走向香龕，這時佛陀的身體從重棺內伸出雙腳，腳的顏色異於常色。迦葉看到后，奇怪地問阿難：『佛陀的身體是金色的，為何腳的顏色不同？』 阿難回答說：『剛才，有一位老婦人悲傷地走上前撫摸佛足，眼淚滴在上面，所以顏色才不同。』 迦葉聽后，更加不悅，隨即走向香龕，禮拜佛陀的舍利。當時，四部大眾和天上的諸神同時禮拜，這時佛足忽然消失不見。 當時，大迦葉繞著香龕走了三圈，並作頌說： 『諸佛無與倫比，聖智不可言說；無與倫比的聖智，我今稽首禮拜。 無與倫比的沙門，最上無瑕疵；牟尼斷絕愛慾之枝，大仙天人所尊敬；人中第一雄，我今稽首禮拜。 苦行無與倫比，遠離執著而教導他人；無染無垢，稽首無上尊。 三垢已經盡除，樂於空寂修行；無二無匹，稽首十力尊。 善逝為最上，二足尊中之尊；覺悟四諦而止息，稽首安穩智。 沙門中無上，使邪道歸入正道；世尊施予寂滅，稽首湛然之跡。 無熱無瑕疵，其心應當寂定；煉除各種塵垢，稽首無垢尊。 慧眼無障礙，甘露滅除名稱；稀有難思議，稽首無等倫。 吼聲如獅子，在林中無所畏懼；降伏魔障超越四姓，因此稽首禮拜。』 大迦葉有大威德，四辯具足，說完這首偈頌后，當時，佛陀的香龕不燒自燃。諸末羅人互相說道：『現在火勢猛烈，火焰難以停止，焚燒舍利，或許會燒盡，應當到哪裡去求水滅火呢？』當時，佛龕旁邊的娑羅樹神，篤信佛道，隨即用神力熄滅了佛龕的火焰。 當時，諸末羅人又互相說道：『這拘尸城周圍十二由旬的所有香花，都應當採集來供奉佛陀的舍利。』隨即前往城邊，採集各種香花，用來供養。 當時，波婆國的末羅民眾，聽說佛陀在雙樹間涅槃，都自念道：『現在我們應該前往，請求分得舍利，在自己的國土上，建造佛塔供奉。』當時，波婆國的諸末羅人立即從國內出發，準備了四種軍隊——象兵、馬兵、車兵、步兵，到達拘尸城，派遣使者說：『聽說佛陀在此涅槃，他也是我們的老師，懷著敬慕之心，前來請求分得舍利，將在本國建造佛塔供奉。』 拘尸王回答說：『是的！是的！確實如你們所說，但因為世尊降臨此地，在此涅槃，國內的百姓應當自己供奉，遠道而來的各位，舍利不能分給你們。』 當時，遮羅頗國的跋離民眾，以及羅摩伽國的拘利民眾、毗留提國的婆羅門民眾、迦維羅衛國的釋迦民眾、毗舍離國的離車民眾，以及摩竭陀國的阿阇世王，聽說如來在拘尸城的雙樹間涅槃，都自念道：『現在我們應該前往，請求分得舍利。』 當時，諸國王阿阇世等，立即從國內出發，準備了四種軍隊——象兵、馬兵、車兵、步兵，渡過恒河，隨即命令婆羅門香姓：『你帶著我的名號，進入拘尸城，向諸末羅人致問：『起居安好，行動有力嗎？我對於各位，一直都很尊敬，鄰國之間和睦相處，從未發生爭執。我聽說如來在你們國內涅槃，唯有無上尊者，實為我所敬仰，所以從遠方前來，請求分得舍利，想要回到本國，建造佛塔供奉。如果你們願意分給我們，我們願意將舉國珍寶，與你們共享。』 當時，香姓婆羅門接受國王的命令后，立即前往拘尸城，對諸末羅人說：『摩竭陀大王向你們致以無量的問候：『起居安好，行動有力嗎？我對於各位，一直都很尊敬，鄰國之間和睦相處，從未發生爭執。我聽說如來在你們國內涅槃，唯有無上尊者，實為我所敬仰，所以從遠方前來，請求分得舍利，想要回到本國，建造佛塔供奉。如果你們願意分給我們，我們願意將舉國珍寶，與你們共享。』 當時，諸末羅人回答香姓說：『是的！是的！確實如你所說。但因為世尊降臨此地，在此涅槃，國內的百姓應當自己供奉，遠道而來的各位，舍利不能分給你們。』

At that time, Mahakasyapa was heading towards the incense altar when the Buddha's body extended both feet from within the heavy coffin. The feet had an unusual color. Upon seeing this, Kasyapa asked Ananda in surprise, 'The Buddha's body is golden, why are his feet a different color?' Ananda replied, 'Just now, an old woman came forward in sorrow and touched the Buddha's feet, and her tears fell upon them, hence the different color.' Upon hearing this, Kasyapa was even more displeased. He then went to the incense altar and paid homage to the Buddha's relics. At that time, the four assemblies and the gods in the heavens all paid homage together, and then the Buddha's feet suddenly disappeared. Then, Mahakasyapa circled the incense altar three times and recited a verse: 'The Buddhas are incomparable, their sacred wisdom is beyond description; this incomparable sacred wisdom, I now bow my head in reverence. The incomparable Shramana, the most supreme without blemish; Muni who has severed the branches of desire, the great sage revered by gods and humans; the foremost hero among men, I now bow my head in reverence. The incomparable ascetic, who teaches others while detached; without defilement or stain, I bow my head to the supreme one. The three defilements are completely eradicated, delighting in the practice of emptiness and tranquility; without equal or match, I bow my head to the one with ten powers. The Sugata is the most supreme, the most honored among the two-legged; having awakened to the Four Noble Truths and found cessation, I bow my head to the wisdom of peace. The most supreme among Shramanas, turning the wrong path to the right; the World Honored One bestows tranquility, I bow my head to the serene traces. Without heat or flaw, whose mind is in tranquility; having refined and removed all defilements, I bow my head to the immaculate one. The eye of wisdom is unobstructed, the nectar extinguishes fame; rare and inconceivable, I bow my head to the incomparable one. Whose roar is like a lion, fearless in the forest; having subdued the demons and transcended the four castes, therefore I bow my head in reverence.' Mahakasyapa possessed great power and was endowed with the four kinds of eloquence. After reciting this verse, the Buddha's incense altar spontaneously ignited without being lit. The Mallas said to each other, 'Now the fire is raging fiercely, the flames are difficult to stop, and the cremation of the relics might be consumed. Where should we seek water to extinguish it?' At that time, the Sal tree spirit beside the altar, who had deep faith in the Buddha's path, immediately used his divine power to extinguish the fire of the Buddha's altar. Then, the Mallas said to each other again, 'All the fragrant flowers within twelve yojanas around this Kushinagar should be collected to offer to the Buddha's relics.' They then went to the edge of the city and collected various fragrant flowers to use for offerings. At that time, the Malla people of Pava heard that the Buddha had passed into Nirvana between the twin trees, and they all thought to themselves, 'Now we should go and request a share of the relics, and build a stupa in our own land to make offerings.' Then, the Mallas of Pava immediately set out from their country, preparing four kinds of troops—elephants, horses, chariots, and infantry—and arrived at Kushinagar. They sent a messenger saying, 'Having heard that the Buddha has passed into Nirvana here, he is also our teacher. With reverence and admiration, we have come to request a share of the relics, and we will build a stupa in our own country to make offerings.' The king of Kushinagar replied, 'Yes! Yes! It is indeed as you say, but because the World Honored One descended to this land and passed into Nirvana here, the people of this country should make their own offerings. You have come from afar, and the relics cannot be divided among you.' At that time, the people of the Valli of Chala, the Koliya people of Ramagrama, the Brahmins of Verudha, the Sakya people of Kapilavastu, the Licchavi people of Vaishali, and King Ajatashatru of Magadha, having heard that the Tathagata had passed into Nirvana between the twin trees in Kushinagar, all thought to themselves, 'Now we should go and request a share of the relics.' Then, the kings, including Ajatashatru, immediately set out from their countries, preparing four kinds of troops—elephants, horses, chariots, and infantry—and crossed the Ganges River. They then ordered the Brahmin Xiangxing, 'Take my name and enter Kushinagar, and ask the Mallas, 'Are you well and strong? I have always respected you, and our neighboring countries have lived in harmony without conflict. I have heard that the Tathagata has passed into Nirvana in your country. The supreme one is truly whom I revere, so I have come from afar to request a share of the relics, wishing to return to my own country and build a stupa for offerings. If you are willing to share with us, we will share the treasures of our entire country with you.' Then, the Brahmin Xiangxing, having received the king's order, immediately went to that city and said to the Mallas, 'The great king of Magadha sends you immeasurable greetings: 'Are you well and strong? I have always respected you, and our neighboring countries have lived in harmony without conflict. I have heard that the Tathagata has passed into Nirvana in your country. The supreme one is truly whom I revere, so I have come from afar to request a share of the relics, wishing to return to my own country and build a stupa for offerings. If you are willing to share with us, we will share the treasures of our entire country with you.' Then, the Mallas replied to Xiangxing, 'Yes! Yes! It is indeed as you say. But because the World Honored One descended to this land and passed into Nirvana here, the people of this country should make their own offerings. You have come from afar, and the relics cannot be divided among you.'

時，諸國王即集群臣，眾共立議，作頌告曰：

「吾等和議，　　遠來拜首， 遜言求分，　　如不見與， 四兵在此，　　不惜身命， 義而弗獲，　　當以力取。」

時，拘尸國即集群臣，眾共立議，以偈答曰：

「遠勞諸君，　　屈辱拜首， 如來遺形，　　不敢相許， 彼欲舉兵，　　吾斯亦有， 畢命相抵，　　未之有畏。」

時，香姓婆羅門曉眾人曰：「諸賢！長夜受佛教誡，口誦法言，心服仁化，一切眾生常念欲安，寧可諍佛舍利共相殘害？如來遺形欲以廣益，舍利現在但當分取。」

眾咸稱善，尋複議言：「誰堪分者？」

皆言香姓婆羅門仁智平均，可使分也。

時，諸國王即命香姓：「汝為我等分佛舍利，均作八分。」

於時，香姓聞諸王語已，即詣舍利所，頭面禮畢，徐前取佛上牙，別置一面。尋遣使者，赍佛上牙，詣阿阇世王所，語使者言：「汝以我聲，上白大王：『起居輕利，游步強耶？舍利未至，傾遲無量耶？今付使者如來上牙，並可供養，以慰企望，明星出時，分舍利訖，當自奉送。』」

時，彼使者受香姓語已，即詣阿阇世王所，白言：「香姓婆羅門致問無量：『起居輕利，游步強耶？舍利未至，傾遲無量耶？今付使者如來上牙，並可供養，以慰企望，明星出時，分舍利訖，當自奉送。』」

爾時，香姓以一瓶受一石許，即分舍利，均為八分已，告眾人言：「愿以此瓶，眾議見與，自欲于舍起塔供養。」

皆言：「智哉！是為知時，即共聽與。」

時，有畢缽村人白眾人言：「乞地燋炭，起塔供養。」皆言：「與之。」

時，拘尸國人得舍利分，即于其土起塔供養。

波婆國人、遮羅國、羅摩伽國、毗留提國、迦維羅衛國、毗舍離國、摩竭國阿阇世王等，得舍利分已，各歸其國，起塔供養。香姓婆羅門持舍利瓶歸起塔廟，畢缽村人持地燋炭歸起塔廟。

當於爾時，如來舍利起於八塔，第九瓶塔，第十炭塔，第十一生時發塔。

何等時佛生？何等時成道？何等時滅度？沸星出時生，沸星出出家，沸星出成道，沸星出滅度(丹本注云問中應有何等時出家諸本並闕)。

何等生二足尊？　　何等出叢林苦？ 何等得最上道？　　何等入涅槃城？ 沸星生二足尊，　　沸星出叢林苦， 沸星得最上道，　　沸星入涅槃城。 八日如來生，　　八日佛出家， 八日成菩提，　　八日取滅度。 八日生二足尊，　　八日出叢林苦， 八日成最上道，　　八日入泥洹城。 二月如來生，　　二月佛出家， 二月成菩提，　　八日取涅槃。 二月生二足尊，　　二月出叢林苦， 二月得最上道，　　八日入涅槃城。 娑羅花熾盛，　　種種光相照； 于其本生處，　　如來取滅度。 大慈般涅槃，　　多人稱讚禮； 盡度諸恐畏，　　決定取滅度。

佛說長阿含經卷第五

（三）第一分典尊經第三

一時，佛在羅閱祇耆阇崛山，與大比丘眾千二百五十人俱

當時，各國王召集大臣，共同商議，作頌詞宣告說： 『我們前來和談，遠道而來，低頭拜見，謙遜地請求分得舍利。如果不同意，我們四方軍隊在此，不惜犧牲性命。如果通過正當途徑無法獲得，就將用武力奪取。』 當時，拘尸國也召集大臣，共同商議，用偈語回答說： 『諸位遠道而來，委屈地低頭拜見，如來的遺體，我們不敢答應分給。你們想動用武力，我們也有軍隊，將拚死抵抗，毫不畏懼。』 這時，香姓婆羅門勸告眾人說：『各位賢者！長久以來接受佛教的教誨，口誦佛法，心服仁義，一切眾生都希望平安，怎麼能爲了爭奪佛舍利而互相殘殺呢？如來的遺體應該用來廣施利益，舍利現在應該分取。』 大家都稱讚說好，隨即又商議說：『誰能分舍利呢？』 大家都說香姓婆羅門仁慈智慧，公正平均，可以讓他來分。 當時，各國王就命令香姓說：『你為我們分佛舍利，平均分成八份。』 這時，香姓聽了各國王的話，就來到舍利所在之處，頂禮膜拜后，慢慢上前取下佛的上牙，單獨放在一邊。隨即派遣使者，帶著佛的上牙，前往阿阇世王那裡，告訴使者說：『你用我的名義，稟告大王：『起居安好，身體健康嗎？舍利還沒到，您等待很久了吧？現在送上如來的上牙，可以供養，以慰藉您的期望，等明星出現時，分完舍利，我將親自送去。』 當時，那位使者接受了香姓的話，就前往阿阇世王那裡，稟告說：『香姓婆羅門向您問候：『起居安好，身體健康嗎？舍利還沒到，您等待很久了吧？現在送上如來的上牙，可以供養，以慰藉您的期望，等明星出現時，分完舍利，我將親自送去。』 這時，香姓用一個瓶子裝了一石左右的舍利，就分舍利，平均分成八份后，告訴眾人說：『希望把這個瓶子，大家同意給我，我想在自己的住所建塔供養。』 大家都說：『太明智了！這是知道時機，就一起同意給他。』 當時，有個畢缽村的人對眾人說：『請給我地上的焦炭，用來建塔供養。』大家都說：『給他。』 當時，拘尸國的人得到舍利后，就在自己的國土上建塔供養。 波婆國的人、遮羅國、羅摩伽國、毗留提國、迦維羅衛國、毗舍離國、摩竭國阿阇世王等，得到舍利后，各自回到自己的國家，建塔供養。香姓婆羅門拿著舍利瓶回去建塔廟，畢缽村的人拿著地上的焦炭回去建塔廟。 當時，如來的舍利建成了八座塔，第九座是瓶塔，第十座是炭塔，第十一座是佛出生時的頭髮塔。 佛是什麼時候出生的？什麼時候成道的？什麼時候涅槃的？沸星出現時出生，沸星出現時出家，沸星出現時成道，沸星出現時涅槃（丹本注說問句中應該有『什麼時候出家』，各版本都缺失）。 什麼時候誕生了二足尊？什麼時候離開了叢林苦修？ 什麼時候獲得了最上之道？什麼時候進入了涅槃城？ 沸星出現時誕生了二足尊，沸星出現時離開了叢林苦修， 沸星出現時獲得了最上之道，沸星出現時進入了涅槃城。 八日如來出生，八日佛出家， 八日成菩提，八日取涅槃。 八日誕生了二足尊，八日離開了叢林苦修， 八日成就了最上之道，八日進入了涅槃城。 二月如來出生，二月佛出家， 二月成菩提，八日取涅槃。 二月誕生了二足尊，二月離開了叢林苦修， 二月獲得了最上之道，八日進入了涅槃城。 娑羅花盛開，各種光芒照耀； 在佛的出生地，如來進入了涅槃。 大慈大悲的佛陀涅槃，眾人稱讚禮拜； 徹底度脫了所有恐懼，最終進入了涅槃。 一時，佛在羅閱祇耆阇崛山，與大比丘眾一千二百五十人在一起。

At that time, the various kings gathered their ministers, and together they deliberated and composed a verse to announce: 'We have come to negotiate, having traveled far, bowing our heads in respect, humbly requesting a share of the relics. If this is not granted, our four armies are here, not hesitating to sacrifice our lives. If we cannot obtain it through righteous means, we will take it by force.' At that time, the Kusi kingdom also gathered its ministers, and together they deliberated and responded with a verse: 'You have traveled far, humbling yourselves to bow your heads, but the relics of the Tathagata, we dare not agree to share. If you wish to use force, we also have armies, and we will fight to the death, without fear.' At this time, the Brahmin of the Fragrant Clan advised the crowd, saying: 'Virtuous ones! For a long time, we have received the teachings of the Buddha, reciting the Dharma, and submitting to benevolence. All beings desire peace, how can we fight and kill each other over the Buddha's relics? The relics of the Tathagata should be used to spread benefit widely, and the relics should now be divided.' Everyone praised his words, and then discussed further, saying: 'Who is capable of dividing the relics?' They all said that the Brahmin of the Fragrant Clan was kind, wise, and impartial, and could be entrusted with the task. At that time, the various kings commanded the Fragrant Clan Brahmin: 'You shall divide the Buddha's relics for us, dividing them equally into eight portions.' At this time, the Fragrant Clan Brahmin, having heard the words of the kings, went to the place where the relics were, bowed his head in reverence, and slowly stepped forward to take the Buddha's upper tooth, placing it aside. He then sent a messenger, carrying the Buddha's upper tooth, to King Ajatasatru, telling the messenger: 'In my name, inform the Great King: 'Are you well and healthy? The relics have not yet arrived, have you been waiting long? Now I send the Tathagata's upper tooth, which you may venerate, to comfort your anticipation. When the morning star appears, after the relics have been divided, I will personally deliver them.' At that time, the messenger, having received the words of the Fragrant Clan Brahmin, went to King Ajatasatru and reported: 'The Brahmin of the Fragrant Clan sends his greetings: 'Are you well and healthy? The relics have not yet arrived, have you been waiting long? Now I send the Tathagata's upper tooth, which you may venerate, to comfort your anticipation. When the morning star appears, after the relics have been divided, I will personally deliver them.' At this time, the Fragrant Clan Brahmin used a jar to hold about a stone's worth of relics, and then divided the relics, dividing them equally into eight portions. He then told the crowd: 'I wish to have this jar, if you all agree, so that I may build a stupa at my residence to venerate it.' Everyone said: 'How wise! This is knowing the right time, and we all agree to give it to you.' At that time, a person from the village of Pippala said to the crowd: 'Please give me the charred earth, so that I may build a stupa to venerate it.' Everyone said: 'Give it to him.' At that time, the people of the Kusi kingdom, having obtained their share of the relics, built a stupa in their own land to venerate them. The people of the Pava kingdom, the Chala kingdom, the Ramagrama kingdom, the Vethadipa kingdom, the Kapilavastu kingdom, the Vaishali kingdom, and King Ajatasatru of the Magadha kingdom, having obtained their share of the relics, each returned to their own country and built stupas to venerate them. The Brahmin of the Fragrant Clan took the relic jar back to build a stupa temple, and the people of the village of Pippala took the charred earth back to build a stupa temple. At that time, eight stupas were built for the relics of the Tathagata, the ninth was the jar stupa, the tenth was the charcoal stupa, and the eleventh was the stupa for the hair from when the Buddha was born. When was the Buddha born? When did he attain enlightenment? When did he enter Nirvana? He was born when the morning star appeared, he left home when the morning star appeared, he attained enlightenment when the morning star appeared, and he entered Nirvana when the morning star appeared (The Dan edition notes that the question should include 'when did he leave home', which is missing in all versions). When was the two-legged honored one born? When did he leave the suffering of the forest? When did he attain the supreme path? When did he enter the city of Nirvana? The two-legged honored one was born when the morning star appeared, he left the suffering of the forest when the morning star appeared, He attained the supreme path when the morning star appeared, and he entered the city of Nirvana when the morning star appeared. On the eighth day, the Tathagata was born, on the eighth day, the Buddha left home, On the eighth day, he attained Bodhi, on the eighth day, he entered Nirvana. On the eighth day, the two-legged honored one was born, on the eighth day, he left the suffering of the forest, On the eighth day, he attained the supreme path, on the eighth day, he entered the city of Nirvana. In the second month, the Tathagata was born, in the second month, the Buddha left home, In the second month, he attained Bodhi, on the eighth day, he entered Nirvana. In the second month, the two-legged honored one was born, in the second month, he left the suffering of the forest, In the second month, he attained the supreme path, on the eighth day, he entered the city of Nirvana. The Sal trees were in full bloom, various lights shone; In the place of his birth, the Tathagata entered Nirvana. The compassionate Buddha entered Nirvana, many praised and worshipped; Having completely overcome all fears, he finally entered Nirvana. The Sutra of the Long Discourses Spoken by the Buddha, Volume Four Taisho Tripitaka Volume 01, No. 0001, The Long Discourses The Sutra of the Long Discourses Spoken by the Buddha, Volume Five (3) The Third Sutra of the First Division, the Sutra of the Venerable One At one time, the Buddha was at Mount Gridhrakuta in Rajagriha, together with a great assembly of 1,250 monks.

爾時，執樂天般遮翼子，于夜靜寂無人之時，放大光明，照耆阇崛山來至佛所，頭面禮佛足已，在一面立。時，般遮翼白世尊言：「昨梵天王至忉利天，與帝釋共議。我親從彼聞，今者寧可向世尊說不？」

佛言：「汝欲說者，便可說之。」

般遮翼言：「一時，忉利諸天集法講堂，有所講論。時，四天王隨其方面，各當位坐，提帝賴吒天王在東方坐，其面西向，帝釋在前；毗樓勒天王在南方坐，其面北向，帝釋在前；毗樓博叉天王在西方坐，其面東向，帝釋在前；毗沙門天王在北方坐，其面南向，帝釋在前。時，四天王皆先坐已，然後我坐，復有餘大神天，皆先於佛所，凈修梵行，於此命終，生忉利天，使彼諸天，增益五福：一者天壽，二者天色，三者天名稱，四者天樂，五者天威德。時，諸忉利天皆踴躍歡喜言：『增益諸天眾，減損阿須倫眾。』爾時，釋提桓因知諸天人有歡喜心，即為忉利諸天而作頌曰：

「『忉利諸天人，　　帝釋相娛樂； 禮敬于如來，　　最上法之王。 諸天受影福，　　壽、色、名、樂、威； 于佛修梵行，　　故來生此間。 復有諸天人，　　光色甚巍巍； 佛智慧弟子，　　生此復殊勝。 忉利及因提，　　思惟此自樂； 禮敬于如來，　　最上法之王。』

「爾時，忉利諸天聞此偈已，倍復歡喜，不能自勝，增益諸天眾，減損阿須倫眾。釋提桓因見忉利天歡喜悅豫，即告之曰：『諸賢！汝等頗欲聞如來八無等法不？』時，忉利諸天言：『愿樂欲聞！』

「帝釋報言：『諦聽！諦聽！善思念之。諸賢！如來、至真、等正覺，十號具足，不見過去、未來、現在有如來、至真，十號具足，如佛者也。佛法微妙，善可講說，智者所行，不見過去、未來、現在有微妙法，如佛者也。佛由此法，而自覺悟，通達無礙，以自娛樂，不見過去、未來、現在能於此法而自覺悟，通達無礙，以自娛樂，如佛者也。諸賢！佛以此法自覺悟已，亦能開示涅槃徑路，親近漸至，入于寂滅。譬如恒河水、炎摩水，二水並流，入于大海。佛亦如是，善能開示涅槃徑路，親近漸至，入于寂滅，不見過去、未來、現在有能開示涅槃徑路，如佛者也。諸賢！如來眷屬成就，剎利、婆羅門、居士、沙門、有智慧者，皆是如來成就眷屬，不見過去、未來、現在眷屬成就，如佛者也。諸賢！如來大眾成就，所謂比丘、比丘尼、優婆塞、優婆夷，不見過去、未來、現在大眾成就，如佛者也。諸賢！如來言行相應，所言如行，所行如言，如是則為法法成就，不見過去、未來、現在言行相應，法法成就，如佛者也。諸賢！如來多所饒益，多所安樂，以慈愍心利益天人，不見過去、未來、現在多所饒益，多所安樂，如佛者也。諸賢！是為如來八無等法。』

「時，忉利天作是說言：『若使世間有八佛出者，當大增益諸天眾，減損阿須倫眾。』時，忉利天言：『且置八佛，正使七佛、六佛，乃至二佛出世者，亦大增益諸天眾，減損阿須倫眾，何況八佛？』時，釋提桓因告忉利天言：『我從佛聞，親從佛受，欲使一時二佛出世，無有是處。但使如來久存於世，多所慈愍，多所饒益，天人獲安，則大增益諸天，減損阿須倫眾

當時，執樂天般遮翼子在夜深人靜的時候，放出光明，照耀著耆阇崛山，來到佛陀所在的地方，頭面頂禮佛足后，站立在一旁。這時，般遮翼對世尊說：『昨天梵天王來到忉利天，與帝釋共同商議。我親自從他們那裡聽到，現在可以向世尊說嗎？』 佛陀說：『你想說就說吧。』 般遮翼說：『有一次，忉利天的諸位天神聚集在法講堂，討論一些事情。當時，四天王按照各自的方位，坐在自己的位置上，持國天王坐在東方，面向西方，帝釋在他前面；增長天王坐在南方，面向北方，帝釋在他前面；廣目天王坐在西方，面向東方，帝釋在他前面；多聞天王坐在北方，面向南方，帝釋在他前面。當時，四天王都先坐好后，我才坐下，還有其他一些大神天，他們都先在佛陀那裡清凈修行梵行，在此命終后，生到忉利天，使得那些天神，增加了五種福報：一是天壽，二是天色，三是天名聲，四是天樂，五是天威德。當時，忉利天的諸位天神都歡欣鼓舞地說：『增加了天神的數量，減少了阿修羅的數量。』這時，釋提桓因知道諸位天神心中歡喜，就為忉利天的諸位天神作頌說： 『忉利天的諸位天人，與帝釋一同娛樂；禮敬如來，最上法的王者。諸天享受福報，壽命、容貌、名聲、快樂、威德；在佛陀那裡修行梵行，所以來到這裡。還有一些天人，光芒色彩非常耀眼；他們是佛陀智慧的弟子，生在這裡更加殊勝。忉利天和因提，思考這些感到快樂；禮敬如來，最上法的王者。』 『當時，忉利天的諸位天神聽到這首偈頌后，更加歡喜，不能自已，增加了天神的數量，減少了阿修羅的數量。釋提桓因看到忉利天神歡喜愉悅，就告訴他們說：『各位賢者！你們想聽如來的八種無與倫比的法嗎？』當時，忉利天的諸位天神說：『我們很想聽！』 『帝釋回答說：『仔細聽！仔細聽！好好思考。各位賢者！如來、至真、等正覺，十號具足，過去、未來、現在都看不到有如來、至真，十號具足，像佛陀一樣的。佛法微妙，善於講說，是智者所行，過去、未來、現在都看不到有微妙的法，像佛陀一樣的。佛陀通過此法，自己覺悟，通達無礙，以此自娛，過去、未來、現在都看不到有能通過此法自己覺悟，通達無礙，以此自娛，像佛陀一樣的。各位賢者！佛陀通過此法自己覺悟后，也能開示涅槃的道路，親近漸進，進入寂滅。譬如恒河水、炎摩水，兩水並流，流入大海。佛陀也是這樣，善於開示涅槃的道路，親近漸進，進入寂滅，過去、未來、現在都看不到有能開示涅槃道路，像佛陀一樣的。各位賢者！如來的眷屬成就，剎帝利、婆羅門、居士、沙門、有智慧的人，都是如來成就的眷屬，過去、未來、現在都看不到眷屬成就，像佛陀一樣的。各位賢者！如來的大眾成就，所謂比丘、比丘尼、優婆塞、優婆夷，過去、未來、現在都看不到大眾成就，像佛陀一樣的。各位賢者！如來言行一致，所說如所行，所行如所說，這樣就是法法成就，過去、未來、現在都看不到言行一致，法法成就，像佛陀一樣的。各位賢者！如來多所饒益，多所安樂，以慈悲心利益天人，過去、未來、現在都看不到多所饒益，多所安樂，像佛陀一樣的。各位賢者！這就是如來的八種無與倫比的法。』 『當時，忉利天神這樣說：『如果世間有八位佛陀出現，將會大大增加天神的數量，減少阿修羅的數量。』當時，忉利天神說：『先不說八位佛陀，即使七位佛陀、六位佛陀，乃至兩位佛陀出世，也會大大增加天神的數量，減少阿修羅的數量，何況是八位佛陀呢？』當時，釋提桓因告訴忉利天神說：『我從佛陀那裡聽到，親自從佛陀那裡接受教誨，想要一時有兩位佛陀出世，這是不可能的。只要如來長久存在於世，多加慈悲，多加饒益，天人獲得安樂，就會大大增加天神的數量，減少阿修羅的數量。』

At that time, Pañcaśikha, the celestial musician, in the quiet of the night when no one was around, emitted a great light, illuminating Mount Gṛdhrakūṭa, and came to where the Buddha was. Having bowed his head at the Buddha's feet, he stood to one side. Then, Pañcaśikha said to the World-Honored One, 'Yesterday, King Brahma came to the Trāyastriṃśa Heaven and discussed matters with Indra. I heard it directly from them. May I now speak of it to the World-Honored One?' The Buddha said, 'If you wish to speak, then speak.' Pañcaśikha said, 'Once, the gods of the Trāyastriṃśa Heaven gathered in the Dharma Hall to discuss some matters. At that time, the Four Heavenly Kings sat in their respective directions, Dhṛtarāṣṭra, the Heavenly King, sat in the east, facing west, with Indra in front of him; Virūḍhaka, the Heavenly King, sat in the south, facing north, with Indra in front of him; Virūpākṣa, the Heavenly King, sat in the west, facing east, with Indra in front of him; and Vaiśravaṇa, the Heavenly King, sat in the north, facing south, with Indra in front of him. After the Four Heavenly Kings had all sat down, I sat down, and there were other great celestial beings who had previously practiced pure conduct under the Buddha, and after their lives ended, were reborn in the Trāyastriṃśa Heaven, causing those gods to increase in five blessings: first, celestial lifespan; second, celestial beauty; third, celestial fame; fourth, celestial joy; and fifth, celestial power. At that time, all the gods of the Trāyastriṃśa Heaven rejoiced and said, 'The number of gods has increased, and the number of Asuras has decreased.' Then, Śakra, Lord of the Gods, knowing that the gods were joyful, composed a verse for the gods of the Trāyastriṃśa Heaven, saying: 'The gods of the Trāyastriṃśa Heaven, enjoy themselves with Indra; they pay homage to the Tathāgata, the king of the supreme Dharma. The gods receive the blessings of shadow, lifespan, beauty, fame, joy, and power; having practiced the holy life under the Buddha, they have come to be born here. There are also other gods, whose light and color are very magnificent; they are the wise disciples of the Buddha, and their rebirth here is even more extraordinary. The Trāyastriṃśa and Indra, contemplating this, feel joy; they pay homage to the Tathāgata, the king of the supreme Dharma.' At that time, the gods of the Trāyastriṃśa Heaven, having heard this verse, were even more joyful, unable to contain themselves, the number of gods increased, and the number of Asuras decreased. Śakra, Lord of the Gods, seeing the gods of the Trāyastriṃśa Heaven joyful and delighted, said to them, 'Friends! Do you wish to hear the eight incomparable qualities of the Tathāgata?' At that time, the gods of the Trāyastriṃśa Heaven said, 'We wish to hear it!' Śakra replied, 'Listen carefully! Listen carefully! Think well about it. Friends! The Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten titles, in the past, future, and present, there is no Tathāgata, Truly Enlightened One, possessing the ten titles, like the Buddha. The Buddha's Dharma is subtle, well-spoken, and practiced by the wise. In the past, future, and present, there is no subtle Dharma like the Buddha's. The Buddha, through this Dharma, awakened himself, attained unobstructed understanding, and enjoyed himself with it. In the past, future, and present, there is no one who can awaken himself through this Dharma, attain unobstructed understanding, and enjoy himself with it, like the Buddha. Friends! The Buddha, having awakened himself through this Dharma, can also reveal the path to Nirvana, gradually approaching and entering into stillness. Just as the waters of the Ganges and the Yamuna flow together into the ocean, the Buddha is also like this, skillfully revealing the path to Nirvana, gradually approaching and entering into stillness. In the past, future, and present, there is no one who can reveal the path to Nirvana like the Buddha. Friends! The Buddha's retinue is accomplished, kshatriyas, brahmins, householders, śramaṇas, and those with wisdom, all are the accomplished retinue of the Tathāgata. In the past, future, and present, there is no accomplished retinue like the Buddha's. Friends! The Buddha's assembly is accomplished, namely, monks, nuns, laymen, and laywomen. In the past, future, and present, there is no accomplished assembly like the Buddha's. Friends! The Tathāgata's words and actions are consistent, what is said is like what is done, and what is done is like what is said. This is the accomplishment of Dharma in all aspects. In the past, future, and present, there is no consistency between words and actions, and accomplishment of Dharma in all aspects, like the Buddha. Friends! The Tathāgata brings much benefit and much joy, benefiting gods and humans with compassion. In the past, future, and present, there is no one who brings much benefit and much joy like the Buddha. Friends! These are the eight incomparable qualities of the Tathāgata.' At that time, the gods of the Trāyastriṃśa Heaven said, 'If there were eight Buddhas appearing in the world, the number of gods would greatly increase, and the number of Asuras would decrease.' At that time, the gods of the Trāyastriṃśa Heaven said, 'Let alone eight Buddhas, even if seven Buddhas, six Buddhas, or even two Buddhas were to appear in the world, the number of gods would greatly increase, and the number of Asuras would decrease, how much more so with eight Buddhas?' Then, Śakra, Lord of the Gods, told the gods of the Trāyastriṃśa Heaven, 'I heard from the Buddha, and received teachings directly from the Buddha, that it is impossible for two Buddhas to appear in the world at the same time. But if the Tathāgata remains in the world for a long time, showing much compassion and bringing much benefit, and gods and humans obtain peace, then the number of gods will greatly increase, and the number of Asuras will decrease.'

時，般遮翼白佛言：「世尊！忉利諸天所以集法講堂上者，共議思惟，稱量觀察，有所教令，然後敕四天王。四天王受教已，各當位而坐，其坐未久，有大異光照於四方。時，忉利天見此光已，皆大驚愕：『今此異光，將有何怪？』諸大神天有威德者，亦皆驚怖：『今此異光，將有何怪？』時，大梵王即化為童子，頭五角髻，在大眾上虛空中立，顏貌端正，與眾超絕，身紫金色，蔽諸天光。時，忉利天亦不起迎，亦不恭敬，又不請坐。時，梵童子隨所詣坐，坐生欣悅，譬如剎利水澆頭種，登王位時，踴躍歡喜。來坐未久，復自變身，作童子像，頭五角髻，在大眾上虛空中坐，譬如力士坐于安座，嶷然不動。而作頌曰：

「時，諸忉利天語童子曰：『吾等聞天帝釋稱說如來八無等法，歡喜踴躍，不能自勝。』時，梵童子語忉利天言：『何等如來八無等法？吾亦樂聞。』時，天帝釋即為童子說如來八無等法，忉利諸天、童子聞說已，倍復歡喜，不能自勝，增益諸天眾，減損阿須倫眾。是時，童子見天歡喜，復增欣躍，即告忉利天曰：『汝等欲聞一無等法不？』天曰：『善哉！愿樂欲聞。』

「童子告曰：『汝樂聞者，諦聽！諦受！當爲汝說。』告諸天曰：『如來往昔為菩薩時，在所生處聰明多智。諸賢！當知過去久遠時，世有王名曰地主，第一太子名曰慈悲。王有大臣名曰典尊，大臣有子名曰焰鬘。太子慈悲有朋友，其朋亦與六剎利大臣而為朋友。地主大王欲入深宮遊戲娛樂時，即以國事委付典尊大臣，然後入宮作倡伎樂，五欲自娛。時，典尊大臣欲理國事，先問其子，然後決斷；有所處分，亦問其子。』

「其後典尊忽然命終，時地主王聞其命終，愍念哀傷，撫膺而曰：『咄哉！何辜失國良干？』太子慈悲默自念言：『王失典尊以為憂苦，今我宜往諫于大王，無以彼喪而生憂苦。所以然者？典尊有子名曰焰鬘，聰明多智乃過其父，今可徴召以理國事。』時，慈悲太子即詣王所，具以上事白其父王，聞太子語已，即召焰鬘而告之曰：『吾今以汝補卿父處，授汝相印。彼時焰鬘受相印已，王欲入宮，復付後事。』

「時，相焰鬘明於治理，父先所為焰鬘亦知，父所不及焰鬘亦知，其後名稱流聞海內，天下咸稱為大典尊。時，大典尊後作是念：『今王地主年已朽邁，余壽未幾，若以太子紹王位者，未為難也，我今寧可先往語彼六剎利大臣，今王地主年已朽邁，余壽未幾，若以太子紹王位者，未為難也。君等亦當別封王土，居位之日，勿相忘也。』

「時，大典尊即往詣六剎利大臣，而告之曰：『諸君！當知今王地主年已朽邁，余壽未幾，若以太子紹王位者，未為難也。汝等可往白太子此意，我等與尊生小知舊，尊苦我苦，尊樂我樂。今王衰老，年已朽邁，余壽未幾，今者太子紹王位者，未為難也，尊設登位，當與我封。』時，六剎利大臣聞其語已，即詣太子，說如上事

當時，般遮翼對佛說：『世尊！忉利天的諸位天神聚集在法講堂上，共同商議思考，衡量觀察，有所教令，然後命令四天王。四天王接受命令后，各自在自己的位置上坐下，坐下沒多久，有巨大的奇異光芒照耀四方。當時，忉利天看到這光芒后，都非常驚愕：『現在這奇異的光芒，將會有什麼怪事發生？』那些有威德的大神天也都很驚恐：『現在這奇異的光芒，將會有什麼怪事發生？』當時，大梵天王就化身為一個童子，頭頂五個角髻，站在大眾上方的虛空中，容貌端正，超越眾人，身體是紫金色，遮蔽了諸天的光芒。當時，忉利天也沒有起身迎接，也沒有恭敬，也沒有請他坐下。當時，梵童子隨意選擇位置坐下，坐下後感到非常高興，就像剎利種姓的人用水澆頭加冕為王時，踴躍歡喜一樣。坐下沒多久，他又自己變身，變成童子的模樣，頭頂五個角髻，在大眾上方的虛空中坐著，就像力士坐在安穩的座位上，穩如泰山。然後他作偈頌說： 『忉利天的諸位天人，帝釋天主與他們一同娛樂；他們禮敬如來，最上法的王者。諸天享受福報，壽命、容貌、名聲、快樂、威望；因為在佛陀那裡修行梵行，所以才來到這裡。還有一些天人，光芒色彩非常耀眼；他們是佛陀智慧的弟子，來到這裡更加殊勝。忉利天和因陀羅，思考這些自得其樂；他們禮敬如來，最上法的王者。』 當時，諸位忉利天對童子說：『我們聽到天帝釋稱讚如來的八種無等法，歡喜踴躍，不能自已。』當時，梵童子對忉利天說：『如來的八種無等法是什麼？我也很想聽聽。』當時，天帝釋就為童子講述瞭如來的八種無等法，忉利天的諸位天神和童子聽了之後，更加歡喜，不能自已，增加了天眾，減少了阿修羅眾。這時，童子看到天神們歡喜，更加高興，就告訴忉利天說：『你們想聽一種無等法嗎？』天神們說：『太好了！我們很想聽。』 童子說：『你們想聽的話，仔細聽！仔細接受！我將為你們講述。』他告訴諸天說：『如來過去作為菩薩時，在所出生的地方都聰明多智。諸位賢者！應當知道在過去很久遠的時候，世上有一位國王名叫地主，他的第一位太子名叫慈悲。國王有一位大臣名叫典尊，大臣有一個兒子名叫焰鬘。太子慈悲有朋友，他的朋友也和六位剎利大臣是朋友。地主大王想要進入深宮遊玩享樂時，就把國家事務委託給典尊大臣，然後進入宮中歌舞娛樂，享受五欲。當時，典尊大臣想要處理國家事務，先問他的兒子，然後才做決定；有所安排，也問他的兒子。』 『後來，典尊忽然去世，當時地主王聽到他去世的訊息，憐憫哀傷，捶胸說道：『唉！為什麼會失去國家的棟樑？』太子慈悲默默地想：『國王因為失去典尊而憂愁痛苦，現在我應該去勸諫大王，不要因為他的去世而憂愁痛苦。為什麼呢？典尊有一個兒子名叫焰鬘，聰明多智超過他的父親，現在可以徵召他來處理國家事務。』當時，慈悲太子就去見國王，把以上的事情告訴了他的父王，國王聽了太子的話后，就召見焰鬘，告訴他說：『我現在讓你接替你父親的位置，授予你相印。』當時，焰鬘接受相印后，國王想要入宮，又把後面的事情委託給他。 『當時，相焰鬘精通治理，父親以前所做的事情焰鬘也知道，父親所不及的事情焰鬘也知道，後來他的名聲傳遍海內，天下都稱他為大典尊。當時，大典尊後來這樣想：『現在國王地主已經年老體衰，壽命不長了，如果讓太子繼承王位，也不是什麼難事，我現在不如先去告訴那六位剎利大臣，現在國王地主已經年老體衰，壽命不長了，如果讓太子繼承王位，也不是什麼難事。各位也應當被封為王土，在位的時候，不要忘記我。』 『當時，大典尊就去見六位剎利大臣，告訴他們說：『各位！應當知道現在國王地主已經年老體衰，壽命不長了，如果讓太子繼承王位，也不是什麼難事。你們可以去告訴太子這個意思，我們和您從小就認識，您苦我們苦，您樂我們樂。現在國王衰老，年老體衰，壽命不長了，現在太子繼承王位，也不是什麼難事，您如果登位，應當分封給我們。』當時，六位剎利大臣聽了他的話后，就去見太子，說了上面的事情。

At that time, Pañcaśikha said to the Buddha, 'World Honored One! The gods of Trayastriṃśa gather in the Dharma Hall to discuss, contemplate, weigh, and observe. They issue instructions and then command the Four Heavenly Kings. After receiving the instructions, the Four Heavenly Kings each sit in their respective positions. Not long after they sit, a great and extraordinary light shines in all directions. When the gods of Trayastriṃśa see this light, they are all greatly astonished: 'What strange event will this extraordinary light bring?' The great and powerful gods are also terrified: 'What strange event will this extraordinary light bring?' At that time, the Great Brahma King transformed into a young boy with five tufts of hair on his head. He stood in the empty space above the assembly, with a handsome face that surpassed all others. His body was purple-gold, obscuring the light of the other gods. At that time, the gods of Trayastriṃśa did not rise to greet him, nor did they show respect, nor did they invite him to sit. At that time, the Brahma boy sat wherever he pleased, and when he sat, he felt great joy, like a Kshatriya who is sprinkled with water on his head and ascends the throne, leaping with joy. Not long after sitting, he transformed himself again into the image of a young boy with five tufts of hair on his head. He sat in the empty space above the assembly, like a strong man sitting on a secure seat, immovable. Then he spoke in verse: 'The gods of Trayastriṃśa, the Lord Śakra enjoys with them; they pay homage to the Tathagata, the king of the supreme Dharma. The gods receive the blessings of shadow, longevity, appearance, fame, joy, and power; because they practiced Brahmacarya with the Buddha, they came to be born here. There are also gods whose light and color are very majestic; they are the wise disciples of the Buddha, and their birth here is even more extraordinary. Trayastriṃśa and Indra, contemplating this, find joy in themselves; they pay homage to the Tathagata, the king of the supreme Dharma.' At that time, the gods of Trayastriṃśa said to the boy, 'We have heard the Lord Śakra praise the eight incomparable qualities of the Tathagata, and we are filled with joy and cannot contain ourselves.' At that time, the Brahma boy said to the gods of Trayastriṃśa, 'What are the eight incomparable qualities of the Tathagata? I would also like to hear them.' At that time, the Lord Śakra explained the eight incomparable qualities of the Tathagata to the boy. After hearing this, the gods of Trayastriṃśa and the boy were even more joyful and could not contain themselves. They increased the number of gods and decreased the number of Asuras. At this time, the boy saw the gods' joy and became even more delighted. He then said to the gods of Trayastriṃśa, 'Do you want to hear about one incomparable quality?' The gods said, 'Excellent! We are eager to hear it.' The boy said, 'If you want to hear, listen carefully! Receive it carefully! I will tell you. 'He told the gods, 'When the Tathagata was a Bodhisattva in the past, he was intelligent and wise in all his births. Sages! You should know that in the distant past, there was a king named Earth Lord, and his first prince was named Compassion. The king had a minister named Dignity, and the minister had a son named Flame Garland. Prince Compassion had friends, and his friends were also friends with six Kshatriya ministers. When King Earth Lord wanted to enter the inner palace to play and enjoy himself, he entrusted the affairs of the state to Minister Dignity, and then entered the palace to enjoy music and the five desires. At that time, Minister Dignity wanted to manage the affairs of the state, so he first asked his son, and then made decisions; when making arrangements, he also asked his son.' 'Later, Dignity suddenly passed away. When King Earth Lord heard of his death, he was filled with pity and sorrow, and he beat his chest and said, 'Alas! Why have I lost such a pillar of the state?' Prince Compassion silently thought, 'The king is worried and distressed because he has lost Dignity. Now I should go and advise the king not to be worried and distressed because of his death. Why? Dignity has a son named Flame Garland, who is more intelligent and wise than his father. Now he can be summoned to manage the affairs of the state.' At that time, Prince Compassion went to see the king and told his father about the above matters. After hearing the prince's words, the king summoned Flame Garland and told him, 'I will now have you take your father's place and give you the seal of office.' At that time, after Flame Garland received the seal of office, the king wanted to enter the palace and entrusted the subsequent matters to him. 'At that time, Minister Flame Garland was skilled in governance. He knew what his father had done before, and he also knew what his father had not been able to do. Later, his fame spread throughout the land, and the world called him Great Dignity. At that time, Great Dignity later thought, 'Now King Earth Lord is old and frail, and his life is not long. If the prince inherits the throne, it will not be difficult. I should first go and tell the six Kshatriya ministers that King Earth Lord is old and frail, and his life is not long. If the prince inherits the throne, it will not be difficult. You should also be granted royal lands. When you are in power, do not forget me.' 'At that time, Great Dignity went to see the six Kshatriya ministers and told them, 'Gentlemen! You should know that King Earth Lord is old and frail, and his life is not long. If the prince inherits the throne, it will not be difficult. You can go and tell the prince this. We have known each other since childhood. Your suffering is our suffering, and your joy is our joy. Now the king is old and frail, and his life is not long. If the prince inherits the throne, it will not be difficult. If you ascend the throne, you should grant us lands.' At that time, after hearing his words, the six Kshatriya ministers went to see the prince and told him the above matters.'

。太子報言：『設吾登位，列土封國，當更與誰？』

「時，王未久忽然而崩，國中大臣尋拜太子補王正位。王居位已，默自思念：『今立宰相，宜準先王。』復自思念：『誰堪此舉？正當即任大典尊位。』時，王慈悲即告大典尊：『我今使汝即于相位，授以印信，汝當勤憂，綜理國事。』時，大典尊聞王教已，即受印信，王每入宮，輒以後事付大典尊。

「大典尊復自念言：『吾今宜往六剎利所，問其寧憶昔所言不？』即尋往詣語剎利曰：『汝今寧憶昔所言不？今者太子以登王位，隱處深宮，五欲自娛，汝等今者可往問王，王居天位，五欲自娛，寧復能憶昔所言不？』時，六剎利聞是語已，即詣王所，白大王言：『王居天位，五欲自娛，寧復能憶昔所言不？列土封邑，誰應居之？』王曰：『不忘昔言，列土封邑，非卿而誰？』王復自念：『此閻浮提地，內廣外狹，誰能分此以為七分？』復自念言：『唯有大典尊乃能分爾。』即告之曰：『汝可分此閻浮提地，使作七分。』

「時，大典尊即尋分之，王所治城，村邑郡國，皆悉部分，六剎利國亦與分部。王自慶言：『我願已果！』時，六剎利復自慶幸：『我願已果，得成此業，大典尊力也。』六剎利王復自思念：『吾國初建，當須宰輔，誰能堪任？如大典尊，即當使之，通領國事。』爾時，六剎利王即命典尊，而告之曰：『吾國須相，卿當爲吾通領國事。』於是，六國各授相印。

「時，大典尊受相印已，六王入宮遊觀娛樂，時，皆以國事付大典尊，大典尊理七國事，無不成辦。時，國內有七大居士，典尊亦為處分家事，又能教授七百梵志諷誦經典，七王敬視大典尊相，猶如神明，國七居士視如大王，七百梵志視如梵天。時，七國王、七大居士、七百梵志皆自念言：『大典尊相，常與梵天相見，言語坐起親善。』

「時，大典尊默識七王、居士、梵志意，謂：『我常與梵天相見，言語坐起；然我實不見梵天，不與言語，不可餐默，虛受此稱。我亦曾聞諸先宿言：「于夏四月閑居靜處，修四無量者，梵天則下，與共相見。」今我寧可修四無量，使梵天下，共相見不？』於是，典尊至七王所而白王言：『唯愿大王顧臨國事，我欲于夏四月修四無量。』七王告曰：『宜知是時。』大典尊相又告七居士：『汝等各勤己務，吾欲夏四月修四無量。』居士曰：『諾！宜知是時。』又告七百梵志：『卿等當勤諷誦，轉相教授，我欲于夏四月修四無量。』梵志曰：『諾！今者大師宜知是時。』

「時，大典尊于彼城東造閑靜室，于夏四月，即于彼止，修四無量，然彼梵天猶不來下，典尊自念：『我聞先宿舊言，于夏四月，修四無量，梵天下現。今者寂然，聊無彷彿。』時，大典尊以十五日月滿時，出其靜室，于露地坐，坐未久頃，有大光現，典尊默唸：『今此異光，將無是梵欲下瑞耶？』

「時，梵天王即化為童子，頭五角髻，在典尊上虛空中坐，典尊見已，即說頌曰：

「『此是何天像？　　在於虛空中， 光照於四方，　　如大火𧂐燃』。

「時，梵童子以偈報曰：

「『唯梵世諸天，　　知我梵童子， 其餘人謂我，　　祀祠于大神。』

「時，大典尊以偈報曰：

「『今我當咨承，　　奉誨致恭敬， 設種種上味，　　愿天知我心

太子說道：『如果我登上王位，分封土地建立諸侯國，應該給誰呢？』 當時，老國王沒過多久就突然駕崩了，國內的大臣們隨即擁立太子繼承王位。新國王即位后，默默地思考：『現在設立宰相，應該按照先王的慣例。』又自言自語：『誰能勝任這個職位呢？應該立即任命大典尊擔任這個尊貴的職位。』當時，國王慈悲地告訴大典尊：『我現在讓你擔任宰相，授予你印信，你應當勤勉憂慮，總管國家事務。』當時，大典尊聽了國王的命令后，立即接受了印信。國王每次入宮，都把後事委託給大典尊。 大典尊又自己想：『我現在應該去六位剎利那裡，問問他們是否還記得以前說過的話？』於是就去拜訪剎利，對他們說：『你們現在還記得以前說過的話嗎？現在太子已經登上王位，躲在深宮裡，沉溺於五欲享樂，你們現在可以去問問國王，他身居高位，沉溺於五欲享樂，是否還記得以前說過的話？』當時，六位剎利聽了這話，就去見國王，對國王說：『您身居高位，沉溺於五欲享樂，是否還記得以前說過的話？分封土地建立諸侯國，應該給誰呢？』國王說：『我沒有忘記以前說過的話，分封土地建立諸侯國，不是你們還能是誰呢？』國王又自己想：『這閻浮提的土地，內部寬廣而外部狹窄，誰能把它分成七份呢？』又自言自語：『只有大典尊才能分。』就告訴他說：『你可以把這閻浮提的土地分成七份。』 當時，大典尊立即把它分了，國王所治理的城池、村莊、郡縣，都劃分了部分，六位剎利的國家也分到了部分。國王自己慶幸地說：『我的願望已經實現了！』當時，六位剎利也自慶幸：『我的願望也實現了，能成就這件事，都是大典尊的功勞。』六位剎利國王又自己想：『我們國家剛建立，需要宰輔，誰能勝任呢？像大典尊這樣的人，就應該讓他來，統領國家事務。』當時，六位剎利國王就命令大典尊，告訴他說：『我們國家需要宰相，你應當為我們統領國家事務。』於是，六個國家都授予了大典尊相印。 當時，大典尊接受相印后，六位國王入宮遊玩享樂，當時，都把國家事務委託給大典尊，大典尊處理七個國家的事務，沒有辦不成的。當時，國內有七位大居士，大典尊也為他們處理家事，又能教導七百位婆羅門誦讀經典，七位國王敬重大典尊，如同神明，國內七位居士看待他如同大王，七百位婆羅門看待他如同梵天。當時，七位國王、七位大居士、七百位婆羅門都自己想：『大典尊，經常與梵天相見，言語交談，舉止親密。』 當時，大典尊默默地知道七位國王、居士、婆羅門的心意，心想：『他們認為我經常與梵天相見，言語交談，舉止親密；但我實際上並沒有見到梵天，也沒有與他交談，不能默默地接受這種虛假的稱讚。我也曾聽先輩們說過：「在夏季四個月閑居靜處，修習四無量心的人，梵天就會降臨，與他相見。」現在我何不修習四無量心，讓梵天降臨，與他相見呢？』於是，大典尊到七位國王那裡，對國王們說：『希望大王們能暫時處理國家事務，我打算在夏季四個月修習四無量心。』七位國王說：『應該知道時機。』大典尊又告訴七位居士：『你們各自勤勉于自己的事務，我打算在夏季四個月修習四無量心。』居士們說：『好的！應該知道時機。』又告訴七百位婆羅門：『你們應當勤勉誦讀，互相傳授，我打算在夏季四個月修習四無量心。』婆羅門們說：『好的！現在大師應該知道時機。』 當時，大典尊在那座城的東邊建造了一間安靜的房間，在夏季四個月，就在那裡居住，修習四無量心，然而梵天仍然沒有降臨。大典尊自己想：『我聽先輩們說過，在夏季四個月，修習四無量心，梵天就會出現。現在卻寂靜無聲，一點跡象都沒有。』當時，大典尊在十五日月圓的時候，走出他的靜室，在露天坐下，坐了沒多久，出現了一道大光，大典尊默默地想：『現在這道奇異的光芒，難道是梵天要降臨的祥瑞嗎？』 當時，梵天王就化身為一個童子，頭上有五個角髻，坐在大典尊上方的虛空中，大典尊看見后，就說偈語道： 『這是什麼天神？ 在虛空中， 光芒照耀四方， 如同大火燃燒。』 當時，梵童子用偈語回答說： 『只有梵世諸天， 知道我是梵童子， 其餘的人認為我， 是祭祀大神。』 當時，大典尊用偈語回答說： 『現在我應當請教， 恭敬地接受您的教誨， 準備各種美味佳餚， 希望天神知道我的心意。』

The crown prince said, 'If I ascend the throne and divide the land to establish feudal states, to whom should I give them?' At that time, the old king suddenly passed away not long after, and the ministers of the country immediately supported the crown prince to succeed to the throne. After the new king ascended the throne, he pondered silently, 'Now that a prime minister is to be appointed, it should follow the precedent of the former king.' He then thought to himself, 'Who is capable of this position? It is appropriate to immediately appoint the Great Dignitary to this honorable position.' At that time, the king compassionately told the Great Dignitary, 'I now appoint you as prime minister, granting you the seal of office. You should be diligent and concerned, managing the affairs of the state.' At that time, the Great Dignitary, upon hearing the king's command, immediately accepted the seal of office. Every time the king entered the palace, he entrusted the affairs of the state to the Great Dignitary. The Great Dignitary then thought to himself, 'I should now go to the six Kshatriyas and ask them if they still remember what they said before?' So he went to visit the Kshatriyas and said to them, 'Do you still remember what you said before? Now the crown prince has ascended the throne, hiding in the deep palace, indulging in the pleasures of the five desires. You can now go and ask the king, who is in a high position, indulging in the pleasures of the five desires, whether he still remembers what he said before?' At that time, the six Kshatriyas, upon hearing these words, went to see the king and said to him, 'You are in a high position, indulging in the pleasures of the five desires, do you still remember what you said before? To whom should the land be divided to establish feudal states?' The king said, 'I have not forgotten what I said before. If the land is to be divided to establish feudal states, who else would it be but you?' The king then thought to himself, 'This land of Jambudvipa is wide inside and narrow outside, who can divide it into seven parts?' He then thought to himself, 'Only the Great Dignitary can divide it.' So he told him, 'You can divide this land of Jambudvipa into seven parts.' At that time, the Great Dignitary immediately divided it. The cities, villages, and counties governed by the king were all divided into parts, and the countries of the six Kshatriyas were also given parts. The king rejoiced and said, 'My wish has been fulfilled!' At that time, the six Kshatriyas also rejoiced, 'Our wish has also been fulfilled. The accomplishment of this matter is all due to the Great Dignitary.' The six Kshatriya kings then thought to themselves, 'Our countries have just been established and need a prime minister. Who is capable of this position? Someone like the Great Dignitary should be appointed to lead the affairs of the state.' At that time, the six Kshatriya kings ordered the Great Dignitary and told him, 'Our countries need a prime minister, you should lead the affairs of our states.' Thus, the six countries all granted the Great Dignitary the seal of office. At that time, after the Great Dignitary accepted the seal of office, the six kings entered the palace to enjoy themselves. At that time, they all entrusted the affairs of the state to the Great Dignitary. The Great Dignitary managed the affairs of the seven countries, and there was nothing he could not accomplish. At that time, there were seven great householders in the country, and the Great Dignitary also managed their family affairs. He was also able to teach seven hundred Brahmins to recite the scriptures. The seven kings respected the Great Dignitary as if he were a deity. The seven householders in the country regarded him as a great king, and the seven hundred Brahmins regarded him as Brahma. At that time, the seven kings, the seven great householders, and the seven hundred Brahmins all thought to themselves, 'The Great Dignitary often meets with Brahma, talks with him, and is close to him.' At that time, the Great Dignitary silently understood the intentions of the seven kings, householders, and Brahmins, and thought, 'They think that I often meet with Brahma, talk with him, and am close to him; but in reality, I have not seen Brahma, nor have I talked with him. I cannot silently accept this false praise. I have also heard from the elders that, 'Those who spend four months in the summer in quiet seclusion, practicing the four immeasurables, Brahma will descend and meet with them.' Now, why don't I practice the four immeasurables, so that Brahma will descend and meet with me?' Therefore, the Great Dignitary went to the seven kings and said to them, 'I hope that the kings can temporarily manage the affairs of the state, I intend to practice the four immeasurables for four months in the summer.' The seven kings said, 'You should know the right time.' The Great Dignitary also told the seven householders, 'You should each be diligent in your own affairs, I intend to practice the four immeasurables for four months in the summer.' The householders said, 'Okay! You should know the right time.' He also told the seven hundred Brahmins, 'You should diligently recite and teach each other, I intend to practice the four immeasurables for four months in the summer.' The Brahmins said, 'Okay! Now the master should know the right time.' At that time, the Great Dignitary built a quiet room to the east of that city. For four months in the summer, he stayed there, practicing the four immeasurables. However, Brahma still did not descend. The Great Dignitary thought to himself, 'I have heard from the elders that, during the four months of summer, if one practices the four immeasurables, Brahma will appear. But now it is silent and there is no sign at all.' At that time, on the fifteenth day of the full moon, the Great Dignitary came out of his quiet room and sat in the open air. Not long after he sat down, a great light appeared. The Great Dignitary silently thought, 'Is this strange light a sign that Brahma is about to descend?' At that time, the Brahma King transformed into a boy with five tufts of hair on his head, sitting in the void above the Great Dignitary. When the Great Dignitary saw him, he spoke a verse: 'What deity is this? In the void, The light shines in all directions, Like a great fire burning.' At that time, the Brahma boy replied with a verse: 'Only the gods of the Brahma world, Know that I am a Brahma boy, The rest of the people think that I am, Worshipping a great god.' At that time, the Great Dignitary replied with a verse: 'Now I should inquire, And respectfully receive your teachings, Prepare all kinds of delicious food, May the deity know my heart.'

。』

「『典尊汝所修，　　為欲何志求？ 今設此供養，　　當爲汝受之。』

「又告大典尊：『汝若有所問，自恣問之，當爲汝說。』時，大典尊即自念言：『我今當問現在事耶？問未然事耶？』復自念言：『今世現事，用復問為？當問未然幽冥之事。』即向梵童子以偈問曰：

「『今我問梵童，　　能決疑無疑， 學何住何法，　　得生於梵天？』

「『當舍我人想，　　獨處修慈心， 除欲無臭穢，　　乃得生梵天。』

「時，大典尊聞是偈已，即自念言：『梵童子說偈，宜除臭穢，我不解此，今宜更問。』時，大典尊即以偈問曰：

「『梵偈言臭穢，　　愿今為我說， 誰開世間門，　　墮惡不生天？』

「『欺妄懷嫉妒，　　習慢增上慢， 貪慾瞋恚癡，　　自恣藏於心。 此世間臭穢，　　今說令汝知， 此開世間門，　　墮惡不生天。』

「時，大典尊聞此偈已，復自念言：『梵童子所說臭穢之義我今已解，但在家者無由得除，今我寧可舍世出家，剃除鬚髮，法服修道耶！』

「時，梵童子知其志念，以偈告曰：

「『汝能有勇猛，　　此志為勝妙； 智者之所為，　　死必生梵天。』

「於是，梵童子忽然不現。

「時，大典尊還詣七王白言：『大王！唯愿垂神善理國事，今我意欲出家離世，法服修道。所以者何？我親于梵童子聞說臭穢，心甚惡之。若在家者，無由得除。』彼時，七王即自念言：『凡婆羅門多貪財寶，我今寧可大開庫藏，恣其所須，使不出家。』時，七國王即命典尊，而告之曰：『設有所須，吾盡相與，不足出家。』時，大典尊尋白王曰：『我今以為蒙王賜已，我亦大有財寶，今者盡留以上大王，愿聽出家，遂我志願。』

「時，七國王復作是念：『凡婆羅門多貪美色，今我寧可出宮婇女，以滿其意，使不出家。』王即命典尊而告之曰：『若須婇女，吾盡與汝，不足出家。』典尊報曰：『我今已為蒙王賜已，家內自有婇女眾多，今盡放遣，求離恩愛，出家修道。所以然者？我親從梵童子聞說臭穢，心甚惡之。若在家者，無由得除。』

「時，大典尊向慈悲王，以偈頌曰：

「『王當聽我言，　　王為人中尊， 賜財寶婇女，　　此寶非所樂。』

「時，慈悲王以偈報曰：

「『檀特伽陵城，　　阿婆布和城， 阿槃大天城，　　鴦伽瞻婆城， 數彌薩羅城，　　西陀路樓城， 婆羅伽尸城，　　盡汝典尊造， 五欲有所少，　　吾盡當相與； 宜共理國事，　　不足出家去。』

「『我五欲不少，　　自不樂世間； 已聞天所語，　　無心覆在家。』

「『大典尊所言，　　為從何天聞， 舍離於五欲，　　今問當答我。』

「時，大典尊以偈答曰：

「『昔我于靜處，　　獨坐自思惟； 時梵天王來，　　普放大光明； 我從彼聞已，　　不樂於世間。』

「時，慈悲王以偈告曰：

「『小住大典尊，　　共弘善法化； 然後俱出家，　　汝即為我師

『典尊啊，你所修行的，是爲了追求什麼目標？ 現在我為你準備了供養，你應當接受。』 又告訴大典尊：『你如果有什麼疑問，可以隨意提問，我將為你解答。』當時，大典尊心中思量：『我現在應該問關於現在的事情呢？還是問關於未來的事情呢？』又自己想到：『今世的事情，問了又有什麼用呢？應該問關於未來幽深不明的事情。』於是向梵童子用偈語問道： 『現在我問梵童，你能解答我的疑惑， 學習什麼，遵循什麼法，才能得生到梵天？』 『應當捨棄我人等分別的念頭，獨自修行慈悲心， 去除慾望，沒有污穢，才能得生到梵天。』 當時，大典尊聽了這偈語后，心中思量：『梵童子說的偈語，要去除污穢，我不理解這個意思，現在應該再問問。』於是，大典尊用偈語問道： 『梵偈語中說的污穢，希望你現在為我解釋， 是誰打開了世間墮落的門，使人墮落惡道而不能生天？』 『欺騙虛妄，心懷嫉妒， 習慣於傲慢，增上慢， 貪慾、嗔恚、愚癡，放縱地藏在心中。 這些是世間的污穢，現在告訴你， 這些打開了世間墮落的門，使人墮落惡道而不能生天。』 當時，大典尊聽了這偈語后，又心中思量：『梵童子所說的污穢的含義，我現在已經理解了，但是在家的人沒有辦法去除這些污穢，我現在不如捨棄世俗出家，剃除鬚髮，穿上法衣修行佛道！』 當時，梵童子知道他的心意，用偈語告訴他說： 『你能夠有這樣的勇猛之心，這個志向是非常殊勝美好的； 這是有智慧的人所應該做的，死後必定能生到梵天。』 於是，梵童子忽然消失不見。 當時，大典尊回到七位國王那裡，稟告說：『大王！希望你們能夠用心治理國家，我現在想要出家離開世俗，穿上法衣修行佛道。這是為什麼呢？我親自從梵童子那裡聽說了污穢的事情，心中非常厭惡。如果在家的話，沒有辦法去除這些污穢。』當時，七位國王心中思量：『一般的婆羅門大多貪圖財寶，我現在不如打開國庫，任他取用，讓他不要出家。』當時，七位國王就命令典尊，告訴他說：『如果有什麼需要的，我們都給你，不要出家。』當時，大典尊立刻稟告國王說：『我現在已經認為蒙受了國王的恩賜，我也有很多財寶，現在全部留給大王，希望允許我出家，完成我的願望。』 當時，七位國王又這樣想：『一般的婆羅門大多貪圖美色，我現在不如把宮中的美女給他，滿足他的心意，讓他不要出家。』國王就命令典尊，告訴他說：『如果需要美女，我們都給你，不要出家。』典尊回答說：『我現在已經認為蒙受了國王的恩賜，我家中有眾多美女，現在全部放走，尋求脫離恩愛，出家修行佛道。這是為什麼呢？我親自從梵童子那裡聽說了污穢的事情，心中非常厭惡。如果在家的話，沒有辦法去除這些污穢。』 當時，大典尊向慈悲王，用偈語說道： 『大王應當聽我說，大王是人中的尊者， 賞賜財寶和美女，這些寶物我都不喜歡。』 當時，慈悲王用偈語回答說： 『檀特伽陵城，阿婆布和城， 阿槃大天城，鴦伽瞻婆城， 數彌薩羅城，西陀路樓城， 婆羅伽尸城，都是你典尊建造的， 如果五欲有所缺少，我都會給你； 應該一起治理國家，不要出家離去。』 『我的五欲並不缺少，只是自己不喜歡世間； 已經聽到了天人的話語，沒有心思再待在家裡。』 『大典尊所說的話，是從哪位天人那裡聽來的， 捨棄五欲，現在請回答我。』 『以前我在安靜的地方，獨自靜坐思考； 當時梵天王降臨，普放大光明； 我從他那裡聽說了這些，就不喜歡世間了。』 當時，慈悲王用偈語告訴他說： 『請大典尊稍作停留，一起弘揚善法教化； 然後我們一起出家，你就是我的老師。』

'O Great Dignitary, what is the goal you seek through your practice? Now I have prepared offerings for you, you should accept them.' He also told the Great Dignitary: 'If you have any questions, feel free to ask, and I will answer them for you.' At that time, the Great Dignitary thought to himself: 'Should I ask about present matters, or about future matters?' He then thought: 'What is the use of asking about present matters? I should ask about the obscure matters of the future.' So he asked the Brahma boy with a verse: 'Now I ask you, Brahma boy, can you resolve my doubts? By learning what, and abiding by what dharma, can one be born in the Brahma heaven?' 'One should abandon the thought of self and others, cultivate loving-kindness in solitude, Eliminate desires and be free from defilement, then one can be born in the Brahma heaven.' At that time, after hearing this verse, the Great Dignitary thought to himself: 'The verse spoken by the Brahma boy says to eliminate defilement, but I do not understand this meaning, I should ask again.' So, the Great Dignitary asked with a verse: 'The defilement mentioned in the Brahma verse, I hope you will now explain to me, Who opens the door to the world of suffering, causing beings to fall into evil realms and not be born in heaven?' 'Deceit and falsehood, harboring jealousy, Habitual arrogance, and increased pride, Greed, hatred, and delusion, freely hidden in the heart. These are the defilements of the world, now I tell you, These open the door to the world of suffering, causing beings to fall into evil realms and not be born in heaven.' At that time, after hearing this verse, the Great Dignitary thought to himself: 'I now understand the meaning of defilement spoken by the Brahma boy, but those who are at home have no way to eliminate these defilements. I should abandon the world and become a monk, shave my head and beard, wear the monastic robes, and practice the path!' At that time, the Brahma boy, knowing his intention, told him with a verse: 'If you can have such courage, this aspiration is most excellent; This is what the wise should do, and after death, you will surely be born in the Brahma heaven.' Then, the Brahma boy suddenly disappeared. At that time, the Great Dignitary returned to the seven kings and reported: 'Great Kings! I hope you will govern the country with care. I now wish to leave the world and become a monk, wear the monastic robes, and practice the path. Why is this? I personally heard about defilement from the Brahma boy, and I am very disgusted by it. If I remain at home, there is no way to eliminate these defilements.' At that time, the seven kings thought to themselves: 'Most Brahmins are greedy for wealth and treasures, I should open the treasury and let him take whatever he needs, so that he will not become a monk.' At that time, the seven kings ordered the Dignitary and told him: 'If there is anything you need, we will give it to you, do not become a monk.' At that time, the Great Dignitary immediately reported to the king: 'I now consider myself to have received the king's favor, and I also have much wealth and treasure, I will now leave it all to the great king, I hope you will allow me to become a monk and fulfill my wish.' At that time, the seven kings thought again: 'Most Brahmins are greedy for beauty, I should give him the palace women to satisfy his desires, so that he will not become a monk.' The king then ordered the Dignitary and told him: 'If you need women, we will give them all to you, do not become a monk.' The Dignitary replied: 'I now consider myself to have received the king's favor, I have many women in my household, I will now release them all, seeking to be free from love and affection, and become a monk to practice the path. Why is this? I personally heard about defilement from the Brahma boy, and I am very disgusted by it. If I remain at home, there is no way to eliminate these defilements.' At that time, the Great Dignitary spoke to the Compassionate King with a verse: 'O King, you should listen to me, you are the most honored among men, The gifts of wealth and women, these treasures are not what I desire.' At that time, the Compassionate King replied with a verse: 'The city of Dantagalinga, the city of Avabhupura, The city of Apana-Mahadeva, the city of Anga-Champa, The city of Sumisala, the city of Sitaduluru, The city of Baragakasi, all were built by you, Great Dignitary, If there is any lack in the five desires, I will give them all to you; You should govern the country together, do not leave to become a monk.' 'My five desires are not lacking, it is just that I do not enjoy the world; Having heard the words of the heavenly being, I have no intention of staying at home.' 'What the Great Dignitary has said, from which heavenly being did you hear it, Abandoning the five desires, now please answer me.' 'In the past, in a quiet place, I sat alone in contemplation; At that time, the Brahma King descended, emitting great light; Having heard these words from him, I no longer enjoy the world.' At that time, the Compassionate King told him with a verse: 'Please stay a little longer, Great Dignitary, let us together propagate the good dharma; Then we will both become monks, and you will be my teacher.'

譬如虛空中，　　清凈琉璃滿； 今我清凈信，　　充遍佛法中。』

「時，大典尊復作頌曰：

「『諸天及世人，　　皆應舍五欲， 蠲除諸穢污，　　凈修于梵行。』

「爾時，七國王語大典尊曰：『汝可留住七歲之中，極世五欲，共相娛樂，然後舍國，各付子弟，俱共出家，不亦善耶？如汝所獲，我亦當同。』時，大典尊報七王曰：『世間無常，人命逝速，喘息之間，猶亦難保，乃至七歲，不亦遠耶？』七王又言：『七歲遠者，六歲、五歲，乃至一歲，留住靜宮，極世五欲，共相娛樂，然後舍國，各付子弟，俱共出家，不亦善耶？如汝所得，我亦宜同。』時，大典尊復報王曰：『此世間無常，人命逝速，喘息之間，猶亦難保，乃至一歲尚亦久爾，如是七月，至於一月，猶復不可。』王又語言：『可至七日，留住深宮，極世五欲，共相娛樂，然後舍國，各付子弟，俱共出家，不亦善耶？』大典尊答曰：『七日不遠，自可留爾，唯愿大王勿違信誓，過七日已，王若不去，我自出家。』

「時，大典尊又至七居士所語言：『汝等各理己務，吾欲出家，修無為道。所以然者？我親從梵天聞說臭穢，心甚惡之。若在家者，無由得除。』時，七居士報典尊曰：『善哉！斯志！宜知是時，我等亦欲俱共出家，如汝所得，我亦宜同。』

「時，大典尊復詣七百梵志所，而告之曰：『卿等當勤諷誦，廣探道義，轉相教授，吾欲出家修無為道。所以然者？我親從梵天聞說臭穢，心甚惡之，若在家者，無由得除。』時，七百梵志白典尊曰：『大師！勿出家也。夫在家安樂，五欲自娛，多人侍從，心無憂苦。出家之人獨在空野，所欲悉無，無可貪取。』典尊報曰：『吾若以在家為樂，出家為苦，終不出家；吾以在家為苦，出家為樂，故出家爾。』梵志答曰：『大師出家，我亦出家；大師所行，我亦盡當行。』

「時，大典尊至諸妻所，而告之曰：『卿等隨宜欲住者住，欲歸者歸，吾欲出家，求無為道，具論上事，明出家意。』時，諸婦答曰：『大典尊在，一如我夫，一如我父，設今出家，亦當隨從，典尊所行，我亦宜行。』

「過七日已，時，大典尊即剃除鬚髮，服三法衣，舍家而去。時，七國王、七大居士、七百梵志及四十夫人，如是展轉，有八萬四千人同時出家，從大典尊。時，大典尊與諸大眾遊行諸國，廣弘道化，多所饒益。

「爾時，梵王告諸天眾曰：『時，典尊大臣豈異人乎？莫造斯觀，今釋迦文佛即其身也。世尊爾時過七日已，出家修道，將諸大眾，遊行諸國，廣弘道化，多所饒益。汝等若於我言有餘疑者，世尊今在耆阇崛山，可往問也，如佛所言，當受持之。』」

般遮翼言：「我以是緣，故來詣此。唯然，世尊！彼大典尊即世尊是耶？世尊爾時過七日已，出家修道，與七國王乃至八萬四千人同時出家，遊行諸國，廣弘道化，多所饒益耶？」

佛告般遮翼曰：「爾時大典尊豈異人乎？莫造斯觀，即我身是也。爾時，舉國男女行來舉動，有所破損，皆尋舉聲曰：『南無大典尊七王大相！南無大典尊七王大相！』如是至三。般遮翼！時，大典尊有大德力，然不能為弟子說究竟道，不能使得究竟梵行，不能使至安隱之處

『例如在虛空中，充滿了清凈的琉璃；現在我清凈的信心，也充滿遍佈于佛法之中。』 「當時，大典尊又作頌說： 『諸天和世人，都應當捨棄五欲，清除各種污穢，清凈地修習梵行。』 「那時，七位國王對大典尊說：『你可以留住七年，盡情享受世間的五欲，共同娛樂，然後捨棄國家，各自交給子弟，一起出家，不也很好嗎？如果你有所得，我們也應當和你一樣。』當時，大典尊回答七位國王說：『世間無常，人的生命逝去迅速，呼吸之間都難以保證，何況七年，不是太久了嗎？』七位國王又說：『七年太久，六年、五年，甚至一年，留在安靜的宮殿里，盡情享受世間的五欲，共同娛樂，然後捨棄國家，各自交給子弟，一起出家，不也很好嗎？如果你有所得，我們也應當和你一樣。』當時，大典尊又回答國王們說：『這個世間無常，人的生命逝去迅速，呼吸之間都難以保證，甚至一年也太久了，像七個月，甚至一個月，還是不行。』國王們又說：『可以到七天，留在深宮裡，盡情享受世間的五欲，共同娛樂，然後捨棄國家，各自交給子弟，一起出家，不也很好嗎？』大典尊回答說：『七天不遠，可以留下來，只希望大王們不要違背誓言，過了七天，如果大王們不去，我就自己出家。』 「當時，大典尊又到七位居士那裡說：『你們各自處理自己的事務，我想要出家，修習無為之道。之所以這樣，是因為我親自從梵天那裡聽到關於臭穢的說法，心中非常厭惡。如果在家，就沒有辦法去除。』當時，七位居士回答典尊說：『太好了！這個志向！應該知道時機，我們也想要一起出家，如果你有所得，我們也應當和你一樣。』 「當時，大典尊又到七百位梵志那裡，告訴他們說：『你們應當勤奮誦讀，廣泛探求道義，互相教授，我想要出家修習無為之道。之所以這樣，是因為我親自從梵天那裡聽到關於臭穢的說法，心中非常厭惡，如果在家，就沒有辦法去除。』當時，七百位梵志對典尊說：『大師！不要出家啊。在家安樂，享受五欲，很多人侍奉，心中沒有憂愁痛苦。出家的人獨自在空曠的野外，想要的東西都沒有，沒有什麼可以貪求的。』典尊回答說：『如果我以在家為樂，出家為苦，最終不會出家；我以在家為苦，出家為樂，所以才出家。』梵志回答說：『大師出家，我們也出家；大師所行，我們也都會去做。』 「當時，大典尊到他的妻子們那裡，告訴她們說：『你們可以隨意，想留下的就留下，想回去的就回去，我想要出家，尋求無為之道，已經詳細說明了上面的事情，表明了我出家的意願。』當時，妻子們回答說：『大典尊在的時候，就像我們的丈夫，就像我們的父親，如果現在出家，我們也應當跟隨，典尊所行，我們也應當去做。』 「過了七天，當時，大典尊就剃除了鬚髮，穿上三法衣，捨棄家庭離開了。當時，七位國王、七位大居士、七百位梵志以及四十位夫人，這樣輾轉，有八萬四千人同時出家，跟隨大典尊。當時，大典尊和大眾一起遊歷各國，廣泛弘揚佛法，利益了很多人。 「當時，梵王告訴諸天眾說：『當時的典尊大臣難道是其他人嗎？不要這樣認為，現在的釋迦牟尼佛就是他。世尊當時過了七天，出家修道，帶領大眾，遊歷各國，廣泛弘揚佛法，利益了很多人。你們如果對我的話還有疑問，世尊現在在耆阇崛山，可以去問他，按照佛所說的話，應當接受並奉行。』 般遮翼說：『我因為這個緣故，所以來到這裡。請問，世尊！那位大典尊就是世尊嗎？世尊當時過了七天，出家修道，和七位國王乃至八萬四千人同時出家，遊歷各國，廣泛弘揚佛法，利益了很多人嗎？』 佛告訴般遮翼說：『當時的大典尊難道是其他人嗎？不要這樣認為，就是我。當時，全國的男女行走舉動，有所損壞，都會立刻發出聲音說：『南無大典尊七王大相！南無大典尊七王大相！』這樣重複三次。般遮翼！當時，大典尊有很大的德行力量，但是不能為弟子說究竟之道，不能使他們達到究竟的梵行，不能使他們到達安穩的地方。

'For example, in the empty space, it is filled with pure crystal; now my pure faith also fills and pervades the Buddha's teachings.' 'At that time, Great Dignitary also spoke a verse, saying:' 'Gods and people of the world, all should abandon the five desires, eliminate all defilements, and purely cultivate the Brahma conduct.' 'At that time, the seven kings said to Great Dignitary: 'You can stay for seven years, fully enjoy the five desires of the world, have fun together, and then abandon the country, each hand it over to your children, and go forth together, wouldn't that be good? If you gain something, we should also be the same as you.' At that time, Great Dignitary replied to the seven kings: 'The world is impermanent, people's lives pass quickly, even between breaths it is difficult to guarantee, let alone seven years, isn't that too long?' The seven kings then said: 'Seven years is too long, six years, five years, or even one year, stay in a quiet palace, fully enjoy the five desires of the world, have fun together, and then abandon the country, each hand it over to your children, and go forth together, wouldn't that be good? If you gain something, we should also be the same as you.' At that time, Great Dignitary again replied to the kings: 'This world is impermanent, people's lives pass quickly, even between breaths it is difficult to guarantee, even one year is too long, like seven months, or even one month, it is still not possible.' The kings then said: 'It can be up to seven days, stay in the deep palace, fully enjoy the five desires of the world, have fun together, and then abandon the country, each hand it over to your children, and go forth together, wouldn't that be good?' Great Dignitary replied: 'Seven days is not far, you can stay, only I hope that the great kings will not break their vows, after seven days, if the kings do not go, I will go forth myself.' 'At that time, Great Dignitary also went to the seven householders and said: 'You each manage your own affairs, I want to go forth, to cultivate the unconditioned path. The reason for this is that I personally heard from Brahma about the stench, and my heart is very disgusted by it. If I stay at home, there is no way to remove it.' At that time, the seven householders replied to Dignitary: 'Excellent! This aspiration! It is appropriate to know the time, we also want to go forth together, if you gain something, we should also be the same as you.' 'At that time, Great Dignitary also went to the seven hundred Brahmins and told them: 'You should diligently recite and study, widely explore the meaning of the path, and teach each other, I want to go forth to cultivate the unconditioned path. The reason for this is that I personally heard from Brahma about the stench, and my heart is very disgusted by it, if I stay at home, there is no way to remove it.' At that time, the seven hundred Brahmins said to Dignitary: 'Master! Do not go forth. It is comfortable at home, enjoying the five desires, with many people serving, and no worries or suffering in the heart. Those who go forth are alone in the empty wilderness, without anything they desire, and nothing to crave.' Dignitary replied: 'If I consider being at home as happiness and going forth as suffering, I would never go forth; I consider being at home as suffering and going forth as happiness, therefore I go forth.' The Brahmins replied: 'If the master goes forth, we will also go forth; whatever the master does, we will also do it.' 'At that time, Great Dignitary went to his wives and told them: 'You can do as you wish, those who want to stay can stay, those who want to return can return, I want to go forth, to seek the unconditioned path, I have explained the above matters in detail, and made clear my intention to go forth.' At that time, the wives replied: 'When Great Dignitary is here, he is like our husband, like our father, if he goes forth now, we should also follow, whatever Dignitary does, we should also do.' 'After seven days, at that time, Great Dignitary shaved off his beard and hair, put on the three Dharma robes, and left his home. At that time, the seven kings, the seven great householders, the seven hundred Brahmins, and forty wives, in this way, there were eighty-four thousand people who went forth at the same time, following Great Dignitary. At that time, Great Dignitary and the assembly traveled to various countries, widely propagating the Dharma, and benefited many people.' 'At that time, Brahma told the assembly of gods: 'Was the minister Dignitary of that time someone else? Do not think so, the current Shakyamuni Buddha is him. The World Honored One at that time, after seven days, went forth to cultivate the path, led the assembly, traveled to various countries, widely propagated the Dharma, and benefited many people. If you still have doubts about my words, the World Honored One is now at Vulture Peak Mountain, you can go and ask him, and according to what the Buddha says, you should accept and practice it.' Pancashikha said: 'It is because of this reason that I have come here. Please, World Honored One! Is that Great Dignitary the World Honored One? Did the World Honored One at that time, after seven days, go forth to cultivate the path, and with the seven kings and even eighty-four thousand people go forth at the same time, travel to various countries, widely propagate the Dharma, and benefit many people?' The Buddha told Pancashikha: 'Was the Great Dignitary of that time someone else? Do not think so, it was me. At that time, the men and women of the whole country, when walking and moving, if they broke something, they would immediately say: 'Namo Great Dignitary, the great appearance of the seven kings! Namo Great Dignitary, the great appearance of the seven kings!' They would repeat this three times. Pancashikha! At that time, Great Dignitary had great virtue and power, but he could not speak the ultimate path for his disciples, could not enable them to reach the ultimate Brahma conduct, and could not lead them to a place of peace.'

。其所說法，弟子受行，身壞命終，得生梵天；其次，行淺者生他化自在天；次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家，所欲自在。

「般遮翼！彼大典尊弟子，皆無疑出家，有果報，有教誡，然非究竟道，不能使得究竟梵行，不能使至安隱之處。其道勝者，極至梵天爾。今我為弟子說法，則能使其得究竟道、究竟梵行、究竟安隱，終歸涅槃。我所說法弟子受行者，舍有漏成無漏，心解脫、慧解脫。于現法中，自身作證：生死已盡，梵行已立，所作已辦，更不受有。其次，行淺者斷五下結，即于天上而般涅槃，不復還此。其次，三結盡，薄淫、怒、癡，一來世間而般涅槃；其次，斷三結，得須陀洹，不墮惡道，極七往返，必得涅槃。般遮翼！我諸弟子不疑出家，有果報，有教誡，究竟道法，究竟梵行，究竟安隱，終歸滅度。」

爾時，般遮翼聞佛所說，歡喜奉行。

（四）佛說長阿含第一分阇尼沙經第四

一時，佛游那提揵稚住處，與大比丘眾千二百五十人俱。

爾時，尊者阿難在靜室坐，默自思念：「甚奇！甚特！如來授人記別，多所饒益。彼伽伽羅大臣命終，如來記之，此人命終，斷五下結，即于天上而取滅度，不來此世。第二迦陵伽，三毗伽陀，四伽利輸，五遮樓，六婆耶樓，七婆頭樓，八藪婆頭，九他梨舍㝹，十藪達梨舍㝹，十一耶輸，十二耶輸多樓，諸大臣等命終，佛亦記之，斷五下結，即于天上而取滅度，不來生此。復有餘五十人命終，佛亦記之，斷三結，淫、怒、癡薄，得斯陀含，一來此世便盡苦際。復有五百人命終，佛亦記之，三結盡，得須陀洹，不墮惡趣，極七往返必盡苦際。有佛弟子處處命終，佛皆記之，某生某處、某生某處。鴦伽國、摩竭國、迦尸國、居薩羅國、拔祇國、末羅國、支提國、拔沙國、居樓國、般阇羅國、頗漯波國、阿般提國、婆蹉國、蘇羅婆國、乾陀羅國、劍洴沙國，彼十六大國有命終者，佛悉記之，摩竭國人皆是王種王所親任，有命終者，佛不記之。」

爾時，阿難於靜室起，至世尊所，頭面禮足，在一面坐，而白佛言：「我向于靜室默自思念：『甚奇！甚特！佛授人記，多所饒益，十六大國有命終者，佛悉記之，唯摩竭國人，王所親任，有命終者，獨不蒙記。唯愿世尊當爲記之！唯愿世尊當爲記之！饒益一切，天人得安。又佛于摩竭國得道，其國人命終，獨不與記。唯愿世尊當爲記之！唯愿世尊當爲記之！又摩竭國瓶沙王為優婆塞，篤信于佛，多設供養，然後命終，由此王故，多人信解，供養三寶，而今如來不為授記。唯愿世尊當與記之！饒益眾生，使天人得安。』」爾時，阿難為摩竭人勸請世尊，即從座起，禮佛而去。

爾時，世尊著衣持缽，入那伽城乞食已，至大林處坐一樹下，思惟摩竭國人命終生處。時，去佛不遠，有一鬼神，自稱己名，白世尊曰：「我是阇尼沙！我是阇尼沙！」

佛言：「汝因何事，自稱己名為阇尼沙？(阇尼沙秦言勝結使)。汝因何法，自以妙言稱見道跡？」

阇尼沙言：「非余處也。我本為人王，于如來法中為優婆塞，一心念佛而取命終，故得生為毗沙門天王太子。自從是來，常照明諸法，得須陀洹，不墮惡道，於七生中常名阇尼沙

現代漢語譯本：他們所說的法，弟子們接受並修行，身壞命終后，能往生梵天；其次，修行較淺的能往生他化自在天；再次是化自在天、兜率陀天、焰天、忉利天、四天王、剎帝利、婆羅門、居士大家，都能隨心所欲地自在。『般遮翼！那些大典尊的弟子，雖然都毫無疑問地出家，有果報，有教誡，但並非究竟之道，不能使人達到究竟的梵行，不能使人到達安穩之處。他們所修的道，最厲害的也只能到達梵天而已。現在我為弟子們說法，就能使他們得到究竟之道、究竟的梵行、究竟的安穩，最終歸於涅槃。我所說的法，弟子們接受並修行，就能捨棄有漏，成就無漏，心解脫、慧解脫。在現世中，自身就能作證：生死已經終結，梵行已經建立，該做的已經做完，不再受後有。其次，修行較淺的能斷除五下分結，在天上就般涅槃，不再返回這個世界。再次，斷除三結，淡薄淫慾、嗔怒、愚癡，只來世間一次就般涅槃；再次，斷除三結，證得須陀洹果，不墮惡道，最多七次往返，必定證得涅槃。般遮翼！我的弟子們毫無疑問地出家，有果報，有教誡，是究竟的道法，究竟的梵行，究竟的安穩，最終歸於滅度。』當時，般遮翼聽了佛所說，歡喜地接受並奉行。（四）佛說長阿含第一分阇尼沙經第四，如是我聞：一時，佛在那提揵稚住處游化，與一千二百五十位大比丘一同。當時，尊者阿難在靜室中坐著，默默地思念：『真是奇特！真是殊勝！如來給人授記，能帶來很多利益。那位伽伽羅大臣命終，如來記說，此人命終，斷除五下分結，在天上就取滅度，不再來這個世界。第二位迦陵伽，第三位三毗伽陀，第四位伽利輸，第五位遮樓，第六位婆耶樓，第七位婆頭樓，第八位藪婆頭，第九位他梨舍㝹，第十位藪達梨舍㝹，第十一位耶輸，第十二位耶輸多樓，這些大臣等命終，佛也記說，斷除五下分結，在天上就取滅度，不再來生此世。還有其餘五十人命終，佛也記說，斷除三結，淫慾、嗔怒、愚癡淡薄，證得斯陀含果，只來此世一次就盡苦際。還有五百人命終，佛也記說，三結斷盡，證得須陀洹果，不墮惡趣，最多七次往返必定盡苦際。有佛弟子在各處命終，佛都記說，某人往生某處、某人往生某處。鴦伽國、摩竭國、迦尸國、居薩羅國、拔祇國、末羅國、支提國、拔沙國、居樓國、般阇羅國、頗漯波國、阿般提國、婆蹉國、蘇羅婆國、乾陀羅國、劍洴沙國，這十六大國有命終的人，佛都記說，唯獨摩竭國的人，都是王族或國王親近的人，有命終的，佛卻不記說。』當時，阿難從靜室起身，來到世尊處，頭面禮足，在一旁坐下，對佛說：『我剛才在靜室中默默思念：『真是奇特！真是殊勝！佛給人授記，能帶來很多利益，十六大國有命終的人，佛都記說，唯獨摩竭國的人，都是國王親近的人，有命終的，卻不蒙受記說。唯愿世尊能為他們記說！唯愿世尊能為他們記說！利益一切，使天人得到安樂。而且佛在摩竭國得道，這個國家的人命終，卻不給他們記說。唯愿世尊能為他們記說！唯愿世尊能為他們記說！還有摩竭國的瓶沙王是優婆塞，對佛篤信，多設供養，然後命終，因為這位國王的緣故，很多人信解，供養三寶，而現在如來卻不為他授記。唯愿世尊能為他記說！利益眾生，使天人得到安樂。』當時，阿難爲了摩竭國的人勸請世尊，就從座位起身，禮佛而去。當時，世尊穿上衣服，拿著缽，進入那伽城乞食完畢，來到大林處，坐在一棵樹下，思惟摩竭國人命終后的去處。這時，離佛不遠的地方，有一個鬼神，自稱自己的名字，對世尊說：『我是阇尼沙！我是阇尼沙！』佛說：『你因為什麼事，自稱自己的名字為阇尼沙？（阇尼沙，秦語翻譯為勝結使）。你因為什麼法，用如此美妙的言辭稱自己見道跡？』阇尼沙說：『不是其他原因。我本來是人王，在如來的法中作為優婆塞，一心念佛而命終，所以得生為毗沙門天王的太子。自從那時以來，我常常照明諸法，證得須陀洹果，不墮惡道，在七次轉生中，都名為阇尼沙。』

English version: Those who follow the teachings, the disciples, upon the destruction of their bodies and the end of their lives, are reborn in the Brahma heaven; secondly, those who practice less deeply are reborn in the Paranirmitavasavartin heaven; then in the Nirmanarati heaven, the Tusita heaven, the Yama heaven, the Trayastrimsa heaven, the Four Heavenly Kings, the Kshatriyas, the Brahmins, and the householders, all able to be free as they wish. 'Pancashikha! Those disciples of the great teachers, though they have undoubtedly left home, have rewards, and have teachings, are not on the ultimate path, cannot lead to the ultimate holy life, and cannot lead to a place of peace. The highest they can reach through their path is the Brahma heaven. Now, I teach my disciples in a way that can lead them to the ultimate path, the ultimate holy life, the ultimate peace, and ultimately to Nirvana. Those disciples who accept and practice my teachings can abandon the defiled and achieve the undefiled, with liberation of mind and liberation of wisdom. In this very life, they can witness for themselves: birth and death are exhausted, the holy life is established, what needs to be done is done, and there is no more rebirth. Secondly, those who practice less deeply can break the five lower fetters and attain Parinirvana in the heavens, never returning to this world. Thirdly, those who have exhausted the three fetters, with weakened lust, anger, and delusion, will return to this world only once before attaining Parinirvana; fourthly, those who have broken the three fetters will attain Srotapanna, not falling into evil realms, and after a maximum of seven rebirths, will surely attain Nirvana. Pancashikha! My disciples leave home without doubt, have rewards, have teachings, and are on the ultimate path, the ultimate holy life, the ultimate peace, and ultimately reach extinction.' At that time, Pancashikha, having heard what the Buddha said, joyfully accepted and practiced it. (4) The Buddha Speaks the Fourth Jani Sutta of the First Part of the Dirgha Agama, Thus have I heard: At one time, the Buddha was traveling in the vicinity of Nadika, staying at the Ganjika residence, with a great assembly of 1,250 monks. At that time, the Venerable Ananda was sitting in a quiet room, silently contemplating: 'How wonderful! How extraordinary! The Tathagata's predictions bring great benefit. When the minister Gaggara died, the Tathagata predicted that this person, upon death, would break the five lower fetters and attain Nirvana in the heavens, never returning to this world. The second, Kalinga; the third, Sampigada; the fourth, Kalisu; the fifth, Calu; the sixth, Bayalu; the seventh, Badalu; the eighth, Subadu; the ninth, Tarisana; the tenth, Sudarisana; the eleventh, Yasu; the twelfth, Yasudalu, these ministers, upon death, were also predicted by the Buddha to break the five lower fetters and attain Nirvana in the heavens, never being reborn here. There were also fifty others who died, and the Buddha predicted that they would break the three fetters, with weakened lust, anger, and delusion, attaining Sakadagami, returning to this world only once before reaching the end of suffering. There were also five hundred who died, and the Buddha predicted that they would exhaust the three fetters, attaining Srotapanna, not falling into evil realms, and after a maximum of seven rebirths, would surely reach the end of suffering. When the Buddha's disciples died in various places, the Buddha would predict where they would be reborn. In the countries of Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vatsa, Kuru, Pancala, Surasena, Avanti, Vatsa, Surashtra, Gandhara, and Kamboja, the sixteen great countries, the Buddha predicted the rebirth of those who died, but for the people of Magadha, who were of royal lineage or close to the king, the Buddha did not make any predictions.' At that time, Ananda arose from his quiet room, went to where the World Honored One was, bowed his head to his feet, sat to one side, and said to the Buddha: 'I was just now in my quiet room, silently contemplating: 'How wonderful! How extraordinary! The Buddha's predictions bring great benefit. In the sixteen great countries, the Buddha has predicted the rebirth of those who have died, but for the people of Magadha, who are close to the king, the Buddha has not made any predictions. I beseech the World Honored One to make predictions for them! I beseech the World Honored One to make predictions for them! To benefit all, so that gods and humans may find peace. Moreover, the Buddha attained enlightenment in Magadha, and yet the people of this country who die are not given predictions. I beseech the World Honored One to make predictions for them! I beseech the World Honored One to make predictions for them! Furthermore, King Bimbisara of Magadha was a lay disciple, with deep faith in the Buddha, and made many offerings, and then died. Because of this king, many people have come to understand and make offerings to the Three Jewels, and yet the Tathagata does not make predictions for him. I beseech the World Honored One to make predictions for him! To benefit all beings, so that gods and humans may find peace.' At that time, Ananda, on behalf of the people of Magadha, urged the World Honored One, then rose from his seat, bowed to the Buddha, and departed. At that time, the World Honored One put on his robes, took his bowl, entered the city of Naga to beg for food, and after finishing, went to the Great Forest and sat under a tree, contemplating where the people of Magadha would be reborn after death. At that time, not far from the Buddha, a ghost spirit, calling out his own name, said to the World Honored One: 'I am Janisha! I am Janisha!' The Buddha said: 'Why do you call yourself Janisha? (Janisha, in the Qin language, means 'victorious fetter'). By what Dharma do you use such beautiful words to call yourself a follower of the path?' Janisha said: 'It is not for any other reason. I was originally a human king, and in the Tathagata's Dharma, I was a lay disciple, and I died with my mind focused on the Buddha, so I was reborn as the son of the Heavenly King Vaisravana. Since then, I have always illuminated all Dharmas, attained Srotapanna, and do not fall into evil realms, and in seven rebirths, I am always called Janisha.'

時，世尊于大林處隨宜住已，詣那陀揵稚處，就座而坐，告一比丘：「汝持我聲，喚阿難來。」

對曰：「唯然！」即承佛教，往喚阿難。

阿難尋來，至世尊所，頭面禮足，在一面住，而白佛言：「今觀如來顏色勝常，諸根寂定。住何思惟，容色乃爾？」

爾時，世尊告阿難曰：「汝向因摩竭國人來至我所，請記而去，我尋於後，著衣持缽，入那羅城乞食，乞食訖已，詣彼大林，坐一樹下，思惟摩竭國人命終生處。時，去我不遠，有一鬼神，自稱己名，而白我言：『我是阇尼沙！我是阇尼沙！』阿難！汝曾聞彼阇尼沙名不？」

阿難白佛言：「未曾聞也。今聞其名，乃至生怖畏，衣毛為豎。世尊！此鬼神必有大威德，故名阇尼沙爾。」

佛言：「我先問彼：『汝因何法，自以妙言稱見道跡？』阇尼沙言：『我不于余處，不在余法。我昔為人王，為世尊弟子，以篤信心為優婆塞，一心念佛，然後命終，為毗沙門天王作子，得須陀洹，不墮惡趣，極七往返，乃盡苦際，於七生名中，常名阇尼沙。一時，世尊在大林中一樹下坐，我時乘天千輻寶車，以少因緣，欲詣毗樓勒天王，遙見世尊在一樹下，顏貌端正，諸根寂定，譬如深淵澄靜清明，見已念言，我今寧可往問世尊，摩竭國人有命終者，當生何所？又復一時，毗沙門王自於眾中，而說偈言：

「『我等不自憶，　　過去所更事； 今遭遇世尊，　　壽命得增益。』

「又復一時，忉利諸天以少因緣，集在一處。時，四天王各當位坐，提頭賴吒在東方坐，其面西向，帝釋在前；毗樓勒叉天在南方坐，其面北向，帝釋在前；毗樓博叉天王在西方坐，其面東向，帝釋在前；毗沙門天王在北方坐，其面南向，帝釋在前。時，四天王皆先坐已，然後我坐。復有餘諸大神天，皆先於佛所，凈修梵行，於此命終，生忉利天，增益諸天，受天五福：一者天壽，二者天色，三者天名稱，四者天樂，五者天威德。時，諸忉利天皆踴躍歡喜言：『增益諸天眾，減損阿須倫眾。』爾時，釋提桓因知忉利諸天有歡喜心，即作頌曰：

禮敬于如來，　　最上法之法。 諸天受影福，　　壽、色、名、樂威； 禮敬于如來，　　最上法之法。』

「阇尼沙神復言：『所以忉利諸天集法堂者，共議思惟，觀察稱量，有所教令，然後敕四天王，四王受教已，各當位而坐。其坐未久，有大異光照於四方，時，忉利天見此異光，皆大驚愕，今此異光將有何怪？余大神天有威德者，皆亦驚怪，今此異光將有何怪？時，大梵王即化作童子，頭五角髻，在天眾上虛空中立，顏貌端正，與眾超絕，身紫金色，蔽諸天光。時，忉利天亦不起迎，亦不恭敬，又不請坐。時，梵童子隨所詣座，座生欣悅，譬如剎利水澆頭種，登王位時，踴躍歡喜。其坐未久，復自變身，作童子像，頭五角髻，在大眾上虛空中坐。譬如力士坐于安座，嶷然不動，而作頌曰：

「『調伏無上尊，　　教世生明處； 大明演明法，　　梵行無等侶， 使清凈眾生，　　生於凈妙天

當時，世尊在大林中隨意安住后，前往那陀揵稚處，坐下。他告訴一位比丘：『你替我傳話，叫阿難來。』 比丘回答說：『遵命！』隨即領受佛的教誨，前去叫阿難。 阿難很快來到，到了世尊那裡，頂禮佛足，在一旁站立，然後對佛說：『現在觀察如來的容顏比平時更加殊勝，諸根寂靜安定。您在思惟什麼，容色才如此呢？』 這時，世尊告訴阿難說：『你之前因為摩竭國人來我這裡請教，然後離去。我隨後穿好衣服，拿著缽，進入那羅城乞食。乞食完畢后，我來到那片大林，坐在一棵樹下，思惟摩竭國人死後會投生到哪裡。當時，離我不遠的地方，有一個鬼神，自稱名字，對我說：『我是阇尼沙！我是阇尼沙！』阿難！你曾聽過阇尼沙這個名字嗎？』 阿難對佛說：『我從未聽過。現在聽到這個名字，甚至感到恐懼，汗毛都豎起來了。世尊！這個鬼神必定有很大的威德，所以才叫阇尼沙吧。』 佛說：『我先問他：『你因為什麼法，用如此美妙的言辭稱讚自己已證得道跡？』阇尼沙說：『我不在其他地方，也不在其他法中。我過去是國王，是世尊的弟子，以堅定的信心作為優婆塞，一心念佛，然後去世，成為毗沙門天王的兒子，證得須陀洹果，不墮惡趣，最多七次往返，就能徹底解脫痛苦。在這七次轉生中，我一直叫阇尼沙。有一次，世尊在大林中的一棵樹下坐著，我當時乘坐天界的千輻寶車，因為一些事情，想去拜見毗樓勒天王。遠遠看到世尊在一棵樹下，容貌端正，諸根寂靜安定，就像深淵一樣澄澈清明。看到后，我心想，我何不前去問問世尊，摩竭國人死後會投生到哪裡？還有一次，毗沙門天王在眾人中，自己說了偈語： 『我們不記得，過去經歷的事；今遇到世尊，壽命得增長。』 『還有一次，忉利天的諸天因為一些事情，聚集在一起。當時，四天王各自在自己的位置上坐著，提頭賴吒在東方坐著，面朝西方，帝釋在他前面；毗樓勒叉天在南方坐著，面朝北方，帝釋在他前面；毗樓博叉天王在西方坐著，面朝東方，帝釋在他前面；毗沙門天王在北方坐著，面朝南方，帝釋在他前面。當時，四天王都先坐好，然後我才坐下。還有其他許多大神天，他們都先在佛那裡清凈修行梵行，在此去世，投生到忉利天，增加了天眾，享受天上的五種福報：一是天壽，二是天色，三是天名稱，四是天樂，五是天威德。當時，忉利天的諸天都歡喜踴躍地說：『增加了天眾，減少了阿修羅眾。』那時，釋提桓因知道忉利諸天有歡喜心，就作頌說： 『忉利諸天人，帝釋相娛樂；禮敬于如來，最上法之法。諸天受影福，壽、色、名、樂威；于佛修梵行，故來生此間。復有諸天人，光色甚巍巍；佛智慧弟子，生此復殊勝。忉利及因提，思惟此自樂；禮敬于如來，最上法之法。』 『阇尼沙神又說：『忉利諸天之所以聚集在法堂，是爲了共同商議，觀察衡量，有所教令，然後命令四天王，四天王接受教令后，各自在自己的位置上坐下。他們坐下沒多久，有巨大的異光照耀四方。當時，忉利天看到這異光，都非常驚愕，心想這異光將有什麼怪事發生？其他有威德的大神天，也都感到驚怪，心想這異光將有什麼怪事發生？當時，大梵天王就化作童子，頭頂五個角髻，站在天眾上方的虛空中，容貌端正，超越眾人，身體呈紫金色，遮蔽了諸天的光芒。當時，忉利天既沒有起身迎接，也沒有恭敬，也沒有請他坐下。當時，梵童子隨著他所到的座位，座位就生出喜悅，就像剎利種姓的人被水澆頭加冕為王時，踴躍歡喜一樣。他坐下沒多久，又自己變身，變成童子的形象，頭頂五個角髻，在大眾上方的虛空中坐著。就像力士坐在安穩的座位上，巍然不動，然後作頌說： 『調伏無上尊，教世生明處；大明演明法，梵行無等侶，使清凈眾生，生於凈妙天。』

At that time, the World Honored One, having dwelt at the Great Forest as he pleased, went to Nadakhandika and sat down. He said to a certain bhikkhu, 'Go and call Ananda here in my name.' The bhikkhu replied, 'Yes, Venerable One!' He then received the Buddha's instruction and went to call Ananda. Ananda quickly came, arrived at the World Honored One's place, bowed his head to the ground at the Buddha's feet, stood to one side, and then said to the Buddha, 'Now I observe that the Tathagata's countenance is more radiant than usual, and his faculties are serene and composed. What are you contemplating that your countenance is like this?' At that time, the World Honored One said to Ananda, 'Earlier, because people from Magadha came to me for instruction and then left, I then put on my robes, took my bowl, and entered the city of Naraka to beg for food. After begging for food, I went to that Great Forest and sat under a tree, contemplating where the people of Magadha would be reborn after death. At that time, not far from me, a ghost declared his name and said to me, 'I am Janesabha! I am Janesabha!' Ananda! Have you ever heard of the name Janesabha?' Ananda said to the Buddha, 'I have never heard of it. Now that I hear this name, I even feel fear, and my hair stands on end. World Honored One! This ghost must have great power and virtue, hence the name Janesabha.' The Buddha said, 'I first asked him, 'By what Dharma do you praise yourself with such beautiful words, claiming to have attained the path?' Janesabha said, 'I am not in any other place, nor in any other Dharma. I was once a king, a disciple of the World Honored One, and as a lay disciple with firm faith, I single-mindedly contemplated the Buddha. Then, after death, I became the son of King Vaisravana, attained the state of Srotapanna, and will not fall into evil realms. At most, after seven more rebirths, I will completely end suffering. In these seven rebirths, I am always called Janesabha. Once, the World Honored One was sitting under a tree in the Great Forest. At that time, I was riding a heavenly chariot with a thousand spokes. Because of some matter, I wanted to visit King Virudhaka. From afar, I saw the World Honored One under a tree, his countenance dignified, his faculties serene and composed, like a deep pool, clear and still. Upon seeing this, I thought, why not go and ask the World Honored One where the people of Magadha will be reborn after death? Also, once, King Vaisravana himself spoke a verse among the assembly: 'We do not remember, the things we experienced in the past; now that we have encountered the World Honored One, our lifespan is increased.' 'Also, once, the devas of Trayastrimsa, because of some matter, gathered together. At that time, the four heavenly kings each sat in their respective positions. Dhrtarastra sat in the east, facing west, with Indra in front of him; Virudhaka sat in the south, facing north, with Indra in front of him; Virupaksa sat in the west, facing east, with Indra in front of him; and Vaisravana sat in the north, facing south, with Indra in front of him. At that time, the four heavenly kings all sat down first, and then I sat down. There were also many other great devas who had previously practiced pure Brahma-conduct with the Buddha, and after dying here, were reborn in Trayastrimsa, increasing the number of devas and enjoying the five heavenly blessings: first, heavenly lifespan; second, heavenly appearance; third, heavenly fame; fourth, heavenly pleasure; and fifth, heavenly power and virtue. At that time, the devas of Trayastrimsa all rejoiced and said, 'The number of devas has increased, and the number of asuras has decreased.' At that time, Sakra, knowing that the devas of Trayastrimsa were joyful, composed a verse: 'The devas of Trayastrimsa, enjoy themselves with Sakra; they pay homage to the Tathagata, the Dharma of the highest Dharma. The devas receive the blessings of shadow, lifespan, appearance, fame, pleasure, and power; having practiced Brahma-conduct with the Buddha, they are reborn here. There are also other devas, whose radiance is very majestic; the Buddha's wise disciples, reborn here are even more outstanding. Trayastrimsa and Indra, contemplate this joy; they pay homage to the Tathagata, the Dharma of the highest Dharma.' 'The ghost Janesabha further said, 'The reason why the devas of Trayastrimsa gathered in the Dharma hall was to discuss together, observe and measure, and give instructions. Then they commanded the four heavenly kings. After receiving the instructions, the four kings each sat in their respective positions. Not long after they sat down, a great extraordinary light shone in all directions. At that time, the devas of Trayastrimsa, seeing this extraordinary light, were all greatly astonished, wondering what strange event this light might signify. The other great devas with power and virtue were also astonished, wondering what strange event this light might signify. At that time, the Great Brahma King transformed into a boy with five topknots on his head, standing in the empty space above the assembly of devas. His countenance was dignified, surpassing all others, and his body was purple-gold, obscuring the light of the devas. At that time, the devas of Trayastrimsa neither rose to greet him, nor showed respect, nor invited him to sit down. At that time, wherever the Brahma boy went to sit, the seat would become joyful, like a Kshatriya being crowned king with water poured on his head, rejoicing with excitement. Not long after he sat down, he transformed himself again into the image of a boy with five topknots on his head, sitting in the empty space above the assembly. Like a strong man sitting on a secure seat, he was steadfast and unmoving, and then spoke a verse: 'The unsurpassed one who tames, teaches the world to be born in the light; the great light expounds the bright Dharma, Brahma-conduct has no equal, causing pure beings to be born in the pure and wonderful heavens.'

「時，梵童子說此偈已，告忉利天曰：『其有音聲，五種清凈，乃名梵聲。何等五？一者其音正直，二者其音和雅，三者其音清徹，四者其音深滿，五者周遍遠聞，具此五者，乃名梵音。我今更說，汝等善聽！如來弟子摩竭優婆塞，命終有得阿那含，有得斯陀含，有得須陀洹者，有生他化自在天者，有生化自在、兜率天、焰天、忉利天、四天王者，有生剎利、婆羅門、居士大家，五欲自然者。』時，梵童子以偈頌曰：

「『摩竭優婆塞，　　諸有命終者， 八萬四千人，　　吾聞俱得道。 成就須陀洹，　　不復墮惡趣， 俱乘平正路，　　得道能救濟。 此等群生類，　　功德所扶持， 智慧舍恩愛，　　慚愧離欺妄。 于彼諸天眾，　　梵童記如是； 言得須陀洹，　　諸天皆歡喜。』

「時，毗沙門王聞此偈已，歡喜而言：『世尊出世說真實法，甚奇！甚特！未曾有也。我本不知如來出世，說如是法。于未來世，當復有佛說如是法，能使忉利諸天發歡喜心。』

「時，梵童子告毗沙門王曰：『汝何故作此言？如來出世說如是法，為甚奇！甚特！未曾有也。如來以方便力說善不善，具足說法而無所得，說空凈法而有所得，此法微妙，猶如醍醐。』

「時，梵童子又告忉利天曰：『汝等諦聽！善思念之，當更為汝說。如來、至真善能分別說四念處。何謂為四？一者內身觀，精勤不懈，專念不忘，除世貪憂。外身觀，精勤不懈，專念不忘，除世貪憂。受意法觀，亦復如是，精勤不懈，專念不忘，除世貪憂。內身觀已，生他身智；內觀受已，生他受智；內觀意已，生他意智；內觀法已，生他法智，是為如來善能分別說四念處。複次，諸天！汝等善聽！吾當更說，如來善能分別說七定具。何等為七？正見、正志、正語、正業、正命、正方便、正念，是為如來善能分別說七定具。複次，諸天！如來善能分別說四神足，何等謂四？一者欲定滅行成就修習神足。二者精進定滅行成就修習神足。三者意定滅行成就修習神足。四者思惟定滅行成就修習神足，是為如來善能分別說四神足。』

「又告諸天：『過去諸沙門、婆羅門以無數方便，現無量神足，皆由四神足起；正使當來沙門、婆羅門無數方便，現無量神足，亦皆由是四神足起；如今現在沙門、婆羅門無數方便，現無量神足者，亦皆由是四神足起。』時，梵童子即自變化形為三十三身，與三十三天一一同坐，而告之曰：『汝今見我神變力不？』答曰：『唯然已見。』梵童子曰：『我亦修四神足故，能如是無數變化。』

「時，三十三天各作是念：『今梵童子獨於我坐而說是語，而彼梵童一化身語，余化亦語；一化身默，余化亦默。』時，彼梵童還攝神足，處帝釋坐，告忉利天曰：『我今當說，汝等善聽！如來、至真自以己力開三徑路，自致正覺。何謂為三？或有眾生親近貪慾，習不善行，彼人於後近善知識，得聞法言，法法成就，於是離欲舍不善行，得歡喜心，恬然快樂，又於樂中，復生大喜；如人舍于粗食，食百味飯，食已充足，復求勝者。行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來自以己力開初徑路，成最正覺

現代漢語譯本：當時，梵童子說完這首偈頌后，告訴忉利天說：『凡是聲音，有五種清凈的特質，才能稱為梵聲。是哪五種呢？第一，聲音正直；第二，聲音和諧優雅；第三，聲音清澈透亮；第四，聲音深沉飽滿；第五，聲音周遍遠播。具備這五種特質的，才能稱為梵音。我現在再說，你們好好聽著！如來弟子摩竭優婆塞，命終之後，有的證得阿那含果位，有的證得斯陀含果位，有的證得須陀洹果位；有的往生到他化自在天，有的往生到化自在天、兜率天、焰天、忉利天、四天王天；有的轉生為剎帝利、婆羅門、富裕的居士，自然享受五欲之樂。』當時，梵童子用偈頌說道： 『摩竭優婆塞，　　所有命終的人， 八萬四千人，　　我聽說都得道了。 成就須陀洹果，　　不再墮入惡道， 都走上平坦正路，　　得道后能救濟眾生。 這些眾生，　　都因功德的扶持， 以智慧捨棄恩愛，　　以慚愧遠離欺騙虛妄。 在那些天眾中，　　梵童子這樣記述； 說他們證得須陀洹果，　　諸天都歡喜。』 當時，毗沙門天王聽到這首偈頌后，歡喜地說：『世尊出世宣說真實之法，真是太奇特了！太殊勝了！前所未有啊。我本來不知道如來出世，會宣說這樣的法。在未來世，當會有佛陀再次宣說這樣的法，能使忉利諸天生起歡喜心。』 當時，梵童子告訴毗沙門天王說：『你為什麼說這樣的話？如來出世宣說這樣的法，有什麼奇特之處？有什麼殊勝之處？前所未有嗎？如來以方便之力宣說善與不善，圓滿地說法卻無所執著，宣說空凈之法卻有所得，此法微妙，猶如醍醐。』 當時，梵童子又告訴忉利天說：『你們仔細聽著！好好思考，我將再為你們宣說。如來、至真善於分別宣說四念處。什麼是四念處呢？第一，內身觀，精勤不懈，專心憶念，去除世間的貪慾和憂愁。外身觀，精勤不懈，專心憶念，去除世間的貪慾和憂愁。受、意、法觀，也是如此，精勤不懈，專心憶念，去除世間的貪慾和憂愁。內身觀之後，生起對他身智；內觀受之後，生起對他受智；內觀意之後，生起對他意智；內觀法之後，生起對他法智，這就是如來善於分別宣說四念處。其次，諸天！你們好好聽著！我將再說，如來善於分別宣說七定具。什麼是七定具呢？正見、正志、正語、正業、正命、正方便、正念，這就是如來善於分別宣說七定具。其次，諸天！如來善於分別宣說四神足，什麼是四神足呢？第一，欲定滅行成就修習神足。第二，精進定滅行成就修習神足。第三，意定滅行成就修習神足。第四，思惟定滅行成就修習神足，這就是如來善於分別宣說四神足。』 又告訴諸天：『過去諸沙門、婆羅門以無數方便，顯現無量神足，都是由這四神足而起；即使未來沙門、婆羅門以無數方便，顯現無量神足，也都是由這四神足而起；如今現在沙門、婆羅門以無數方便，顯現無量神足的，也都是由這四神足而起。』當時，梵童子自己變化成三十三個身形，與三十三天一一同坐，並告訴他們說：『你們現在看到我的神通變化了嗎？』他們回答說：『是的，我們看到了。』梵童子說：『我也是因為修習四神足的緣故，才能有如此無數的變化。』 當時，三十三天各自想著：『現在梵童子單獨坐在我這裡說這些話，而那個梵童子一個化身說話，其餘化身也說話；一個化身沉默，其餘化身也沉默。』當時，那個梵童子收回神通，坐在帝釋的座位上，告訴忉利天說：『我現在要說，你們好好聽著！如來、至真自己憑藉自己的力量開闢了三條道路，自己證得正覺。什麼是三條道路呢？有的眾生親近貪慾，習於不善的行為，這些人後來親近善知識，聽聞佛法，法法成就，於是離開貪慾，捨棄不善的行為，得到歡喜心，安寧快樂，又在快樂中，再生起更大的歡喜；就像人捨棄粗糙的食物，吃百味佳餚，吃飽之後，又追求更勝一籌的美味。修行人也是這樣，離開不善之法，得到歡喜快樂，又在快樂中，再生起更大的歡喜，這就是如來自己憑藉自己的力量開闢的第一條道路，成就最正覺。

English version: At that time, after the Brahma Boy spoke this verse, he said to the Trayastrimsha Heaven: 'Any sound that has five kinds of purity is called a Brahma sound. What are the five? First, the sound is upright; second, the sound is harmonious and elegant; third, the sound is clear and transparent; fourth, the sound is deep and full; fifth, the sound is pervasive and far-reaching. Only those who possess these five qualities can be called Brahma sounds. I will speak again, you should listen carefully! The Tathagata's disciple, the Upasaka of Magadha, after his death, some attained the Anagami fruit, some attained the Sakadagami fruit, and some attained the Srotapanna fruit; some were reborn in the Paranirmitavasavartin Heaven, some were reborn in the Nirmāṇarati Heaven, the Tusita Heaven, the Yama Heaven, the Trayastrimsha Heaven, and the Four Heavenly Kings Heaven; some were reborn as Kshatriyas, Brahmins, or wealthy householders, naturally enjoying the five desires.' At that time, the Brahma Boy spoke in verse: 'The Upasaka of Magadha, all those who have died, Eighty-four thousand people, I have heard all attained the Way. Having achieved the Srotapanna fruit, they will no longer fall into evil paths, They all walk on the straight and level path, having attained the Way, they can save sentient beings. These sentient beings, are all supported by merit, With wisdom, they abandon love and affection, with shame, they stay away from deceit and falsehood. Among those heavenly beings, the Brahma Boy recorded it thus; Saying they attained the Srotapanna fruit, all the heavens rejoiced.' At that time, King Vaisravana, upon hearing this verse, rejoiced and said: 'The World Honored One has appeared in the world and speaks the true Dharma, it is truly wonderful! Truly extraordinary! It has never happened before. I did not know that the Tathagata would appear in the world and speak such a Dharma. In the future, there will be Buddhas who will again speak such a Dharma, which will cause the Trayastrimsha Heavens to rejoice.' At that time, the Brahma Boy said to King Vaisravana: 'Why do you say such things? Is it so wonderful that the Tathagata appears in the world and speaks such a Dharma? Is it so extraordinary? Has it never happened before? The Tathagata, with the power of skillful means, speaks of good and evil, fully expounds the Dharma without attachment, speaks of the empty and pure Dharma yet attains something. This Dharma is subtle, like the finest ghee.' At that time, the Brahma Boy again said to the Trayastrimsha Heaven: 'You should listen carefully! Think well, and I will speak to you again. The Tathagata, the Truly Enlightened One, is skilled in distinguishing and speaking about the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? First, the contemplation of the inner body, diligently and unremittingly, with focused mindfulness, removing worldly greed and sorrow. The contemplation of the outer body, diligently and unremittingly, with focused mindfulness, removing worldly greed and sorrow. The contemplation of feelings, mind, and dharmas are also the same, diligently and unremittingly, with focused mindfulness, removing worldly greed and sorrow. After contemplating the inner body, one generates the knowledge of others' bodies; after contemplating the inner feelings, one generates the knowledge of others' feelings; after contemplating the inner mind, one generates the knowledge of others' minds; after contemplating the inner dharmas, one generates the knowledge of others' dharmas. This is how the Tathagata is skilled in distinguishing and speaking about the Four Foundations of Mindfulness. Furthermore, heavenly beings! You should listen carefully! I will speak again, the Tathagata is skilled in distinguishing and speaking about the Seven Factors of Enlightenment. What are the Seven Factors of Enlightenment? Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. This is how the Tathagata is skilled in distinguishing and speaking about the Seven Factors of Enlightenment. Furthermore, heavenly beings! The Tathagata is skilled in distinguishing and speaking about the Four Bases of Spiritual Power. What are the Four Bases of Spiritual Power? First, the base of spiritual power achieved through the practice of concentration of desire and the cessation of activity. Second, the base of spiritual power achieved through the practice of concentration of effort and the cessation of activity. Third, the base of spiritual power achieved through the practice of concentration of mind and the cessation of activity. Fourth, the base of spiritual power achieved through the practice of concentration of contemplation and the cessation of activity. This is how the Tathagata is skilled in distinguishing and speaking about the Four Bases of Spiritual Power.' He also told the heavenly beings: 'In the past, all the Shramanas and Brahmins, with countless skillful means, manifested immeasurable spiritual powers, all of which arose from these Four Bases of Spiritual Power; even if in the future, all the Shramanas and Brahmins, with countless skillful means, manifest immeasurable spiritual powers, they will all arise from these Four Bases of Spiritual Power; and now, all the Shramanas and Brahmins, with countless skillful means, who manifest immeasurable spiritual powers, also all arise from these Four Bases of Spiritual Power.' At that time, the Brahma Boy transformed himself into thirty-three forms, sitting with each of the thirty-three heavens, and said to them: 'Do you now see my spiritual transformations?' They replied: 'Yes, we have seen them.' The Brahma Boy said: 'It is also because I have practiced the Four Bases of Spiritual Power that I am able to have such countless transformations.' At that time, the thirty-three heavens each thought: 'Now the Brahma Boy is sitting alone with me and saying these words, and when one of the Brahma Boy's transformations speaks, the other transformations also speak; when one transformation is silent, the other transformations are also silent.' At that time, the Brahma Boy withdrew his spiritual powers, sat on the seat of Indra, and said to the Trayastrimsha Heaven: 'I will now speak, you should listen carefully! The Tathagata, the Truly Enlightened One, by his own power, opened three paths, and attained Right Enlightenment by himself. What are the three paths? Some sentient beings are close to greed and desire, and practice unwholesome actions. Later, these people become close to good teachers, hear the Dharma, and achieve the Dharma, thus they leave greed and desire, abandon unwholesome actions, and obtain a joyful mind, peaceful and happy, and in that happiness, they generate even greater joy; it is like a person who abandons coarse food and eats a hundred flavors of delicious food, and after being full, seeks even better food. The practitioner is also like this, leaving unwholesome dharmas, obtaining joy and happiness, and in that happiness, generating even greater joy. This is the first path that the Tathagata opened by his own power, achieving the Most Right Enlightenment.'

。又有眾生多於瞋恚，不捨身、口、意惡業，其人於後遇善知識，得聞法言，法法成就，離身惡行、口、意惡行，生歡喜心，恬然快樂，又於樂中，復生大喜；如人舍于粗食，食百味飯，食已充足，復求勝者。行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來開第二徑路。又有眾生愚冥無智，不識善惡，不能如實知苦、習、盡、道，其人於後遇善知識，得聞法言，法法成就，識善不善，能如實知苦、習、盡、道，舍不善行，生歡喜心，恬然快樂，又於樂中，復生大喜；如人舍于粗食，食百味飯，食已充足，復求勝者。行者如是，離不善法，得歡喜樂，又於樂中，復生大喜，是為如來開第三徑路。』

「時，梵童子于忉利天上說此正法，毗沙門天王復為眷屬說此正法，阇尼沙神復于佛前說是正法，世尊復為阿難說此正法，阿難復為比丘、比丘尼、優婆塞、優婆夷說是正法。」

是時，阿難聞佛所說，歡喜奉行。

佛說長阿含經卷第六

（五）第二分初小緣經第一

一時，佛在舍衛國清信園林鹿母講堂，與大比丘眾千二百五十人俱。

爾時，有二婆羅門以堅固信往詣佛所，出家為道，一名婆悉吒，二名婆羅墮。爾時，世尊于靜室出，在講堂上彷徉經行。時，婆悉吒見佛經行，即尋速疾詣婆羅墮，而語之言：「汝知不耶？如來今者出於靜室，堂上經行，我等可共詣世尊所，儻聞如來有所言說。」時，婆羅墮聞其語已，即共詣世尊所，頭面禮足，隨佛經行。

爾時，世尊告婆悉吒曰：「汝等二人出婆羅門種，以信堅固於我法中出家修道耶？」

答曰：「如是！」

佛言：「婆羅門！今在我法中出家為道，諸婆羅門得無嫌責汝耶？」

答曰：「唯然！蒙佛大恩，出家修道，實自為彼諸婆羅門所見嫌責。」

佛言：「彼以何事而嫌責汝？」

尋白佛言：「彼言：『我婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，于現法中得清凈解，后亦清凈；汝等何故舍清凈種，入彼瞿曇異法中耶？』世尊！彼見我于佛法中出家修道，以如此言而呵責我。」

佛告婆悉吒：「汝觀諸人愚冥無識猶如禽獸，虛假自稱：『婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，現得清凈，后亦清凈。』婆悉吒！今我無上正真道中不須種姓，不恃吾我憍慢之心，俗法須此，我法不爾。若有沙門、婆羅門，自恃種姓，懷憍慢心，於我法中終不得成無上證也。若能捨離種姓，除憍慢心，則於我法中得成道證，堪受正法。人惡下流，我法不爾。」

佛告婆悉吒：「有四姓種，善惡居之，智者所舉，智者所責。何謂為四？一者剎利種，二者婆羅門種，三者居士種，四者首陀羅種。婆悉吒！汝聽剎利種中有殺生者，有盜竊者，有淫亂者，有欺妄者，有兩舌者，有惡口者，有綺語者，有慳貪者，有嫉妒者，有邪見者；婆羅門種、居士種、首陀羅種亦皆如是，雜十惡行

現代漢語譯本：還有一些眾生，他們充滿嗔恚，不肯放棄身、口、意所造的惡業。這些人後來遇到善知識，聽聞佛法，逐漸領悟佛理，從而遠離了身、口、意的惡行，心中生起歡喜，感到寧靜快樂。在這快樂之中，又生起更大的歡喜。這就像一個人捨棄粗糙的食物，轉而享用各種美味佳餚，吃飽喝足后，還想追求更勝一籌的美味。修行者也是如此，他們遠離不善之法，獲得歡喜快樂，又在這快樂中生起更大的歡喜。這就是如來開闢的第二條道路。還有一些眾生，他們愚昧無知，不辨善惡，不能如實地瞭解苦、集、滅、道四諦。這些人後來遇到善知識，聽聞佛法，逐漸領悟佛理，從而認識到什麼是善，什麼是不善，能夠如實地瞭解苦、集、滅、道四諦，捨棄不善的行為，心中生起歡喜，感到寧靜快樂。在這快樂之中，又生起更大的歡喜。這就像一個人捨棄粗糙的食物，轉而享用各種美味佳餚，吃飽喝足后，還想追求更勝一籌的美味。修行者也是如此，他們遠離不善之法，獲得歡喜快樂，又在這快樂中生起更大的歡喜。這就是如來開闢的第三條道路。 當時，梵童子在忉利天上宣說這正法，毗沙門天王又為他的眷屬宣說這正法，阇尼沙神又在佛前宣說這正法，世尊又為阿難宣說這正法，阿難又為比丘、比丘尼、優婆塞、優婆夷宣說這正法。 當時，阿難聽聞佛所說，歡喜地接受並奉行。 一時，佛在舍衛國清信園林鹿母講堂，與大比丘眾千二百五十人在一起。 當時，有兩位婆羅門，因為堅定的信仰來到佛陀的住所，出家修行，一位名叫婆悉吒，另一位名叫婆羅墮。當時，世尊從靜室出來，在講堂上緩緩地行走。婆悉吒看到佛陀在行走，就趕緊去找婆羅墮，對他說：『你知道嗎？如來現在從靜室出來，在講堂上行走，我們應該一起去拜見世尊，或許能聽到如來說法。』婆羅墮聽了這話，就和婆悉吒一起去拜見世尊，他們頭面頂禮佛足，跟隨著佛陀行走。 當時，世尊告訴婆悉吒說：『你們二人出身婆羅門種姓，因為堅定的信仰而在我的佛法中出家修行嗎？』 他們回答說：『是的！』 佛陀說：『婆羅門！現在在我的佛法中出家修行，那些婆羅門沒有責怪你們嗎？』 他們回答說：『是的！蒙受佛陀的大恩，出家修行，確實被那些婆羅門所責怪。』 佛陀說：『他們因為什麼事而責怪你們呢？』 他們隨即告訴佛陀說：『他們說：『我們婆羅門種姓最為尊貴，其餘種姓都卑賤；我們種姓清白，其餘種姓都黑暗；我們婆羅門種姓出自梵天，從梵天的口中出生，在現世就能得到清凈的解脫，死後也清凈；你們為什麼捨棄清凈的種姓，進入那個瞿曇的異端邪說中呢？』世尊！他們看到我們在佛法中出家修行，就用這樣的話來責罵我們。』 佛陀告訴婆悉吒說：『你看那些人愚昧無知，就像禽獸一樣，虛假地自稱：『婆羅門種姓最為尊貴，其餘種姓都卑賤；我們種姓清白，其餘種姓都黑暗；我們婆羅門種姓出自梵天，從梵天的口中出生，現在就得到清凈，死後也清凈。』婆悉吒！現在在我無上正真的道中，不需要種姓，不依靠我慢之心，世俗法需要這些，我的佛法不是這樣。如果有沙門、婆羅門，自恃種姓，懷有我慢之心，在我的佛法中終究不能成就無上的證悟。如果能夠捨棄種姓，去除我慢之心，就能在我的佛法中成就道果，堪受正法。人有惡劣下賤的，我的佛法不是這樣。』 佛陀告訴婆悉吒說：『有四種姓，善惡都存在其中，智者會讚揚善，責備惡。哪四種呢？第一是剎帝利種姓，第二是婆羅門種姓，第三是居士種姓，第四是首陀羅種姓。婆悉吒！你聽著，剎帝利種姓中也有殺生的，也有偷盜的，也有邪淫的，也有欺騙的，也有兩舌的，也有惡語的，也有綺語的，也有慳貪的，也有嫉妒的，也有邪見的；婆羅門種姓、居士種姓、首陀羅種姓也都是這樣，都雜有十惡之行。

English version: Furthermore, there are beings who are filled with anger, not abandoning the evil deeds of body, speech, and mind. Later, these people encounter wise teachers, hear the Dharma, and gradually understand its principles. They then turn away from the evil actions of body, speech, and mind, and joy arises in their hearts, bringing them tranquility and happiness. Within this happiness, even greater joy arises. It is like a person who abandons coarse food and begins to enjoy various delicacies. After eating their fill, they still seek even more exquisite flavors. Practitioners are the same; they turn away from unwholesome practices, attain joy and happiness, and within this happiness, even greater joy arises. This is the second path opened by the Tathagata. There are also beings who are ignorant and unwise, unable to distinguish between good and evil, and unable to truly understand the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation. Later, these people encounter wise teachers, hear the Dharma, and gradually understand its principles. They then recognize what is good and what is not, and are able to truly understand the Four Noble Truths. They abandon unwholesome actions, and joy arises in their hearts, bringing them tranquility and happiness. Within this happiness, even greater joy arises. It is like a person who abandons coarse food and begins to enjoy various delicacies. After eating their fill, they still seek even more exquisite flavors. Practitioners are the same; they turn away from unwholesome practices, attain joy and happiness, and within this happiness, even greater joy arises. This is the third path opened by the Tathagata. At that time, the Brahma youth was expounding this righteous Dharma in the Trayastrimsa Heaven. King Vaisravana was also expounding this righteous Dharma to his retinue. The deity Janesvara was also expounding this righteous Dharma before the Buddha. The World Honored One was also expounding this righteous Dharma to Ananda, and Ananda was also expounding this righteous Dharma to the monks, nuns, laymen, and laywomen. At that time, Ananda, having heard what the Buddha had said, joyfully accepted and practiced it. The Fifth Scroll of the Dirgha Agama Sutra Spoken by the Buddha The Sixth Scroll of the Dirgha Agama Sutra Spoken by the Buddha Translated by Buddhayasas and Zhu Fonian during the Hongshi Era of the Later Qin Dynasty (5) The First Sutra of the Initial Small Causes in the Second Section At one time, the Buddha was in the Deer Mother Lecture Hall in the Pure Faith Garden of Shravasti, together with a great assembly of 1,250 monks. At that time, two Brahmins, with firm faith, went to the Buddha's abode and became monks. One was named Vasistha, and the other was named Bharadvaja. At that time, the World Honored One came out of his quiet chamber and was walking back and forth in the lecture hall. Vasistha, seeing the Buddha walking, quickly went to Bharadvaja and said to him, 'Do you know? The Tathagata has now come out of his quiet chamber and is walking in the lecture hall. We should go together to see the World Honored One, and perhaps we will hear the Tathagata speak.' Bharadvaja, having heard these words, went with Vasistha to see the World Honored One. They bowed their heads to the Buddha's feet and followed the Buddha as he walked. At that time, the World Honored One said to Vasistha, 'You two are from the Brahmin caste, and with firm faith, you have left home to practice in my Dharma?' They replied, 'Yes, it is so!' The Buddha said, 'Brahmins! Now that you have left home to practice in my Dharma, have the other Brahmins not blamed you?' They replied, 'Yes! Having received the great grace of the Buddha, we have left home to practice, and indeed we have been blamed by those Brahmins.' The Buddha said, 'For what reason have they blamed you?' They immediately told the Buddha, 'They say, 『Our Brahmin caste is the most noble, and the other castes are inferior; our caste is pure, and the other castes are dark; our Brahmin caste comes from Brahma, born from Brahma's mouth, and in this life we attain pure liberation, and after death we are also pure. Why have you abandoned your pure caste and entered into the heterodox teachings of that Gautama?』 World Honored One! They saw that we had left home to practice in the Buddha's Dharma, and they scolded us with such words.' The Buddha said to Vasistha, 'You see that those people are ignorant and foolish, like beasts, falsely claiming: 『The Brahmin caste is the most noble, and the other castes are inferior; our caste is pure, and the other castes are dark; our Brahmin caste comes from Brahma, born from Brahma's mouth, and now we attain purity, and after death we are also pure.』 Vasistha! Now, in my supreme and true path, there is no need for caste, and there is no reliance on arrogance and pride. Worldly laws require these things, but my Dharma is not like that. If there are monks or Brahmins who rely on their caste and harbor arrogance, they will never attain supreme enlightenment in my Dharma. If they can abandon their caste and remove their arrogance, then they can attain the fruit of the path in my Dharma and be worthy of receiving the righteous Dharma. People may be evil and base, but my Dharma is not like that.' The Buddha said to Vasistha, 'There are four castes, and both good and evil exist within them. The wise praise the good and blame the evil. What are the four? First is the Kshatriya caste, second is the Brahmin caste, third is the householder caste, and fourth is the Shudra caste. Vasistha! Listen, within the Kshatriya caste, there are those who kill, those who steal, those who engage in sexual misconduct, those who deceive, those who engage in divisive speech, those who use harsh language, those who engage in frivolous talk, those who are greedy, those who are jealous, and those who hold wrong views. The Brahmin caste, the householder caste, and the Shudra caste are all the same, all mixed with the ten evil actions.

。婆悉吒！夫不善行有不善報，為黑冥行則有黑冥報，若使此報獨在剎利、居士、首陀羅種，不在婆羅門種者，則婆羅門種應得自言：『我婆羅門種最為第一，餘者卑劣；我種清白，餘者黑冥；我婆羅門種出自梵天，從梵口生，現得清凈，后亦清凈。』若使行不善行有不善報，為黑冥行有黑冥報，必在婆羅門種、剎利、居士、首陀羅種者，則婆羅門不得獨稱：『我種清凈，最為第一。』

「婆悉吒！若剎利種中有不殺者，有不盜、不淫、不妄語、不兩舌、不惡口、不綺語、不慳貪、不嫉妒、不邪見；婆羅門種、居士、首陀羅種亦皆如是，同修十善。夫行善法必有善報，行清白行必有白報，若使此報獨在婆羅門，不在剎利、居士、首陀羅者，則婆羅門種應得自言：『我種清凈，最為第一。』若使四姓同有此報者，則婆羅門不得獨稱：『我種清凈，最為第一。』」

佛告婆悉吒：「今者現見婆羅門種，嫁娶產生，與世無異，而作詐稱：『我是梵種，從梵口生，現得清凈，后亦清凈。』婆悉吒！汝今當知，今我弟子，種姓不同，所出各異，於我法中出家修道，若有人問：『汝誰種姓？』當答彼言：『我是沙門釋種子也。』亦可自稱：『我是婆羅門種，親從口生，從法化生，現得清凈，后亦清凈。』所以者何？大梵名者即如來號，如來為世間眼，法為世間智，為世間法，為世間梵，為世間法輪，為世間甘露，為世間法主。

「婆悉吒！若剎利種中有篤信于佛、如來、至真、等正覺，十號具足，篤信於法，信如來法，微妙清凈，現可修行，說無時節，示泥洹要，智者所知，非是凡愚所能及教；篤信于僧，性善質直，道果成就，眷屬成就，佛真弟子法法成就；所謂眾者，戒眾成就，定眾、慧眾、解脫眾、解脫知見眾成就。向須陀洹、得須陀洹；向斯陀含，得斯陀含；向阿那含，得阿那含；向阿羅漢，得阿羅漢；四雙八輩，是為如來弟子眾也。可敬可尊，為世福田，應受人供；篤信于戒，聖戒具足，無有缺漏，無諸瑕隙，亦無點污，智者所稱，具足善寂。婆悉吒！諸婆羅門種、居士、首陀羅種亦應如是篤信于佛、信法、信眾，成就聖戒。婆悉吒！剎利種中亦有供養羅漢，恭敬禮拜者；婆羅門、居士、首陀羅亦皆供養羅漢，恭敬禮拜。」

佛告婆悉吒：「今我親族釋種亦奉波斯匿王，宗事禮敬，波斯匿王復來供養禮敬於我，彼不念言：『沙門瞿曇出於豪族，我姓卑下；沙門瞿曇出大財富、大威德家，我生下窮鄙陋小家故，致供養禮敬如來也。』波斯匿王於法觀法，明識真偽，故生凈信，致敬如來耳。

「婆悉吒！今當爲汝說四姓本緣。天地始終，劫盡壞時，眾生命終皆生光音天，自然化生，以念為食，光明自照，神足飛空，其後此地盡變為水，無不周遍。當於爾時，無復日月星辰，亦無晝夜年月歲數，唯有大冥。其後此水變成大地，光音諸天福盡命終，來生此間。雖來生此，猶以念食，神足飛空，身光自照，於此住久，各自稱言：『眾生！眾生！』其後此地甘泉涌出，狀如酥蜜。彼初來天性輕易者，見此泉已，默自念言：『此為何物？可試嘗之。』即內指泉中，而試嘗之，如是再三，轉覺其美，便以手抄自恣食之，如是樂著，遂無厭足，其餘眾生復效食之，如是再三，復覺其美，食之不已，其身轉粗，肌肉堅䩕，失天妙色，無復神足，履地而行，身光轉滅，天地大冥

婆悉吒！如果作惡行有惡報，行黑暗的行為有黑暗的報應，而這種報應只在剎帝利、居士、首陀羅種姓中，不在婆羅門種姓中，那麼婆羅門種姓就可以自稱：『我們婆羅門種姓最為尊貴，其餘種姓卑賤；我們種姓清白，其餘種姓黑暗；我們婆羅門種姓出自梵天，從梵天口中出生，現在清凈，將來也清凈。』如果作惡行有惡報，行黑暗的行為有黑暗的報應，必然在婆羅門、剎帝利、居士、首陀羅種姓中都有，那麼婆羅門就不能獨自宣稱：『我們種姓清凈，最為尊貴。』 婆悉吒！如果剎帝利種姓中有不殺生的人，有不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不慳貪、不嫉妒、不邪見的人；婆羅門種姓、居士、首陀羅種姓也都是這樣，共同修習十善。如果行善法必然有善報，行清白的行為必然有清白的報應，而這種報應只在婆羅門中，不在剎帝利、居士、首陀羅中，那麼婆羅門種姓就可以自稱：『我們種姓清凈，最為尊貴。』如果四種姓都有這種報應，那麼婆羅門就不能獨自宣稱：『我們種姓清凈，最為尊貴。』 佛陀告訴婆悉吒：『現在看到婆羅門種姓，嫁娶生子，和世俗之人沒有區別，卻虛偽地聲稱：『我是梵天種姓，從梵天口中出生，現在清凈，將來也清凈。』婆悉吒！你現在應當知道，我的弟子，種姓不同，出身各異，在我法中出家修道，如果有人問：『你是什麼種姓？』應當回答他們說：『我是沙門釋迦的後裔。』也可以自稱：『我是婆羅門種姓，親從佛口出生，從佛法化生，現在清凈，將來也清凈。』為什麼呢？大梵天的名號就是如來的稱號，如來是世間的眼睛，佛法是世間的智慧，是世間的真理，是世間的梵天，是世間的法輪，是世間的甘露，是世間的法主。 婆悉吒！如果剎帝利種姓中有篤信佛陀、如來、至真、等正覺，十號具足的人，篤信佛法，相信如來的佛法，微妙清凈，現在可以修行，宣說沒有時間限制，指示涅槃的要道，是智者所能理解的，不是凡夫愚人所能及的教誨；篤信僧團，性情善良正直，道果成就，眷屬成就，佛陀真正的弟子，佛法成就；所謂的僧團，是戒律成就的僧團，禪定成就的僧團，智慧成就的僧團，解脫成就的僧團，解脫知見成就的僧團。趨向須陀洹果，證得須陀洹果；趨向斯陀含果，證得斯陀含果；趨向阿那含果，證得阿那含果；趨向阿羅漢果，證得阿羅漢果；四雙八輩，這就是如來的弟子僧團。他們值得尊敬，值得供養，是世間的福田，應當接受人們的供養；篤信戒律，聖戒具足，沒有缺失，沒有瑕疵，也沒有污點，是智者所稱讚的，具足善寂。婆悉吒！婆羅門種姓、居士、首陀羅種姓也應當這樣篤信佛陀、信奉佛法、信奉僧團，成就聖戒。婆悉吒！剎帝利種姓中也有供養羅漢，恭敬禮拜的人；婆羅門、居士、首陀羅也都會供養羅漢，恭敬禮拜。' 佛陀告訴婆悉吒：『現在我的親族釋迦族也侍奉波斯匿王，宗事禮敬，波斯匿王又來供養禮敬我，他不會想：『沙門瞿曇出身豪族，我姓氏卑下；沙門瞿曇出身大富大貴、大有威望的家族，我出生在貧窮卑微的小家庭，所以才供養禮敬如來。』波斯匿王以佛法觀察佛法，明辨真偽，所以生起清凈的信心，才尊敬如來。 婆悉吒！現在我將為你講述四種姓的本源。天地開始的時候，劫數終結毀滅的時候，眾生生命終結都生到光音天，自然化生，以意念為食物，光明照耀自身，有神通可以飛行，之後這片大地完全變成水，無處不遍佈。那時，沒有日月星辰，也沒有白天黑夜、年月歲數，只有一片黑暗。之後，這水變成大地，光音天的諸天福報耗盡，生命終結，來到這裡出生。雖然來到這裡出生，仍然以意念為食物，有神通可以飛行，自身有光明照耀，在這裡住了很久，各自稱呼自己說：『眾生！眾生！』之後，這片土地涌出甘泉，形狀像酥蜜。那些最初來到這裡的天人，性情輕浮，看到這泉水后，默默地想：『這是什麼東西？可以嚐嚐。』就伸出手指到泉水中，嘗試品嚐，這樣反覆幾次，越發覺得美味，就用手舀起來隨意吃，這樣樂在其中，沒有厭足，其餘的眾生也效仿著吃，這樣反覆幾次，越發覺得美味，吃個不停，他們的身體變得粗壯，肌肉變得堅硬，失去了天上的美妙顏色，沒有了神通，只能在地上行走，自身的光芒也消失了，天地一片黑暗。

Vasettha, if bad actions have bad consequences, and dark deeds have dark results, and if these consequences only apply to the Kshatriya, householder, and Shudra castes, but not to the Brahmin caste, then the Brahmin caste could claim: 'We Brahmins are the most superior, the others are inferior; our caste is pure, the others are dark; we Brahmins are born from Brahma, from Brahma's mouth, we are pure now and will be pure in the future.' If bad actions have bad consequences, and dark deeds have dark results, and if these consequences apply to the Brahmin, Kshatriya, householder, and Shudra castes, then the Brahmins cannot claim: 'Our caste is pure and the most superior.' Vasettha, if there are those in the Kshatriya caste who do not kill, do not steal, do not commit sexual misconduct, do not lie, do not slander, do not speak harshly, do not engage in frivolous talk, do not covet, do not envy, and do not hold wrong views; and if the Brahmin caste, householders, and Shudras are also like this, all practicing the ten good deeds. If good actions have good consequences, and pure deeds have pure results, and if these consequences only apply to the Brahmins, but not to the Kshatriyas, householders, and Shudras, then the Brahmin caste could claim: 'Our caste is pure and the most superior.' If all four castes have these consequences, then the Brahmins cannot claim: 'Our caste is pure and the most superior.' The Buddha told Vasettha: 'Now we see that the Brahmin caste marries and has children, no different from ordinary people, yet they falsely claim: 'We are of Brahma's lineage, born from Brahma's mouth, we are pure now and will be pure in the future.' Vasettha, you should know that my disciples, of different castes and backgrounds, who leave home to practice the Dharma, if someone asks: 'What is your caste?' they should answer: 'I am a Shramana, a descendant of Shakya.' They can also claim: 'I am of the Brahmin caste, born from the Buddha's mouth, transformed by the Dharma, pure now and will be pure in the future.' Why is this? The name of the Great Brahma is the title of the Tathagata. The Tathagata is the eye of the world, the Dharma is the wisdom of the world, the truth of the world, the Brahma of the world, the wheel of the Dharma of the world, the nectar of the world, and the master of the Dharma of the world.' Vasettha, if there are those in the Kshatriya caste who have firm faith in the Buddha, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten titles, and have firm faith in the Dharma, believing in the Tathagata's Dharma, which is subtle and pure, can be practiced now, is timeless, shows the path to Nirvana, is understood by the wise, and is not a teaching that ordinary fools can comprehend; and have firm faith in the Sangha, who are of good nature and upright, have attained the fruits of the path, have accomplished their community, are true disciples of the Buddha, and have accomplished the Dharma; the Sangha is the community that has accomplished the precepts, the community that has accomplished concentration, the community that has accomplished wisdom, the community that has accomplished liberation, and the community that has accomplished the knowledge and vision of liberation. Those who are on the path to Srotapanna, attain Srotapanna; those who are on the path to Sakadagami, attain Sakadagami; those who are on the path to Anagami, attain Anagami; those who are on the path to Arhat, attain Arhat; these four pairs and eight individuals are the Sangha of the Tathagata's disciples. They are worthy of respect, worthy of offering, and are the fields of merit for the world, and should receive offerings from people; they have firm faith in the precepts, the holy precepts are complete, without any deficiencies, without any flaws, without any stains, praised by the wise, and are complete with good tranquility. Vasettha, the Brahmin caste, householders, and Shudras should also have firm faith in the Buddha, faith in the Dharma, and faith in the Sangha, and accomplish the holy precepts. Vasettha, there are also those in the Kshatriya caste who make offerings to Arhats and respectfully bow to them; Brahmins, householders, and Shudras also make offerings to Arhats and respectfully bow to them.' The Buddha told Vasettha: 'Now my relatives, the Shakya clan, also serve King Pasenadi, and pay him respect, and King Pasenadi also comes to make offerings and pay respect to me. He does not think: 'The Shramana Gautama is from a noble family, and my lineage is inferior; the Shramana Gautama is from a wealthy and powerful family, and I was born into a poor and humble family, so I make offerings and pay respect to the Tathagata.' King Pasenadi observes the Dharma through the Dharma, clearly distinguishes truth from falsehood, and therefore generates pure faith, and respects the Tathagata. Vasettha, now I will tell you the origin of the four castes. At the beginning of the world, when the kalpa ends and is destroyed, all beings die and are reborn in the Abhasvara heaven, naturally born, nourished by thought, shining with their own light, having supernatural powers to fly. Then, this earth completely turns into water, everywhere. At that time, there are no sun, moon, or stars, no day or night, no months or years, only great darkness. Later, this water turns into earth, and the devas of the Abhasvara heaven, having exhausted their merits, die and are reborn here. Although they are reborn here, they are still nourished by thought, have supernatural powers to fly, and shine with their own light. They live here for a long time, and each calls themselves: 'Beings! Beings!' Later, sweet springs emerge from this land, shaped like ghee. Those devas who came here first, being of a light nature, see this spring and silently think: 'What is this? I can try it.' They put their fingers into the spring and try to taste it. After doing this several times, they find it more and more delicious, and they scoop it up with their hands and eat it freely. They enjoy it so much that they are never satisfied. The other beings also imitate them and eat it. After doing this several times, they find it more and more delicious, and they eat without stopping. Their bodies become coarse, their muscles become hard, they lose their heavenly beauty, they no longer have supernatural powers, they can only walk on the ground, their own light disappears, and the world becomes dark.

「婆悉吒！當知天地常法，大冥之後，必有日月星像現於虛空，然後方有晝夜晦明、日月歲數。爾時，眾生但食地味，久住世間，其食多者，顏色粗丑；其食少者，色猶悅澤，好醜端正，於是始有；其端正者，生憍慢心，輕醜陋者；其醜陋者，生嫉惡心，憎端正者。眾生於是各共忿諍，是時甘泉自然枯涸，其後此地生自然地肥，色味具足，香潔可食，是時眾生復取食之，久住世間。其食多者，顏色粗丑；其食少者，色猶悅澤。其端正者，生憍慢心，輕醜陋者；其醜陋者，生嫉惡心，憎端正者，眾生於是各共諍訟，是時地肥遂不復生。

「其後此地復生粗厚地肥，亦香美可食，不如前者，是時眾生復取食之，久住世間。其食多者，色轉粗丑，其食少者，色猶悅澤，端正醜陋，迭相是非，遂生諍訟，地肥於是遂不復生；其後此地生自然粳米，無有糠糩，色味具足，香潔可食；是時眾生復取食之，久住於世，便有男女，互共相視，漸有情慾，轉相親近，其餘眾生見已，語言：『汝所為非！汝所為非！』即排擯驅遣出於人外，過三月已，然後還歸。」

佛告婆悉吒：「昔所非者，今以為是。時，彼眾生習於非法，極情恣欲，無有時節，以慚愧故，遂造屋舍，世間於是始有房舍。玩習非法，淫慾轉增，便有胞胎，因不凈生，世間胞胎始於是也。時，彼眾生食自然粳米，隨取隨生，無可窮盡。時，彼眾生有懈惰者，默自念言：『朝食朝取，暮食暮取，於我勞勤，今欲並取，以終一日。』即尋並取；於後等侶喚共取米，其人答曰：『我已並取，以供一日，汝欲取者，自可隨意。』彼人復自念言：『此人黠慧，能先儲積，我今亦欲積糧，以供三日。』其人即儲三日餘糧。有餘眾生復來語言：『可共取米。』答言：『吾已先積三日餘糧，汝欲取者可往自取。』彼人復念：『此人黠慧，先積餘糧，以供三日，吾當效彼，積糧以供五日。』即便往取。

「時，彼眾生競儲積已，粳米荒穢，轉生糠糩，刈已不生。時，彼眾生見此不悅，遂成憂迷，各自念言：『我本初生，以念為食，神足飛空，身光自照，於世久住，其後此地甘泉涌出，狀如酥蜜，香美可食，我等時共食之；食之轉久，其食多者，顏色粗丑；其食少者，色猶悅澤。由是食故，使我等顏色有異，眾生於是各懷是非，迭相憎嫉，是時甘泉自然枯竭，其後此地生自然地肥，色味具足，香美可食，時我曹等復取食之。其食多者，顏色粗丑，其食少者，顏色悅澤，眾生於是復懷是非，迭相憎嫉，是時地肥遂不復生。其後復生粗厚地肥，亦香美可食，時，我曹等復取食之；多食色粗，少食色悅，復生是非，共相憎嫉，是時地肥遂不復現。更生自然粳米，無有糠糩，時，我曹等復取食之，久住於世，其懈怠者，競共儲積，由是粳米荒穢，轉生糠糩，刈已不生，今當如何？』復自相謂言：『當共分地，別立幖幟。』即尋分地，別立幖幟。

「婆悉吒！猶此因緣，始有田地名生。彼時眾生別封田地，各立疆畔，漸生盜心，竊他禾稼，其餘眾生見已，語言：『汝所為非！汝所為非！自有田地，而取他物，自今已后，勿復爾也。』其彼眾生猶盜不已，其餘眾生復重呵責而猶不已，便以手加之，告諸人言：『此人自有田稼，而盜他物。』其人復告：『此人打我

現代漢語譯本：婆悉吒！你要知道，天地間有其不變的規律，在大黑暗之後，必定會有日月星辰顯現在虛空中，然後才會有白天黑夜、明暗交替以及日月年歲的概念。那時，眾生只是食用大地的滋味，長久地生活在世間。那些吃得多的，臉色就變得粗糙醜陋；那些吃得少的，臉色依然光澤潤澤。美醜、端正與否的差別，就是從那時開始出現的。那些長得端正的人，開始產生驕傲自滿的心態，輕視那些醜陋的人；而那些醜陋的人，則產生嫉妒憎恨的心，憎恨那些端正的人。眾生之間因此互相爭鬥，這時甘美的泉水自然就枯竭了。之後，這片土地上又生長出天然的肥沃土壤，顏色和味道都很好，香甜潔凈可以食用。這時，眾生又開始食用它，長久地生活在世間。那些吃得多的，臉色就變得粗糙醜陋；那些吃得少的，臉色依然光澤潤澤。那些長得端正的人，開始產生驕傲自滿的心態，輕視那些醜陋的人；而那些醜陋的人，則產生嫉妒憎恨的心，憎恨那些端正的人。眾生之間因此互相爭鬥，這時肥沃的土壤也就不再生長了。 後來，這片土地上又生長出粗糙厚重的肥沃土壤，也香甜美味可以食用，但不如之前的。這時，眾生又開始食用它，長久地生活在世間。那些吃得多的，臉色就變得更加粗糙醜陋；那些吃得少的，臉色依然光澤潤澤。端正和醜陋的人互相指責，於是產生了爭鬥，肥沃的土壤也就不再生長了。之後，這片土地上生長出天然的粳米，沒有米糠和米皮，顏色和味道都很好，香甜潔凈可以食用。這時，眾生又開始食用它，長久地生活在世間，於是就有了男女之分，他們互相看著對方，漸漸產生了情慾，開始互相親近。其餘的眾生看到后，就說：『你們這樣做是不對的！你們這樣做是不對的！』就把他們排斥驅趕到人群之外，過了三個月之後，才讓他們回來。 佛陀告訴婆悉吒：『以前認為不對的事情，現在卻被認為是正確的。』那時，那些眾生習慣了不合法的行為，放縱自己的慾望，沒有節制。因為感到慚愧，他們就建造了房屋，世間於是才有了房屋。他們沉溺於不合法的行為，淫慾越來越強烈，於是就有了胎兒，從不潔凈中產生，世間的胎兒就是從那時開始的。那時，那些眾生食用天然的粳米，隨取隨生，取之不盡。那時，那些眾生中有懶惰的人，心裡默默地想：『早上吃早上取，晚上吃晚上取，對我來說太辛苦了，現在我想一次性取完，夠一整天吃的。』於是就一次性取完了。之後，同伴們叫他一起去取米，那個人回答說：『我已經一次性取完了，夠一整天吃的，你們想取的話，自己去取吧。』那個人又自己想：『這個人很聰明，能提前儲存，我現在也想儲存糧食，夠三天吃的。』那個人就儲存了三天多的糧食。又有其他的眾生來對他說：『一起去取米吧。』他回答說：『我已經提前儲存了三天多的糧食，你們想取的話，自己去取吧。』那個人又想：『這個人很聰明，提前儲存了糧食，夠三天吃的，我也要效仿他，儲存糧食夠五天吃的。』於是就去取了。 那時，那些眾生競相儲存糧食，粳米就變得荒蕪，長出了米糠和米皮，收割后也不再生長。那時，那些眾生看到這種情況很不高興，於是就變得憂愁迷茫，各自心裡想：『我們最初出生時，以意念為食，能用神足飛行在空中，身上發出光芒，長久地生活在世間。之後，這片土地上涌出了甘美的泉水，像酥油蜂蜜一樣，香甜美味可以食用，我們當時一起食用它；吃的時間長了，那些吃得多的，臉色就變得粗糙醜陋；那些吃得少的，臉色依然光澤潤澤。因為吃東西的緣故，使得我們臉色有了差異，眾生之間因此互相指責，互相憎恨嫉妒。這時，甘美的泉水自然就枯竭了。之後，這片土地上生長出天然的肥沃土壤，顏色和味道都很好，香甜美味可以食用，我們當時又一起食用它。那些吃得多的，臉色就變得粗糙醜陋；那些吃得少的，臉色依然光澤潤澤。眾生之間因此又互相指責，互相憎恨嫉妒。這時，肥沃的土壤也就不再生長了。之後，又生長出粗糙厚重的肥沃土壤，也香甜美味可以食用，當時，我們又一起食用它；吃得多臉色就粗糙，吃得少臉色就潤澤，又產生了指責，互相憎恨嫉妒。這時，肥沃的土壤也就不再出現了。又生長出天然的粳米，沒有米糠和米皮，當時，我們又一起食用它，長久地生活在世間。那些懶惰的人，競相儲存糧食，因此粳米就變得荒蕪，長出了米糠和米皮，收割后也不再生長，現在該怎麼辦呢？』又互相商量說：『我們應該一起劃分土地，分別設立界限。』於是就劃分了土地，分別設立了界限。 婆悉吒！就是因為這個緣故，才開始有了田地的名稱。那時，眾生分別劃分田地，各自設立邊界，漸漸產生了偷盜的心，偷竊別人的莊稼。其餘的眾生看到后，就說：『你這樣做是不對的！你這樣做是不對的！你明明有自己的田地，卻偷別人的東西，從今以後，不要再這樣做了。』那個眾生還是繼續偷盜，其餘的眾生又再次責罵他，但他還是不改，就用手打了他，告訴大家說：『這個人明明有自己的莊稼，卻偷別人的東西。』那個人又說：『這個人打我了！』

English version: 'Vasistha! Know that there is a constant law of heaven and earth: after the great darkness, there must be sun, moon, and stars appearing in the void, and then there will be day and night, light and darkness, and the concept of the sun, moon, and years. At that time, beings only ate the taste of the earth and lived in the world for a long time. Those who ate more had rough and ugly complexions; those who ate less had complexions that were still bright and smooth. The difference between beauty and ugliness, and whether one was upright or not, began from that time. Those who were upright began to develop arrogant and conceited minds, looking down on those who were ugly; while those who were ugly developed jealous and hateful minds, hating those who were upright. Beings thus fought with each other, and at that time, the sweet springs naturally dried up. After that, natural fertile soil grew on this land, with good color and taste, fragrant, clean, and edible. At this time, beings began to eat it again and lived in the world for a long time. Those who ate more had rough and ugly complexions; those who ate less had complexions that were still bright and smooth. Those who were upright began to develop arrogant and conceited minds, looking down on those who were ugly; while those who were ugly developed jealous and hateful minds, hating those who were upright. Beings thus fought with each other, and at this time, the fertile soil no longer grew.' 'Later, coarse and thick fertile soil grew on this land, which was also fragrant and delicious to eat, but not as good as before. At this time, beings began to eat it again and lived in the world for a long time. Those who ate more had complexions that became even rougher and uglier; those who ate less had complexions that were still bright and smooth. The upright and the ugly blamed each other, and thus disputes arose, and the fertile soil no longer grew. After that, natural japonica rice grew on this land, without husks or bran, with good color and taste, fragrant, clean, and edible. At this time, beings began to eat it again and lived in the world for a long time, and then there was a distinction between men and women. They looked at each other, gradually developed lust, and began to get close to each other. The other beings, seeing this, said: 'What you are doing is wrong! What you are doing is wrong!' and they excluded and drove them out of the group. After three months, they were allowed to return.' 'The Buddha told Vasistha: 'What was considered wrong before is now considered right.' At that time, those beings became accustomed to unlawful behavior, indulging their desires without restraint. Because they felt ashamed, they built houses, and thus houses began to exist in the world. They indulged in unlawful behavior, and their lust grew stronger, and then there were fetuses, born from impurity, and that was the beginning of fetuses in the world. At that time, those beings ate natural japonica rice, which grew as they took it, inexhaustibly. At that time, there were lazy beings among them who thought silently: 'Taking it in the morning for the morning meal and taking it in the evening for the evening meal is too much work for me. Now I want to take it all at once, enough for the whole day.' So they took it all at once. Later, their companions called them to go and take rice together, and that person replied: 'I have already taken it all at once, enough for the whole day. If you want to take it, you can go and take it yourself.' That person thought to himself: 'This person is clever, able to store it in advance. Now I also want to store food, enough for three days.' That person stored more than three days' worth of food. Other beings came to him and said: 'Let's go and take rice together.' He replied: 'I have already stored more than three days' worth of food. If you want to take it, you can go and take it yourself.' That person thought: 'This person is clever, storing food in advance, enough for three days. I should imitate him and store food enough for five days.' So he went to take it.' 'At that time, those beings competed to store food, and the japonica rice became barren, growing husks and bran, and no longer grew after being harvested. At that time, those beings were unhappy to see this, and they became worried and confused. They thought to themselves: 'When we were first born, we ate with our minds, we could fly in the air with our divine feet, our bodies emitted light, and we lived in the world for a long time. After that, sweet springs gushed out on this land, like ghee and honey, fragrant and delicious to eat. We ate it together at that time; after eating it for a long time, those who ate more had rough and ugly complexions; those who ate less had complexions that were still bright and smooth. Because of eating, our complexions became different, and beings blamed each other, hating and envying each other. At this time, the sweet springs naturally dried up. After that, natural fertile soil grew on this land, with good color and taste, fragrant and delicious to eat. We ate it together again at that time. Those who ate more had rough and ugly complexions; those who ate less had complexions that were still bright and smooth. Beings blamed each other again, hating and envying each other. At this time, the fertile soil no longer grew. After that, coarse and thick fertile soil grew again, which was also fragrant and delicious to eat. At that time, we ate it together again; those who ate more had rough complexions, and those who ate less had smooth complexions. Blame arose again, and they hated and envied each other. At this time, the fertile soil no longer appeared. Then natural japonica rice grew again, without husks or bran. At that time, we ate it together again and lived in the world for a long time. Those who were lazy competed to store food, and therefore the japonica rice became barren, growing husks and bran, and no longer grew after being harvested. What should we do now?' They discussed with each other, saying: 'We should divide the land together and set up boundaries separately.' So they divided the land and set up boundaries separately.' 'Vasistha! It is because of this that the name of fields began to exist. At that time, beings divided the fields separately, each setting up boundaries, and gradually developed the mind of stealing, stealing other people's crops. The other beings, seeing this, said: 'What you are doing is wrong! What you are doing is wrong! You clearly have your own fields, but you steal other people's things. From now on, do not do this again.' That being continued to steal, and the other beings scolded him again, but he still did not change. So they hit him with their hands and told everyone: 'This person clearly has his own crops, but he steals other people's things.' That person said: 'This person hit me!'

。』時，彼眾人見二人諍已，愁憂不悅，懊惱而言：『眾生轉惡，世間乃有此不善，生穢惡不凈，此是生、老、病、死之原，煩惱苦報墮三惡道，由有田地致此諍訟。今者寧可立一人為主以治理之，可護者護，可責者責，眾共減米，以供給之，使理諍訟。』

「時，彼眾中自選一人，形體長大，顏貌端正，有威德者，而語之言：『汝今為我等作平等主，應護者護，應責者責，應遣者遣，當共集米，以相供給。』時，彼一人聞眾人言，即與為主，斷理諍訟，眾人即共集米供給。時，彼一人復以善言慰勞眾人，眾人聞已，皆大歡喜，皆共稱言：『善哉！大王！善哉！大王！』於是，世間便有王名，以正法治民，故名剎利，於是世間始有剎利名生。

「時，彼眾中獨有一人作如是念：『家為大患，家為毒刺，我今寧可舍此居家，獨在山林，閑靜修道。』即舍居家，入于山林，寂默思惟，至時持器入村乞食，眾人見已，皆樂供養，歡喜稱讚：『善哉！此人能捨家居，獨處山林，靜默修道，舍離眾惡。』於是，世間始有婆羅門名生。彼婆羅門中有不樂閑靜坐禪思惟者，便入人間，誦習為業，又自稱言：『我是不禪人！』於是，世人稱不禪婆羅門。由入人間故，名為人間婆羅門，於是，世間有婆羅門種；彼眾生中有人好營居業，多積財寶，因是眾人名為居士；彼眾生中有多機巧，多所造作，於是世間始有首陀羅工巧之名。

「婆悉吒！今此世間有四種名，第五有沙門眾名。所以然者？婆悉吒！剎利眾中，或時有人自厭己法，剃除鬚髮，而披法服，於是始有沙門名生。婆羅門種、居士種、首陀羅種，或時有人自厭己法，剃除鬚髮，法服修道，名為沙門。婆悉吒！剎利種中，身行不善，口行不善，意行不善身壞命終，必受苦報。婆羅門種、居士種、首陀羅種，身行不善，口行不善，意行不善，身壞命終，必受苦報。婆悉吒！剎利種中，有身行善，口、意行善，身壞命終，必受樂報。婆羅門、居士、首陀羅種中，身行善，口、意行善，身壞命終，必受樂報。婆悉吒！剎利眾中，身行二種，口、意行二種，身壞命終，受苦樂報。婆羅門種、居士種、首陀羅種，身行二種，口、意行二種，身壞命終，受苦樂報。

「婆悉吒！剎利種中，有剃除鬚髮，法服修道，修七覺意，道成不久。所以者何？彼族姓子法服出家，修無上梵行，于現法中自身作證：『生死已盡，梵行已立，所作已辦，不復受有。』婆羅門、居士、首陀羅種中，有剃除鬚髮，法服修道，修七覺意，道成不久。所以者何？彼族姓子法服出家，修無上梵行，于現法中自身作證：『生死已盡，梵行已立，所作已辦，不復受有。』婆悉吒！此四種中皆出明行成就羅漢，於五種中為最第一。」

佛告婆悉吒：「梵天王頌曰：

「『生中剎利勝，　　能捨種姓去； 明行成就者，　　世間最第一。』」

佛告婆悉吒：「此梵善說，非不善說；此梵善受，非不善受。我時即印可其言，所以者何？今我如來、至真亦說是義：

爾時，世尊說此法已，婆悉吒、婆羅墮無漏心解脫，聞佛所說，歡喜奉行

當他們看到兩個人爭吵時，眾人感到憂愁不悅，懊惱地說：『眾生變得越來越壞，世間才會出現這種不善之事，產生污穢不凈，這是生、老、病、死的根源，煩惱痛苦會使人墮入三惡道，都是因為有田地才導致這種爭訟。現在不如推選一個人來做首領治理我們，該保護的就保護，該責罰的就責罰，大家共同拿出米糧來供養他，讓他來處理爭訟。』 當時，眾人中推選出一個人，他身材高大，容貌端正，有威望和德行，對他說：『你現在做我們的平等首領，該保護的就保護，該責罰的就責罰，該驅逐的就驅逐，我們會共同拿出米糧來供養你。』那個人聽到眾人的話，就做了首領，處理爭訟，眾人就共同拿出米糧來供養他。那個人又用善言安慰眾人，眾人聽了都很高興，都稱讚說：『太好了！大王！太好了！大王！』於是，世間就有了『王』這個名稱，用正法治理人民，所以稱為『剎利』，世間從此有了剎利這個名稱。 當時，眾人中有一個人這樣想：『家庭是很大的禍患，家庭是毒刺，我寧願捨棄家庭，獨自在山林中，安靜地修行。』於是就捨棄家庭，進入山林，寂靜地思考，到吃飯的時候就拿著缽到村裡乞食，眾人看到他，都樂意供養，歡喜地稱讚說：『太好了！這個人能捨棄家庭，獨自在山林中，安靜地修行，舍離各種惡行。』於是，世間就有了『婆羅門』這個名稱。那些婆羅門中，有不喜歡安靜禪思的人，就進入人間，以誦習為業，又自稱說：『我不是禪修的人！』於是，世人就稱他們為『不禪婆羅門』。因為進入人間，所以稱為『人間婆羅門』，於是，世間就有了婆羅門這個種姓；那些眾生中，有人喜歡經營家業，積聚很多財寶，因此眾人稱他們為『居士』；那些眾生中，有人有很多技巧，能製造很多東西，於是世間就有了『首陀羅』工匠的名稱。 婆悉吒！現在世間有四種名稱，第五種是沙門眾的名稱。為什麼呢？婆悉吒！剎利眾中，有時有人厭倦自己的生活方式，就剃除鬚髮，穿上法衣，於是就有了沙門這個名稱。婆羅門種、居士種、首陀羅種中，有時有人厭倦自己的生活方式，就剃除鬚髮，穿上法衣修行，稱為沙門。婆悉吒！剎利種中，如果身行不善，口行不善，意行不善，死後必定會遭受苦報。婆羅門種、居士種、首陀羅種，如果身行不善，口行不善，意行不善，死後必定會遭受苦報。婆悉吒！剎利種中，如果身行善，口行善，意行善，死後必定會享受樂報。婆羅門、居士、首陀羅種中，如果身行善，口行善，意行善，死後必定會享受樂報。婆悉吒！剎利眾中，如果身行善惡兩種，口、意行善惡兩種，死後會遭受苦樂兩種報應。婆羅門種、居士種、首陀羅種，如果身行善惡兩種，口、意行善惡兩種，死後會遭受苦樂兩種報應。 婆悉吒！剎利種中，有人剃除鬚髮，穿上法衣修行，修習七覺支，很快就能證得道果。為什麼呢？因為那些族姓子弟穿上法衣出家，修習無上梵行，在現世中親自證悟：『生死已經結束，梵行已經建立，該做的已經做完，不再受輪迴之苦。』婆羅門、居士、首陀羅種中，有人剃除鬚髮，穿上法衣修行，修習七覺支，很快就能證得道果。為什麼呢？因為那些族姓子弟穿上法衣出家，修習無上梵行，在現世中親自證悟：『生死已經結束，梵行已經建立，該做的已經做完，不再受輪迴之苦。』婆悉吒！這四種人中都能出現明行成就的阿羅漢，在五種人中是最為第一的。 佛告訴婆悉吒：『梵天王曾說：』 『在所有種姓中，剎利最為殊勝，能捨棄種姓的人，明行成就的人，是世間最第一的。』 佛告訴婆悉吒：『梵天王說得很好，不是說得不好；梵天王接受得很好，不是接受得不好。我當時就認可了他的話，為什麼呢？因為現在我如來、至真也說這個道理：』 當時，世尊說完此法，婆悉吒和婆羅都證得了無漏心解脫，聽了佛所說，歡喜地奉行。

When they saw the two men quarreling, the crowd became worried and displeased, and said with annoyance: 'Living beings are turning evil, and that's why such unwholesome things happen in the world, giving rise to defilement and impurity. This is the root of birth, old age, sickness, and death. Afflictions and suffering will cause one to fall into the three evil realms. It's all because of land that these disputes arise. Now, it would be better to choose one person to be our leader to govern us. Those who should be protected will be protected, those who should be punished will be punished, and we will all contribute rice to support him so that he can handle disputes.' At that time, the crowd chose one person who was tall, with a handsome face, and had authority and virtue. They said to him: 'Now you will be our equal leader. Those who should be protected will be protected, those who should be punished will be punished, and those who should be expelled will be expelled. We will all contribute rice to support you.' When that person heard the crowd's words, he became the leader and handled disputes. The crowd then contributed rice to support him. That person also comforted the crowd with kind words. When the crowd heard this, they were all very happy and praised him, saying: 'Excellent! Great King! Excellent! Great King!' Thus, the name 'king' came into being in the world, and he governed the people with righteousness. Therefore, he was called 'Kshatriya,' and the name Kshatriya came into being in the world. At that time, one person among the crowd thought: 'Home is a great affliction, home is a poisonous thorn. I would rather abandon my home and live alone in the mountains, quietly cultivating the Way.' So he abandoned his home and went into the mountains, meditating in silence. When it was time to eat, he would take his bowl and go to the village to beg for food. When the people saw him, they were happy to offer him food and praised him, saying: 'Excellent! This person can abandon his home, live alone in the mountains, quietly cultivate the Way, and abandon all evil deeds.' Thus, the name 'Brahmin' came into being in the world. Among those Brahmins, some did not like quiet meditation and entered the human world, making recitation their profession, and they called themselves: 'I am not a meditator!' Thus, the people called them 'non-meditating Brahmins.' Because they entered the human world, they were called 'human Brahmins.' Thus, the Brahmin caste came into being in the world. Among those beings, some liked to manage households and accumulate much wealth, so the people called them 'householders.' Among those beings, some had many skills and could make many things, so the name 'Shudra' craftsman came into being in the world. Vasishta! Now there are four names in the world, and the fifth is the name of the Shramana community. Why is that? Vasishta! Among the Kshatriya community, sometimes someone becomes weary of their own way of life, shaves their head and beard, and puts on the robes of a renunciate. Thus, the name Shramana came into being. Among the Brahmin, householder, and Shudra castes, sometimes someone becomes weary of their own way of life, shaves their head and beard, and puts on the robes of a renunciate to cultivate the Way, and they are called Shramanas. Vasishta! Among the Kshatriya caste, if one's actions, speech, and thoughts are unwholesome, after death, one will surely suffer the consequences. Among the Brahmin, householder, and Shudra castes, if one's actions, speech, and thoughts are unwholesome, after death, one will surely suffer the consequences. Vasishta! Among the Kshatriya caste, if one's actions, speech, and thoughts are wholesome, after death, one will surely enjoy the rewards. Among the Brahmin, householder, and Shudra castes, if one's actions, speech, and thoughts are wholesome, after death, one will surely enjoy the rewards. Vasishta! Among the Kshatriya community, if one's actions are both wholesome and unwholesome, and one's speech and thoughts are both wholesome and unwholesome, after death, one will experience both suffering and happiness. Among the Brahmin, householder, and Shudra castes, if one's actions are both wholesome and unwholesome, and one's speech and thoughts are both wholesome and unwholesome, after death, one will experience both suffering and happiness. Vasishta! Among the Kshatriya caste, there are those who shave their heads and beards, put on the robes of a renunciate, and cultivate the Seven Factors of Enlightenment, and they will soon attain the fruit of the Way. Why is that? Because those sons of good families put on the robes of a renunciate, cultivate the unsurpassed Brahma-faring, and in this very life, they realize for themselves: 'Birth and death are exhausted, the Brahma-faring is established, what needed to be done is done, and there is no more rebirth.' Among the Brahmin, householder, and Shudra castes, there are those who shave their heads and beards, put on the robes of a renunciate, and cultivate the Seven Factors of Enlightenment, and they will soon attain the fruit of the Way. Why is that? Because those sons of good families put on the robes of a renunciate, cultivate the unsurpassed Brahma-faring, and in this very life, they realize for themselves: 'Birth and death are exhausted, the Brahma-faring is established, what needed to be done is done, and there is no more rebirth.' Vasishta! Among these four groups, Arhats who have achieved clear conduct can arise, and among the five groups, they are the most supreme. The Buddha told Vasishta: 'The Brahma King once said:' 'Among all castes, the Kshatriya is the most superior. Those who can abandon their caste, those who have achieved clear conduct, are the most supreme in the world.' The Buddha told Vasishta: 'The Brahma King spoke well, not poorly; the Brahma King accepted well, not poorly. At that time, I approved of his words. Why is that? Because now I, the Tathagata, the Truthful One, also speak this truth:' At that time, after the World Honored One had spoken this Dharma, Vasishta and Bharadwaja attained the liberation of the mind without outflows. Having heard what the Buddha had said, they joyfully practiced it.

（六）佛說長阿含第二分轉輪聖王修行經第二

一時，佛在摩羅醯搜人間遊行，與千二百五十比丘漸至摩樓國。

爾時，世尊告諸比丘：「汝等當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何比丘當自熾燃，熾燃於法，勿他熾燃？當自歸依，歸依於法，勿他歸依？於是，比丘內身身觀，精勤無懈，憶念不忘，除世貪憂；外身身觀、內外身身觀，精勤無懈，識念不忘，除世貪憂。受、意、法觀，亦復如是，是為比丘自熾燃，熾燃於法，不他熾燃；自歸依，歸依於法，不他歸依。

「如是行者，魔不能嬈，功德日增，所以者何？乃往過去久遠世時，有王名堅固念，剎利水澆頭種，為轉輪聖王，領四天下。時，王自在以法治化，人中殊特，七寶具足，一者金輪寶，二者白象寶，三者紺馬寶，四者神珠寶，五者玉女寶，六者居士寶，七者主兵寶。千子具足，勇健雄猛，能伏怨敵，不用兵杖，自然太平。堅固念王久治世已，時，金輪寶即于虛空忽離本處，時，典輪者速往白王：『大王！當知今者輪寶離於本處。』時，堅固王聞已念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下發師，命下鬚髮，服三法衣，出家修道。』

「時，堅固念王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪離本處者，王壽未幾。吾今已受人中福樂，當更方便遷受天福，今欲剃除鬚髮，服三法衣，出家為道，以四天下委付于汝，宜自勉力，存恤民物。』是時，太子受王教已，時，堅固念王即剃除鬚髮，服三法衣，出家修道。

「時，王出家過七日已，彼金輪寶忽然不現，其典輪者往白王言：『大王！當知今者輪寶忽然不現。』時王不悅，即往詣堅固念王所，到已白王：『父王！當知今者輪寶忽然不現。』時，堅固念王報其子曰：『汝勿懷憂以為不悅，此金輪寶者非汝父產，汝但勤行聖王正法，行正法已，於十五日月滿時，沐浴香湯，婇女圍繞，升正法殿上，金輪神寶自然當現，輪有千輻，光色具足，天匠所造，非世所有。』

「子白父王：『轉輪聖王正法雲何？當云何行？』王告子曰：『當依於法，立法具法，恭敬尊重，觀察於法，以法為首，守護正法；又當以法誨諸婇女，又當以法護視教誡諸王子、大臣、群寮、百官及諸人民、沙門、婆羅門，下至禽獸，皆當護視。』

「又告子曰：『又汝土境所有沙門、婆羅門履行清真，功德具足，精進不懈，去離憍慢，忍辱仁愛，閑獨自修，獨自止息，獨到涅槃，自除貪慾，化彼除貪；自除瞋恚，化彼除瞋；自除愚癡，化彼除癡。于染不染，于惡不惡，于愚不愚，可著不著，可住不住，可居不居。身行質直，口言質直，意念質直；身行清凈，口言清凈，意念清凈，正念清凈，仁慧無厭，衣食知足，持缽乞食，以福眾生。有如是人者，汝當數詣，隨時咨問，凡所修行，何善何惡？云何為犯？云何非犯？何者可親？何者不可親？何者可作？何者不可作？施行何法，長夜受樂？汝咨問已，以意觀察，宜行則行，宜舍則舍。國有孤老，當拯給之；貧窮困劣，有來取者，慎勿違逆。國有舊法，汝勿改易，此是轉輪聖王所修行法，汝當奉行

現代漢語譯本： （六）佛說《長阿含經》第二部分《轉輪聖王修行經》第二

我是這樣聽說的：

一時，佛陀在摩羅醯搜人間游化，與一千二百五十位比丘逐漸來到摩樓國。

那時，世尊告訴眾比丘：『你們應當自己點燃光明，以法為光明，不要依賴他人點燃；應當自己皈依，以法為皈依，不要依賴他人皈依。比丘如何才能自己點燃光明，以法為光明，不依賴他人點燃？如何才能自己皈依，以法為皈依，不依賴他人皈依？就是說，比丘應當在自身內觀察身體，精勤不懈，憶念不忘，去除世間的貪慾和憂愁；在自身外觀察身體，在自身內外觀察身體，精勤不懈，憶念不忘，去除世間的貪慾和憂愁。對於感受、心意、法也應如此觀察。這就是比丘自己點燃光明，以法為光明，不依賴他人點燃；自己皈依，以法為皈依，不依賴他人皈依。』

『像這樣修行的人，魔不能擾亂他，功德日益增長。這是為什麼呢？在很久很久以前，有一位國王名叫堅固念，是剎帝利水澆頭種姓，他成為轉輪聖王，統治四大天下。當時，國王以正法治理天下，在人群中非常特殊，擁有七寶：第一是金輪寶，第二是白象寶，第三是紺馬寶，第四是神珠寶，第五是玉女寶，第六是居士寶，第七是主兵寶。他有一千個兒子，個個勇猛強健，能夠降伏怨敵，不用兵器就能使天下太平。堅固念王統治天下很久之後，金輪寶突然從虛空中離開原來的位置。當時，掌管輪寶的人趕緊去稟告國王：『大王！請您知道，現在的輪寶已經離開了原來的位置。』堅固念王聽後心想：『我曾從年長的先輩那裡聽說，如果轉輪聖王的輪寶移動，那麼他的壽命就不長了。我現在已經享受了人間的福樂，應該想辦法去享受天上的福樂。我應當立太子來統治四大天下，另外分封一個城邑給下發師，命令他剃除鬚髮，穿上三法衣，出家修道。』

『當時，堅固念王立即命令太子，告訴他說：『你知道嗎？我曾從年長的先輩那裡聽說，如果轉輪聖王的金輪離開原來的位置，那麼他的壽命就不長了。我現在已經享受了人間的福樂，應該想辦法去享受天上的福樂。我現在想要剃除鬚髮，穿上三法衣，出家修道，把四大天下委託給你，你應當自己努力，愛護百姓。』當時，太子接受了國王的教誨。堅固念王就剃除鬚髮，穿上三法衣，出家修道。

『國王出家過了七天，那金輪寶忽然不見了。掌管輪寶的人去稟告國王說：『大王！請您知道，現在的輪寶忽然不見了。』當時的國王很不高興，就去拜見堅固念王，到了之後稟告說：『父王！請您知道，現在的輪寶忽然不見了。』堅固念王告訴他的兒子說：『你不要憂愁，不要不高興，這金輪寶不是你父親的產業。你只要勤奮地奉行轉輪聖王的正法，奉行正法之後，在十五日月圓的時候，沐浴香湯，在眾多婇女的圍繞下，登上正法殿，金輪神寶自然就會出現。這輪有千輻，光色具足，是天匠所造，不是世間所有的。』

『兒子問父王：『轉輪聖王的正法是什麼？應當如何奉行？』國王告訴兒子說：『應當依據正法，建立正法，使正法完備，恭敬尊重，觀察正法，以正法為首，守護正法；又應當以正法教誨眾婇女，又應當以正法護視教誡眾王子、大臣、群僚、百官以及所有人民、沙門、婆羅門，乃至禽獸，都應當護視。』

『又告訴兒子說：『在你的國土境內，所有修行正道、功德圓滿、精進不懈、遠離驕慢、忍辱仁愛、閑居獨修、獨自止息、獨自證得涅槃、自己去除貪慾、教化他人去除貪慾；自己去除瞋恚、教化他人去除瞋恚；自己去除愚癡、教化他人去除愚癡的沙門、婆羅門。對於染污不染污，對於惡不惡，對於愚癡不愚癡，可執著不可執著，可住不可住，可居不可居。身行正直，口言正直，意念正直；身行清凈，口言清凈，意念清凈，正念清凈，仁慈智慧沒有厭倦，衣食知足，持缽乞食，以福報眾生。如果有這樣的人，你應當經常去拜訪，隨時請教，他們所修行的，什麼是善，什麼是惡？什麼是犯戒，什麼不是犯戒？什麼可以親近，什麼不可以親近？什麼可以做，什麼不可以做？施行什麼法，可以長夜安樂？你請教之後，用心觀察，應該做的就去做，應該捨棄的就捨棄。國家有孤寡老人，應當救濟他們；貧窮困苦的人，如果來求取，千萬不要違逆。國家有舊的法律，你不要輕易更改。這就是轉輪聖王所修行的法，你應當奉行。』

English version: (6) The Second Sutra of the Wheel-Turning Sage King's Practice from the Second Part of the Long Agama Sutra Spoken by the Buddha

At one time, the Buddha was traveling among the people of Malahi, and with twelve hundred and fifty bhikkhus, gradually arrived at the country of Maru.

At that time, the World Honored One said to the bhikkhus: 'You should be your own light, be a light unto the Dharma, do not rely on others for light; you should be your own refuge, take refuge in the Dharma, do not rely on others for refuge. How can a bhikkhu be his own light, be a light unto the Dharma, not rely on others for light? How can he be his own refuge, take refuge in the Dharma, not rely on others for refuge? It is when a bhikkhu observes the body within the body, diligently and without懈怠, with mindfulness and without forgetting, removing worldly greed and sorrow; observes the body outside the body, observes the body within and without, diligently and without懈怠, with mindfulness and without forgetting, removing worldly greed and sorrow. The same is true for the observation of feelings, mind, and Dharma. This is how a bhikkhu is his own light, a light unto the Dharma, not relying on others for light; his own refuge, taking refuge in the Dharma, not relying on others for refuge.'

'One who practices in this way cannot be disturbed by Mara, and his merits will increase daily. Why is this so? In the distant past, there was a king named Firm Mind, of the Kshatriya caste, who was a wheel-turning sage king, ruling over the four great continents. At that time, the king governed with the Dharma, was extraordinary among men, and possessed the seven treasures: first, the golden wheel treasure; second, the white elephant treasure; third, the dark horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the householder treasure; and seventh, the military commander treasure. He had a thousand sons, all brave and strong, able to subdue enemies, and without weapons, he brought peace to the world. After King Firm Mind had ruled for a long time, the golden wheel treasure suddenly left its place in the sky. At that time, the one in charge of the wheel quickly went to inform the king: 'Great King! Know that the wheel treasure has now left its place.' King Firm Mind, upon hearing this, thought: 'I have heard from the elders that if the wheel treasure of a wheel-turning sage king moves, then his life will not be long. I have already enjoyed the happiness of the human realm, and I should seek to enjoy the happiness of the heavens. I should appoint a crown prince to rule the four great continents, and separately grant a city to the barber, ordering him to shave my hair and beard, put on the three Dharma robes, and leave home to practice the Way.'

'At that time, King Firm Mind immediately commanded the crown prince and told him: 'Do you know? I have heard from the elders that if the golden wheel of a wheel-turning sage king leaves its place, then his life will not be long. I have already enjoyed the happiness of the human realm, and I should seek to enjoy the happiness of the heavens. I now wish to shave my hair and beard, put on the three Dharma robes, and leave home to practice the Way. I entrust the four great continents to you. You should strive to care for the people.' At that time, the crown prince accepted the king's instructions. King Firm Mind then shaved his hair and beard, put on the three Dharma robes, and left home to practice the Way.

'After the king had left home for seven days, the golden wheel treasure suddenly disappeared. The one in charge of the wheel went to inform the king: 'Great King! Know that the wheel treasure has now suddenly disappeared.' The king was displeased and went to see King Firm Mind. Upon arriving, he reported: 'Father King! Know that the wheel treasure has now suddenly disappeared.' King Firm Mind told his son: 'Do not worry or be displeased. This golden wheel treasure is not your father's property. You only need to diligently practice the righteous Dharma of a wheel-turning sage king. After practicing the righteous Dharma, on the fifteenth day of the full moon, bathe in fragrant water, surrounded by many maidens, ascend the Hall of Righteous Dharma, and the golden wheel treasure will naturally appear. This wheel has a thousand spokes, is full of light and color, is made by heavenly artisans, and is not of this world.'

'The son asked his father: 'What is the righteous Dharma of a wheel-turning sage king? How should it be practiced?' The king told his son: 'You should rely on the Dharma, establish the Dharma, make the Dharma complete, respect and honor it, observe the Dharma, take the Dharma as the head, and protect the Dharma. You should also use the Dharma to teach the maidens, and use the Dharma to protect and instruct the princes, ministers, officials, and all the people, as well as the shramanas, brahmins, and even the birds and beasts. You should protect them all.'

'He also told his son: 'Within your territory, there are shramanas and brahmins who practice the righteous path, whose merits are complete, who are diligent and un懈怠, who are free from arrogance, who are patient and loving, who live in solitude, who have found peace, who have attained Nirvana, who have removed their own greed and teach others to remove greed; who have removed their own anger and teach others to remove anger; who have removed their own ignorance and teach others to remove ignorance. They are not attached to what is defiled or undefiled, to what is evil or not evil, to what is ignorant or not ignorant, to what is graspable or not graspable, to what is habitable or not habitable, to what is dwellable or not dwellable. Their actions are upright, their words are upright, their thoughts are upright; their actions are pure, their words are pure, their thoughts are pure, their mindfulness is pure, their kindness and wisdom are without weariness, they are content with their clothing and food, they carry a bowl to beg for food, and they bring blessings to all beings. If there are such people, you should frequently visit them, and ask them at any time about their practice: what is good, what is evil? What is a transgression, what is not a transgression? What is approachable, what is not approachable? What is doable, what is not doable? What Dharma should be practiced to enjoy long-lasting happiness? After you have asked them, observe with your mind, and do what should be done, and abandon what should be abandoned. If there are orphans and elders in the country, you should provide for them; if there are poor and needy people who come to ask for help, do not refuse them. If there are old laws in the country, do not change them easily. This is the Dharma practiced by a wheel-turning sage king, and you should follow it.'

佛告諸比丘：「時，轉輪聖王受父教已，如說修行，後於十五日月滿時，沐浴香湯，升高殿上，婇女圍繞，自然輪寶忽然在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四。時，轉輪王默自念言：『我曾從先宿耆舊所聞，若剎利王水澆頭種，以十五日月滿時，沐浴香湯，升寶殿上，婇女圍繞，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四，是則名為轉輪聖王。今此輪現，將無是耶？今我寧可試此輪寶。』

「時，轉輪王即召四兵，向金輪寶偏露右臂，右膝著地，復以右手摩捫金輪，語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。時，王即將四兵隨從其後，金輪寶前有四神導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金缽盛銀粟，銀缽盛金粟，來趣王所，拜首白言：『善來，大王！今此東方土地豐樂，人民熾盛，志性仁和，慈孝忠順，唯愿聖王於此治正，我等當給使左右，承受所當。』時，轉輪大王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治，勿使偏枉，無令國內有非法行，此即名曰我之所治。』

「時，諸小王聞此教已，即從大王巡行諸國，至東海表，次行南方、西方、北方，隨輪所至，其諸國王各獻國土，亦如東方諸小國比。時，轉輪王既隨金輪，周行四海，以道開化，安慰民庶，已還本國。時，金輪寶在宮門上虛空中住，時，轉輪王踴躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王，是為金輪寶成就。』

「其王久治世已，時，金輪寶即于虛空忽離本處，其典輪者速往白王：『大王！當知今者輪寶離於本處。』時，王聞已即自念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下發師，令下鬚髮，服三法衣，出家修道。』

「時，王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪寶離本處者，王壽未幾。吾今已受人中福樂，當設方便遷受天樂，今欲剃除鬚髮，服三法衣，出家修道，以四天下委付于汝，宜自勉力，存恤民物。』爾時，太子受王教已，王即剃除鬚髮，服三法衣，出家修道。時，王出家過七日已，其金輪寶忽然不現，典金輪者往白王言：『大王！當知今者輪寶忽然不現。』時王聞已，不以為憂，亦復不往問父王意。時，彼父王忽然命終。

「自此以前，六轉輪王皆展轉相承，以正法治，唯此一王自用治國，不承舊法，其政不平，天下怨訴，國土損減，人民凋落。時，有一婆羅門大臣往白王言：『大王！當知今者國土損減，人民凋落，轉不如常。王今國內多有知識，聰慧博達，明於古今，備知先王治政之法，何不命集問其所知，彼自當答？』時，王即召群臣，問其先王治政之道。時，諸智臣具以事答，王聞其言，即行舊政，以法護世，而由不能拯濟孤老，施及下窮。

「時，國人民轉至貧困，遂相侵奪，盜賊滋甚，伺察所得，將詣王所白言：『此人為賊，愿王治之。』王即問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時，王即出庫物以供給之，而告之曰：『汝以此物供養父母，並恤親族，自今已后，勿復為賊

佛陀告訴眾比丘：『當時，轉輪聖王接受父親的教誨后，按照教導修行。後來在十五月圓之日，他沐浴香湯，登上宮殿，被眾多宮女圍繞。這時，自然出現一個輪寶在他面前，輪子有一千個輪輻，光彩奪目，是天匠所造，並非世間所有，由純金製成，輪子的直徑有一丈四尺。當時，轉輪王默默地想：『我曾從年長的先輩那裡聽說，如果剎利王是水澆頭種，在十五月圓之日，沐浴香湯，登上寶殿，被宮女圍繞，自然出現一個金輪在他面前，輪子有一千個輪輻，光彩奪目，是天匠所造，並非世間所有，由純金製成，輪子的直徑有一丈四尺，那麼這個人就被稱為轉輪聖王。現在這個輪子出現了，難道就是這樣嗎？我不如試一下這個輪寶。』 當時，轉輪王立即召集四方軍隊，面向金輪寶，露出右臂，右膝跪地，又用右手撫摸金輪，說道：『你向東方，依法運轉，不要違背常理。』輪子立即向東轉動。當時，國王帶領四方軍隊跟隨其後，金輪寶前有四位神靈引導，輪子停在哪裡，國王就停止前進。那時，東方各小國的國王看到大王到來，用金缽盛著銀粟，用銀缽盛著金粟，來到國王面前，叩頭說道：『歡迎大王！現在東方土地富饒，人民興旺，性情仁慈和睦，孝順忠誠，希望聖王在這裡治理，我們願意在左右侍奉，接受您的命令。』當時，轉輪大王對小國王們說：『停！停！各位賢者！你們已經供養過我了，只要用正法治理，不要偏袒枉法，不要讓國內有非法行為，這就叫做我所治理的。』 當時，各小國王聽了教誨后，就跟隨大王巡視各國，到達東海邊，然後依次巡視南方、西方、北方，輪子所到之處，各國王都獻上國土，也像東方各小國一樣。當時，轉輪王跟隨金輪，周遊四海，用正道教化，安撫百姓，然後回到本國。當時，金輪寶停留在宮門上方的空中，轉輪王高興地說：『這個金輪寶真是我的祥瑞，我現在真是轉輪聖王，這就是金輪寶的成就。』 國王治理國家很久之後，金輪寶突然從空中離開原來的位置，掌管輪寶的人趕緊去稟告國王：『大王！請您知道，現在輪寶離開了原來的位置。』國王聽了之後，就自己想：『我曾從年長的先輩那裡聽說，如果轉輪聖王的輪寶移動了，那麼國王的壽命就不長了。我現在已經享受了人間的福樂，應該想辦法享受天上的福樂，應該立太子來統治四方天下，另外分封一個城邑給理髮師，讓他剃除鬚髮，穿上三法衣，出家修行。』 當時，國王就命令太子，告訴他說：『你知道嗎？我曾從年長的先輩那裡聽說，如果轉輪聖王的金輪寶離開了原來的位置，那麼國王的壽命就不長了。我現在已經享受了人間的福樂，應該想辦法去享受天上的福樂，現在我想剃除鬚髮，穿上三法衣，出家修行，把四方天下委託給你，你應該自己努力，愛護百姓。』當時，太子接受了國王的教誨，國王就剃除鬚髮，穿上三法衣，出家修行。國王出家過了七天，金輪寶突然不見了，掌管金輪的人去稟告國王說：『大王！請您知道，現在輪寶突然不見了。』國王聽了之後，並不為此擔憂，也沒有去問父親的意思。當時，他的父親國王突然去世了。 從這之前，六位轉輪王都是輾轉相傳，用正法治理國家，只有這位國王自己治理國家，不繼承舊法，他的政治不公平，天下百姓怨聲載道，國土減少，人民凋零。當時，有一位婆羅門大臣去稟告國王說：『大王！請您知道，現在國土減少，人民凋零，越來越不如以前了。大王您國內有很多有見識、聰明博學、通曉古今、熟悉先王治國之法的人，為什麼不召集他們來詢問他們所知道的，他們自然會回答？』當時，國王就召集群臣，詢問他們先王治國之道。當時，各位智臣詳細地回答了，國王聽了他們的話，就實行舊的政策，用正法護衛世間，但是仍然不能救濟孤寡老人，施捨給貧困的人。 當時，國家人民越來越貧困，於是互相侵奪，盜賊越來越猖獗，被抓到的人，就被帶到國王那裡稟告說：『這個人是盜賊，希望大王懲治他。』國王就問他說：『你真的是盜賊嗎？』回答說：『是的！我貧窮飢餓，不能自活，所以才做盜賊。』當時，國王就拿出倉庫里的東西來供給他，並告訴他說：『你用這些東西供養父母，並照顧親族，從今以後，不要再做盜賊了。』

The Buddha told the monks, 'At that time, the Holy King who Turns the Wheel, having received his father's teachings, practiced accordingly. Later, on the fifteenth day of the full moon, he bathed in fragrant water, ascended to the palace, surrounded by palace women. At that moment, a natural wheel treasure suddenly appeared before him. The wheel had a thousand spokes, was radiant, crafted by celestial artisans, not of this world, made of pure gold, and had a diameter of fourteen feet. At that time, the Wheel-Turning King silently thought, 'I have heard from the elders of the past that if a Kshatriya king, of the water-anointed lineage, on the fifteenth day of the full moon, bathes in fragrant water, ascends to the palace, surrounded by palace women, and a golden wheel naturally appears before him, with a thousand spokes, radiant, crafted by celestial artisans, not of this world, made of pure gold, and with a diameter of fourteen feet, then he is called a Holy King who Turns the Wheel. Now this wheel has appeared, could it be so? I might as well test this wheel treasure.' At that time, the Wheel-Turning King immediately summoned his four divisions of troops, faced the golden wheel treasure, bared his right arm, knelt on his right knee, and with his right hand caressed the golden wheel, saying, 'You, turn towards the east, according to the law, do not violate the norm.' The wheel immediately turned eastward. At that time, the king led his four divisions of troops to follow behind it. Four deities guided the golden wheel treasure. Wherever the wheel stopped, the king halted his carriage. At that time, the kings of the small eastern kingdoms, seeing the great king arrive, came to the king with golden bowls filled with silver grains and silver bowls filled with golden grains, bowed their heads and said, 'Welcome, Great King! Now this eastern land is prosperous, the people are thriving, their nature is kind and harmonious, filial and loyal. We wish that the Holy King would govern here, and we will serve at your side, receiving your commands.' At that time, the Great Wheel-Turning King said to the small kings, 'Stop! Stop! O worthy ones! You have already made offerings to me. Just govern with the righteous law, do not be biased or unjust, do not allow illegal acts in the country. This is what is called my governance.' At that time, the small kings, having heard this teaching, followed the great king to tour the various countries, reaching the edge of the Eastern Sea, then successively touring the south, west, and north. Wherever the wheel went, the kings each offered their lands, just like the small eastern kingdoms. At that time, the Wheel-Turning King, having followed the golden wheel, traveled around the four seas, enlightening and comforting the people with the Way, then returned to his own country. At that time, the golden wheel treasure remained in the air above the palace gate. The Wheel-Turning King rejoiced and said, 'This golden wheel treasure is truly my auspicious sign. I am now truly a Holy King who Turns the Wheel. This is the accomplishment of the golden wheel treasure.' After the king had ruled for a long time, the golden wheel treasure suddenly left its original position in the air. The one in charge of the wheel quickly went to report to the king, 'Great King! You should know that the wheel treasure has now left its original position.' When the king heard this, he thought to himself, 'I have heard from the elders of the past that if the wheel treasure of a Holy King who Turns the Wheel moves, the king's life will not be long. I have now enjoyed the happiness of the human realm, I should find a way to enjoy the happiness of the heavens. I should appoint the crown prince to rule the four continents, and separately grant a city to the barber, so that he can shave my hair and beard, put on the three Dharma robes, and leave home to cultivate the Way.' At that time, the king commanded the crown prince and told him, 'Do you know? I have heard from the elders of the past that if the golden wheel treasure of a Holy King who Turns the Wheel leaves its original position, the king's life will not be long. I have now enjoyed the happiness of the human realm, I should find a way to move to enjoy the happiness of the heavens. Now I want to shave my hair and beard, put on the three Dharma robes, and leave home to cultivate the Way. I entrust the four continents to you. You should strive to care for the people.' At that time, the crown prince accepted the king's teaching. The king then shaved his hair and beard, put on the three Dharma robes, and left home to cultivate the Way. After the king had left home for seven days, the golden wheel treasure suddenly disappeared. The one in charge of the golden wheel went to report to the king, 'Great King! You should know that the wheel treasure has now suddenly disappeared.' When the king heard this, he was not worried, nor did he go to ask his father's intention. At that time, his father, the king, suddenly passed away. Before this, the six Wheel-Turning Kings had all succeeded each other, governing with the righteous law. Only this one king governed the country by himself, not inheriting the old laws. His politics were unfair, the people of the world complained, the country was diminished, and the people declined. At that time, a Brahmin minister went to report to the king, 'Great King! You should know that now the country is diminished, the people are declining, and things are getting worse than before. There are many knowledgeable, intelligent, and learned people in your country, who understand the past and present, and are familiar with the governing methods of the former kings. Why not summon them and ask them what they know? They will naturally answer.' At that time, the king summoned his ministers and asked them about the governing methods of the former kings. At that time, the wise ministers answered in detail. The king, having heard their words, then implemented the old policies, protecting the world with the righteous law, but still could not help the lonely and elderly, or give to the poor. At that time, the people of the country became increasingly impoverished, and so they robbed each other. The thieves became more and more rampant. Those who were caught were brought to the king and reported, 'This person is a thief, we hope the Great King will punish him.' The king then asked, 'Are you really a thief?' He replied, 'Yes! I am poor and hungry, unable to support myself, so I became a thief.' At that time, the king took out items from the treasury to provide for him, and told him, 'Use these things to support your parents and care for your relatives. From now on, do not be a thief again.'

。』餘人轉聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，愿王治之。』王復問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時，王復出庫財以供給之，復告之曰：『汝以此物供養父母，並恤親族，自今已后，勿復為賊。』

「復有人聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，愿王治之。』王復問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時王念言：『先為賊者，吾見貧窮，給其財寶，謂當止息，而餘人聞，轉更相效，盜賊日滋，如是無已，我今寧可杻械其人，令于街巷，然後載之出城，刑于曠野，以誡後人耶！』

「時，王即敕左右：『使收系之，聲鼓唱令，遍諸街巷，訖已載之出城，刑于曠野。』國人盡知彼為賊者，王所收系，令于街巷，刑之曠野。時，人展轉自相謂言：『我等設為賊者，亦當如是，與彼無異。』於是，國人為自防護，遂造兵杖、刀劍、弓矢，迭相殘害，攻劫掠奪。自此王來始有貧窮，有貧窮已始有劫盜，有劫盜已始有兵杖，有兵杖已始有殺害，有殺害已則顏色憔悴，壽命短促。時，人正壽四萬歲，其後轉少，壽二萬歲，然其眾生有壽、有夭、有苦、有樂。彼有苦者，便生邪淫、貪取之心，多設方便，圖謀他物。是時，眾生貧窮劫盜，兵杖殺害，轉轉滋甚，人命轉減，壽一萬歲。

「一萬歲時，眾生復相劫盜，為伺察所得，將詣王所白言：『此人為賊，愿王治之。』王問言：『汝實作賊耶？』答曰：『我不作！』便於眾中故作妄語。時，彼眾生以貧窮故便行劫盜，以劫盜故便有刀兵，以刀兵故便有殺害，以殺害故便有貪取、邪淫，以貪取、邪淫故便有妄語，有妄語故其壽轉減，至於千歲；千歲之時，便有口三惡行始出於世，一者兩舌，二者惡口，三者綺語，此三惡業展轉熾盛，人壽稍減至五百歲；五百歲時，眾生復有三惡行起，一者非法淫，二者非法貪，三者邪見，此三惡業展轉熾盛，人壽稍減，三百、二百，我今時人，乃至百歲，少出多減。

「如是展轉，為惡不已，其壽稍減，當至十歲，十歲時人，女生五月便行嫁。是時世間酥油、石蜜、黑石蜜，諸甘美味不復聞名，粳糧、禾稻變成草莠，繒、絹、錦、綾、劫貝、白㲲，今世名服，時悉不現，織粗毛縷以為上衣。是時，此地多生荊棘，蚊、虻、蠅、虱、蛇、蚖、蜂、蛆，毒蟲眾多，金、銀、琉璃、珠璣、名寶，盡沒于地，遂有瓦石砂礫出於地上。

「當於爾時，眾生之類永不復聞十善之名，但有十惡充滿世間。是時，乃無善法之名，其人何由得修善行？是時，眾生能為極惡，不孝父母，不敬師長，不忠不義，返逆無道者便得尊敬。如今能修善行，孝養父母，敬順師長，忠信懷義，順道修行者便得尊敬。爾時，眾生多修十惡，多墮惡道，眾生相見，常欲相殺，猶如獵師見於群鹿。時，此土地多有溝坑，溪澗深谷，土曠人希，行來恐懼。爾時，當有刀兵劫起，手執草木，皆成戈鉾，於七日中，展轉相害。

「時，有智者遠逃叢林，依倚坑坎，於七日中懷怖畏心，發慈善言：『汝不害我，我不害汝。』食草木子以存性命，過七日已，從山林出

現代漢語譯本：『另有人聽說有做賊的，國王就給他們財寶，於是又去搶劫其他東西，再次被偵查的人抓獲，帶到國王那裡稟告說：『這個人是賊，希望國王懲治他。』國王又問：『你真的是賊嗎？』回答說：『是真的！我貧窮飢餓，不能自己生存，所以才做賊。』這時，國王又拿出倉庫里的財物來供給他，並告訴他說：『你用這些東西供養父母，並救濟親族，從今以後，不要再做賊了。』 現代漢語譯本：『又有人聽說有做賊的，國王就給他們財寶，於是又去搶劫其他東西，再次被偵查的人抓獲，帶到國王那裡稟告說：『這個人是賊，希望國王懲治他。』國王又問：『你真的是賊嗎？』回答說：『是真的！我貧窮飢餓，不能自己生存，所以才做賊。』這時，國王心想：『先前做賊的人，我見他們貧窮，就給他們財寶，以為他們會停止，而其他人聽說后，反而互相效仿，盜賊日益增多，這樣下去沒完沒了，我現在寧可把他們捆綁起來，在街巷示眾，然後拉到城外，在曠野處刑，以此來警戒後人！』 現代漢語譯本：『這時，國王就命令左右：『把他們抓起來，敲鼓宣告，傳遍各條街巷，完畢后拉到城外，在曠野處刑。』全國的人都知道那些做賊的人，被國王抓起來，在街巷示眾，在曠野處刑。這時，人們互相轉告說：『我們如果做賊，也會像他們一樣，和他們沒什麼兩樣。』於是，爲了自我保護，人們開始製造兵器、刀劍、弓箭，互相殘殺，攻打搶劫。從此以後，國王這裡才開始有貧窮，有了貧窮才開始有搶劫，有了搶劫才開始有兵器，有了兵器才開始有殺害，有了殺害才臉色憔悴，壽命短促。那時，人的正常壽命是四萬歲，後來逐漸減少，壽命兩萬歲，然而眾生有長壽的，有夭折的，有痛苦的，有快樂的。那些有痛苦的人，就產生邪淫、貪婪之心，想方設法，圖謀別人的東西。這時，眾生因為貧窮而搶劫，因為搶劫而有兵器，因為兵器而有殺害，越來越嚴重，人的壽命也越來越短，只有一萬歲。 現代漢語譯本：『一萬歲時，眾生又互相搶劫，被偵查的人抓獲，帶到國王那裡稟告說：『這個人是賊，希望國王懲治他。』國王問：『你真的做賊了嗎？』回答說：『我沒做！』就在眾人面前故意說謊。這時，那些眾生因為貧窮就去搶劫，因為搶劫就有了刀兵，因為刀兵就有了殺害，因為殺害就有了貪婪、邪淫，因為貪婪、邪淫就有了妄語，因為妄語壽命就逐漸減少，到了千歲；千歲的時候，就有了口的三種惡行開始出現於世，一是兩舌，二是惡口，三是綺語，這三種惡業逐漸興盛，人的壽命逐漸減少到五百歲；五百歲時，眾生又有了三種惡行出現，一是非法淫，二是非法貪，三是邪見，這三種惡業逐漸興盛，人的壽命逐漸減少，三百、二百，我們現在的人，甚至只有百歲，少的多，多的少。 現代漢語譯本：『像這樣輾轉相傳，作惡不止，壽命逐漸減少，將要到十歲，十歲的時候，女子五個月大就出嫁。那時，世間的酥油、石蜜、黑石蜜，各種甘甜美味都不再聽說，粳米、稻穀變成雜草，絲綢、絹、錦、綾、劫貝、白疊，現在稱為衣服的，那時都不再出現，織粗毛線作為上衣。那時，這片土地上長滿荊棘，蚊子、虻蟲、蒼蠅、虱子、蛇、蚖、蜜蜂、蛆蟲，毒蟲眾多，金、銀、琉璃、珍珠、名貴寶物，都埋沒在地下，於是瓦片、石頭、沙礫出現在地上。 現代漢語譯本：『在那個時候，眾生永遠不再聽說十善的名號，只有十惡充滿世間。那時，連善法的名字都沒有，人們又怎麼能修行善行呢？那時，眾生能做極惡的事情，不孝順父母，不尊敬師長，不忠不義，反叛無道的人反而得到尊敬。現在能修行善行，孝養父母，尊敬順從師長，忠誠守信，順應正道修行的人反而得到尊敬。那時，眾生大多修行十惡，大多墮入惡道，眾生相見，常常想要互相殘殺，就像獵人看見一群鹿一樣。那時，這片土地上有很多溝壑、溪澗深谷，土地荒涼，人煙稀少，行走時感到恐懼。那時，將會有刀兵劫難發生，手持草木，都變成戈矛，在七天之中，互相殘殺。 現代漢語譯本：『那時，有智慧的人遠遠逃到叢林，依靠坑坎，在七天之中懷著恐懼的心，發出慈善的語言：『你不傷害我，我不傷害你。』吃草木的果實來維持生命，過了七天之後，從山林出來。』

English version: 'Another person heard that there were thieves, and the king gave them treasures. So they went to rob other things again, and were caught again by the investigators. They were brought to the king and reported: 『This person is a thief, and we hope the king will punish him.』 The king asked again: 『Are you really a thief?』 They replied: 『Yes, I am! I am poor and hungry, and cannot support myself, so I became a thief.』 At this time, the king took out more treasures from the treasury to provide for him, and told him: 『Use these things to support your parents and help your relatives. From now on, do not be a thief again.』 English version: 'Another person heard that there were thieves, and the king gave them treasures. So they went to rob other things again, and were caught again by the investigators. They were brought to the king and reported: 『This person is a thief, and we hope the king will punish him.』 The king asked again: 『Are you really a thief?』 They replied: 『Yes, I am! I am poor and hungry, and cannot support myself, so I became a thief.』 At this time, the king thought: 『The previous thieves, I saw they were poor, so I gave them treasures, thinking they would stop. But others heard about it and imitated them, and the number of thieves is increasing day by day. If this continues, there will be no end. I would rather bind them up, parade them in the streets, then take them out of the city and execute them in the wilderness, to warn others!』 English version: 'At this time, the king ordered his attendants: 『Arrest them, beat the drums to announce it, spread the word throughout the streets, and after that, take them out of the city and execute them in the wilderness.』 The people of the country all knew that those who were thieves were arrested by the king, paraded in the streets, and executed in the wilderness. At this time, people told each other: 『If we become thieves, we will be like them, no different.』 Therefore, to protect themselves, people began to make weapons, swords, and bows and arrows, killing and robbing each other. From then on, the king's land began to have poverty, and with poverty came robbery, and with robbery came weapons, and with weapons came killing, and with killing came pale faces and short lives. At that time, the normal lifespan of people was 40,000 years, but later it gradually decreased to 20,000 years. However, there were beings with long lives, and some with short lives, some with suffering, and some with happiness. Those who suffered developed evil desires and greed, and tried to scheme for other people's things. At this time, beings robbed because of poverty, and because of robbery there were weapons, and because of weapons there was killing, and it became more and more serious. People's lifespans became shorter and shorter, only 10,000 years. English version: 'At 10,000 years, beings robbed each other again, and were caught by investigators, and brought to the king and reported: 『This person is a thief, and we hope the king will punish him.』 The king asked: 『Did you really steal?』 They replied: 『I didn't!』 and deliberately lied in front of everyone. At this time, those beings robbed because of poverty, and because of robbery there were weapons, and because of weapons there was killing, and because of killing there was greed and evil desires, and because of greed and evil desires there were lies, and because of lies lifespans gradually decreased, reaching 1,000 years. At 1,000 years, the three evil deeds of the mouth began to appear in the world: first, double-tongued speech; second, harsh words; and third, frivolous speech. These three evil deeds gradually flourished, and people's lifespans gradually decreased to 500 years. At 500 years, beings had three more evil deeds: first, unlawful sexual conduct; second, unlawful greed; and third, wrong views. These three evil deeds gradually flourished, and people's lifespans gradually decreased to 300, 200. We people now even have only 100 years, with few living long and many dying young.' English version: 'Like this, passing on from one to another, doing evil without stopping, lifespans gradually decreased, and will reach ten years. At ten years, girls would marry at five months old. At that time, the ghee, rock sugar, and black rock sugar, all kinds of sweet and delicious things would no longer be heard of. Rice and paddy would turn into weeds. Silk, satin, brocade, damask, fine linen, and white cloth, which are now called clothes, would no longer appear. Coarse wool would be woven into upper garments. At that time, this land would be covered with thorns, mosquitoes, horseflies, flies, lice, snakes, scorpions, bees, maggots, and many poisonous insects. Gold, silver, lapis lazuli, pearls, and precious treasures would all be buried underground, and tiles, stones, and gravel would appear on the ground.' English version: 'At that time, beings would never hear the name of the ten virtues again, and only the ten evils would fill the world. At that time, there would not even be the name of good deeds, so how could people practice good deeds? At that time, beings would be able to do the most evil things. Those who were not filial to their parents, did not respect their teachers, were not loyal or righteous, and rebelled against the way would be respected. Now, those who can practice good deeds, be filial to their parents, respect and obey their teachers, be loyal and trustworthy, and follow the right path are respected. At that time, beings mostly practiced the ten evils, and mostly fell into evil paths. When beings met each other, they often wanted to kill each other, like hunters seeing a herd of deer. At that time, this land would have many ditches, streams, and deep valleys. The land would be desolate and sparsely populated, and people would feel fear when traveling. At that time, there would be a calamity of war, and people would hold grass and wood, which would all turn into spears and halberds, and they would kill each other for seven days.' English version: 'At that time, wise people would flee far into the forests, relying on pits and hollows. For seven days, they would be filled with fear, and would utter compassionate words: 『You do not harm me, and I will not harm you.』 They would eat the fruits of plants to survive. After seven days, they would come out of the forests.'

。時有存者，得共相見，歡喜慶賀言：『汝不死耶？汝不死耶？』猶如父母唯有一子，久別相見，歡喜無量。彼人如是各懷歡喜，迭相慶賀，然後推問其家，其家親屬死亡者眾，復於七日中悲泣號啕，啼哭相向。過七日已，復於七日中共相慶賀，娛樂歡喜，尋自念言：『吾等積惡彌廣，故遭此難，親族死亡，家屬覆沒，今者宜當少共修善，宜修何善？當不殺生。』

「爾時，眾生盡懷慈心，不相殘害，於是眾生色壽轉增，其十歲者壽二十歲。二十時人復作是念：『我等由少修善行，不相殘害故，壽命延長至二十歲，今者寧可更增少善，當修何善？已不殺生，當不竊盜。』已修不盜，則壽命延長至四十歲。四十時人復作是念：『我等由少修善，壽命延長，今者寧可更增少善，何善可修？當不邪淫。』於是，其人盡不邪淫，壽命延長至八十歲。

「八十歲人復作是念：『我等由少修善，壽命延長，今者寧可更增少善，何善可修？當不妄語。』於是，其人盡不妄語，壽命延長至百六十。百六十時人復作是念：『我等由少修善，壽命延長，我今寧可更增小善，何善可修？當不兩舌。』於是，其人盡不兩舌，壽命延長至三百二十歲。三百二十歲時人復作是念：『我等由少修善故，壽命延長，今者寧可更增少善，何善可修？當不惡口。』於是，其人盡不惡口，壽命延長至六百四十。

「六百四十時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不綺語。』於是，其人盡不綺語，壽命延長至二千歲。二千歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不慳貪。』於是，其人盡不慳貪而行佈施，壽命延長至五千歲。五千歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不嫉妒，慈心修善。』於是，其人盡不嫉妒，慈心修善，壽命延長至於萬歲。

「萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當行正見，不生顛倒。』於是，其人盡行正見，不起顛倒，壽命延長至二萬歲。二萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當滅三不善法，一者非法淫，二者非法貪，三者邪見。』於是，其人盡滅三不善法，壽命延長至四萬歲。四萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當孝養父母，敬事師長。』於是，其人即孝養父母，敬事師長，壽命延長至八萬歲。

「八萬歲時人，女年五百歲始出行嫁。時，人當有九種病，一者寒，二者熱，三者饑，四者渴，五者大便，六者小便，七者欲，八者饕餮，九者老。時，此大地坦然平整，無有溝坑、丘墟、荊棘，亦無蚊、虻、蛇、蚖、毒蟲，瓦石、沙礫變成琉璃，人民熾盛，五穀平賤，豐樂無極。是時，當起八萬大城，村城鄰比，雞鳴相聞。當於爾時，有佛出世，名為彌勒如來、至真、等正覺，十號具足，如今如來十號具足，彼于諸天、釋、梵、魔、若魔、天、諸沙門、婆羅門、諸天、世人中，自身作證，亦如我今于諸天、釋、梵、魔、若魔、天、沙門、婆羅門、諸天、世人中，自身作證。彼當說法，初言亦善，中下亦善，義味具足，凈修梵行，如我今日說法，上中下言，皆悉真正，義味具足，梵行清凈。彼眾弟子有無數千萬，如我今日弟子數百

有時倖存的人，能夠再次相見，他們會歡喜慶賀地說：『你沒死嗎？你沒死嗎？』就像父母只有一個孩子，久別重逢，歡喜之情難以言表。那些人也像這樣各自懷著喜悅，互相慶賀，然後打聽各自的家庭，發現家中親屬死亡眾多，又在七天里悲傷哭泣，互相哀嚎。過了七天後，又在七天里互相慶賀，娛樂歡喜，隨即想到：『我們積累的惡行太多了，所以遭遇這樣的災難，親族死亡，家屬覆滅，現在應該稍微一起修善，應該修什麼善呢？應當不殺生。』 那時，眾生都懷有慈悲之心，不再互相殘害，於是眾生的容貌和壽命都逐漸增長，十歲的人壽命增長到二十歲。二十歲的人又想到：『我們因為稍微修了善行，不互相殘害，所以壽命延長到二十歲，現在不如再增加一些善行，應該修什麼善呢？已經不殺生了，應當不偷盜。』修了不偷盜之後，壽命就延長到四十歲。四十歲的人又想到：『我們因為稍微修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不邪淫。』於是，人們都不邪淫，壽命延長到八十歲。 八十歲的人又想到：『我們因為稍微修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不妄語。』於是，人們都不妄語，壽命延長到一百六十歲。一百六十歲的人又想到：『我們因為稍微修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不兩舌。』於是，人們都不兩舌，壽命延長到三百二十歲。三百二十歲的人又想到：『我們因為稍微修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不惡口。』於是，人們都不惡口，壽命延長到六百四十歲。 六百四十歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不綺語。』於是，人們都不綺語，壽命延長到二千歲。二千歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不慳貪。』於是，人們都不慳貪而行佈施，壽命延長到五千歲。五千歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當不嫉妒，以慈悲心修善。』於是，人們都不嫉妒，以慈悲心修善，壽命延長到一萬歲。 一萬歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當奉行正見，不生顛倒。』於是，人們都奉行正見，不起顛倒，壽命延長到二萬歲。二萬歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當滅除三種不善法，一是邪淫，二是邪貪，三是邪見。』於是，人們都滅除了三種不善法，壽命延長到四萬歲。四萬歲的人又想到：『我們因為修了善行，壽命延長，現在不如再增加一些善行，應該修什麼善呢？應當孝養父母，尊敬師長。』於是，人們就孝養父母，尊敬師長，壽命延長到八萬歲。 八萬歲時的人，女子五百歲才出嫁。那時，人們會有九種疾病，一是寒冷，二是炎熱，三是飢餓，四是口渴，五是大便，六是小便，七是慾望，八是貪吃，九是衰老。那時，大地平坦整潔，沒有溝壑、丘陵、荊棘，也沒有蚊子、牛虻、蛇、蜥蜴、毒蟲，瓦礫、沙石都變成琉璃，人民興盛，五穀便宜，富足快樂到了極點。那時，會出現八萬座大城，村莊和城市相鄰，雞鳴聲彼此相聞。那時，會有佛出世，名為彌勒如來、至真、等正覺，十號具足，就像現在的如來十號具足一樣，他會在諸天、釋、梵、魔、若魔、天、諸沙門、婆羅門、諸天、世人中，親自作證，也像我現在在諸天、釋、梵、魔、若魔、天、沙門、婆羅門、諸天、世人中，親自作證。他會說法，初善、中善、下善，義理圓滿，清凈修行梵行，就像我今天說法，上中下都真實，義理圓滿，梵行清凈。他的弟子有無數千萬，就像我今天的弟子有數百。

Sometimes, those who survived would meet again, and they would joyfully celebrate, saying: 'Are you not dead? Are you not dead?' It was like parents who had only one child, reunited after a long separation, their joy immeasurable. Those people, in the same way, each with joy in their hearts, would congratulate each other, and then inquire about their families, only to find that many of their relatives had died. They would then weep and wail for seven days, crying to each other. After seven days, they would again celebrate and rejoice for another seven days, and then they would think: 'We have accumulated too much evil, and that is why we have suffered this calamity, with our relatives dead and our families destroyed. Now we should do some good together. What good should we do? We should not kill.' At that time, all beings would have compassionate hearts and would no longer harm each other. As a result, the appearance and lifespan of beings would gradually increase. Those who were ten years old would live to be twenty. Those who were twenty would think: 'Because we have done a little good, not harming each other, our lifespan has been extended to twenty years. Now, we should do even more good. What good should we do? We have already stopped killing, so we should not steal.' Having stopped stealing, their lifespan would be extended to forty years. Those who were forty would think: 'Because we have done a little good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not engage in sexual misconduct.' Thus, people would not engage in sexual misconduct, and their lifespan would be extended to eighty years. Those who were eighty would think: 'Because we have done a little good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not lie.' Thus, people would not lie, and their lifespan would be extended to one hundred and sixty years. Those who were one hundred and sixty would think: 'Because we have done a little good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not engage in divisive speech.' Thus, people would not engage in divisive speech, and their lifespan would be extended to three hundred and twenty years. Those who were three hundred and twenty would think: 'Because we have done a little good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not use harsh language.' Thus, people would not use harsh language, and their lifespan would be extended to six hundred and forty years. Those who were six hundred and forty would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not engage in frivolous speech.' Thus, people would not engage in frivolous speech, and their lifespan would be extended to two thousand years. Those who were two thousand would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not be stingy.' Thus, people would not be stingy and would practice giving, and their lifespan would be extended to five thousand years. Those who were five thousand would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should not be jealous, and we should cultivate compassion.' Thus, people would not be jealous and would cultivate compassion, and their lifespan would be extended to ten thousand years. Those who were ten thousand would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should practice right view and not have distorted views.' Thus, people would practice right view and not have distorted views, and their lifespan would be extended to twenty thousand years. Those who were twenty thousand would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should eliminate the three unwholesome actions: sexual misconduct, greed, and wrong views.' Thus, people would eliminate the three unwholesome actions, and their lifespan would be extended to forty thousand years. Those who were forty thousand would think: 'Because we have done good, our lifespan has been extended. Now, we should do even more good. What good should we do? We should be filial to our parents and respect our teachers.' Thus, people would be filial to their parents and respect their teachers, and their lifespan would be extended to eighty thousand years. At the time when people lived to be eighty thousand years old, women would only marry at the age of five hundred. At that time, people would have nine kinds of illnesses: cold, heat, hunger, thirst, defecation, urination, desire, gluttony, and old age. At that time, the earth would be flat and smooth, without ditches, hills, or thorns. There would be no mosquitoes, horseflies, snakes, lizards, or poisonous insects. Pebbles and sand would turn into crystal. The population would be prosperous, and the five grains would be cheap, with boundless abundance and joy. At that time, eighty thousand great cities would arise, with villages and cities adjacent to each other, and the sound of roosters crowing would be heard from one to the other. At that time, a Buddha would appear in the world, named Maitreya Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten epithets, just as the present Tathagata possesses the ten epithets. He would testify to this himself among the gods, Shakra, Brahma, Mara, the Maras, the gods, the ascetics, the Brahmins, the gods, and the people of the world, just as I now testify to this myself among the gods, Shakra, Brahma, Mara, the Maras, the gods, the ascetics, the Brahmins, the gods, and the people of the world. He would teach the Dharma, which would be good in the beginning, good in the middle, and good in the end, with complete meaning and pure practice of the holy life, just as I teach the Dharma today, which is true in the beginning, middle, and end, with complete meaning and pure practice of the holy life. His disciples would number countless millions, just as my disciples today number in the hundreds.

。彼時，人民稱其弟子號曰慈子，如我弟子號曰釋子。

「彼時，有王名曰儴伽，剎利水澆頭種轉輪聖王，典四天下，以正法治，莫不靡伏，七寶具足，一金輪寶、二白象寶、三紺馬寶、四神珠寶，五玉女寶、六居士寶、七主兵寶。王有千子，勇猛雄烈，能卻外敵，四方敬順，不加兵杖，自然太平。爾時，聖王建大寶幢，圍十六尋，上高千尋，千種雜色嚴飾其幢；幢有百觚，觚有百枝，寶縷織成，眾寶間廁。於是，聖王壞此幢已，以施沙門、婆羅門、國中貧者，然後剃除鬚髮，服三法衣，出家修道，修無上行，于現法中自身作證，生死已盡，梵行已立，所作已辦，不受後有。」

佛告諸比丘：「汝等當勤修善行，以修善行，則壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足，猶如諸王順行轉輪聖王舊法，則壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足。比丘亦如是，當修善法，壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足。

「云何比丘壽命延長？如是比丘修習欲定，精勤不懈，滅行成就，以修神足；修精進定、意定、思惟定，精勤不懈，滅行成就，以修神足，是為壽命延長。何謂比丘顏色增益？於是比丘戒律具足，成就威儀，見有小罪，生大怖畏，等學諸戒，周滿備悉，是為比丘顏色增益。何謂比丘安隱快樂？於是比丘斷除淫慾，去不善法，有覺、有觀，離生喜、樂，行第一禪；除滅覺、觀，內信歡悅，撿心專一，無覺、無觀，定生喜、樂，行第二禪；舍喜守護，專心不亂，自知身樂，賢聖所求，護念、樂行，行第三禪；舍滅苦樂，先除憂喜，不苦不樂，護念清凈，行第四禪，是為比丘安隱快樂。

「何謂比丘財寶豐饒？於是比丘修習慈心，遍滿一方，余方亦爾，周遍廣普，無二無量，除眾結恨，心無嫉惡，靜默慈柔，以自娛樂，悲、喜、舍心亦復如是，是為比丘財寶豐饒。何謂比丘威力具足？於是比丘如實知苦聖諦，習、盡、道諦亦如實知，是為比丘威力具足。」

佛告比丘：「我今遍觀諸有力者無過魔力，然漏盡比丘力能勝彼。」爾時，諸比丘聞佛所說，歡喜奉行。

佛說長阿含經卷第七

（七）第二分弊宿經第三

爾時，童女迦葉與五百比丘遊行拘薩羅國，漸詣斯波醯婆羅門村，時，童女迦葉在斯波醯村北尸舍婆林止。時，有婆羅門名曰弊宿，止斯波醯村。此村豐樂，民人眾多，樹木繁茂，波斯匿王別封此村與婆羅門弊宿，以為梵分。弊宿婆羅門常懷異見，為人說言：「無有他世，亦無更生，無善惡報。」

時，斯波醯村人聞童女迦葉與五百比丘，從拘薩羅國漸至此尸舍婆林，自相謂言：「此童女迦葉有大名聞，已得羅漢，耆舊長宿，多聞廣博，聰明睿智，辯才應機，善於談論，今得見者，不亦善哉！」時，彼村人日日次第往詣迦葉。爾時，弊宿在高樓上，見其村人隊隊相隨，不知所趣，即問左右持蓋者言：「彼人何故群隊相隨？」

侍者答曰：「我聞童女迦葉將五百比丘游拘薩羅國，至尸舍婆林，又聞其人有大名稱，已得羅漢，耆舊長宿，多聞廣博，聰明睿智，辯才應機，善於談論；彼諸人等，群隊相隨，欲詣迦葉共相見耳

當時，人們稱呼他的弟子為『慈子』，就像稱呼我的弟子為『釋子』一樣。 當時，有一位國王名叫儴伽，是剎帝利種姓中受過灌頂的轉輪聖王，統治著四大部洲，以正法治理，沒有不臣服的。他擁有七寶：一金輪寶、二白象寶、三紺馬寶、四神珠寶、五玉女寶、六居士寶、七主兵寶。國王有上千個兒子，勇猛強悍，能夠抵禦外敵，四方都敬畏順從，不用動用兵器，自然太平。那時，聖王建造了一個巨大的寶幢，周長十六尋，高千尋，用千種雜色裝飾寶幢；寶幢有一百個棱角，每個棱角有一百個枝條，用寶線織成，各種寶物交錯鑲嵌。於是，聖王毀壞了這個寶幢，用來佈施給沙門、婆羅門和國內的貧困者，然後剃除鬚髮，穿上三法衣，出家修道，修行無上之道，在現世中自身證悟，生死已經終結，清凈的修行已經建立，該做的已經做完，不再受後有。 佛陀告訴眾比丘：『你們應當勤奮修行善行，因為修行善行，就能壽命延長，容顏增益，安穩快樂，財富豐饒，威力具足，就像諸王順應轉輪聖王的舊法，就能壽命延長，容顏增益，安穩快樂，財富豐饒，威力具足。比丘也是如此，應當修行善法，壽命延長，容顏增益，安穩快樂，財富豐饒，威力具足。』 『比丘如何才能壽命延長呢？』像這樣的比丘修習欲定，精勤不懈，滅除煩惱，成就修行，以此修習神足；修習精進定、意定、思惟定，精勤不懈，滅除煩惱，成就修行，以此修習神足，這就是壽命延長。『比丘如何才能容顏增益呢？』像這樣的比丘戒律具足，成就威儀，見到微小的罪過，也會產生極大的恐懼，平等學習各種戒律，周全完備，這就是比丘容顏增益。『比丘如何才能安穩快樂呢？』像這樣的比丘斷除淫慾，去除不善法，有覺、有觀，從離欲中生出喜樂，修行初禪；滅除覺、觀，內心信服歡悅，專注一心，無覺、無觀，從定中生出喜樂，修行二禪；捨棄喜悅，守護正念，專心不亂，自己知道身心快樂，這是賢聖所追求的，守護正念，樂於修行，修行三禪；捨棄苦樂，先去除憂愁和喜悅，不苦不樂，守護正念清凈，修行四禪，這就是比丘安穩快樂。 『比丘如何才能財富豐饒呢？』像這樣的比丘修習慈心，遍滿一方，其餘各方也是如此，周遍廣大，沒有分別和限量，去除各種怨恨，心中沒有嫉妒和邪惡，安靜慈祥，以此自娛自樂，悲心、喜心、舍心也是如此，這就是比丘財富豐饒。『比丘如何才能威力具足呢？』像這樣的比丘如實地知道苦聖諦，以及苦的集起、滅盡、解脫之道，也如實地知道，這就是比丘威力具足。 佛陀告訴比丘們：『我如今遍觀所有有力量者，沒有超過魔力的，然而漏盡的比丘的力量能夠勝過他們。』當時，眾比丘聽聞佛陀所說，歡喜奉行。 當時，童女迦葉與五百比丘在拘薩羅國游化，逐漸來到斯波醯婆羅門村，當時，童女迦葉在斯波醯村北邊的尸舍婆林停留。當時，有一位婆羅門名叫弊宿，住在斯波醯村。這個村莊富饒繁榮，人口眾多，樹木茂盛，波斯匿王特別把這個村莊封給婆羅門弊宿，作為他的梵分。弊宿婆羅門常常持有不同的見解，對人說：『沒有來世，也沒有輪迴，沒有善惡報應。』 當時，斯波醯村的人們聽說童女迦葉帶著五百比丘，從拘薩羅國逐漸來到這裡的尸舍婆林，他們互相說道：『這位童女迦葉有很大的名聲，已經證得阿羅漢果位，是年長德高的長老，博學多聞，聰明睿智，辯才敏捷，善於談論，現在能夠見到他，不是很好嗎！』當時，村裡的人們每天都依次前往拜訪迦葉。那時，弊宿在高樓上，看見村裡的人們成群結隊地走著，不知道他們要去哪裡，就問身邊的侍從：『那些人為什麼成群結隊地走著？』 侍從回答說：『我聽說童女迦葉帶著五百比丘在拘薩羅國游化，來到了尸舍婆林，又聽說這個人有很大的名聲，已經證得阿羅漢果位，是年長德高的長老，博學多聞，聰明睿智，辯才敏捷，善於談論；那些人成群結隊地走著，是想去拜見迦葉。』

At that time, people called his disciples 'Cizi,' just as my disciples are called 'Shizi.' At that time, there was a king named Rāngga, a Kshatriya king who had been consecrated as a Chakravartin, ruling over the four continents. He governed with righteousness, and none did not submit. He possessed the seven treasures: the golden wheel treasure, the white elephant treasure, the dark horse treasure, the divine jewel treasure, the jade maiden treasure, the householder treasure, and the military commander treasure. The king had a thousand sons, brave and fierce, capable of repelling foreign enemies. All directions respected and obeyed him, and without using weapons, there was natural peace. At that time, the holy king built a great treasure banner, sixteen fathoms in circumference and a thousand fathoms high, adorned with a thousand kinds of colors. The banner had a hundred corners, each corner had a hundred branches, woven with precious threads, and various treasures were interspersed. Then, the holy king destroyed this banner and used it to give alms to the Shramanas, Brahmins, and the poor in the country. After that, he shaved his head and beard, put on the three Dharma robes, left home to cultivate the Way, practiced the supreme path, and in this very life, he realized enlightenment himself. Birth and death were ended, pure conduct was established, what needed to be done was done, and he would not be reborn. The Buddha told the Bhikkhus: 'You should diligently cultivate good deeds, because by cultivating good deeds, you can prolong your life, enhance your appearance, have peace and happiness, abundant wealth, and complete power, just like the kings who followed the old ways of the Chakravartin, they could prolong their lives, enhance their appearance, have peace and happiness, abundant wealth, and complete power. Bhikkhus are also like this, they should cultivate good Dharma, prolong their lives, enhance their appearance, have peace and happiness, abundant wealth, and complete power.' 'How can a Bhikkhu prolong his life?' Such a Bhikkhu cultivates the desire concentration, diligently and tirelessly, extinguishes afflictions, and achieves cultivation, thereby cultivating the psychic powers; he cultivates the effort concentration, the mind concentration, and the contemplation concentration, diligently and tirelessly, extinguishes afflictions, and achieves cultivation, thereby cultivating the psychic powers, this is how to prolong life. 'How can a Bhikkhu enhance his appearance?' Such a Bhikkhu is complete in precepts, achieves dignified conduct, and when he sees a small fault, he feels great fear, equally learning all the precepts, completely and thoroughly, this is how a Bhikkhu enhances his appearance. 'How can a Bhikkhu have peace and happiness?' Such a Bhikkhu cuts off lust, removes unwholesome dharmas, has initial thought and sustained thought, and from detachment, joy and happiness arise, practicing the first Dhyana; he extinguishes initial thought and sustained thought, his inner faith is joyful, his mind is focused, without initial thought and sustained thought, joy and happiness arise from concentration, practicing the second Dhyana; he abandons joy, guards mindfulness, his mind is focused and not disturbed, he knows his body is happy, this is what the sages seek, guarding mindfulness, happily practicing, practicing the third Dhyana; he abandons suffering and happiness, first removing sorrow and joy, neither suffering nor happiness, guarding mindfulness and purity, practicing the fourth Dhyana, this is how a Bhikkhu has peace and happiness. 'How can a Bhikkhu have abundant wealth?' Such a Bhikkhu cultivates loving-kindness, pervading one direction, and the other directions are also like this, pervading widely, without duality or limit, removing all hatred, his mind has no jealousy or evil, he is quiet, kind, and gentle, and he enjoys himself in this way, compassion, joy, and equanimity are also like this, this is how a Bhikkhu has abundant wealth. 'How can a Bhikkhu have complete power?' Such a Bhikkhu truly knows the Noble Truth of Suffering, and also truly knows the origin, cessation, and path of suffering, this is how a Bhikkhu has complete power.' The Buddha told the Bhikkhus: 'I now observe all those who have power, and none surpasses the power of Mara, yet the power of a Bhikkhu who has exhausted his outflows can overcome them.' At that time, the Bhikkhus heard what the Buddha said, and they joyfully practiced it. The Buddha Speaks the Long Agama Sutra, Volume Six Taisho Tripitaka Volume 01, No. 0001, Long Agama Sutra The Buddha Speaks the Long Agama Sutra, Volume Seven Translated by Buddhayasha and Zhu Fonian in the Later Qin Hongshi Era (7) Second Part, Bisu Sutra, Third At that time, the maiden Kashyapa and five hundred Bhikkhus were traveling in the country of Kosala, gradually reaching the Brahmin village of Spahi. At that time, the maiden Kashyapa was staying in the Shishapa forest north of the village of Spahi. At that time, there was a Brahmin named Bisu, who lived in the village of Spahi. This village was prosperous and wealthy, with many people and lush trees. King Pasenadi had specially granted this village to the Brahmin Bisu as his Brahmin share. The Brahmin Bisu often held different views, saying to people: 'There is no other world, nor is there rebirth, nor is there karmic retribution for good or evil.' At that time, the people of the village of Spahi heard that the maiden Kashyapa, with five hundred Bhikkhus, had gradually arrived at the Shishapa forest from the country of Kosala. They said to each other: 'This maiden Kashyapa has great fame, has already attained Arhatship, is an elder of great age and virtue, is learned and knowledgeable, intelligent and wise, has quick eloquence, and is good at discussion. It would be good to see him now!' At that time, the people of the village went to visit Kashyapa in succession every day. At that time, Bisu was on a high tower, and he saw the people of the village walking in groups, not knowing where they were going. He asked the attendants holding the parasol: 'Why are those people walking in groups?' The attendant replied: 'I heard that the maiden Kashyapa, with five hundred Bhikkhus, is traveling in the country of Kosala and has arrived at the Shishapa forest. I also heard that this person has great fame, has already attained Arhatship, is an elder of great age and virtue, is learned and knowledgeable, intelligent and wise, has quick eloquence, and is good at discussion. Those people are walking in groups because they want to go and see Kashyapa.'

時，弊宿婆羅門即敕侍者：「汝速往語諸人：『且住！當共俱行，往與相見。』所以者何？彼人愚惑，欺誑世間，說有他世，言有更生，言有善惡報，而實無他世，亦無更生，無善惡報。」

時，使者受教已，即往語彼斯婆醯村人言：「婆羅門語：『汝等且住！當共俱詣，往與相見。』」

村人答曰「善哉！善哉！若能來者，當共俱行。」

使還尋白：「彼人已住，可行者行。」

時，婆羅門即下高樓，敕侍者嚴駕，與彼村人前後圍繞，詣舍婆林，到已下車，步進詣迦葉所，問訊訖，一面坐；其彼村人婆羅門、居士，有禮拜迦葉然後坐者，有問訊已而坐者，有自稱名已而坐者，有叉手已而坐者，有默而坐者。時，弊宿婆羅門語童女迦葉言：「今我欲有所問，寧有閑暇見聽許不？」

迦葉報曰：「隨汝所問，聞已當知。」

婆羅門言：「今我論者，無有他世，亦無更生，無罪福報，汝論云何？」

迦葉答曰：「我今問汝，隨汝意答，今上日月，為此世耶？為他世耶？為人、為天耶？」

婆羅門答曰：「日月是他世，非此世也。是天，非人。」

迦葉答曰：「以此可知，必有他世，亦有更生，有善惡報。」

婆羅門言：「汝雖云有他世，有更生及善惡報，如我意者，皆悉無有。」

迦葉問曰：「頗有因緣，可知無有他世，無有更生，無善惡報耶？」

婆羅門答曰：「有緣！」

迦葉問曰：「以何因緣，言無他世？」

婆羅門言：「迦葉！我有親族知識，遇患困病，我往問言：『諸沙門、婆羅門各懷異見，言諸有殺生、盜竊、邪淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見者，身壞命終，皆入地獄。我初不信，所以然者？初未曾見死已來還，說所墮處。若有人來說所墮處，我必信受。汝今是我所親，十惡亦備，若如沙門語者，汝死必入大地獄中，今我相信，從汝取定，若審有地獄者，汝當還來，語我使知，然後當信。』迦葉！彼命終已，至今不來，彼是我親，不應欺我，許而不來，必無後世。」

迦葉報曰：「諸有智者，以譬喻得解，今當爲汝引喻解之。譬如盜賊，常懷奸詐，犯王禁法，伺察所得，將詣王所，白言：『此人為賊，愿王治之。』王即敕左右，收系其人，遍令街巷，然後載之，出城付刑人者；時，左右人即將彼賊，付刑人者，彼賊以柔軟言，語深海守衛：『汝可放我，見諸親里，言語辭別，然後當還。』云何？婆羅門！彼深海守衛寧肯放不？」

婆羅門答曰：「不可！」

迦葉又言：「彼同人類，俱存現世，而猶不放，況汝所親，十惡備足，身死命終，必入地獄，獄鬼無慈，又非其類，死生異世，彼若以軟言求于獄鬼：『汝暫放我，還到世間，見親族言語辭別，然後當還。』寧得放不？」

迦葉又言：「以此相方，自足可知，何為守迷，自生邪見耶？」

婆羅門言：「汝雖引喻，謂有他世，我猶言無。」

迦葉復言：「汝頗更有餘緣，可知無他世耶？」

婆羅門報言：「我更有餘緣，知無他世

當時，弊宿婆羅門立即命令侍者：『你快去告訴那些人：『先停一下！我們一起去，與他相見。』為什麼呢？那個人愚蠢迷惑，欺騙世人，說有來世，說有輪迴，說有善惡報應，但實際上沒有來世，也沒有輪迴，沒有善惡報應。』 當時，使者接受命令后，就去告訴斯婆醯村的人說：『婆羅門說：『你們先停一下！我們一起去，與他相見。』 村人回答說：『好啊！好啊！如果他能來，我們就一起去。』 使者回來后立即稟告：『那些人已經停下來了，可以出發了。』 當時，婆羅門就下到高樓，命令侍者準備車駕，與那些村人前後簇擁著，前往舍婆林，到達後下車，步行到迦葉那裡，問候完畢，在一旁坐下；那些村人、婆羅門、居士，有的向迦葉禮拜後坐下，有的問候後坐下，有的自報姓名後坐下，有的合掌後坐下，有的默默地坐著。當時，弊宿婆羅門對童女迦葉說：『我現在想問你一些問題，你是否有空聽我問呢？』 迦葉回答說：『你隨便問，聽了之後我自然會知道。』 婆羅門說：『我現在的觀點是，沒有來世，也沒有輪迴，沒有罪福報應，你的觀點如何呢？』 迦葉回答說：『我現在問你，你隨意回答，現在的日月，是屬於這個世界呢？還是屬於另一個世界呢？是屬於人呢？還是屬於天呢？』 婆羅門回答說：『日月是屬於另一個世界，不是這個世界。是屬於天，不是屬於人。』 迦葉回答說：『由此可知，必定有來世，也有輪迴，有善惡報應。』 婆羅門說：『你雖然說有來世，有輪迴和善惡報應，但依我看，這些都是沒有的。』 迦葉問道：『有什麼因緣，可以知道沒有來世，沒有輪迴，沒有善惡報應嗎？』 婆羅門回答說：『有因緣！』 迦葉問道：『以什麼因緣，說沒有來世呢？』 婆羅門說：『迦葉！我有一個親戚朋友，患了重病，我去看望他，問他說：『那些沙門、婆羅門各有不同的見解，說那些殺生、偷盜、邪淫、兩舌、惡口、妄語、綺語、貪婪、嫉妒、邪見的人，身死命終后，都會墮入地獄。我一開始不相信，為什麼呢？因為我從來沒有見過死後回來，說自己墮入何處的人。如果有人來說自己墮入何處，我一定會相信。你現在是我最親近的人，十惡都做過，如果像沙門說的那樣，你死後一定會墮入大地獄中，現在我相信你，從你這裡得到確定，如果真的有地獄，你應當回來，告訴我，我才會相信。』迦葉！他死後，到現在都沒有回來，他是我親近的人，不應該欺騙我，答應了卻不回來，肯定沒有來世。』 迦葉回答說：『有智慧的人，可以通過比喻來理解，我現在就為你引一個比喻來解釋。譬如一個盜賊，常常懷有奸詐之心，觸犯了國王的禁令，被抓獲后，被帶到國王那裡，有人稟告說：『這個人是盜賊，希望國王懲治他。』國王就命令左右，將他抓起來，在街巷示眾，然後押出城外交給刑人；當時，左右的人就將那個盜賊交給刑人，那個盜賊用軟言對守衛說：『你放我走吧，讓我去見見親人，說幾句話告別，然後我再回來。』怎麼樣？婆羅門！那個守衛會放他走嗎？』 婆羅門回答說：『不會！』 迦葉又說：『他們都是同類，都活在現世，尚且不放，何況你的親人，十惡都做過，身死命終，必定墮入地獄，獄鬼沒有慈悲心，又不是同類，死生在不同的世界，他如果用軟言求獄鬼：『你暫時放我走，讓我回到世間，見見親人說幾句話告別，然後我再回來。』能被放走嗎？』 婆羅門回答說：『不能！』 迦葉又說：『用這個來比較，就足以明白了，為什麼還要執迷不悟，自己產生邪見呢？』 婆羅門說：『你雖然用比喻來說有來世，我還是認為沒有。』 迦葉又說：『你還有其他什麼理由，可以知道沒有來世嗎？』 婆羅門回答說：『我還有其他理由，知道沒有來世。』

At that time, the Brahmin Bhesuka immediately ordered his attendant: 'You go quickly and tell those people: 'Wait a moment! We will go together to see him.' Why? That person is foolish and deluded, deceiving the world, saying there is a next life, saying there is rebirth, saying there is karmic retribution for good and evil, but in reality there is no next life, no rebirth, and no karmic retribution for good and evil.' At that time, the messenger, having received the order, went to tell the people of the village of Sivahi: 'The Brahmin says: 'You all wait a moment! We will go together to see him.' The villagers replied: 'Good! Good! If he can come, we will go together.' The messenger returned and immediately reported: 'Those people have stopped, you can go.' At that time, the Brahmin descended from the high building, ordered his attendant to prepare the carriage, and surrounded by those villagers, went to the Shavala Grove. Upon arriving, he got out of the carriage and walked to where Kashyapa was. After greeting him, he sat down to one side. The villagers, Brahmins, and laypeople, some bowed to Kashyapa before sitting, some greeted him and then sat, some announced their names and then sat, some folded their hands and then sat, and some sat in silence. At that time, the Brahmin Bhesuka said to the maiden Kashyapa: 'I now wish to ask you some questions, do you have time to listen to me?' Kashyapa replied: 'Ask whatever you wish, I will understand after hearing it.' The Brahmin said: 'My current view is that there is no next life, no rebirth, and no karmic retribution for good and evil. What is your view?' Kashyapa replied: 'I will now ask you, answer as you wish. Do the sun and moon belong to this world or another world? Do they belong to humans or to the heavens?' The Brahmin replied: 'The sun and moon belong to another world, not this world. They belong to the heavens, not to humans.' Kashyapa replied: 'From this it can be known that there must be a next life, there is also rebirth, and there is karmic retribution for good and evil.' The Brahmin said: 'Although you say there is a next life, rebirth, and karmic retribution for good and evil, in my opinion, all of these do not exist.' Kashyapa asked: 'Is there any reason to know that there is no next life, no rebirth, and no karmic retribution for good and evil?' The Brahmin replied: 'There is a reason!' Kashyapa asked: 'What is the reason for saying there is no next life?' The Brahmin said: 'Kashyapa! I had a relative and friend who fell seriously ill. I went to visit him and asked him: 'Those Shramanas and Brahmins have different views, saying that those who kill, steal, commit sexual misconduct, engage in divisive speech, harsh speech, false speech, frivolous speech, greed, jealousy, and wrong views, will all fall into hell after death. I initially did not believe this, why? Because I have never seen anyone who has died come back and say where they have fallen. If someone were to come back and say where they have fallen, I would certainly believe it. You are now my closest relative, and you have committed all ten evils. If it is as the Shramanas say, you will certainly fall into the great hell after death. Now I believe you, and I will confirm it with you. If there really is a hell, you should come back and tell me, and then I will believe it.' Kashyapa! He died, and until now he has not returned. He is my close relative, he should not deceive me. He promised but did not return, so there must be no afterlife.' Kashyapa replied: 'Those who are wise can understand through analogies. I will now use an analogy to explain it to you. For example, a thief, who is always deceitful, violates the king's laws, is caught, and is brought before the king. Someone reports: 'This person is a thief, I hope the king will punish him.' The king then orders his attendants to arrest him, parade him through the streets, and then take him out of the city to the executioner. At that time, the attendants hand the thief over to the executioner. The thief then speaks softly to the guards: 'You can let me go, let me see my relatives, say a few words of farewell, and then I will return.' What do you think? Brahmin! Would the guards let him go?' The Brahmin replied: 'No!' Kashyapa then said: 'They are of the same kind, both living in this world, and yet they would not let him go. How much more so your relative, who has committed all ten evils, after death will certainly fall into hell. The hell guards have no compassion, and they are not of the same kind. Death and life are in different worlds. If he were to beg the hell guards with soft words: 'You can let me go temporarily, let me return to the world, see my relatives, say a few words of farewell, and then I will return.' Would he be let go?' Kashyapa then said: 'By comparing these two situations, it is clear enough. Why do you still cling to delusion and create wrong views?' The Brahmin said: 'Although you use an analogy to say there is a next life, I still say there is not.' Kashyapa then said: 'Do you have any other reasons to know that there is no next life?' The Brahmin replied: 'I have other reasons to know that there is no next life.'

迦葉問曰：「以何緣知？」

答曰：「迦葉！我有親族，遇患篤重，我往語言：『諸沙門、婆羅門各懷異見，說有他世，言不殺、不盜、不淫、不欺，不兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見者，身壞命終，皆生天上；我初不信，所以然者？初未曾見死已來還，說所墮處。若有人來說所墮生，我必信耳；今汝是我所親，十善亦備，若如沙門語者，汝今命終，必生天上，今我相信，從汝取定，若審有天報者，汝當必來語我使知，然後當信。』迦葉！彼命終已，至今不來，彼是我親，不應欺我，許而不來，必無他世。」

迦葉又言：「諸有智者，以譬喻得解，我今當復為汝說喻。譬如有人，墮于深廁，身首沒溺，王敕左右：『挽此人出，以竹為篦，三刮其身，澡豆凈灰，次如洗之，后以香湯，沐浴其體，細末眾香，坌其身上，敕除發師，凈其鬚髮。』又敕左右，重將洗沐，如是至三，洗以香湯，坌以香末，名衣上服，莊嚴其身，百味甘膳，以恣其口，將詣高堂，五欲娛樂，其人復能還入廁不？」

答曰：「不能！彼處臭惡，何可還入？」

迦葉言：「諸天亦爾。此閻浮利地，臭穢不凈，諸天在上，去此百由旬，遙聞人臭，甚於廁溷。婆羅門！汝親族知識，十善具足，然必生天，五欲自娛，快樂無極，寧當復肯還來，入此閻浮廁不？」

答曰：「不也！」

迦葉又言：「以此相方，自足可知，何為守迷，自生邪見？」

婆羅門言：「汝雖引喻，言有他世，我猶言無。」

婆羅門報言：「我更有餘緣，知無他世。」

答曰：「迦葉！我有親族，遇患篤重，我往語言：『沙門、婆羅門各懷異見，說有後世，言不殺、不盜、不淫、不欺、不飲酒者，身壞命終，皆生忉利天上；我亦不信，所以然者？初未曾見死已來還，說所墮處；若有人來說所墮生，我必信耳。今汝是我所親，五戒具足，身壞命終，必生忉利天上，令我相信，從汝取定，若審有天福者，汝當還來，語我使知，然後當信。』迦葉！彼命終已，至今不來，彼是我親，不應有欺，許而不來，必無他世。」

迦葉答言：「此間百歲，正當忉利天上一日一夜耳，如是亦三十日為一月，十二月為一歲，如是彼天壽千歲。云何？婆羅門！汝親族五戒具足，身壞命終，必生忉利天上。彼生天已，作是念言：『我初生此，當二三日中，娛樂遊戲，然後來下報汝言。』者，寧得見不？」

答曰：「不也！我死久矣，何由相見？」

婆羅門言：「我不信也，誰來告汝有忉利天，壽命如是？」

迦葉言：「諸有智者，以譬喻得解，我今更當為汝引喻。譬如有人，從生而盲，不識五色，青、黃、赤、白，粗、細、長、短，亦不見日、月、星象、丘陵、溝壑。有人問言：『青、黃、赤、白五色云何？』盲人答曰：『無有五色。』如是粗、細、長、短、日、月、星象、山陵、溝壑，皆言無有。云何？婆羅門！彼盲人言，是正答不？」

「所以者何？世間現有五色，青、黃、赤、白，粗、細、長、短，日、月、星象、山陵、溝壑，而彼言無。婆羅門！汝亦如是。忉利天壽，實有不虛，汝自不見，便言其無

迦葉問道：『你憑什麼知道？』 答道：『迦葉！我有個親戚，病得很重，我去看他時說：『那些沙門、婆羅門各有不同的見解，說有來世，說不殺生、不偷盜、不邪淫、不欺騙、不兩舌、不惡語、不妄語、不花言巧語、不貪婪、不嫉妒、不邪見的人，死後都會升天。我一開始不相信，為什麼呢？因為我從沒見過死後又回來的人，告訴我他們去了哪裡。如果有人能回來告訴我他們投生到了哪裡，我一定會相信。現在你是我最親近的人，十善都具備，如果像沙門說的那樣，你死後一定會升天，現在我相信你，以此來確定。如果真的有天上的報應，你一定要回來告訴我，我才會相信。』迦葉！他死後，到現在都沒回來。他是我親人，不應該騙我，答應了卻不來，肯定沒有來世。』 迦葉又說：『有智慧的人，可以通過比喻來理解，我現在再為你講個比喻。比如有個人，掉進了深廁，頭和身體都淹沒在污穢中，國王命令侍從：『把這個人拉出來，用竹片刮他身上的污垢，用澡豆和灰洗凈，然後用香湯沐浴他的身體，再在他身上塗抹細香粉，命令理髮師給他修剪頭髮和鬍鬚。』又命令侍從，再次給他洗浴，這樣重複三次，用香湯洗，涂香粉，穿上華麗的衣服，用美味佳餚讓他吃飽，帶他到高堂，享受五欲之樂，這個人還會再回到廁所里去嗎？』 答道：『不會！那裡又臭又臟，怎麼可能再回去？』 迦葉說：『天界也是這樣。這閻浮提世界，又臭又臟，天界在上面，距離這裡一百由旬，遠遠就能聞到人身上的臭味，比廁所還臭。婆羅門！你的親戚朋友，十善都具備，肯定會升天，享受五欲之樂，快樂無比，怎麼可能再回到這閻浮提的廁所里來呢？』 答道：『不會！』 婆羅門說：『你雖然用比喻，說有來世，我還是認為沒有。』 迦葉又說：『你還有其他理由，認為沒有來世嗎？』 婆羅門回答說：『我還有其他理由，認為沒有來世。』 答道：『迦葉！我有個親戚，病得很重，我去看他時說：『那些沙門、婆羅門各有不同的見解，說有來世，說不殺生、不偷盜、不邪淫、不欺騙、不飲酒的人，死後都會升到忉利天。我也不相信，為什麼呢？因為我從沒見過死後又回來的人，告訴我他們去了哪裡。如果有人能回來告訴我他們投生到了哪裡，我一定會相信。現在你是我最親近的人，五戒都具備，死後一定會升到忉利天，讓我相信，以此來確定。如果真的有天上的福報，你一定要回來告訴我，我才會相信。』迦葉！他死後，到現在都沒回來。他是我親人，不應該騙我，答應了卻不來，肯定沒有來世。』 迦葉回答說：『這裡的一百年，才相當於忉利天的一天一夜，這樣三十天為一個月，十二個月為一年，忉利天的壽命是千年。怎麼樣？婆羅門！你的親戚五戒都具備，死後一定會升到忉利天。他昇天后，會想：『我剛到這裡，先玩樂兩三天，然後再下來告訴你。』這樣，你能見到他嗎？』 答道：『不能！我早就死了，怎麼可能見到？』 婆羅門說：『我不相信，誰來告訴你忉利天的壽命是這樣的？』 迦葉說：『有智慧的人，可以通過比喻來理解，我現在再為你講個比喻。比如有個人，生來就是瞎子，不認識五種顏色，青、黃、赤、白，粗細、長短，也看不到太陽、月亮、星星、山丘、溝壑。有人問他：『青、黃、赤、白五種顏色是什麼樣的？』瞎子回答說：『沒有五種顏色。』像粗細、長短、太陽、月亮、星星、山丘、溝壑，都說沒有。怎麼樣？婆羅門！這個瞎子說的是正確的嗎？』 答道：『不對！』 『為什麼呢？因為世間確實存在五種顏色，青、黃、赤、白，粗細、長短，太陽、月亮、星星、山丘、溝壑，而他卻說沒有。婆羅門！你也像這樣。忉利天的壽命，真實不虛，你自己沒看見，就說沒有。』

Kasyapa asked: 'By what means do you know?' He replied: 'Kasyapa! I had a relative who fell seriously ill. When I went to see him, I said: 'The Shramanas and Brahmins each hold different views, saying there is an afterlife. They say that those who do not kill, steal, commit adultery, deceive, speak with a forked tongue, use harsh words, lie, engage in frivolous talk, are greedy, jealous, or hold wrong views, will all be reborn in heaven after death. I initially do not believe this. Why? Because I have never seen anyone who has died come back to tell me where they went. If someone could come back and tell me where they were reborn, I would certainly believe it. Now, you are my closest relative, and you possess the ten virtues. If what the Shramanas say is true, you will certainly be reborn in heaven after death. Now I believe you, and I will take this as confirmation. If there truly is a heavenly reward, you must come back and tell me, and then I will believe.' Kasyapa! After he died, he has not returned to this day. He is my relative, and he should not deceive me. He promised to come back but has not, so there must be no afterlife.' Kasyapa then said: 'Those with wisdom can understand through parables. I will now tell you another parable. Suppose there was a person who fell into a deep latrine, with their head and body submerged in filth. The king ordered his attendants: 'Pull this person out, scrape the filth off their body with a bamboo scraper, wash them with soap and ash, then bathe their body with fragrant water, and apply fine fragrant powder to their body. Order the barber to trim their hair and beard.' The king then ordered his attendants to bathe them again, repeating this three times, washing them with fragrant water, applying fragrant powder, dressing them in fine clothes, feeding them delicious food, and taking them to a high hall to enjoy the pleasures of the five senses. Would this person ever return to the latrine?' He replied: 'No! That place is foul and filthy, how could they ever return?' Kasyapa said: 'The heavens are the same. This Jambudvipa world is foul and impure. The heavens are above, a hundred yojanas away. From afar, they can smell the stench of humans, which is even worse than a latrine. Brahmin! Your relatives and friends, who possess the ten virtues, will certainly be reborn in heaven, enjoying the pleasures of the five senses, with boundless joy. How could they ever return to this latrine of Jambudvipa?' He replied: 'No, they would not!' Kasyapa then said: 'By comparing these things, it is clear enough. Why do you still cling to delusion and create wrong views?' The Brahmin said: 'Although you use parables to say there is an afterlife, I still believe there is none.' Kasyapa then said: 'Do you have any other reasons to believe there is no afterlife?' The Brahmin replied: 'I have other reasons to believe there is no afterlife.' He replied: 'Kasyapa! I had a relative who fell seriously ill. When I went to see him, I said: 'The Shramanas and Brahmins each hold different views, saying there is an afterlife. They say that those who do not kill, steal, commit adultery, deceive, or drink alcohol will all be reborn in the Trayastrimsha Heaven after death. I also do not believe this. Why? Because I have never seen anyone who has died come back to tell me where they went. If someone could come back and tell me where they were reborn, I would certainly believe it. Now, you are my closest relative, and you possess the five precepts. You will certainly be reborn in the Trayastrimsha Heaven after death. Let me believe this, and I will take this as confirmation. If there truly is a heavenly reward, you must come back and tell me, and then I will believe.' Kasyapa! After he died, he has not returned to this day. He is my relative, and he should not deceive me. He promised to come back but has not, so there must be no afterlife.' Kasyapa replied: 'One hundred years here is equivalent to one day and night in the Trayastrimsha Heaven. Thirty such days make a month, and twelve months make a year. The lifespan in that heaven is a thousand years. What do you think, Brahmin? Your relative, who possessed the five precepts, will certainly be reborn in the Trayastrimsha Heaven after death. After being reborn in heaven, he might think: 'I have just arrived here, I will enjoy myself for two or three days, and then I will come down and tell you.' Would you be able to see him?' He replied: 'No! I would have died long ago, how could I see him?' The Brahmin said: 'I do not believe it. Who told you that the lifespan in the Trayastrimsha Heaven is like that?' Kasyapa said: 'Those with wisdom can understand through parables. I will now tell you another parable. Suppose there was a person who was born blind and did not recognize the five colors, blue, yellow, red, and white, nor coarse, fine, long, or short, nor could they see the sun, moon, stars, hills, or valleys. If someone asked them: 'What are the five colors, blue, yellow, red, and white, like?' The blind person would reply: 'There are no five colors.' Similarly, they would say there is no coarse, fine, long, short, sun, moon, stars, hills, or valleys. What do you think, Brahmin? Is what this blind person says correct?' He replied: 'No, it is not!' 'Why not? Because the five colors, blue, yellow, red, and white, coarse, fine, long, short, sun, moon, stars, hills, and valleys, do exist in the world, but he says they do not. Brahmin! You are the same. The lifespan in the Trayastrimsha Heaven is real and not false. You have not seen it yourself, so you say it does not exist.'

婆羅門言：「汝雖言有，我猶不信。」

迦葉又言：「汝復作何緣，而知其無？」

答曰：「迦葉！我所封村人有作賊者，伺察所得，將詣我所，語我言：『此人為賊，唯愿治之。』我答言：『收縛此人，著大釜中，韋蓋厚泥，使其牢密，勿令有泄，遣人圍繞，以火煮之。』我時欲觀知其精神所出之處，將諸侍從，繞釜而觀，都不見其神去來處，又發釜看，亦不見神有往來之處。以此緣故，知無他世。」

迦葉又言：「我今問汝，若能答者隨意報之。婆羅門！汝在高樓，息寢臥時，頗曾夢見山林、江河、園觀、浴池、國邑、街巷不？」

答曰：「夢見！」

又問：「婆羅門！汝當夢時，居家眷屬侍衛汝不？」

答曰：「侍衛！」

又問：「婆羅門！汝諸眷屬見汝識神有出入不？」

答曰：「不見！」

迦葉又言：「汝今生存，識神出入，尚不可見，況于死者乎？汝不可以目前現事觀于眾生。婆羅門！有比丘初夜、后夜捐除睡眠，精勤不懈，專念道品，以三昧力，修凈天眼；以天眼力，觀于眾生。死此生彼，從彼生此，壽命長短，顏色好醜，隨行受報，善惡之趣，皆悉知見。汝不可以穢濁肉眼，不能徹見眾生所趣，便言無也。婆羅門！以此可知，必有他世。」

婆羅門言：「汝雖引喻說有他世，如我所見，猶無有也。」

迦葉又言：「汝頗更有因緣，知無他世耶？」

婆羅門言：「有！」

迦葉言：「以何緣知？」

婆羅門言：「我所封村人有作賊者，伺察所得，將詣我所，語我言：『此人為賊，唯愿治之。』我敕左右收縛此人，生剝其皮，求其識神，而都不見；又敕左右臠割其肉，以求識神，又復不見；又敕左右截其筋、脈、骨間求神，又復不見；又敕左右打骨出髓，髓中求神，又復不見。迦葉！我以此緣，知無他世。」

迦葉復言：「諸有智者，以譬喻得解，我今復當爲汝引喻。乃往過去久遠世時，有一國壞，荒毀未復，時，有商賈五百乘車經過其土，有一梵志奉事火神，常止一林。時，諸商人皆往投宿，清旦別去，時，事火梵志作是念言：『向諸商人宿此林中，今者已去，儻有遺漏可試往看。』尋詣彼所，都無所見，唯有一小兒始年一歲，獨在彼坐。梵志復念：『我今何忍見此小兒於我前死？今者寧可將此小兒至吾所止，養活之耶！』即抱小兒往所住處而養育之，其兒轉大，至十餘歲。

「時，此梵志以少因緣欲遊人間，語小兒曰：『我有少緣，欲暫出行，汝善守護此火，慎勿使滅。若火滅者，當以鉆鉆木，取火燃之。』具誡敕已，出林遊行。梵志去後，小兒貪戲，不數視火，火遂便滅；小兒戲還，見火已滅，懊惱而言：『我所為非，我父去時，具約敕我，守護此火，慎勿令滅，而我貪戲，致使火滅，當如之何？』彼時，小兒吹灰求火，不能得已，便以斧劈薪求火，復不能得，又復斬薪置於臼中，搗以求火，又不能得。

「爾時，梵志於人間還，詣彼林所，問小兒曰：『吾先敕汝使守護火，火不滅耶？』小兒對曰：『我向齣戲，不時護視，火今已滅。』復問小兒：『汝以何方便更求火耶？』小兒報曰：『火出於木，我以斧破木求火，不得火；復斬之令碎，置於臼中，杵搗求火，復不能得

婆羅門說：『即使你這樣說，我仍然不相信。』 迦葉又說：『你又根據什麼原因，認為沒有來世呢？』 婆羅門回答說：『迦葉！我所管轄的村子裡有人做賊，我派人暗中觀察抓到了他，把他帶到我這裡，告訴我：『這個人是賊，希望您懲治他。』我回答說：『把這個人捆起來，放到大鍋里，用泥封住鍋蓋，要封得嚴實，不要有縫隙，派人圍著鍋，用火煮他。』當時我想觀察他的精神從哪裡出來，就帶著侍從，圍著鍋觀看，都沒有看見他的精神從哪裡出來，又打開鍋看，也沒有看見精神有往來的地方。因為這個緣故，我知道沒有來世。』 迦葉又說：『我現在問你，如果能回答就隨意回答。婆羅門！你睡在高樓上，休息睡覺的時候，曾經夢見過山林、江河、園林、浴池、城邑、街道嗎？』 婆羅門回答說：『夢見過！』 迦葉又問：『婆羅門！你做夢的時候，家裡的眷屬侍衛著你嗎？』 婆羅門回答說：『侍衛著！』 迦葉又問：『婆羅門！你的眷屬看見你的意識神有出入嗎？』 婆羅門回答說：『沒有看見！』 迦葉又說：『你現在活著，意識神出入尚且看不見，何況是死去的人呢？你不能用眼前的事來觀察眾生。婆羅門！有比丘在初夜、后夜放棄睡眠，精勤不懈，專心念誦道品，用三昧的力量，修得清凈的天眼；用天眼的力量，觀察眾生。死在這裡，生在那裡，從那裡生到這裡，壽命長短，顏色好醜，隨著行為接受報應，善惡的去處，都全部知道看見。你不能用污濁的肉眼，不能徹底看見眾生所去的地方，就說沒有來世。婆羅門！由此可知，一定有來世。』 婆羅門說：『你雖然引用比喻說有來世，但是以我所見，仍然沒有來世。』 迦葉又說：『你還有其他原因，認為沒有來世嗎？』 婆羅門說：『有！』 迦葉說：『用什麼原因知道的？』 婆羅門說：『我所管轄的村子裡有人做賊，我派人暗中觀察抓到了他，把他帶到我這裡，告訴我：『這個人是賊，希望您懲治他。』我命令左右的人捆綁這個人，活剝他的皮，尋找他的意識神，但是都沒有看見；又命令左右的人割他的肉，尋找意識神，又沒有看見；又命令左右的人截斷他的筋、脈、骨頭之間尋找神，又沒有看見；又命令左右的人敲碎骨頭取出骨髓，在骨髓中尋找神，又沒有看見。迦葉！我因為這個緣故，知道沒有來世。』 迦葉又說：『有智慧的人，用比喻就能理解，我現在再為你引用比喻。在過去很久遠的時代，有一個國家毀壞了，荒廢了還沒有恢復，當時，有五百輛車的商人經過那裡，有一個婆羅門侍奉火神，常常住在一片樹林里。當時，商人們都去那裡投宿，清早分別離開，當時，侍奉火神的婆羅門這樣想：『剛才那些商人住在這片樹林里，現在已經走了，或許有遺漏的東西，可以試著去看看。』就去他們住的地方，什麼都沒有看見，只有一個小孩子，才一歲，獨自坐在那裡。婆羅門又想：『我怎麼忍心看見這個小孩子在我面前死去？現在不如把這個小孩子帶到我住的地方，養活他吧！』就抱著小孩子到他住的地方養育他，孩子漸漸長大，到了十多歲。 『當時，這個婆羅門因為一點小事要到人間去，告訴小孩子說：『我有點事，要暫時出去一下，你要好好守護這火，千萬不要讓它滅了。如果火滅了，就用鉆木取火的方法，把火點燃。』詳細囑咐完后，就離開了樹林。婆羅門走後，小孩子貪玩，不經常看火，火就滅了；小孩子玩回來，看見火已經滅了，懊惱地說：『我做錯了，我父親走的時候，詳細囑咐我，守護這火，千萬不要讓它滅了，而我貪玩，導致火滅了，該怎麼辦呢？』當時，小孩子吹灰求火，沒有得到，就用斧頭劈柴求火，又沒有得到，又把柴砍碎放到臼里，搗著求火，又沒有得到。 『這時，婆羅門從人間回來，到了那片樹林，問小孩子說：『我先前囑咐你守護火，火沒有滅嗎？』小孩子回答說：『我剛才出去玩，沒有及時看護，火現在已經滅了。』又問小孩子：『你用什麼方法重新求火呢？』小孩子回答說：『火是從木頭裡出來的，我用斧頭劈木頭求火，沒有得到火；又把它砍碎，放到臼里，用杵搗著求火，又沒有得到。』

The Brahmin said, 'Even if you say so, I still do not believe it.' Kasyapa then said, 'What reason do you have to believe there is no afterlife?' The Brahmin replied, 'Kasyapa! In the village I govern, there was a thief. I had him watched and caught, and brought before me. They told me, 'This person is a thief, we ask you to punish him.' I replied, 'Bind this person, put him in a large pot, seal the lid with mud, make it tight, do not let it leak, have people surround it, and cook him with fire.' At that time, I wanted to observe where his spirit would come out, so I took my attendants and watched around the pot, but I did not see his spirit come out from anywhere. Then I opened the pot to look, and I did not see the spirit go anywhere. Because of this, I know there is no afterlife.' Kasyapa then said, 'I will ask you now, if you can answer, please do so. Brahmin! When you are resting and sleeping in your high tower, have you ever dreamed of mountains, forests, rivers, gardens, bathing pools, cities, and streets?' The Brahmin replied, 'I have dreamed of them!' Kasyapa then asked, 'Brahmin! When you are dreaming, are your family members and guards attending to you?' The Brahmin replied, 'They are attending to me!' Kasyapa then asked, 'Brahmin! Do your family members see your consciousness spirit going in and out?' The Brahmin replied, 'They do not see it!' Kasyapa then said, 'While you are alive, the coming and going of your consciousness spirit is not visible, how much less so for the dead? You cannot observe living beings based on what you see before your eyes. Brahmin! There are monks who, in the early and late hours of the night, give up sleep, diligently and tirelessly, focus on the path, and with the power of samadhi, cultivate the pure heavenly eye. With the power of the heavenly eye, they observe living beings. They see them die here and be born there, and be born here from there, the length of their lives, the beauty or ugliness of their appearance, the rewards they receive according to their actions, and the destinations of good and evil. You cannot use your impure physical eyes, which cannot see the destinations of living beings, and then say there is no afterlife. Brahmin! From this, it can be known that there must be an afterlife.' The Brahmin said, 'Although you use metaphors to say there is an afterlife, as far as I have seen, there is still no afterlife.' Kasyapa then said, 'Do you have any other reasons to believe there is no afterlife?' The Brahmin said, 'I do!' Kasyapa said, 'What reason do you have to know this?' The Brahmin said, 'In the village I govern, there was a thief. I had him watched and caught, and brought before me. They told me, 'This person is a thief, we ask you to punish him.' I ordered my attendants to bind this person, peel off his skin while he was alive, and look for his consciousness spirit, but I did not see it. Then I ordered my attendants to cut his flesh and look for his consciousness spirit, but I did not see it. Then I ordered my attendants to cut his tendons, veins, and bones to look for his spirit, but I did not see it. Then I ordered my attendants to break his bones and take out the marrow, and look for his spirit in the marrow, but I did not see it. Kasyapa! Because of this, I know there is no afterlife.' Kasyapa then said, 'Those with wisdom can understand through metaphors. I will now give you another metaphor. In the distant past, there was a country that was destroyed and had not yet recovered. At that time, there were five hundred merchant carts passing through that land. There was a Brahmin who served the fire god and always stayed in a forest. At that time, the merchants all went there to stay overnight, and they left early in the morning. Then, the Brahmin who served the fire god thought, 'Those merchants stayed in this forest, and now they have left. Perhaps they have left something behind, I can try to go and see.' He went to where they had stayed, but he did not see anything, except for a small child, only one year old, sitting there alone. The Brahmin thought, 'How can I bear to see this child die in front of me? Now, I might as well take this child to where I live and raise him!' So he took the child to his dwelling and raised him. The child grew up to be over ten years old.' 'At that time, this Brahmin had a small matter to attend to in the human world, and he told the child, 'I have a small matter, and I need to go out for a while. You must take good care of this fire, and do not let it go out. If the fire goes out, you must use a fire drill to make fire and light it.' After giving him detailed instructions, he left the forest. After the Brahmin left, the child was greedy for play and did not often look at the fire, so the fire went out. When the child came back from playing, he saw that the fire had gone out, and he said in distress, 'I have done wrong. When my father left, he told me in detail to take care of this fire, and not let it go out, but I was greedy for play, and caused the fire to go out. What should I do?' At that time, the child blew on the ashes to try to make fire, but he could not. Then he used an axe to chop wood to try to make fire, but he could not. Then he chopped the wood into pieces and put it in a mortar, and pounded it to try to make fire, but he could not.' 'At this time, the Brahmin returned from the human world and went to that forest. He asked the child, 'I told you to take care of the fire, did the fire not go out?' The child replied, 'I went out to play just now, and I did not take care of it in time, and the fire has now gone out.' He asked the child again, 'What method did you use to try to make fire again?' The child replied, 'Fire comes from wood. I used an axe to chop wood to try to make fire, but I did not get fire. Then I chopped it into pieces, put it in a mortar, and pounded it to try to make fire, but I did not get it.'

。』時，彼梵志以鉆鉆木出火，積薪而燃，告小兒曰：『夫欲求火，法應如此，不應破析杵碎而求。』

「婆羅門！汝亦如是無有方便，皮剝死人而求識神，汝不可以目前現事觀于眾生。婆羅門！有比丘初夜后夜捐除睡眠，精勤不懈，專念道品，以三昧力，修凈天眼，以天眼力，觀于眾生，死此生彼，從彼生此，壽命長短，顏色好醜，隨行受報，善惡之趣，皆悉知見；汝不可以穢濁肉眼，不能徹見眾生所趣，便言無也。婆羅門！以此可知，必有他世。」

迦葉復言：「汝頗更有因緣，知無他世耶？」

婆羅門言：「我所封村人有作賊者，伺察所得，將詣我所，語我言：『此人為賊，唯愿治之。』我敕左右：『將此人以稱稱之。』侍者受命，即以稱稱。又告侍者：『汝將此人安徐殺之，勿損皮肉。』即受我教，殺之無損。我復敕左右：『更重稱之。』乃重於本。迦葉！生稱彼人，識神猶在，顏色悅豫，猶能言語，其身乃輕；死已重稱，識神已滅，無有顏色，不能語言，其身更重，我以此緣，知無他世。」

迦葉語婆羅門：「吾今問汝，隨意答我。如人稱鐵，先冷稱已，然後熱稱，何有光色柔軟而輕？何無光色堅䩕而重？」

婆羅門言：「熱鐵有色，柔軟而輕，冷鐵無色，剛強而重。」

迦葉語言：「人亦如是，生有顏色，柔軟而輕；死無顏色，剛強而重。以此可知，必有他世。」

婆羅門言：「汝雖引喻說有他世，如我所見，必無有也。」

迦葉言：「汝復有何緣，知無他世？」

婆羅門答言：「我有親族，遇患篤重。時，我到彼語言：『扶此病人，令右脅臥。』視瞻、屈伸、言語如常；又使左臥，反覆宛轉，屈伸、視瞻、言語如常，尋即命終。吾復使人扶轉，左臥右臥，反覆諦觀，不復屈伸、視瞻、言語，吾以是知，必無他世。」

迦葉復言：「諸有智者，以譬喻得解，今當爲汝引喻。昔有一國不聞貝聲，時，有一人善能吹貝，往到彼國，入一村中，執貝三吹，然後置地。時，村人男女聞聲驚動，皆就往問：『此是何聲，哀和清徹乃如是耶？』彼人指貝曰：『此物聲也。』時，彼村人以手觸貝曰：『汝可作聲！汝可作聲！』貝都不鳴，其主即取貝三吹置地。時，村人言：『曏者，美聲非是貝力，有手有口，有氣吹之，然後乃鳴。』人亦如是，有壽有識，有息出入，則能屈伸、視瞻、語言；無壽無識，無出入息，則無屈伸、視瞻、語言。」

又語婆羅門：「汝今宜舍此惡邪見，勿為長夜自增苦惱。」

婆羅門言：「我不能捨，所以然者？我自生來長夜諷誦，玩習堅固，何可舍耶？」

迦葉復言：「諸有智者，以譬喻得解，我今當更為汝引喻。乃往久遠有一國土，其土邊疆，人民荒壞。彼國有二人，一智一愚，自相謂言：『我是汝親，共汝出城，采侶求財。』即尋相隨，詣一空聚，見地有麻即語愚者：『共取持歸。』時，彼二人各取一擔，復過前村，見有麻縷，其一智者言：『麻縷成功，輕細可取。』其一人言：『我已取麻，繫縛牢固，不能捨也。』其一智者即取麻縷，重擔而去；復共前進，見有麻布，其一智者言：『麻布成功，輕細可取

當時，那位婆羅門用鉆子鉆木取火，堆積柴火點燃，告訴小孩說：『想要取火，方法應該這樣，不應該敲碎杵臼來求火。』 『婆羅門！你也像這樣沒有方便之法，剝開死人的皮來尋求識神，你不能用眼前的事來觀察眾生。婆羅門！有比丘在初夜和后夜放棄睡眠，精勤不懈，專心念誦道品，用三昧的力量，修得清凈的天眼，用天眼的力量，觀察眾生，死後生到這裡，從那裡生到這裡，壽命長短，顏色好壞，隨著行為接受報應，善惡的去處，都能夠知道看到；你不能用污濁的肉眼，不能徹底看清眾生所去的地方，就說沒有。婆羅門！由此可知，必定有來世。』 婆羅門說：『你雖然引用比喻說有來世，但以我所見，仍然是沒有。』 迦葉又說：『你還有什麼其他原因，認為沒有來世嗎？』 婆羅門說：『我所管轄的村子裡有人做賊，經過偵查抓到，帶到我這裡，告訴我：『這個人是賊，希望您懲治他。』我命令左右：『把這個人用秤稱一下。』侍者接受命令，就用秤稱了。我又告訴侍者：『你把這個人慢慢地殺死，不要損傷他的皮肉。』侍者接受我的教導，殺了他沒有損傷。我再次命令左右：『再稱一下。』結果比原來重了。迦葉！活著稱這個人，識神還在，臉色愉快，還能說話，身體卻輕；死後再次稱，識神已經滅了，沒有臉色，不能說話，身體反而更重，我用這個原因，知道沒有來世。』 迦葉對婆羅門說：『我現在問你，你隨意回答我。如果有人稱鐵，先冷著稱，然後加熱了稱，為什麼熱的時候有光澤柔軟而輕？為什麼冷的時候沒有光澤堅硬而重？』 婆羅門說：『熱的鐵有光澤，柔軟而輕，冷的鐵沒有光澤，剛硬而重。』 迦葉說：『人也是這樣，活著的時候有臉色，柔軟而輕；死的時候沒有臉色，剛硬而重。由此可知，必定有來世。』 婆羅門說：『你雖然引用比喻說有來世，但以我所見，必定是沒有。』 迦葉說：『你還有什麼原因，認為沒有來世？』 婆羅門回答說：『我有親戚，得了重病。當時，我到他那裡說：『扶著這個病人，讓他右側臥。』看他的樣子，屈伸、看視、說話都像平常一樣；又讓他左側臥，翻來覆去，屈伸、看視、說話都像平常一樣，很快就去世了。我又讓人扶著他翻轉，左臥右臥，仔細觀察，不再屈伸、看視、說話，我因此知道，必定沒有來世。』 迦葉又說：『有智慧的人，通過比喻就能理解，現在我為你引用比喻。從前有一個國家沒有聽過貝殼的聲音，當時，有一個人善於吹貝，來到那個國家，進入一個村莊，拿著貝殼吹了三聲，然後放在地上。當時，村裡的男女聽到聲音都驚動了，都跑來問：『這是什麼聲音，哀婉和諧清澈竟然是這樣？』那個人指著貝殼說：『這是這個東西的聲音。』當時，村裡的人用手摸著貝殼說：『你發出聲音！你發出聲音！』貝殼都不響，那個人就拿起貝殼吹了三聲放在地上。當時，村裡的人說：『剛才的美妙聲音不是貝殼的力量，是有手有口，有氣息吹它，然後才響。』人也是這樣，有壽命有意識，有氣息出入，就能屈伸、看視、說話；沒有壽命沒有意識，沒有氣息出入，就沒有屈伸、看視、說話。』 又對婆羅門說：『你現在應該捨棄這種邪惡的見解，不要為長夜增加自己的痛苦。』 婆羅門說：『我不能捨棄，為什麼呢？我從出生以來，長久地諷誦，玩味學習，已經很堅固了，怎麼能捨棄呢？』 迦葉又說：『有智慧的人，通過比喻就能理解，我現在再為你引用比喻。很久以前有一個國家，那個國家的邊疆，人民荒廢破敗。那個國家有兩個人，一個聰明一個愚笨，互相說道：『我是你的親人，和你一起出城，尋找同伴求取財富。』就一起出發，來到一個空曠的村落，看到地上有麻，就對愚笨的人說：『一起拿回去。』當時，兩個人各自拿了一擔，又經過前面的村莊，看到有麻線，那個聰明的人說：『麻線已經做成了，輕細可以拿。』那個人說：『我已經拿了麻，捆綁得很牢固，不能捨棄了。』那個聰明的人就拿了麻線，挑著擔子走了；又一起前進，看到有麻布，那個聰明的人說：『麻布已經做成了，輕細可以拿』

At that time, that Brahmin used a drill to bore wood and produce fire, piled up firewood and lit it, and told the child: 'If you want to get fire, the method should be like this, you should not break the pestle to seek fire.' 'Brahmin! You are also like this, without a convenient method, peeling the skin of a dead person to seek the spirit of consciousness, you cannot observe sentient beings with the things before your eyes. Brahmin! There are monks who give up sleep in the early and late nights, diligently and tirelessly, focusing on the path, using the power of samadhi, cultivating pure heavenly eyes, using the power of heavenly eyes, observing sentient beings, dying here and being born there, being born there and being born here, the length of life, the beauty or ugliness of appearance, receiving retribution according to their actions, the destinations of good and evil, all can be known and seen; you cannot use your turbid physical eyes, unable to see clearly where sentient beings go, and then say there is none. Brahmin! From this it can be known that there must be a next life.' The Brahmin said: 'Although you use metaphors to say there is a next life, as I see it, there is still none.' Kasyapa said again: 'Do you have any other reasons to believe there is no next life?' The Brahmin said: 'Yes!' Kasyapa said: 'What reason do you use to know?' The Brahmin said: 'In the village I govern, there was a thief, who was investigated and caught, and brought to me, telling me: 'This person is a thief, I hope you will punish him.' I ordered my attendants: 'Weigh this person with a scale.' The attendants accepted the order and weighed him. I also told the attendants: 'You kill this person slowly, do not damage his skin and flesh.' The attendants accepted my instructions and killed him without damage. I ordered my attendants again: 'Weigh him again.' As a result, he was heavier than before. Kasyapa! When this person was weighed alive, his consciousness was still there, his face was happy, he could still speak, and his body was light; after death, when weighed again, his consciousness had disappeared, his face was gone, he could not speak, and his body was heavier. I know from this reason that there is no next life.' Kasyapa said to the Brahmin: 'I will ask you now, answer me as you wish. If someone weighs iron, first weighing it cold, and then weighing it hot, why is it that when it is hot, it has luster, is soft and light? Why is it that when it is cold, it has no luster, is hard and heavy?' The Brahmin said: 'Hot iron has luster, is soft and light, cold iron has no luster, is hard and heavy.' Kasyapa said: 'People are also like this, when alive they have color, are soft and light; when dead they have no color, are hard and heavy. From this it can be known that there must be a next life.' The Brahmin said: 'Although you use metaphors to say there is a next life, as I see it, there is definitely none.' Kasyapa said: 'What other reasons do you have to believe there is no next life?' The Brahmin replied: 'I have a relative who was seriously ill. At that time, I went to him and said: 'Support this patient, let him lie on his right side.' Looking at his appearance, his stretching, looking, and speaking were as usual; then I had him lie on his left side, turning back and forth, his stretching, looking, and speaking were as usual, and soon he died. I had people support him and turn him over, lying on his left and right sides, observing carefully, he no longer stretched, looked, or spoke. I know from this that there is definitely no next life.' Kasyapa said again: 'Those who are wise can understand through metaphors, now I will use a metaphor for you. Once upon a time, there was a country that had never heard the sound of a conch shell. At that time, there was a person who was good at blowing a conch shell, who came to that country, entered a village, took the conch shell and blew it three times, and then placed it on the ground. At that time, the men and women of the village were startled by the sound, and all came to ask: 'What is this sound, so mournful, harmonious, and clear?' That person pointed to the conch shell and said: 'This is the sound of this thing.' At that time, the people of the village touched the conch shell with their hands and said: 'Make a sound! Make a sound!' The conch shell did not make a sound, so the person picked up the conch shell and blew it three times and placed it on the ground. At that time, the people of the village said: 'The beautiful sound just now was not the power of the conch shell, it was because there was a hand and a mouth, and breath blowing it, that it made a sound.' People are also like this, with life and consciousness, with breath going in and out, they can stretch, look, and speak; without life and consciousness, without breath going in and out, they cannot stretch, look, or speak.' He also said to the Brahmin: 'You should now abandon this evil view, do not increase your own suffering for the long night.' The Brahmin said: 'I cannot abandon it, why? Since I was born, I have been reciting and studying for a long time, it is already very firm, how can I abandon it?' Kasyapa said again: 'Those who are wise can understand through metaphors, now I will use another metaphor for you. A long time ago, there was a country, the border of that country was desolate and ruined. There were two people in that country, one wise and one foolish, who said to each other: 'I am your relative, let's go out of the city together, find companions and seek wealth.' So they set off together, came to a deserted village, saw hemp on the ground, and said to the foolish person: 'Let's take it back together.' At that time, the two of them each took a load, and passed through the village in front, and saw hemp thread, the wise person said: 'The hemp thread is already made, it is light and fine, we can take it.' That person said: 'I have already taken the hemp, and it is tied firmly, I cannot abandon it.' The wise person took the hemp thread, carried the load and left; they went forward together again, and saw hemp cloth, the wise person said: 'The hemp cloth is already made, it is light and fine, we can take it.'

彼一人言：『我以取麻，繫縛牢固，不能復舍。』其一智者即舍麻縷取布自重；復共前行，見有劫貝，其一智者言：『劫貝價貴，輕細可取。』彼一人言：『我已取麻，繫縛牢固，赍來道遠，不能捨也。』時，一智者即舍麻布而取劫貝。

「如是前行，見劫貝縷，次見白疊，次見白銅，次見白銀，次見黃金，其一智者言：『若無金者，當取白銀，若無白銀，當取白銅，乃至麻縷，若無麻縷，當取麻耳。今者此村大有黃金，眾寶之上，汝宜舍麻，我當舍銀，共取黃金，自重而歸。』彼一人言：『我取此麻，繫縛牢固，赍來道遠，不能捨也。汝欲取者，自隨汝意。』其一智者舍銀取金，重擔而歸其家，親族遙見彼人大得金寶，歡喜奉迎。時，得金者見親族迎，復大歡喜。其無智人負麻而歸居家，親族見之，不悅亦不起迎，其負麻者倍增憂愧。婆羅門！汝今宜舍惡習邪見，勿為長夜自增苦惱，如負麻人執意堅固，不取金寶，負麻而歸，空自疲勞，親族不悅，長夜貧窮，自增憂苦也。」

婆羅門言：「我終不能捨此見也，所以者何？我以此見多所教授，多所饒益，四方諸王皆聞我名，亦盡知我是斷滅學者。」

迦葉復言：「諸有智者，以譬喻得解，我今當更為汝引喻。乃往久遠有一國土，其土邊疆，人民荒壞。時，有商人，有千乘車，經過其土，水谷、薪草不自供足，時商主念言：『我等伴多，水谷、薪草不自供足，今者寧可分為二分，其一分者於前發引。』其前發導師見有一人，身體粗大，目赤面黑，泥塗其身，遙見遠來，即問：『汝從何來？』報言：『我從前村來。』又問彼言：『汝所來處，多有水谷、薪草不耶？』其人報言：『我所來處，豐有水谷，薪草無乏，我于中路逢天暴雨，其處多水，亦豐薪草。』又語商主：『汝曹車上若有穀草，儘可捐棄，彼自豐有，不須重車。』

「時，彼商主語眾商言：『吾向前行，見有一人，目赤面黑，泥塗其身，我遙問言：「汝從何來？」即答我言：「我從前村來。」我尋復問：「汝所來處，豐有水谷、薪草不也？」答我言：「彼大豐耳。」又語我言：「向于中路，逢天暴雨，此處多水，又豐薪草。」復語我言：「君等車上若有穀草，儘可捐棄，彼自豐有，不須重車。」汝等宜各棄諸穀草，輕車速進。』即如其言，各共捐棄穀草，輕車速進。

「如是一日不見水草，二日、三日，乃至七日，又復不見。時，商人窮於曠澤，為鬼所食。其後一部，次復進路，商主時前復見一人，目赤面黑，泥塗其身，遙見問言：『汝從何來？』彼人答言：『從前村來。』又問：『汝所來處，豐有水谷、薪草不耶？』彼人答曰：『大豐有耳。』又語商主：『吾于中路，逢天暴雨，其處多水，亦豐薪草。』又語商主：『君等車上若有穀草，便可捐棄，彼自豐有，不須重車。』

「時，商主還語諸商人言：『吾向前行，見有一人，道如此事：君等車上若有穀草，可盡捐棄，彼自豐有，不須重車。』時，商主言：『汝等穀草慎勿捐棄，須得新者然後當棄，所以者何？新陳相接，然後當得度此曠野。』時，彼商人重車而行，如是一日不見水草，二日、三日至於七日，又亦不見。但見前人為鬼所食，骸骨狼藉。

「婆羅門！彼赤眼黑麵者，是羅剎鬼也。諸有隨汝教者，長夜受苦，亦當如彼。前部商人無智慧故，隨導師語，自沒其身。婆羅門！諸有沙門、婆羅門，精進智慧，有所言說，承用其教者，則長夜獲安，如彼後部商人有智慧故，得免危難。婆羅門！汝今寧可舍此惡見，勿為長夜自增苦惱。」

婆羅門言：「我終不能捨所見也，設有人來強諫我者，生我忿耳，終不捨見。」

迦葉又言：「諸有智者，以譬喻得解，我今當復為汝引喻。乃昔久遠有一國土，其土邊疆，人民荒壞

現代漢語譯本：有一個人說：『我已經拿了麻，捆得很牢固，不能再放下了。』其中一個聰明人就捨棄麻線，拿了布來減輕自己的負擔；他們又一起往前走，看到有劫貝，那個聰明人說：『劫貝價格昂貴，輕巧細緻，可以拿。』那個人說：『我已經拿了麻，捆得很牢固，帶著它走了很遠的路，不能捨棄了。』這時，那個聰明人就捨棄了麻布，拿了劫貝。 現代漢語譯本：就這樣往前走，看到劫貝線，接著看到白疊布，接著看到白銅，接著看到白銀，接著看到黃金，那個聰明人說：『如果沒有金子，就應該拿白銀，如果沒有白銀，就應該拿白銅，甚至麻線，如果沒有麻線，就應該拿麻穗。現在這個村莊有很多黃金，是所有寶物中最珍貴的，你應該捨棄麻，我應該捨棄銀，一起拿黃金，減輕負擔回家。』那個人說：『我拿了這麻，捆得很牢固，帶著它走了很遠的路，不能捨棄了。你想拿就自己去拿吧。』那個聰明人就捨棄了銀子，拿了金子，挑著重擔回了家，親戚們遠遠地看到他得到了很多金銀財寶，歡喜地迎接他。這時，得到金子的人看到親戚們來迎接，更加歡喜。那個沒有智慧的人揹著麻回家，親戚們看到他，不高興也不起來迎接，那個背麻的人更加憂愁慚愧。婆羅門！你現在應該捨棄惡習邪見，不要為長夜增加自己的苦惱，就像背麻的人執意固執，不拿金銀財寶，揹著麻回家，白白地疲勞，親戚們不高興，長久貧窮，自己增加憂愁痛苦啊。』 現代漢語譯本：婆羅門說：『我終究不能捨棄這個見解，為什麼呢？我用這個見解教導了很多人，給很多人帶來了好處，四方的國王都知道我的名字，也都知道我是斷滅論的學者。』 現代漢語譯本：迦葉又說：『有智慧的人，可以通過比喻來理解，我現在再為你舉個例子。很久以前有一個國家，它的邊境地區，人民生活荒涼。當時，有一個商人，有上千輛車，經過那個地方，水、糧食、柴草都不夠用，這時商隊首領想：『我們人多，水、糧食、柴草都不夠用，現在不如分成兩部分，其中一部分先出發。』先出發的嚮導看到一個人，身體粗壯，眼睛赤紅，面色黝黑，身上塗著泥，遠遠地看到他們來了，就問：『你從哪裡來？』那人回答說：『我從前面的村莊來。』又問他：『你來的地方，水、糧食、柴草多嗎？』那人回答說：『我來的地方，水、糧食很充足，柴草也不缺，我在路上遇到暴雨，那裡有很多水，柴草也很充足。』又對商隊首領說：『你們車上如果有糧食和草，都可以扔掉，那裡很充足，不需要讓車子太重。』 現代漢語譯本：『這時，商隊首領對商人們說：『我向前走，看到一個人，眼睛赤紅，面色黝黑，身上塗著泥，我遠遠地問他：「你從哪裡來？」他回答我說：「我從前面的村莊來。」我接著問：「你來的地方，水、糧食、柴草多嗎？」他回答我說：「那裡很充足。」又對我說：「在路上，我遇到暴雨，那裡有很多水，柴草也很充足。」又對我說：「你們車上如果有糧食和草，都可以扔掉，那裡很充足，不需要讓車子太重。」你們應該各自扔掉糧食和草，讓車子輕便快速前進。』他們就按照他說的，各自扔掉了糧食和草，讓車子輕便快速前進。 現代漢語譯本：『就這樣，一天沒有看到水和草，兩天、三天，甚至七天，也沒有看到。這時，商人們在荒涼的沙漠中走投無路，被鬼吃了。後來一部分人，又繼續前進，商隊首領又看到一個人，眼睛赤紅，面色黝黑，身上塗著泥，遠遠地問他：『你從哪裡來？』那人回答說：『從前面的村莊來。』又問：『你來的地方，水、糧食、柴草多嗎？』那人回答說：『很充足。』又對商隊首領說：『我在路上，遇到暴雨，那裡有很多水，柴草也很充足。』又對商隊首領說：『你們車上如果有糧食和草，就可以扔掉，那裡很充足，不需要讓車子太重。』 現代漢語譯本：『這時，商隊首領又對商人們說：『我向前走，看到一個人，說了這樣的話：你們車上如果有糧食和草，都可以扔掉，那裡很充足，不需要讓車子太重。』這時，商隊首領說：『你們的糧食和草千萬不要扔掉，必須得到新的才能扔掉，為什麼呢？新舊交替，才能度過這片荒野。』這時，商人們拉著重車前進，就這樣，一天沒有看到水和草，兩天、三天，直到七天，也沒有看到。只看到前面的人被鬼吃了，屍骨遍地。 現代漢語譯本：『婆羅門！那個眼睛赤紅，面色黝黑的人，是羅剎鬼啊。那些跟隨你教導的人，長久地受苦，也會像他們一樣。前面那部分商人沒有智慧，聽了嚮導的話，自己把自己害了。婆羅門！那些沙門、婆羅門，精進有智慧，說的話，聽從他們教導的人，就會長久地獲得安樂，就像後面那部分商人有智慧，才免於危難。婆羅門！你現在應該捨棄這個邪惡的見解，不要為長夜增加自己的苦惱。』 現代漢語譯本：婆羅門說：『我終究不能捨棄我的見解，如果有人來強行勸諫我，只會讓我生氣，我終究不會捨棄我的見解。』 現代漢語譯本：迦葉又說：『有智慧的人，可以通過比喻來理解，我現在再為你舉個例子。很久以前有一個國家，它的邊境地區，人民生活荒涼。』

English version: One person said, 'I have already taken hemp, tied it securely, and cannot let it go.' One wise person then discarded the hemp thread and took cloth to lighten his load; they continued together, and saw some fine linen. The wise person said, 'Fine linen is valuable, light, and fine, it can be taken.' The other person said, 'I have already taken hemp, tied it securely, and carried it a long way, I cannot discard it.' At this time, the wise person discarded the cloth and took the fine linen. English version: Thus they continued, and saw fine linen thread, then white cotton cloth, then white copper, then silver, then gold. The wise person said, 'If there is no gold, one should take silver, if there is no silver, one should take copper, even hemp thread, if there is no hemp thread, one should take hemp ears. Now this village has much gold, the most precious of all treasures, you should discard the hemp, and I should discard the silver, and together we will take gold, lighten our load, and return home.' The other person said, 'I have taken this hemp, tied it securely, and carried it a long way, I cannot discard it. If you want to take it, do as you please.' The wise person discarded the silver and took the gold, carrying the heavy load home. His relatives saw from afar that he had obtained much gold and treasure, and joyfully welcomed him. At this time, the one who obtained gold saw his relatives welcoming him, and was even more joyful. The unwise person carried the hemp home, and his relatives saw him, were displeased, and did not come to greet him. The one carrying the hemp was even more worried and ashamed. Brahmin! You should now discard your evil habits and wrong views, do not increase your suffering for the long night, like the person carrying hemp who stubbornly insisted, did not take gold and treasure, carried hemp home, was tired for nothing, his relatives were displeased, he was poor for a long time, and increased his own worries and suffering.' English version: The Brahmin said, 'I will never discard this view, why? Because I have used this view to teach many people, and have benefited many people. Kings from all directions have heard my name, and they all know that I am a scholar of annihilation.' English version: Kashyapa said again, 'Those who are wise can understand through parables, I will now give you another example. Long ago there was a country, its border region, where the people lived in desolation. At that time, there was a merchant, with a thousand carts, passing through that place. Water, grain, and firewood were not sufficient. At this time, the leader of the merchant caravan thought, 'We have many people, and water, grain, and firewood are not sufficient. Now it is better to divide into two groups, one of which will set off first.' The guide who set off first saw a person, with a large body, red eyes, a black face, and mud smeared on his body. Seeing them coming from afar, he asked, 'Where do you come from?' The person replied, 'I come from the village ahead.' He asked him again, 'Is there much water, grain, and firewood where you came from?' The person replied, 'Where I came from, there is plenty of water and grain, and there is no lack of firewood. On the road, I encountered a rainstorm, there is much water there, and firewood is also plentiful.' He also said to the merchant leader, 'If you have grain and grass on your carts, you can throw them away, there is plenty there, there is no need to make the carts too heavy.' English version: 'At this time, the merchant leader said to the merchants, 'I went ahead and saw a person, with red eyes, a black face, and mud smeared on his body. I asked him from afar, 「Where do you come from?」 He replied, 「I come from the village ahead.」 I then asked, 「Is there much water, grain, and firewood where you came from?」 He replied, 「There is plenty there.」 He also said to me, 「On the road, I encountered a rainstorm, there is much water there, and firewood is also plentiful.」 He also said to me, 「If you have grain and grass on your carts, you can throw them away, there is plenty there, there is no need to make the carts too heavy.」 You should each throw away the grain and grass, and make the carts light and move quickly.' They did as he said, each threw away the grain and grass, and made the carts light and move quickly. English version: 'In this way, they did not see water or grass for one day, two days, three days, even seven days, and they did not see it. At this time, the merchants were trapped in the desolate desert, and were eaten by ghosts. Later, another group continued on the road. The merchant leader again saw a person, with red eyes, a black face, and mud smeared on his body. Seeing him from afar, he asked, 'Where do you come from?' The person replied, 'From the village ahead.' He also asked, 'Is there much water, grain, and firewood where you came from?' The person replied, 'There is plenty.' He also said to the merchant leader, 'On the road, I encountered a rainstorm, there is much water there, and firewood is also plentiful.' He also said to the merchant leader, 'If you have grain and grass on your carts, you can throw them away, there is plenty there, there is no need to make the carts too heavy.' English version: 'At this time, the merchant leader said to the merchants, 'I went ahead and saw a person, who said this: If you have grain and grass on your carts, you can throw them away, there is plenty there, there is no need to make the carts too heavy.' At this time, the merchant leader said, 'You must not throw away your grain and grass, you must get new ones before you throw them away, why? Because new and old must be connected, then we can pass through this wilderness.' At this time, the merchants moved forward with heavy carts. In this way, they did not see water or grass for one day, two days, three days, until seven days, and they did not see it. They only saw that the people in front had been eaten by ghosts, and their bones were scattered everywhere. English version: 'Brahmin! That person with red eyes and a black face is a Rakshasa ghost. Those who follow your teachings will suffer for a long time, and will be like them. The first group of merchants had no wisdom, and listened to the guide, and harmed themselves. Brahmin! Those Shramanas and Brahmins who are diligent and wise, what they say, those who follow their teachings, will obtain peace for a long time, like the second group of merchants who had wisdom, and avoided danger. Brahmin! You should now discard this evil view, do not increase your suffering for the long night.' English version: The Brahmin said, 'I will never discard my view, if someone comes to forcefully advise me, it will only make me angry, I will never discard my view.' English version: Kashyapa said again, 'Those who are wise can understand through parables, I will now give you another example. Long ago there was a country, its border region, where the people lived in desolation.'

。時，有一人好喜養豬，詣他空村，見有干糞，尋自念言：『此處饒糞，我豬豚饑，今當取草裹此干糞，頭戴而歸。』即尋取草，裹糞而戴，于其中路，逢天大雨，糞汁流下，至於足跟，眾人見已，皆言：『狂人！糞除臭處，正使天晴，尚不應戴，況于雨中戴之而行！』其人方怒，逆罵詈言：『汝等自癡，不知我家豬豚飢餓；汝若知者，不言我癡。』婆羅門！汝今寧可舍此惡見，勿守迷惑，長夜受苦。如彼癡子戴糞而行，眾人訶諫，逆更瞋罵，謂他不知。」

婆羅門語迦葉言：「汝等若謂行善生天，死勝生者，汝等則當以刀自刎，飲毒而死，或五縛其身，自投高岸，而今貪生不能自殺者，則知死不勝生。」

迦葉復言：「諸有智者，以譬喻得解，我今當更為汝引喻。昔者，此斯波醯村有一梵志，耆舊長宿，年百二十。彼有二妻，一先有子，一始有娠。時，彼梵志未久命終，其大母子語小母言：『所有財寶，盡應與我，汝無分也。』時小母言：『汝為小待，須我分娠，若生男者，應有財分；若生女者，汝自嫁娶，當得財物。』彼子慇勤再三索財，小母答如初；其子又逼不已，時，彼小母即以利刀自決其腹，知為男女。」

語婆羅門言：「母今自殺，復害胎子，汝婆羅門，亦復如是；既自殺身，復欲殺人。若沙門、婆羅門，精勤修善，戒德具足，久存世者，多所饒益，天人獲安。吾今末後為汝引喻，當使汝知惡見之殃。昔者，此斯波醯村有二伎人，善於弄丸，二人角伎，一人得勝。時，不如者語勝者言：『今日且停，明當更共試。』其不如者即歸家中，取其戲丸，涂以毒藥，暴之使干，明持此丸詣勝者所，語言：『更可角伎。』即前共戲，先以毒丸授彼勝者：『勝者即吞。』其不如者復授毒丸，得已隨吞，其毒轉行，舉身戰動。時，不如者以偈罵曰：

「『吾以藥涂丸，　　而汝吞不覺； 小伎汝為吞，　　久后自當知。』」

迦葉語婆羅門言：「汝今當速舍此惡見，勿為專迷，自增苦毒，如彼伎人，吞毒不覺。」

時，婆羅門白迦葉言：「尊者初設月喻，我時已解，所以往返，不時受者，欲見迦葉辯才智慧，生牢固信耳。我今信受，歸依迦葉。」

迦葉報言：「汝勿歸我，如我所歸無上尊者，汝當歸依。」

婆羅門言：「不審所歸無上尊者，今為所在？」

迦葉報言：「今我師世尊，滅度未久。」

婆羅門言：「世尊若在，不避遠近，其當親見，歸依禮拜。今聞迦葉言：『如來滅度！』今即歸依滅度如來及法、眾僧。迦葉！聽我于正法中為優婆塞！自今已后，盡壽不殺、不盜、不淫、不欺、不飲酒，我今當爲一切大施。」

迦葉語言：「若汝宰殺眾生，撾打僮僕，而為會者，此非凈福。又如磽確薄地，多生荊棘，于中種植，必無所獲。汝若宰殺眾生，撾打僮僕，而為大會，施邪見眾，此非凈福。若汝大施，不害眾生，不以杖楚加於僮僕，歡喜設會，施清凈眾，則獲大福。猶如良田，隨時種植，必獲果實」。

「迦葉！自今已后，常凈施眾僧，不令斷絕。」

時，有一年少梵志，名曰摩頭在弊宿后立，弊宿顧語曰：「吾欲設一切大施，汝當爲我經營處分。」

時，年少梵志聞弊宿語已，即為經營，為大施已，而作是言：「愿使弊宿今世、後世不獲福報。」

時，弊宿聞彼梵志經營施已，有如是言：「愿使弊宿今世、後世不獲果報。」即命梵志而告之曰：「汝當有是言耶？」

答曰：「如是！實有是言。所以然者？今所設食，粗澀弊惡，以此施僧，若以示王，王尚不能以手暫向，況當食之？現在所設，不可喜樂，何由後世得凈果報？王施僧衣純以麻布，若以示王，王尚不能以足暫向，況能自著？現在所施，不可喜樂，何由後世得凈果報？」

時，婆羅門又告梵志：「自今已后，汝以我所食、我所著衣以施眾僧

當時，有一個人特別喜歡養豬，他去到一個空村子，看到有干糞，心裡想：『這裡糞很多，我的豬很餓，現在應該用草把這些干糞包起來，頂在頭上帶回去。』於是他找來草，包好糞頂在頭上，在半路上，遇到下大雨，糞汁流下來，一直流到腳跟，人們看到后，都說：『真是個瘋子！糞是臭的東西，即使天晴，也不應該頂在頭上，何況在雨中頂著走！』那人卻很生氣，反過來罵他們說：『你們自己是傻子，不知道我家豬餓了；你們如果知道，就不會說我傻了。』婆羅門！你現在寧可捨棄這種錯誤的見解，不要執迷不悟，長久地遭受痛苦。就像那個傻子頂著糞走，別人勸他，他反而生氣罵人，說別人不懂他一樣。 婆羅門對迦葉說：『你們如果說行善可以昇天，死比生好，你們就應該用刀自殺，喝毒藥而死，或者用繩子捆住自己，從高處跳下去，現在你們貪生怕死，不能自殺，那就說明死不如生。』 迦葉又說：『有智慧的人，可以通過比喻來理解，我現在再給你講個比喻。從前，在這個斯波醯村有一個婆羅門，年紀很大，一百二十歲了。他有兩個妻子，一個先有兒子，一個剛懷孕。當時，這個婆羅門不久就去世了，大老婆的兒子對小老婆說：『所有的財產，都應該給我，你沒有份。』小老婆說：『你稍微等等，等我生下孩子，如果是男孩，就應該有財產的份；如果是女孩，你就自己娶她，可以得到財產。』那個兒子再三懇求要財產，小老婆還是像開始那樣回答；那個兒子又逼迫不已，當時，那個小老婆就用刀剖開自己的肚子，想知道是男孩還是女孩。』 迦葉對婆羅門說：『這個母親自殺了，又害死了胎兒，你這個婆羅門，也是這樣；既要自殺，又要殺人。如果沙門、婆羅門，精勤修行善事，戒律品德都圓滿，長久地活在世上，就能利益很多人，使天人和人獲得安樂。我現在最後再給你講個比喻，讓你知道錯誤見解的禍害。從前，在這個斯波醯村有兩個雜技藝人，擅長玩弄彈丸，兩個人比賽技藝，一個人贏了。當時，輸的那個人對贏的人說：『今天先到這裡，明天再比。』輸的那個人就回到家裡，把他的彈丸塗上毒藥，曬乾，明天拿著這個彈丸到贏的人那裡，說：『可以再比了。』於是開始比賽，先將毒丸給贏的人：『贏的人就吞了下去。』輸的人又給了他毒丸，他拿到后也吞了下去，毒性發作，全身顫抖。當時，輸的人用偈語罵道： 『我用藥塗了彈丸，而你吞下去卻不知道；小小的伎倆你吞了下去，很久以後你自然會知道。』 迦葉對婆羅門說：『你現在應該趕快捨棄這種錯誤的見解，不要執迷不悟，自己增加痛苦，就像那個雜技藝人，吞了毒藥卻不知道一樣。』 當時，婆羅門對迦葉說：『尊者最初用月亮的比喻，我當時就已經明白了，之所以來回反覆，沒有馬上接受，是想看看迦葉的辯才和智慧，產生牢固的信心罷了。我現在相信接受，歸依迦葉。』 迦葉回答說：『你不要歸依我，應該歸依我所歸依的無上尊者。』 婆羅門說：『不知道你所歸依的無上尊者，現在在哪裡？』 迦葉回答說：『我的老師世尊，去世不久。』 婆羅門說：『世尊如果在世，我不會避開遠近，一定會親自去見他，歸依禮拜。現在聽到迦葉說：『如來已經去世！』我現在就歸依去世的如來以及佛法、僧眾。迦葉！請允許我在正法中成為優婆塞！從今以後，終身不殺生、不偷盜、不邪淫、不欺騙、不飲酒，我現在要進行一切大布施。』 迦葉說：『如果你宰殺眾生，鞭打奴僕，用來舉辦宴會，這不是清凈的福報。又像貧瘠的土地，長滿荊棘，在其中種植，一定不會有收穫。如果你宰殺眾生，鞭打奴僕，用來舉辦宴會，佈施給邪見的人，這不是清凈的福報。如果你進行大布施，不傷害眾生，不用棍棒鞭打奴僕，歡喜地舉辦宴會，佈施給清凈的人，就能獲得大福報。就像良田，隨時種植，一定會有收穫。』 『迦葉！從今以後，我經常清凈地佈施給僧眾，不讓它斷絕。』 當時，有一個年輕的婆羅門，名叫摩頭，站在弊宿的後面，弊宿回頭對他說：『我想要進行一切大布施，你應當為我經營安排。』 當時，年輕的婆羅門聽到弊宿的話后，就為他經營安排，完成大布施后，就說：『愿弊宿今生、來世都得不到福報。』 當時，弊宿聽到那個婆羅門安排佈施后，說了這樣的話：『愿弊宿今生、來世都得不到果報。』就叫來那個婆羅門，告訴他說：『你說了這樣的話嗎？』 回答說：『是的！確實說了這樣的話。為什麼呢？現在所準備的食物，粗糙難以下嚥，用這些來佈施給僧人，如果給國王看，國王都不願意用手去碰一下，何況吃呢？現在所準備的，不能讓人感到喜悅，怎麼能指望來世得到清凈的果報呢？給僧人佈施的衣服都是用麻布做的，如果給國王看，國王都不願意用腳去碰一下，何況自己穿呢？現在所佈施的，不能讓人感到喜悅，怎麼能指望來世得到清凈的果報呢？』 當時，婆羅門又告訴那個婆羅門：『從今以後，你用我所吃的、我所穿的衣服來佈施給僧眾。』

At that time, there was a man who particularly liked raising pigs. He went to an empty village and saw some dried dung. He thought to himself, 'There's a lot of dung here, and my pigs are hungry. I should wrap this dried dung in grass and carry it back on my head.' So he found some grass, wrapped the dung, and put it on his head. On the way, he encountered heavy rain, and the dung juice flowed down, reaching his heels. When people saw this, they all said, 'He's crazy! Dung is smelly, and even if it were sunny, you shouldn't carry it on your head, let alone in the rain!' But the man became angry and retorted, 'You're all fools, you don't know my pigs are hungry; if you knew, you wouldn't call me crazy.' Brahmin! You should now abandon this wrong view, not cling to delusion, and suffer for a long time. It's like that fool carrying dung on his head, and when others advised him, he got angry and cursed them, saying they didn't understand him. The Brahmin said to Kasyapa, 'If you say that doing good deeds leads to heaven, and that death is better than life, then you should kill yourselves with a knife, drink poison, or tie yourselves up and jump from a high place. Now you cling to life and fear death, unable to kill yourselves, which shows that death is not better than life.' Kasyapa replied, 'Wise people can understand through parables, so I will give you another one. Once, in this village of Spahi, there was a Brahmin, old and venerable, 120 years old. He had two wives, one who had a son earlier, and one who was newly pregnant. At that time, the Brahmin soon passed away. The son of the first wife said to the second wife, 'All the property should be mine, you have no share.' The second wife said, 'Wait a little, until I give birth. If it's a boy, he should have a share of the property; if it's a girl, you can marry her and get the property.' The son repeatedly asked for the property, but the second wife answered as before. The son pressed her further, and then the second wife cut open her own belly with a knife to find out if it was a boy or a girl.' Kasyapa said to the Brahmin, 'This mother killed herself and also killed the fetus. You Brahmins are the same; you want to kill yourselves and also kill others. If a Shramana or Brahmin diligently cultivates good deeds, and their precepts and virtues are complete, and they live long in the world, they can benefit many people, bringing peace to gods and humans. Now I will give you one last parable to show you the harm of wrong views. Once, in this village of Spahi, there were two acrobats skilled in juggling balls. They competed, and one won. The loser said to the winner, 'Let's stop for today, and compete again tomorrow.' The loser went home, coated his juggling balls with poison, dried them, and the next day, he took the poisoned balls to the winner and said, 'Let's compete again.' So they began to compete, and first, he gave the poisoned ball to the winner: 'The winner swallowed it.' The loser then gave him another poisoned ball, and he swallowed it as well. The poison took effect, and his whole body trembled. Then the loser cursed him with a verse: 'I coated the ball with poison, and you swallowed it without knowing; you swallowed a small trick, and you will know it later.' Kasyapa said to the Brahmin, 'You should quickly abandon this wrong view, not cling to delusion, and increase your own suffering, like that acrobat who swallowed poison without knowing it.' At that time, the Brahmin said to Kasyapa, 'Venerable one, I understood the moon parable you gave at the beginning. The reason I went back and forth without accepting it immediately was to see Kasyapa's eloquence and wisdom, and to develop firm faith. Now I believe and accept, and I take refuge in Kasyapa.' Kasyapa replied, 'You should not take refuge in me, but in the supreme one in whom I take refuge.' The Brahmin said, 'I do not know where the supreme one in whom you take refuge is now?' Kasyapa replied, 'My teacher, the World Honored One, passed away not long ago.' The Brahmin said, 'If the World Honored One were alive, I would not avoid going far or near, I would certainly go to see him, take refuge in him, and pay homage. Now that I hear Kasyapa say, 'The Tathagata has passed away!' I now take refuge in the Tathagata who has passed away, as well as the Dharma and the Sangha. Kasyapa! Please allow me to become a lay disciple in the true Dharma! From now on, for the rest of my life, I will not kill, steal, commit adultery, lie, or drink alcohol. I will now make all kinds of great offerings.' Kasyapa said, 'If you slaughter living beings and beat servants to hold a feast, this is not pure merit. It is like barren land, full of thorns, where planting will yield nothing. If you slaughter living beings and beat servants to hold a feast, and give offerings to those with wrong views, this is not pure merit. If you make great offerings without harming living beings, without using sticks or whips on servants, and hold a feast with joy, giving offerings to pure people, you will gain great merit. It is like fertile land, where planting at the right time will surely yield fruit.' 'Kasyapa! From now on, I will always make pure offerings to the Sangha, without interruption.' At that time, there was a young Brahmin named Madhu standing behind Pisuka. Pisuka turned to him and said, 'I want to make all kinds of great offerings, you should manage and arrange it for me.' At that time, the young Brahmin, after hearing Pisuka's words, managed and arranged it for him. After completing the great offerings, he said, 'May Pisuka not receive any blessings in this life or the next.' At that time, Pisuka heard that the Brahmin had arranged the offerings and said such words: 'May Pisuka not receive any rewards in this life or the next.' He then called the Brahmin and told him, 'Did you say these words?' He replied, 'Yes! I did say those words. Why? Because the food prepared now is coarse and difficult to swallow. If you use this to make offerings to the monks, if you showed it to the king, the king would not even touch it with his hand, let alone eat it. What is prepared now cannot bring joy, so how can you expect to receive pure rewards in the next life? The clothes offered to the monks are made of hemp. If you showed them to the king, the king would not even touch them with his foot, let alone wear them himself. What is offered now cannot bring joy, so how can you expect to receive pure rewards in the next life?' At that time, the Brahmin told the Brahmin again, 'From now on, you should use what I eat and what I wear to make offerings to the Sangha.'

時，梵志即承教旨，以王所食、王所著衣供養眾僧。時，婆羅門設此凈施，身壞命終，生一下劣天中，梵志經營會者，身壞命終，生忉利天。

爾時，弊宿婆羅門、年少梵志及斯婆醯婆羅門、居士等，聞童女迦葉所說，歡喜奉行。

佛說長阿含經卷第八

（八）第二分散陀那經第四

一時，佛在羅閱祇毗訶羅山七葉樹窟，與大比丘眾千二百五十人俱。

時，王舍城有一居士，名散陀那，好行遊觀，日日出城，至世尊所。時，彼居士仰觀日時，默自念言：「今往覲佛，非是時也，今者世尊必在靜室三昧思惟，諸比丘眾亦當禪靜，我今寧可往詣烏暫婆利梵志女林中，須日時到，當詣世尊，禮敬問訊，並詣諸比丘所，致敬問訊。」

時，梵志女林中有一梵志，名尼俱陀，與五百梵志子俱止彼林。時，諸梵志眾聚一處，高聲大論，俱說遮道濁亂之言，以此終日。或論國事，或論戰鬥兵杖之事，或論國家義和之事，或論大臣及庶民事，或論車馬遊園林事，或論坐席、衣服、飲食、婦女之事，或論山海龜鱉之事，但說如是遮道之論，以此終日。

時，彼梵志遙見散陀那居士來，即敕其眾，令皆靜默：「所以然者？彼沙門瞿曇弟子今從外來，沙門瞿曇白衣弟子中，此為最上，彼必來此，汝宜靜默。」時，諸梵志各自默然。

散陀那居士至梵志所，問訊已，一面坐，語梵志曰：「我師世尊常樂閑靜，不好憒鬧，不如汝等與諸弟子處在人中，高聲大論，但說遮道無益之言。」

梵志又語居士言：「沙門瞿曇頗曾與人共言論不？眾人何由得知沙門有大智慧。汝師常好獨處邊地，猶如瞎牛食草，偏逐所見，汝師瞿曇亦復如是，偏好獨見，樂無人處；汝師若來，吾等當稱以為瞎牛。彼常自言有大智慧，我以一言窮彼，能使默然如龜藏六，謂可無患，以一箭射，使無逃處。」

爾時，世尊在閑靜室，以天耳聞梵志居士有如是論，即出七葉樹窟，詣烏暫婆利梵志女林。時，彼梵志遙見佛來，敕諸弟子：「汝等皆默，瞿曇沙門欲來至此，汝等慎勿起迎、恭敬禮拜，亦勿請坐，取一別座，與之令坐；彼既坐已，卿等當問：『沙門瞿曇！汝從本來，以何法教訓于弟子，得安隱定，凈修梵行？』」

爾時，世尊漸至彼園，時，彼梵志不覺自起，漸迎世尊，而作是言：「善來，瞿曇！善來，沙門！久不相見，今以何緣而來至此？可前小坐。」爾時，世尊即就其座，嬉怡而笑，默自念言：「此諸愚人不能自專，先立要令，竟不能全。所以然者？是佛神力令彼噁心自然敗壞。」

時，散陀那居士禮世尊足，於一面坐。尼俱陀梵志問訊佛已，亦一面坐，而白佛言：「沙門瞿曇！從本以來，以何法教訓誨弟子，得安隱定，凈修梵行？」

世尊告曰：「且止！梵志！吾法深廣，從本以來，誨諸弟子，得安隱處，凈修梵行，非汝所及。」

又告梵志：「正使汝師及汝弟子所行道法，有凈不凈，我盡能說。」

時，五百梵志弟子各各舉聲，自相謂言：「瞿曇沙門有大威勢，有大神力，他問己義，乃開他義。」

時，尼俱陀梵志白佛言：「善哉！瞿曇！愿分別之。」

佛告梵志：「諦聽！諦聽！當爲汝說

當時，梵志接受了教誨，用國王所吃的食物和穿的衣服供養眾僧。當時，這位婆羅門設立了這樣的凈施，身壞命終后，轉生到下等天界；而經營法會的梵志，身壞命終后，則轉生到忉利天。 那時，弊宿婆羅門、年輕的梵志以及斯婆醯婆羅門、居士等，聽了童女迦葉所說的話，都歡喜地奉行。 一時，佛在王舍城毗訶羅山七葉樹窟，與一千二百五十位大比丘眾在一起。 當時，王舍城有一位居士，名叫散陀那，喜歡遊覽觀光，每天都出城到世尊那裡。當時，這位居士抬頭看了看時間，默默地想：『現在去拜見佛陀，不是時候。現在世尊一定在靜室中禪定思惟，各位比丘也應當在禪定中，我不如先去烏暫婆利梵志女的樹林中，等時間到了，再去拜見世尊，禮敬問候，並去各位比丘那裡，致敬問候。』 當時，在梵志女的樹林中，有一位梵志，名叫尼俱陀，和五百位梵志子一起住在那裡。當時，各位梵志聚集在一起，高聲大論，都說些阻礙修道的雜亂之言，整天如此。他們或者談論國家大事，或者談論戰爭兵器之事，或者談論國家和睦之事，或者談論大臣和百姓的事，或者談論車馬遊園林的事，或者談論坐席、衣服、飲食、婦女的事，或者談論山海龜鱉的事，只是說這些阻礙修道的言論，整天如此。 當時，那位梵志遠遠地看見散陀那居士來了，就命令他的弟子們都安靜下來：『這是為什麼呢？那位沙門瞿曇的弟子現在從外面來了，沙門瞿曇的在家弟子中，他是最優秀的，他一定會來這裡，你們應該安靜。』當時，各位梵志各自默然。 散陀那居士到了梵志那裡，問候之後，在一旁坐下，對梵志說：『我的老師世尊常常喜歡清靜，不喜歡喧鬧，不像你們和各位弟子處在人群中，高聲大論，只是說些阻礙修道無益的話。』 梵志又對居士說：『沙門瞿曇曾經和人一起談論過嗎？眾人怎麼知道沙門有大智慧呢？你的老師常常喜歡獨自待在偏僻的地方，就像瞎牛吃草一樣，只顧自己所看到的，你的老師瞿曇也是這樣，偏愛獨自見解，喜歡無人之處；你的老師如果來了，我們就要稱他為瞎牛。他常常自稱有大智慧，我用一句話就能讓他啞口無言，像烏龜藏起六根一樣，以為可以無憂，用一支箭射他，讓他無處可逃。』 當時，世尊在安靜的房間里，用天耳聽到了梵志和居士的這些談論，就走出七葉樹窟，來到烏暫婆利梵志女的樹林。當時，那位梵志遠遠地看見佛陀來了，就命令他的弟子們：『你們都安靜，沙門瞿曇要到這裡來了，你們千萬不要起身迎接、恭敬禮拜，也不要請他坐下，拿一個別的座位，讓他坐下；他坐下之後，你們就問：『沙門瞿曇！你從一開始，用什麼法教導你的弟子，讓他們得到安穩的禪定，清凈地修行梵行？』』 當時，世尊慢慢地走到那個園林，當時，那位梵志不知不覺地自己站了起來，慢慢地迎接世尊，並且說道：『歡迎，瞿曇！歡迎，沙門！很久沒見了，今天因為什麼緣故來到這裡？請到前面坐下。』當時，世尊就坐到他的座位上，高興地笑著，默默地想：『這些愚人不能自己做主，先立下約定，最終卻不能遵守。這是為什麼呢？這是佛的神力讓他們的噁心自然地敗壞。』 當時，散陀那居士禮拜世尊的腳，在一旁坐下。尼俱陀梵志問候佛陀之後，也在一旁坐下，對佛陀說：『沙門瞿曇！從一開始，你用什麼法教導你的弟子，讓他們得到安穩的禪定，清凈地修行梵行？』 世尊說：『先停一下！梵志！我的法深廣，從一開始，教導各位弟子，讓他們得到安穩之處，清凈地修行梵行，不是你所能理解的。』 又告訴梵志：『即使你的老師和你的弟子所修行的道法，是清凈還是不清凈，我都能說出來。』 當時，五百位梵志弟子各自發出聲音，互相說道：『沙門瞿曇有大威勢，有大神力，別人問他自己的道理，他卻能開示別人的道理。』 當時，尼俱陀梵志對佛陀說：『太好了！瞿曇！希望您能分別說明。』 佛陀告訴梵志：『仔細聽！仔細聽！我將為你解說。

At that time, the Brahmin, accepting the teaching, used the king's food and clothing to make offerings to the monastic community. At that time, this Brahmin established such pure giving, and after his body broke and his life ended, he was reborn in a lower heaven; while the Brahmin who managed the assembly, after his body broke and his life ended, was reborn in the Trayastrimsha Heaven. At that time, the Brahmin Bhesuka, the young Brahmin, and the Brahmin Sivasya, along with the laypeople, having heard what the maiden Kasyapa had said, joyfully practiced it. The Seventh Scroll of the Dirghagama Sutra Spoken by the Buddha Taisho Tripitaka Volume 01, No. 0001, Dirghagama Sutra The Eighth Scroll of the Dirghagama Sutra Spoken by the Buddha (8) The Fourth Sutra of the Second Section, the Sandana Sutra At one time, the Buddha was at the Seven-Leaf Tree Cave on Mount Vihara in Rajagriha, together with a great assembly of 1,250 monks. At that time, there was a layperson in Rajagriha named Sandana, who enjoyed sightseeing and would go out of the city to the World Honored One every day. At that time, this layperson looked up at the time and silently thought: 'Now is not the time to visit the Buddha. Now the World Honored One must be in meditation in his quiet chamber, and the monks should also be in meditation. I might as well go to the forest of the Brahmin woman Ujampali first, and when the time comes, I will go to see the World Honored One, pay my respects, and also go to the monks to pay my respects.' At that time, in the forest of the Brahmin woman, there was a Brahmin named Nikuta, who lived there with five hundred Brahmin disciples. At that time, the Brahmins gathered together, loudly debating, all speaking of obstructive and chaotic words, doing so all day long. They would discuss national affairs, or matters of war and weapons, or matters of national harmony, or matters of ministers and common people, or matters of carriages and horses in gardens, or matters of seats, clothing, food, and women, or matters of mountains, seas, turtles, and tortoises, only speaking of such obstructive discussions, doing so all day long. At that time, that Brahmin saw the layperson Sandana coming from afar, and immediately ordered his disciples to be silent: 'Why is this? That disciple of the Shramana Gautama is coming from outside now. Among the lay disciples of the Shramana Gautama, he is the most excellent. He will surely come here, you should be silent.' At that time, the Brahmins each became silent. The layperson Sandana arrived at the Brahmin's place, greeted him, and sat down to one side, saying to the Brahmin: 'My teacher, the World Honored One, always enjoys tranquility and dislikes noise, unlike you and your disciples who are in the midst of people, loudly debating, only speaking of obstructive and useless words.' The Brahmin then said to the layperson: 'Has the Shramana Gautama ever discussed with anyone? How do people know that the Shramana has great wisdom? Your teacher always likes to stay alone in remote places, like a blind ox eating grass, only following what it sees. Your teacher Gautama is also like this, favoring his own views and liking solitary places; if your teacher comes, we will call him a blind ox. He often claims to have great wisdom, but with one word I can silence him, like a turtle hiding its six senses, thinking it can be without worry, but with one arrow I will shoot him, leaving him nowhere to escape.' At that time, the World Honored One, in his quiet chamber, heard these discussions between the Brahmin and the layperson with his heavenly ear, and then came out of the Seven-Leaf Tree Cave and went to the forest of the Brahmin woman Ujampali. At that time, that Brahmin saw the Buddha coming from afar, and ordered his disciples: 'You all be silent, the Shramana Gautama is coming here, you must not rise to greet him, respectfully bow, nor invite him to sit down, take another seat and let him sit; after he sits down, you should ask: 'Shramana Gautama! From the beginning, by what Dharma do you teach your disciples, so that they attain peaceful meditation and purely practice the Brahma-faring?'' At that time, the World Honored One gradually arrived at that garden. At that time, that Brahmin unconsciously stood up himself, slowly greeted the World Honored One, and said: 'Welcome, Gautama! Welcome, Shramana! It has been a long time since we met, what brings you here today? Please come forward and sit down.' At that time, the World Honored One sat down in his seat, smiling happily, and silently thought: 'These foolish people cannot control themselves, first making an agreement, but ultimately not being able to keep it. Why is this? It is the Buddha's divine power that naturally corrupts their evil intentions.' At that time, the layperson Sandana bowed at the feet of the World Honored One and sat down to one side. The Brahmin Nikuta greeted the Buddha and also sat down to one side, and said to the Buddha: 'Shramana Gautama! From the beginning, by what Dharma do you teach your disciples, so that they attain peaceful meditation and purely practice the Brahma-faring?' The World Honored One said: 'Stop for now! Brahmin! My Dharma is profound and vast, from the beginning, I have taught my disciples, so that they attain peaceful places and purely practice the Brahma-faring, it is not something you can comprehend.' He also told the Brahmin: 'Even if the Dharma practiced by your teacher and your disciples, whether it is pure or impure, I can explain it all.' At that time, the five hundred Brahmin disciples each raised their voices, saying to each other: 'The Shramana Gautama has great power and great divine strength, when others ask him about his own meaning, he can explain the meaning of others.' At that time, the Brahmin Nikuta said to the Buddha: 'Excellent! Gautama! I hope you can explain it separately.' The Buddha told the Brahmin: 'Listen carefully! Listen carefully! I will explain it to you.'

梵志答言：「愿樂欲聞！」

佛告梵志：「汝所行者皆為卑陋，離服裸形，以手障蔽，不受瓨食，不受盂食，不受兩壁中間食，不受二人中間食，不受兩刀中間食，不受兩盂中間食，不受共食家食，不受懷妊家食，見狗在門則不受其食，不受多蠅家食，不受請食，他言先識則不受其食；不食魚，不食肉，不飲酒，不兩器食，一餐一咽，至七餐止，受人益食，不過七益；或一日一食，或二日、三日、四日、五日、六日、七日一食；或復食果，或復食莠，或食飯汁，或食麻米，或食稴稻，或食牛糞，或食鹿糞，或食樹根、枝葉、果實，或食自落果。

「或被衣，或披莎衣，或衣樹皮，或草襜身，或衣鹿皮，或留頭髮，或被毛編，或著塳間衣，或有常舉手者，或不坐牀蓆，或有常蹲者，或有剃髮留髦須者，或有臥荊棘者，或有臥果蓏上者，或有裸形臥牛糞上者；或一日三浴，或有一夜三浴，以無數眾苦，苦役此身。云何？尼俱陀！如此行者，可名凈法不？」

梵志答曰：「此法凈，非不凈也。」

佛告梵志：「汝謂為凈，吾當于汝凈法中說有垢穢。」

梵志曰：「善哉！瞿曇！便可說之，愿樂欲聞。」

佛告梵志：「彼苦行者，常自計念：『我行如此，當得供養恭敬禮事。』是即垢穢。彼苦行者，得供養已，樂著堅固，愛染不捨，不曉遠離，不知出要，是為垢穢；彼苦行者，遙見人來，盡共坐禪，若無人時，隨意坐臥，是為垢穢。

「彼苦行者，聞他正義，不肯印可，是為垢穢。彼苦行者，他有正問，吝而不答，是為垢穢；彼苦行者，設見有人供養沙門、婆羅門，則訶止之，是為垢穢；彼苦行者，若見沙門、婆羅門食更生物，就呵責之，是為垢穢；彼苦行者，有不凈食，不肯施人，若有凈食，貪著自食，不見己過，不知出要，是為垢穢；彼苦行者，自稱己善，毀訾他人，是為垢穢；彼苦行者，為殺、盜、淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見、顛倒，是為垢穢。

「彼苦行者，懈墮喜忘，不習禪定，無有智慧，猶如禽獸，是為垢穢；彼苦行者，貴高，憍慢、增上慢，是為垢穢；彼苦行者，無有信義，亦無反覆，不持凈戒，不能精勤受人訓誨，常與惡人以為伴黨，為惡不已，是為垢穢；彼苦行者，多懷瞋恨，好為巧偽，自怙己見，求人長短，恒懷邪見，與邊見俱，是為垢穢。云何？尼俱陀！如此行者可言凈不邪？」

答曰：「是不凈，非是凈也。」

佛言：「今當於汝垢穢法中，更說清凈無垢穢法。」

梵志言：「唯愿說之！」

佛言：「彼苦行者，不自計念：『我行如是，當得供養恭敬禮事。』是為苦行無垢法也。彼苦行者，得供養已，心不貪著，曉了遠離，知出要法，是為苦行無垢法也。彼苦行者，禪有常法，有人、無人，不以為異，是為苦行無垢法也；彼苦行者，聞他正義，歡喜印可，是為苦行無垢法也；彼苦行者，他有正問，歡喜解說，是為苦行離垢法也。

「彼苦行者，設見有人供養沙門、婆羅門，代其歡喜而不呵止，是為苦行離垢法也；彼苦行者，若見沙門、婆羅門食更生之物，不呵責之，是為苦行離垢法也；彼苦行者，有不凈食，心不吝惜，若有凈食，則不染著，能見己過，知出要法，是為苦行離垢法也；彼苦行者，不自稱譽，不毀他人，是為苦行離垢法也；彼苦行者，不殺、盜、淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見，是為苦行離垢法也。

「彼苦行者，精勤不忘，好習禪行，多修智慧，不愚如獸，是為苦行離垢法也；彼苦行者，不為高貴、憍慢、自大，是為苦行離垢法也；彼苦行者，常懷信義，修反覆行，能持凈戒，勤受訓誨，常與善人而為伴黨，積善不已，是為苦行離垢法也；彼苦行者，不懷瞋恨，不為巧偽，不恃己見，不求人短，不懷邪見，亦無邊見，是為苦行離垢法也

梵志回答說：『我願意聽！』 佛告訴梵志：『你所修行的都是卑劣的，脫去衣服裸露身體，用手遮蔽，不接受瓦罐里的食物，不接受盆裡的食物，不接受兩堵墻中間的食物，不接受兩個人中間的食物，不接受兩把刀中間的食物，不接受兩個盆中間的食物，不接受與人共食的食物，不接受孕婦家的食物，看見狗在門口就不接受那家的食物，不接受蒼蠅多的家的食物，不接受被邀請的食物，別人說認識就接受那家的食物；不吃魚，不吃肉，不喝酒，不用兩個器皿吃飯，一餐只吃一口，最多吃到七口，接受別人多給的食物，不超過七份；或者一天吃一頓，或者兩天、三天、四天、五天、六天、七天吃一頓；或者吃水果，或者吃雜草，或者吃米湯，或者吃芝麻米，或者吃粗稻，或者吃牛糞，或者吃鹿糞，或者吃樹根、樹枝、樹葉、果實，或者吃自己掉落的果實。 『或者穿衣服，或者披莎草衣，或者穿樹皮，或者用草遮身，或者穿鹿皮，或者留頭髮，或者披毛編的衣服，或者穿墳墓間的衣服，或者有經常舉著手的人，或者不坐牀蓆，或者有經常蹲著的人，或者有剃髮留鬍鬚的人，或者有睡在荊棘上的人，或者有睡在瓜果上的人，或者有裸身睡在牛糞上的人；或者一天洗三次澡，或者一夜洗三次澡，用無數的痛苦，來折磨這個身體。怎麼樣？尼俱陀！像這樣修行的人，可以稱為清凈的修行嗎？』 梵志回答說：『這種修行是清凈的，不是不清凈的。』 佛告訴梵志：『你認為它是清凈的，我將要在你認為清凈的修行中說出它的污垢。』 梵志說：『很好！瞿曇！你可以說，我願意聽。』 佛告訴梵志：『那些苦行者，常常自己想著：』我這樣修行，應當得到供養、恭敬和禮拜。『這就是污垢。那些苦行者，得到供養后，貪戀執著，愛染不捨，不明白遠離，不知道解脫的方法，這就是污垢；那些苦行者，遠遠看見有人來，就一起坐禪，如果沒有人來，就隨意坐臥，這就是污垢。 『那些苦行者，聽到別人說正義，不肯認可，這就是污垢。那些苦行者，別人有正確的提問，吝嗇而不回答，這就是污垢；那些苦行者，如果看見有人供養沙門、婆羅門，就呵斥阻止，這就是污垢；那些苦行者，如果看見沙門、婆羅門吃新生的食物，就責罵他們，這就是污垢；那些苦行者，有不乾淨的食物，不肯施捨給別人，如果有乾淨的食物，就貪戀自己吃，看不見自己的過錯，不知道解脫的方法，這就是污垢；那些苦行者，自己稱讚自己好，譭謗別人，這就是污垢；那些苦行者，犯殺生、偷盜、邪淫、兩舌、惡口、妄語、綺語、貪婪、嫉妒、邪見、顛倒，這就是污垢。 『那些苦行者，懈怠懶惰，喜歡遺忘，不修習禪定，沒有智慧，就像禽獸一樣，這就是污垢；那些苦行者，高傲自大，驕慢自負，這就是污垢；那些苦行者，沒有信用和道義，也沒有反覆思考，不持守清凈的戒律，不能精勤地接受別人的教誨，常常與惡人結為同黨，作惡不止，這就是污垢；那些苦行者，心中充滿嗔恨，喜歡弄虛作假，固執己見，挑剔別人的缺點，常常懷有邪見，與邊見為伍，這就是污垢。怎麼樣？尼俱陀！像這樣修行的人，可以說清凈嗎？』 回答說：『是不清凈的，不是清凈的。』 佛說：『現在我將在你認為的污垢法中，再說清凈無垢的法。』 梵志說：『我願意聽！』 佛說：『那些苦行者，不自己想著：』我這樣修行，應當得到供養、恭敬和禮拜。『這就是苦行無垢的法。那些苦行者，得到供養后，心中不貪戀執著，明白遠離，知道解脫的方法，這就是苦行無垢的法。那些苦行者，禪定有常法，有人或無人，不認為有什麼不同，這就是苦行無垢的法；那些苦行者，聽到別人說正義，歡喜認可，這就是苦行無垢的法；那些苦行者，別人有正確的提問，歡喜解答，這就是苦行離垢的法。 『那些苦行者，如果看見有人供養沙門、婆羅門，就替他們歡喜而不呵斥阻止，這就是苦行離垢的法；那些苦行者，如果看見沙門、婆羅門吃新生的食物，不責罵他們，這就是苦行離垢的法；那些苦行者，有不乾淨的食物，心中不吝惜，如果有乾淨的食物，就不貪戀執著，能看見自己的過錯，知道解脫的方法，這就是苦行離垢的法；那些苦行者，不自己稱讚自己，不譭謗別人，這就是苦行離垢的法；那些苦行者，不殺生、偷盜、邪淫、兩舌、惡口、妄語、綺語、貪婪、嫉妒、邪見，這就是苦行離垢的法。 『那些苦行者，精勤不懈怠，喜歡修習禪定，多修智慧，不愚笨如禽獸，這就是苦行離垢的法；那些苦行者，不為高貴、驕慢、自大，這就是苦行離垢的法；那些苦行者，常常懷有信用和道義，修習反覆思考的行為，能持守清凈的戒律，勤奮接受教誨，常常與善人結為同黨，積累善行不止，這就是苦行離垢的法；那些苦行者，不懷嗔恨，不弄虛作假，不固執己見，不挑剔別人的缺點，不懷邪見，也沒有邊見，這就是苦行離垢的法。

The Brahmin replied, 'I am willing to listen!' The Buddha told the Brahmin, 'All that you practice is base and lowly. You go naked, covering yourself with your hands. You do not accept food from a pot, nor from a bowl. You do not accept food between two walls, nor between two people, nor between two knives, nor between two bowls. You do not accept food from a household where people eat together, nor from a pregnant woman's house. If you see a dog at the door, you do not accept food from that house. You do not accept food from a house with many flies. You do not accept food that is offered, but only if someone says they know you. You do not eat fish, nor meat, nor drink alcohol. You do not eat from two vessels. You eat one mouthful per meal, up to seven mouthfuls. If someone offers you more food, you accept no more than seven portions. You eat once a day, or once every two, three, four, five, six, or seven days. You eat fruit, or weeds, or rice water, or sesame seeds, or coarse rice, or cow dung, or deer dung, or tree roots, branches, leaves, and fruits, or fallen fruit.' 'You wear clothes, or clothes made of grass, or tree bark, or cover yourself with grass, or wear deer skin. You let your hair grow, or wear clothes made of wool, or clothes from the graveyard. Some always hold up their hands, some do not sit on a bed or mat, some always squat, some shave their heads but leave a mustache, some sleep on thorns, some sleep on gourds, some sleep naked on cow dung. Some bathe three times a day, or three times a night, tormenting their bodies with countless sufferings. What do you think, Nigrodha? Can such practices be called pure?' The Brahmin replied, 'These practices are pure, not impure.' The Buddha told the Brahmin, 'You consider them pure, but I will point out the impurities in your so-called pure practices.' The Brahmin said, 'Excellent, Gautama! Please speak, I am willing to listen.' The Buddha told the Brahmin, 'Those ascetics constantly think, 'By practicing like this, I should receive offerings, respect, and worship.' This is an impurity. Those ascetics, having received offerings, become attached and cling to them, not understanding detachment, not knowing the way to liberation. This is an impurity. Those ascetics, seeing people coming from afar, all sit in meditation, but when no one is around, they sit or lie down as they please. This is an impurity.' 'Those ascetics, hearing others speak of righteousness, refuse to accept it. This is an impurity. Those ascetics, when asked a righteous question, are stingy and do not answer. This is an impurity. Those ascetics, if they see someone making offerings to monks or Brahmins, scold and stop them. This is an impurity. Those ascetics, if they see monks or Brahmins eating fresh food, rebuke them. This is an impurity. Those ascetics, having impure food, are unwilling to give it to others, but if they have pure food, they are greedy and eat it themselves, not seeing their own faults, not knowing the way to liberation. This is an impurity. Those ascetics, praising themselves and slandering others, this is an impurity. Those ascetics, committing killing, stealing, sexual misconduct, lying, harsh speech, false speech, idle chatter, greed, jealousy, wrong views, and perversions, this is an impurity.' 'Those ascetics, being lazy and forgetful, not practicing meditation, having no wisdom, like beasts, this is an impurity. Those ascetics, being arrogant, conceited, and self-important, this is an impurity. Those ascetics, having no faith or righteousness, not reflecting on their actions, not keeping pure precepts, not diligently accepting instruction, always associating with evil people, and constantly doing evil, this is an impurity. Those ascetics, harboring much anger, being deceitful, clinging to their own views, finding fault in others, constantly holding wrong views, and clinging to extreme views, this is an impurity. What do you think, Nigrodha? Can such practices be called pure?' He replied, 'They are impure, not pure.' The Buddha said, 'Now, within your impure practices, I will speak of pure and unblemished practices.' The Brahmin said, 'Please speak!' The Buddha said, 'Those ascetics do not think, 'By practicing like this, I should receive offerings, respect, and worship.' This is the unblemished practice of asceticism. Those ascetics, having received offerings, do not become attached, understand detachment, and know the way to liberation. This is the unblemished practice of asceticism. Those ascetics, having a constant practice of meditation, do not see any difference whether people are present or not. This is the unblemished practice of asceticism. Those ascetics, hearing others speak of righteousness, joyfully accept it. This is the unblemished practice of asceticism. Those ascetics, when asked a righteous question, joyfully explain it. This is the practice of asceticism free from impurities.' 'Those ascetics, if they see someone making offerings to monks or Brahmins, rejoice with them and do not scold or stop them. This is the practice of asceticism free from impurities. Those ascetics, if they see monks or Brahmins eating fresh food, do not rebuke them. This is the practice of asceticism free from impurities. Those ascetics, having impure food, are not stingy, and if they have pure food, they do not become attached, can see their own faults, and know the way to liberation. This is the practice of asceticism free from impurities. Those ascetics, not praising themselves and not slandering others, this is the practice of asceticism free from impurities. Those ascetics, not killing, stealing, committing sexual misconduct, lying, harsh speech, false speech, idle chatter, greed, jealousy, and wrong views, this is the practice of asceticism free from impurities.' 'Those ascetics, being diligent and not forgetful, liking to practice meditation, cultivating much wisdom, not being foolish like beasts, this is the practice of asceticism free from impurities. Those ascetics, not being arrogant, conceited, or self-important, this is the practice of asceticism free from impurities. Those ascetics, always having faith and righteousness, reflecting on their actions, keeping pure precepts, diligently accepting instruction, always associating with good people, and constantly accumulating good deeds, this is the practice of asceticism free from impurities. Those ascetics, not harboring anger, not being deceitful, not clinging to their own views, not finding fault in others, not holding wrong views, and not clinging to extreme views, this is the practice of asceticism free from impurities.'

。云何？梵志！如是苦行，為是清凈離垢法耶？」

答曰：「如是！實是清凈離垢法也。」

梵志白佛言：「齊有此苦行，名為第一堅固行耶？」

佛言：「未也！始是皮耳。」

梵志言：「愿說樹節！」

佛告梵志：「汝當善聽！吾今當說。」

梵志言：「唯然！愿樂欲聞。」

「梵志！彼苦行者，自不殺生，不教人殺，自不偷盜，不教人盜，自不邪淫，不教人淫，自不妄語，亦不教人為；彼以慈心遍滿一方，余方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、舍心，亦復如是，齊此苦行，名為樹節。」

梵志白佛言：「愿說苦行堅固之義！」

佛告梵志：「諦聽！諦聽！吾當說之。」

梵志曰：「唯然！世尊！愿樂欲聞。」

佛言：「彼苦行者，自不殺生，教人不殺，自不偷盜，教人不盜，自不邪淫，教人不淫，自不妄語，教人不妄語；彼以慈心遍滿一方，余方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、舍心，亦復如是。彼苦行者，自識往昔無數劫事，一生、二生，至無數生，國土成敗，劫數終始，盡見盡知；又自見知，我曾生彼種姓，如是名字，如是飲食，如是壽命，如是所受苦樂，從彼生此，從此生彼，如是盡憶無數劫事，是為梵志彼苦行者牢固無壞。」

梵志白佛言：「云何為第一？」

佛言：「梵志！諦聽！諦聽！吾當說之。」

梵志言：「唯然！世尊！愿樂欲聞。」

佛言：「彼苦行者，自不殺生，教人不殺，自不偷盜，教人不盜，自不邪淫，教人不淫，自不妄語，教人不欺；彼以慈心遍滿一方，余方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、舍心，亦復如是。彼苦行者，自識往昔無數劫事，一生、二生，至無數生，國土成敗，劫數終始，盡見盡知；又自知見，我曾生彼種姓，如是名字、飲食、壽命，如是所經苦樂，從彼生此，從此生彼。如是盡憶無數劫事，彼天眼凈觀眾生類，死此生彼，顏色好醜、善惡所趣，隨行所墮，盡見盡知。又知眾生身行不善，口行不善，意行不善，誹謗賢聖，信邪倒見，身壞命終，墮三惡道。或有眾生身行善，口、意亦善，不謗賢聖，見正信行，身壞命終，生天、人中。行者天眼清凈，觀見眾生，乃至隨行所墮，無不見知，是為苦行第一勝也。」

佛告梵志：「於此法中復有勝者，我常以此法化諸聲聞，彼以此法得修梵行。」

時，五百梵志弟子各大舉聲，自相謂言：「今觀世尊為最尊上，我師不及。」

時，彼散陀那居士語梵志曰：「汝向自言：『瞿曇若來，吾等當稱以為瞎牛。』世尊今來，汝何不稱？又汝向言：『當以一言窮彼瞿曇，能使默然，如龜藏六，謂可無患，以一箭射，使無逃處。』汝今何不以汝一言窮如來耶？」

佛問梵志：「汝憶先時有是言不？」

答曰：「實有！」

佛告梵志：「汝豈不從先宿梵志聞諸佛、如來獨處山林，樂閑靜處，如我今日樂於閑居；不如汝法，樂於憒鬧，說無益事，以終日耶？」

梵志曰：「聞過去諸佛樂於閑靜，獨處山林，如今世尊；不如我法，樂於憒鬧，說無益事，以終日耶！」

佛告梵志：「汝豈不念：『瞿曇沙門能說菩提。自能調伏，能調伏人；自得止息，能止息人；自度彼岸，能使人度；自得解脫，能解脫人；自得滅度，能滅度人？』」

時，彼梵志即從座起，頭面作禮，手捫佛足，自稱己名曰：「我是尼俱陀梵志！我是尼俱陀梵志！今者自歸，禮世尊足。」

佛告梵志：「止！止！且住！使汝心解，便為禮敬。」

時，彼梵志重禮佛足，在一面坐。

佛告梵志：「汝將無謂佛為利養而說法耶？勿起是心！若有利養，盡以施汝。吾所說法，微妙第一，為滅不善，增益善法

『那麼，梵志啊！像這樣的苦行，是清凈無垢的修行方法嗎？』 他回答說：『是的！這確實是清凈無垢的修行方法。』 梵志對佛說：『達到這種苦行的程度，就可以稱為最堅固的修行了嗎？』 佛說：『還不是！這僅僅是皮毛而已。』 梵志說：『請您說說樹節的含義！』 佛告訴梵志：『你應當仔細聽！我現在就告訴你。』 梵志說：『好的！我非常樂意聽。』 『梵志啊！那些苦行者，自己不殺生，也不教唆別人殺生；自己不偷盜，也不教唆別人偷盜；自己不邪淫，也不教唆別人邪淫；自己不說謊，也不教唆別人說謊。他們以慈悲心充滿一方，其餘各方也是如此，慈悲心廣大，沒有分別，沒有限量，沒有怨恨，充滿整個世界。悲心、喜心、舍心也是如此。達到這種苦行的程度，就稱為樹節。』 梵志對佛說：『請您說說苦行堅固的含義！』 佛告訴梵志：『仔細聽！仔細聽！我將要告訴你。』 梵志說：『好的！世尊！我非常樂意聽。』 佛說：『那些苦行者，自己不殺生，教導別人不殺生；自己不偷盜，教導別人不偷盜；自己不邪淫，教導別人不邪淫；自己不說謊，教導別人不說謊。他們以慈悲心充滿一方，其餘各方也是如此，慈悲心廣大，沒有分別，沒有限量，沒有怨恨，充滿整個世界。悲心、喜心、舍心也是如此。那些苦行者，自己能夠回憶起過去無數劫的事情，一生、二生，乃至無數生，國土的成敗，劫數的終始，都看得清清楚楚，明明白白。他們還能夠知道，自己曾經出生在某個種姓，叫什麼名字，吃什麼食物，壽命多長，經歷過什麼樣的苦樂，從那裡出生到這裡，又從這裡出生到那裡，這樣能夠回憶起無數劫的事情，這就是梵志所說的苦行者牢固不壞的境界。』 梵志對佛說：『那麼，什麼是第一呢？』 佛說：『梵志啊！仔細聽！仔細聽！我將要告訴你。』 佛說：『那些苦行者，自己不殺生，教導別人不殺生；自己不偷盜，教導別人不偷盜；自己不邪淫，教導別人不邪淫；自己不說謊，教導別人不說謊。他們以慈悲心充滿一方，其餘各方也是如此，慈悲心廣大，沒有分別，沒有限量，沒有怨恨，充滿整個世界。悲心、喜心、舍心也是如此。那些苦行者，自己能夠回憶起過去無數劫的事情，一生、二生，乃至無數生，國土的成敗，劫數的終始，都看得清清楚楚，明明白白。他們還能夠知道，自己曾經出生在某個種姓，叫什麼名字，吃什麼食物，壽命多長，經歷過什麼樣的苦樂，從那裡出生到這裡，又從這裡出生到那裡。這樣能夠回憶起無數劫的事情。他們天眼清凈，能夠觀察到眾生的生死輪迴，死後生到哪裡，相貌是好是醜，是善是惡，隨著各自的行為而墮落到不同的地方，都看得清清楚楚，明明白白。他們還知道，有些眾生身行不善，口行不善，意行不善，誹謗賢聖，相信邪見，身壞命終后，墮入三惡道。而有些眾生身行善，口行善，意行善，不誹謗賢聖，見解正確，行為端正，身壞命終后，生到天界或人間。修行者天眼清凈，能夠觀察到眾生，乃至隨著各自的行為而墮落到不同的地方，沒有看不到、不知道的，這就是苦行第一殊勝的境界。』 佛告訴梵志：『在這個法中還有更殊勝的，我常常用這個法來教化我的聲聞弟子，他們也用這個法來修行梵行。』 這時，五百位梵志弟子都大聲喧譁，互相說道：『現在看來，世尊才是最尊貴的，我們的老師比不上他。』 這時，那位散陀那居士對梵志說：『你剛才自己說：『如果瞿曇來了，我們就要稱他為瞎牛。』現在世尊來了，你為什麼不稱呼他？你還說：『要用一句話就讓瞿曇啞口無言，像烏龜把頭縮排殼裡一樣，以為可以安然無恙，用一支箭射他，讓他無處可逃。』你現在為什麼不用你的一句話來難倒如來呢？』 佛問梵志：『你記得先前說過這些話嗎？』 他回答說：『確實說過！』 佛告訴梵志：『難道你沒有從以前的梵志那裡聽說過，諸佛、如來都喜歡獨自在山林中，喜歡清靜的地方，就像我今天喜歡清靜的居所一樣；不像你們的修行方法，喜歡喧鬧，說些無益的話，來消磨時光嗎？』 梵志說：『我聽說過去的諸佛都喜歡清靜，獨自在山林中，就像現在的世尊一樣；不像我的修行方法，喜歡喧鬧，說些無益的話，來消磨時光！』 佛告訴梵志：『難道你沒有想到：『沙門瞿曇能夠宣說菩提，自己能夠調伏，也能夠調伏別人；自己能夠止息，也能夠讓別人止息；自己能夠度過彼岸，也能夠讓別人度過；自己能夠解脫，也能夠讓別人解脫；自己能夠滅度，也能夠讓別人滅度？』』 這時，那位梵志立刻從座位上站起來，向佛陀頂禮，用手撫摸佛的腳，自稱自己的名字說：『我是尼俱陀梵志！我是尼俱陀梵志！現在我皈依，禮拜世尊的腳。』 佛告訴梵志：『停止！停止！先住下！讓你心意解開，就等於禮敬了。』 這時，那位梵志再次禮拜佛的腳，在一旁坐下。 佛告訴梵志：『你不要以為佛是爲了利益供養才說法吧？不要產生這種想法！如果有利益供養，我都會全部施捨給你。我所說的法，微妙第一，是爲了滅除不善，增長善法。』

'So, Brahmin, is this kind of ascetic practice a method for purity and freedom from defilement?' He replied, 'Yes! It is indeed a method for purity and freedom from defilement.' The Brahmin said to the Buddha, 'Is reaching this level of ascetic practice considered the most steadfast practice?' The Buddha said, 'Not yet! It is just the surface.' The Brahmin said, 'Please explain the meaning of the 'tree knot'!' The Buddha told the Brahmin, 'You should listen carefully! I will now tell you.' The Brahmin said, 'Yes! I am very eager to hear.' 'Brahmin, those ascetics, themselves do not kill living beings, nor do they teach others to kill; they do not steal, nor do they teach others to steal; they do not engage in sexual misconduct, nor do they teach others to do so; they do not lie, nor do they teach others to lie. They fill one direction with loving-kindness, and the other directions as well, their loving-kindness is vast, without distinction, without measure, without hatred, filling the entire world. Compassion, joy, and equanimity are also like this. Reaching this level of ascetic practice is called the 'tree knot'.' The Brahmin said to the Buddha, 'Please explain the meaning of steadfast ascetic practice!' The Buddha told the Brahmin, 'Listen carefully! Listen carefully! I will tell you.' The Brahmin said, 'Yes! World Honored One! I am very eager to hear.' The Buddha said, 'Those ascetics, themselves do not kill living beings, and teach others not to kill; they do not steal, and teach others not to steal; they do not engage in sexual misconduct, and teach others not to do so; they do not lie, and teach others not to lie. They fill one direction with loving-kindness, and the other directions as well, their loving-kindness is vast, without distinction, without measure, without hatred, filling the entire world. Compassion, joy, and equanimity are also like this. Those ascetics can recall countless past lives, one life, two lives, up to countless lives, the rise and fall of countries, the beginning and end of eons, they see and know everything clearly. They also know that they were born in a certain caste, with a certain name, eating certain foods, with a certain lifespan, experiencing certain joys and sufferings, from there to here, and from here to there, thus they can recall countless past lives. This is what the Brahmin calls the steadfast and unbreakable state of an ascetic.' The Brahmin said to the Buddha, 'Then, what is the first?' The Buddha said, 'Brahmin, listen carefully! Listen carefully! I will tell you.' The Buddha said, 'Those ascetics, themselves do not kill living beings, and teach others not to kill; they do not steal, and teach others not to steal; they do not engage in sexual misconduct, and teach others not to do so; they do not lie, and teach others not to lie. They fill one direction with loving-kindness, and the other directions as well, their loving-kindness is vast, without distinction, without measure, without hatred, filling the entire world. Compassion, joy, and equanimity are also like this. Those ascetics can recall countless past lives, one life, two lives, up to countless lives, the rise and fall of countries, the beginning and end of eons, they see and know everything clearly. They also know that they were born in a certain caste, with a certain name, eating certain foods, with a certain lifespan, experiencing certain joys and sufferings, from there to here, and from here to there. Thus they can recall countless past lives. They have a pure divine eye and can observe the cycle of life and death of all beings, where they die and where they are born, whether their appearance is good or bad, whether they are good or evil, where they fall according to their actions, they see and know everything clearly. They also know that some beings engage in unwholesome actions of body, speech, and mind, slander the wise and noble, believe in wrong views, and after their bodies break and their lives end, they fall into the three evil realms. And some beings engage in wholesome actions of body, speech, and mind, do not slander the wise and noble, have right views and right conduct, and after their bodies break and their lives end, they are born in the heavens or among humans. The practitioner's divine eye is pure, and they can observe all beings, even where they fall according to their actions, there is nothing they do not see or know. This is the first and most excellent state of ascetic practice.' The Buddha told the Brahmin, 'Within this Dharma, there is something even more excellent. I often use this Dharma to teach my disciples, and they use this Dharma to practice the pure life.' At that time, the five hundred Brahmin disciples all raised their voices and said to each other, 'Now it seems that the World Honored One is the most venerable, our teacher is not comparable to him.' At that time, the layperson Sandhana said to the Brahmin, 'You yourself said earlier, 'If Gotama comes, we will call him a blind ox.' Now the World Honored One has come, why don't you call him that? You also said, 'I will use one sentence to silence Gotama, like a turtle hiding its head in its shell, thinking it is safe, and then shoot him with an arrow, leaving him nowhere to escape.' Why don't you use your one sentence to challenge the Tathagata now?' The Buddha asked the Brahmin, 'Do you remember saying those words earlier?' He replied, 'Indeed, I did!' The Buddha told the Brahmin, 'Have you not heard from the previous Brahmins that the Buddhas and Tathagatas like to be alone in the mountains and forests, enjoying quiet places, just as I enjoy quiet places today; unlike your method of practice, which likes noise, speaking useless words, and wasting the day?' The Brahmin said, 'I have heard that the Buddhas of the past liked quiet places, being alone in the mountains and forests, just like the World Honored One today; unlike my method of practice, which likes noise, speaking useless words, and wasting the day!' The Buddha told the Brahmin, 'Have you not thought that the Shramana Gotama can proclaim Bodhi, can tame himself and can tame others; can find peace himself and can bring peace to others; can cross the shore himself and can help others cross; can find liberation himself and can liberate others; can attain Nirvana himself and can help others attain Nirvana?' At that time, the Brahmin immediately rose from his seat, bowed his head to the Buddha, touched the Buddha's feet with his hands, and proclaimed his name, saying, 'I am the Brahmin Nikuta! I am the Brahmin Nikuta! Now I take refuge and bow to the feet of the World Honored One.' The Buddha told the Brahmin, 'Stop! Stop! Stay for a moment! When your mind is clear, that will be considered as reverence.' At that time, the Brahmin bowed to the Buddha's feet again and sat down to one side. The Buddha told the Brahmin, 'Do not think that the Buddha teaches the Dharma for the sake of gain and offerings? Do not have such thoughts! If there are gains and offerings, I will give them all to you. The Dharma I teach is subtle and supreme, it is for the purpose of eliminating unwholesome actions and increasing wholesome actions.'

又告梵志：「汝將無謂佛為名稱，為尊重故，為導首故，為眷屬故，為大眾故，而說法耶？勿起此心！今汝眷屬盡屬于汝。我所說法，為滅不善，增長善法。」

又告梵志：「汝將無謂佛以汝置不善聚、黑冥聚中耶？勿生是心！諸不善聚及黑冥聚汝但捨去，吾自為汝說善凈法。」

又告梵志：「汝將無謂佛黜汝于善法聚、清白聚耶？勿起是心！汝但于善法聚、清白聚中精勤修行，吾自為汝說善凈法，滅不善行，增益善法。」

爾時，五百梵志弟子皆端心正意，聽佛所說。時，魔波旬作此念言：「此五百梵志弟子端心正意，從佛聽法，我今寧可往壞其意。」爾時，惡魔即以己力壞亂其意。爾時，世尊告散陀那曰：「此五百梵志子端心正意，從我聽法，天魔波旬壞亂其意，今吾欲還，汝可俱去。」爾時，世尊以右手接散陀那居士置掌中，乘虛而歸。

時，散陀那居士、尼俱陀梵志及五百梵志子聞佛所說，歡喜奉行。

（九）佛說長阿含第二分眾集經第五

一時，佛于末羅遊行，與千二百五十比丘俱，漸至波婆城阇頭庵婆園。

爾時，世尊以十五日月滿時，于露地坐，諸比丘僧前後圍繞。世尊于夜多說法已，告舍利弗言：「今者四方諸比丘集，皆共精勤，捐除睡眠，吾患背痛，欲暫止息，汝今可為諸比丘說法。」

對曰：「唯然！當如聖教。」

爾時，世尊即四牒僧伽梨，偃右脅如師子，累足而臥。

時，舍利弗告諸比丘：「今此波婆城有尼乾子命終未久，其後弟子分為二部，常共諍訟相求長短，迭相罵詈，各相是非：『我知此法，汝不知此；汝在邪見，我在正法。言語錯亂，無有前後。』自稱己言，以為真正。『我所言勝，汝所言負，我今能為談論之主，汝有所問，可來問我。』

「諸比丘！時，國人民奉尼乾者，厭患此輩斗訟之聲，皆由其法不真正故；法不真正無由出要，譬如朽塔不可復圬，此非三耶三佛所說。諸比丘！唯我釋迦無上尊法，最為真正可得出要，譬如新塔易可嚴飾，此是三耶三佛之所說也。諸比丘！我等今者，宜集法、律，以防諍訟，使梵行久立，多所饒益，天、人獲安。諸比丘！如來說一正法，一切眾生皆仰食存。如來所說復有一法，一切眾生皆由行往，是為一法如來所說，當共集之，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說二正法：一名，二色。復有二法：一癡，二愛。復有二法：有見、無見。復有二法：一無慚，二無愧。復有二法：一有慚，二有愧。復有二法：一盡智，二無生智。復有二法，二因二緣生於欲愛：一者凈妙色，二者不思惟。復有二法，二因二緣生於瞋恚：一者怨憎，二者不思惟。復有二法，二因二緣生於邪見：一者從他聞，二者邪思惟。復有二法，二因二緣生於正見：一者從他聞，二者正思惟。復有二法，二因二緣：一者學解脫，二者無學解脫。復有二法，二因二緣：一者有為界，二者無為界。諸比丘！是為如來所說，當共撰集以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說三正法，謂三不善根：一者貪慾，二者瞋恚，三者愚癡。復有三法，謂三善根：一者不貪，二者不恚，三者不癡。復有三法，謂三不善行：一者不善身行，二者不善口行，三者不善意行。復有三法，謂三不善行：身不善行、口不善行、意不善行。復有三法，謂三惡行：身惡行、口惡行、意惡行。復有三法，謂三善行：身善行、口善行、意善行。復有三法，謂三不善想：欲想、瞋想、害想。復有三法，謂三善想：無慾想、無瞋想、無害想。復有三法，謂三不善思：欲思、恚思、害思。復有三法，謂三善思：無慾思、無恚思、無害思。

「復有三法，謂三福業：施業、平等業、思惟業。復有三法，謂三受：樂受、苦受、不苦不樂受

又對梵志說：『你不要以為佛陀是爲了名聲、爲了尊重、爲了領導、爲了眷屬、爲了大眾才說法。不要產生這種想法！現在你的眷屬都屬於你。我所說的法，是爲了滅除不善，增長善法。』 又對梵志說：『你不要以為佛陀把你置於不善的群體、黑暗的群體中。不要產生這種想法！那些不善的群體和黑暗的群體，你只要捨棄它們，我自會為你宣說善良清凈的法。』 又對梵志說：『你不要以為佛陀把你從善良的群體、清白的群體中排斥出去。不要產生這種想法！你只要在善良的群體、清白的群體中精勤修行，我自會為你宣說善良清凈的法，滅除不善的行為，增益善良的法。』 當時，五百梵志弟子都端正心思，專心聽佛所說。這時，魔王波旬產生這樣的念頭：『這五百梵志弟子端正心思，專心聽佛說法，我應該去破壞他們的心意。』當時，惡魔就用自己的力量擾亂他們的心意。這時，世尊告訴散陀那說：『這五百梵志弟子端正心思，專心聽我說法，天魔波旬擾亂他們的心意，現在我想要回去，你可以一起走。』當時，世尊用右手接住散陀那居士，放在手掌中，乘空而回。 當時，散陀那居士、尼俱陀梵志以及五百梵志弟子聽了佛所說，都歡喜地奉行。 一時，佛在末羅國，與一千二百五十位比丘一起，逐漸來到波婆城的阇頭庵婆園。 當時，世尊在十五月圓的時候，在露天坐著，眾比丘僧前後圍繞。世尊在夜裡說了許多法后，告訴舍利弗說：『現在四方來的比丘都聚集在這裡，都很精勤，捨棄睡眠，我背痛，想要暫時休息，你現在可以為眾比丘說法。』 舍利弗回答說：『是的，我當遵從聖教。』 當時，世尊就將僧伽梨疊成四層，像獅子一樣右脅著地，雙腿交疊而臥。 當時，舍利弗告訴眾比丘：『現在這波婆城裡，尼乾子去世不久，他的弟子分為兩派，常常互相爭論，爭長論短，互相謾罵，互相指責：『我知道這個法，你不知道這個；你在邪見中，我在正法中。』言語錯亂，沒有條理。各自稱讚自己的言論，認為是真正的。『我說的勝過你說的，我能成為辯論的主持人，你有什麼問題，可以來問我。』 『諸位比丘！當時，國人信奉尼乾子的人，厭惡這些爭鬥的聲音，都是因為他們的法不真正；法不真正就無法解脫，就像朽壞的塔無法再修補一樣，這不是三耶三佛所說的。諸位比丘！只有我釋迦無上尊的法，最為真正，可以解脫，就像新塔容易裝飾一樣，這是三耶三佛所說的。諸位比丘！我們現在應該集結法和律，以防止爭論，使梵行長久建立，多有利益，使天人和諧安樂。諸位比丘！如來說一個正法，一切眾生都依靠食物生存。如來所說還有一個法，一切眾生都依靠行為而往，這是如來說的一個法，應當共同集結，以防止爭論，使梵行長久建立，多有利益，使天人和諧安樂。』 『諸位比丘！如來說兩個正法：一名，二色。還有兩個法：一癡，二愛。還有兩個法：有見，無見。還有兩個法：一無慚，二無愧。還有兩個法：一有慚，二有愧。還有兩個法：一盡智，二無生智。還有兩個法，兩個因緣產生欲愛：一是清凈美好的色，二是不思惟。還有兩個法，兩個因緣產生嗔恚：一是怨恨，二是不思惟。還有兩個法，兩個因緣產生邪見：一是聽別人說，二是邪思惟。還有兩個法，兩個因緣產生正見：一是聽別人說，二是正思惟。還有兩個法，兩個因緣：一是學解脫，二是無學解脫。還有兩個法，兩個因緣：一是有為界，二是無為界。諸位比丘！這是如來所說的，應當共同撰集，以防止爭論，使梵行長久建立，多有利益，使天人和諧安樂。』 『諸位比丘！如來說三個正法，即三個不善根：一者貪慾，二者嗔恚，三者愚癡。還有三個法，即三個善根：一者不貪，二者不嗔，三者不癡。還有三個法，即三個不善行：一者不善身行，二者不善口行，三者不善意行。還有三個法，即三個不善行：身不善行、口不善行、意不善行。還有三個法，即三個惡行：身惡行、口惡行、意惡行。還有三個法，即三個善行：身善行、口善行、意善行。還有三個法，即三個不善想：欲想、嗔想、害想。還有三個法，即三個善想：無慾想、無嗔想、無害想。還有三個法，即三個不善思：欲思、恚思、害思。還有三個法，即三個善思：無慾思、無恚思、無害思。』 『還有三個法，即三個福業：施業、平等業、思惟業。還有三個法，即三個受：樂受、苦受、不苦不樂受。

Again, he told the Brahmin: 'Do not think that the Buddha teaches for the sake of fame, respect, leadership, family, or the masses. Do not have such thoughts! Now your family belongs to you. What I teach is to eliminate evil and increase good.' Again, he told the Brahmin: 'Do not think that the Buddha has placed you in a group of evil or darkness. Do not have such thoughts! Those groups of evil and darkness, you just need to abandon them, and I will teach you the good and pure Dharma.' Again, he told the Brahmin: 'Do not think that the Buddha has excluded you from the group of good or purity. Do not have such thoughts! You just need to diligently practice in the group of good and purity, and I will teach you the good and pure Dharma, eliminate evil actions, and increase good.' At that time, the five hundred Brahmin disciples all had upright minds and listened attentively to what the Buddha said. At this time, Mara Papiyan had this thought: 'These five hundred Brahmin disciples have upright minds and are listening attentively to the Buddha's teachings, I should go and disrupt their minds.' At that time, the evil demon used his power to disrupt their minds. At this time, the World Honored One told Sandana: 'These five hundred Brahmin disciples have upright minds and are listening attentively to my teachings, Mara Papiyan has disrupted their minds, now I want to return, you can come with me.' At that time, the World Honored One took Sandana, the householder, with his right hand, placed him in his palm, and returned through the air. At that time, Sandana, the householder, Nigrodha the Brahmin, and the five hundred Brahmin disciples, having heard what the Buddha said, joyfully practiced it. (9) The Buddha Speaks the Long Agama, Second Part, Collection Sutra, Fifth At one time, the Buddha was in the country of Malla, with twelve hundred and fifty bhikkhus, gradually arriving at the Jeta Ambavana Garden in the city of Pava. At that time, the World Honored One, on the full moon of the fifteenth day, sat in the open air, surrounded by the assembly of bhikkhus. After the World Honored One had spoken much Dharma during the night, he told Sariputra: 'Now the bhikkhus from all directions have gathered here, they are all diligent, abandoning sleep, I have a backache and want to rest for a while, you can now teach the Dharma to the bhikkhus.' Sariputra replied: 'Yes, I will follow the Holy Teachings.' At that time, the World Honored One folded his sanghati into four layers, lay down on his right side like a lion, with his legs crossed. At that time, Sariputra told the bhikkhus: 'Now in this city of Pava, the Nigantha has passed away not long ago, and his disciples have divided into two factions, constantly arguing with each other, competing for superiority, scolding each other, and accusing each other: 'I know this Dharma, you do not know this; you are in wrong views, I am in the right Dharma.' Their words are confused and without order. Each praises their own words, thinking they are the true ones. 'What I say is superior to what you say, I can be the host of the debate, if you have any questions, you can come and ask me.' 'Bhikkhus! At that time, the people of the country who believed in the Nigantha were disgusted with the sounds of these disputes, all because their Dharma was not true; if the Dharma is not true, there is no way to be liberated, like a dilapidated pagoda that cannot be repaired, this is not what the Samyaksambuddha said. Bhikkhus! Only the Dharma of my Supreme Honored Shakyamuni is the most true and can lead to liberation, like a new pagoda that is easy to decorate, this is what the Samyaksambuddha said. Bhikkhus! We should now gather the Dharma and the Vinaya to prevent disputes, so that the Brahmacarya can be established for a long time, bringing much benefit, and bringing peace and harmony to gods and humans. Bhikkhus! The Tathagata speaks of one true Dharma, all sentient beings rely on food to survive. The Tathagata also speaks of another Dharma, all sentient beings rely on actions to go, this is one Dharma spoken by the Tathagata, we should gather it together to prevent disputes, so that the Brahmacarya can be established for a long time, bringing much benefit, and bringing peace and harmony to gods and humans.' 'Bhikkhus! The Tathagata speaks of two true Dharmas: one is name, and the other is form. There are also two Dharmas: one is ignorance, and the other is love. There are also two Dharmas: having views, and not having views. There are also two Dharmas: one is shamelessness, and the other is lack of conscience. There are also two Dharmas: one is having shame, and the other is having conscience. There are also two Dharmas: one is the knowledge of the end, and the other is the knowledge of non-arising. There are also two Dharmas, two causes and two conditions that give rise to desire: one is pure and beautiful form, and the other is non-contemplation. There are also two Dharmas, two causes and two conditions that give rise to anger: one is resentment, and the other is non-contemplation. There are also two Dharmas, two causes and two conditions that give rise to wrong views: one is hearing from others, and the other is wrong contemplation. There are also two Dharmas, two causes and two conditions that give rise to right views: one is hearing from others, and the other is right contemplation. There are also two Dharmas, two causes and two conditions: one is learning liberation, and the other is non-learning liberation. There are also two Dharmas, two causes and two conditions: one is the conditioned realm, and the other is the unconditioned realm. Bhikkhus! This is what the Tathagata has spoken, we should gather it together to prevent disputes, so that the Brahmacarya can be established for a long time, bringing much benefit, and bringing peace and harmony to gods and humans.' 'Bhikkhus! The Tathagata speaks of three true Dharmas, which are the three unwholesome roots: one is greed, the second is anger, and the third is ignorance. There are also three Dharmas, which are the three wholesome roots: one is non-greed, the second is non-anger, and the third is non-ignorance. There are also three Dharmas, which are the three unwholesome actions: one is unwholesome bodily action, the second is unwholesome verbal action, and the third is unwholesome mental action. There are also three Dharmas, which are the three unwholesome actions: unwholesome bodily action, unwholesome verbal action, and unwholesome mental action. There are also three Dharmas, which are the three evil actions: evil bodily action, evil verbal action, and evil mental action. There are also three Dharmas, which are the three wholesome actions: wholesome bodily action, wholesome verbal action, and wholesome mental action. There are also three Dharmas, which are the three unwholesome thoughts: thoughts of desire, thoughts of anger, and thoughts of harm. There are also three Dharmas, which are the three wholesome thoughts: thoughts of non-desire, thoughts of non-anger, and thoughts of non-harm. There are also three Dharmas, which are the three unwholesome thoughts: thoughts of desire, thoughts of anger, and thoughts of harm. There are also three Dharmas, which are the three wholesome thoughts: thoughts of non-desire, thoughts of non-anger, and thoughts of non-harm.' 'There are also three Dharmas, which are the three meritorious actions: the action of giving, the action of equality, and the action of contemplation. There are also three Dharmas, which are the three feelings: pleasant feeling, painful feeling, and neither pleasant nor painful feeling.'

復有三法，謂三愛：欲愛、有愛、無有愛。復有三法，謂三有漏：欲漏、有漏、無明漏。復有三法，謂三火：慾火、恚火、愚癡火。復有三法，謂三求：欲求、有求、梵行求。復有三法，謂三增盛：我增盛、世增盛、法增盛。復有三法，謂三界：欲界、恚界、害界。復有三法，謂三界：出離界、無恚界、無害界。復有三法，謂三界：色界、無色界、盡界。復有三法，謂三聚：戒聚、定聚、慧聚。復有三法，謂三戒：增盛戒、增盛意、增盛慧。

「復有三法，謂三三昧：空三昧、無愿三昧、無相三昧。復有三法，謂三相：止息相、精勤相、舍相。復有三法，謂三明：自識宿命智明、天眼智明、漏盡智明。復有三法，謂三變化：一者神足變化，二者知他心隨意說法，三者教誡。復有三法，謂三欲生本：一者由現欲生人天，二者由化欲生化自在天，三者由他化欲生他化自在天。復有三法，謂三樂生：一者眾生自然成辦，生歡樂心，如梵光音天初始生時。二者有眾生以念為樂，自唱善哉，如光音天。三者得止息樂，如遍凈天。

「復有三法，謂三苦：行苦、苦苦、變易苦。復有三法，謂三根：未知欲知根、知根、知已根。復有三法，謂三堂：賢聖堂、天堂、梵堂。復有三法，謂三發：見發、聞發、疑發。復有三法，謂三論：過去有如此事，有如是論；未來有如此事，有如是論；現在有如此事，有如是論。復有三法，謂三聚：正定聚、邪定聚、不定聚。復有三法，謂三憂：身憂、口憂、意憂。復有三法，謂三長老：年耆長老、法長老、作長老。復有三法，謂三眼：肉眼、天眼、慧眼。諸比丘！是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說四正法，謂口四惡行：一者妄語，二者兩舌，三者惡口，四者綺語。復有四法，謂口四善行：一者實語，二者軟語，三者不綺語，四者不兩舌。

「復有四法，謂四不聖語：不見言見，不聞言聞，不覺言覺，不知言知。復有四法，謂四聖語：見則言見，聞則言聞，覺則言覺，知則言知。復有四法，謂四種食：摶食、觸食、念食、識食。復有四法，謂四受：有現作苦行后受苦報；有現作苦行后受樂報；有現作樂行后受苦報；有現作樂行后受樂報。復有四法，謂四受：欲受、我受、戒受、見受。復有四法，謂四縛：貪慾身縛、瞋恚身縛、戒盜身縛、我見身縛。

「復有四法，謂四刺：欲刺、恚刺、見刺、慢刺。復有四法，謂四生：卵生、胎生、濕生、化生。復有四法，謂四念處；於是，比丘內身身觀，精勤不懈，憶念不忘，舍世貪憂；外身身觀，精勤不懈，憶念不忘，舍世貪憂；內外身身觀，精勤不懈，憶念不忘，舍世貪憂。受、意、法觀，亦復如是。復有四法，謂四意斷；於是，比丘未起惡法，方便使不起；已起惡法，方便使滅；未起善法，方便使起；已起善法，方便思惟，使其增廣。

「復有四法，謂四神足；於是，比丘思惟欲定滅行成就；精進定、意定、思惟定，亦復如是。復有四法，謂四禪；於是，比丘除欲、惡不善法，有覺、有觀，離生喜、樂，入于初禪。滅有覺、觀，內信、一心，無覺、無觀，定生喜、樂，入第二禪。離喜修舍、念、進，自知身樂，諸聖所求，憶念、舍、樂，入第三禪。離苦、樂行，先滅憂、喜、不苦不樂、舍、念、清凈，入第四禪。復有四法，謂四梵堂：一慈、二悲、三喜、四舍。復有四法，謂四無色定；於是，比丘越一切色想，先盡瞋恚想，不念異想，思惟無量空處，舍空處已入識處，舍識處已入不用處，舍不用處已入有想無想處。

「復有四法，謂四法足：不貪法足、不瞋法足、正念法足、正定法足

還有三種法，稱為三種愛：慾望之愛、存在之愛、虛無之愛。還有三種法，稱為三種煩惱：慾望的煩惱、存在的煩惱、無明的煩惱。還有三種法，稱為三種火：貪慾之火、嗔恨之火、愚癡之火。還有三種法，稱為三種追求：慾望的追求、存在的追求、梵行的追求。還有三種法，稱為三種增長：我執的增長、世俗的增長、佛法的增長。還有三種法，稱為三種界：慾望界、嗔恨界、傷害界。還有三種法，稱為三種界：出離界、無嗔界、無害界。還有三種法，稱為三種界：滅盡界、無滅盡界、盡界。還有三種法，稱為三種聚集：戒律的聚集、禪定的聚集、智慧的聚集。還有三種法，稱為三種戒：增進戒律、增進意念、增進智慧。

還有三種法，稱為三種三昧：空三昧、無愿三昧、無相三昧。還有三種法，稱為三種相：止息之相、精勤之相、捨棄之相。還有三種法，稱為三種明：自知宿命的智慧之明、天眼的智慧之明、斷盡煩惱的智慧之明。還有三種法，稱為三種變化：一是神足變化，二是知他人心意並隨之說法，三是教誡。還有三種法，稱為三種慾望產生的根本：一是通過現世的慾望而生於人天，二是通過化生的慾望而生於化自在天，三是通過他化生的慾望而生於他化自在天。還有三種法，稱為三種快樂的產生：一是眾生自然成就，產生歡樂的心，如梵光音天最初誕生時。二是有眾生以念為樂，自己唱贊善哉，如光音天。三是獲得止息的快樂，如遍凈天。

還有三種法，稱為三種苦：行苦、苦苦、變易苦。還有三種法，稱為三種根：未知欲知根、已知根、知已根。還有三種法，稱為三種堂：賢聖堂、天堂、梵堂。還有三種法，稱為三種引發：見聞引發、聽聞引發、疑惑引發。還有三種法，稱為三種論：過去有如此事，有如此論；未來有如此事，有如此論；現在有如此事，有如此論。還有三種法，稱為三種聚集：正定聚集、邪定聚集、不定聚集。還有三種法，稱為三種憂愁：身體的憂愁、言語的憂愁、意念的憂愁。還有三種法，稱為三種長老：年長的長老、法學的長老、修行的長老。還有三種法，稱為三種眼：肉眼、天眼、慧眼。諸位比丘！這是如來所說的正法，應當共同整理收集，以防止爭論，使梵行長久建立，多有利益，使天人和諧安樂。

諸位比丘！如來說四種正法，即口四種惡行：一是妄語，二是兩舌，三是惡語，四是綺語。還有四種法，即口四種善行：一是實語，二是柔語，三是不綺語，四是不兩舌。

還有四種法，稱為四種不聖潔的言語：沒看見說看見，沒聽見說聽見，沒感覺到說感覺到，不知道說知道。還有四種法，稱為四種聖潔的言語：看見就說看見，聽見就說聽見，感覺到就說感覺到，知道就說知道。還有四種法，稱為四種食物：摶食、觸食、念食、識食。還有四種法，稱為四種感受：有現在做苦行后受苦報；有現在做苦行后受樂報；有現在做樂行后受苦報；有現在做樂行后受樂報。還有四種法，稱為四種感受：慾望的感受、我執的感受、戒律的感受、見解的感受。還有四種法，稱為四種束縛：貪慾的身體束縛、嗔恨的身體束縛、戒律盜取的身體束縛、我見的身體束縛。

還有四種法，稱為四種刺：慾望的刺、嗔恨的刺、見解的刺、傲慢的刺。還有四種法，稱為四種出生：卵生、胎生、濕生、化生。還有四種法，稱為四種念處：在此，比丘內觀自身，精勤不懈，憶念不忘，捨棄世俗的貪慾和憂愁；外觀自身，精勤不懈，憶念不忘，捨棄世俗的貪慾和憂愁；內外觀察自身，精勤不懈，憶念不忘，捨棄世俗的貪慾和憂愁。對感受、意念、法也如此。還有四種法，稱為四種意斷：在此，比丘對於未生起的惡法，想方設法使之不生起；對於已生起的惡法，想方設法使之滅除；對於未生起的善法，想方設法使之生起；對於已生起的善法，想方設法思惟，使其增長。

還有四種法，稱為四種神足：在此，比丘思惟慾望的禪定，滅除煩惱，成就修行；精進的禪定、意念的禪定、思惟的禪定，也是如此。還有四種法，稱為四種禪定：在此，比丘去除慾望、惡念和不善之法，有覺、有觀，從離欲中生出喜樂，進入初禪。滅除覺、觀，內心清凈、一心不亂，無覺、無觀，從禪定中生出喜樂，進入二禪。捨棄喜樂，修習舍、念、精進，自己知道身體的快樂，這是聖者所追求的，憶念、捨棄、快樂，進入三禪。捨棄苦樂的感受，先滅除憂愁和喜悅，不苦不樂，捨棄、念頭、清凈，進入四禪。還有四種法，稱為四種梵堂：慈、悲、喜、舍。還有四種法，稱為四種無色定：在此，比丘超越一切色想，先滅除嗔恨之想，不念異想，思惟無量虛空之處，捨棄虛空之處後進入識處，捨棄識處後進入無所有處，捨棄無所有處後進入非想非非想處。

還有四種法，稱為四種法足：不貪的法足、不嗔的法足、正念的法足、正定的法足。

還有三種法，稱為三種愛：欲愛、有愛、無有愛。還有三種法，稱為三種漏：欲漏、有漏、無明漏。還有三種法，稱為三種火：貪火、嗔火、癡火。還有三種法，稱為三種求：欲求、有求、梵行求。還有三種法，稱為三種增盛：我增盛、世增盛、法增盛。還有三種法，稱為三界：欲界、嗔界、害界。還有三種法，稱為三界：出離界、無嗔界、無害界。還有三種法，稱為三界：滅界、無滅界、盡界。還有三種法，稱為三聚：戒聚、定聚、慧聚。還有三種法，稱為三戒：增盛戒、增盛意、增盛慧。

還有三種法，稱為三三昧：空三昧、無愿三昧、無相三昧。還有三種法，稱為三相：止息相、精勤相、舍相。還有三種法，稱為三明：自識宿命智明、天眼智明、漏盡智明。還有三種法，稱為三變化：一者神足變化，二者知他心隨意說法，三者教誡。還有三種法，稱為三欲生本：一者由現欲生人天，二者由化欲生化自在天，三者由他化欲生他化自在天。還有三種法，稱為三樂生：一者眾生自然成辦，生歡樂心，如梵光音天初始生時。二者有眾生以念為樂，自唱善哉，如光音天。三者得止息樂，如遍凈天。

還有三種法，稱為三苦：行苦、苦苦、變易苦。還有三種法，稱為三根：未知欲知根、知根、知已根。還有三種法，稱為三堂：賢聖堂、天堂、梵堂。還有三種法，稱為三發：見發、聞發、疑發。還有三種法，稱為三論：過去有如此事，有如是論；未來有如此事，有如是論；現在有如此事，有如是論。還有三種法，稱為三聚：正定聚、邪定聚、不定聚。還有三種法，稱為三憂：身憂、口憂、意憂。還有三種法，稱為三長老：年耆長老、法長老、作長老。還有三種法，稱為三眼：肉眼、天眼、慧眼。諸比丘！是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

諸比丘！如來說四正法，謂口四惡行：一者妄語，二者兩舌，三者惡口，四者綺語。還有四法，謂口四善行：一者實語，二者軟語，三者不綺語，四者不兩舌。

還有四法，謂四不聖語：不見言見，不聞言聞，不覺言覺，不知言知。還有四法，謂四聖語：見則言見，聞則言聞，覺則言覺，知則言知。還有四法，謂四種食：摶食、觸食、念食、識食。還有四法，謂四受：有現作苦行后受苦報；有現作苦行后受樂報；有現作樂行后受苦報；有現作樂行后受樂報。還有四法，謂四受：欲受、我受、戒受、見受。還有四法，謂四縛：貪慾身縛、嗔恚身縛、戒盜身縛、我見身縛。

還有四法，謂四刺：欲刺、恚刺、見刺、慢刺。還有四法，謂四生：卵生、胎生、濕生、化生。還有四法，謂四念處；於是，比丘內身身觀，精勤不懈，憶念不忘，舍世貪憂；外身身觀，精勤不懈，憶念不忘，舍世貪憂；內外身身觀，精勤不懈，憶念不忘，舍世貪憂。受、意、法觀，亦復如是。還有四法，謂四意斷；於是，比丘未起惡法，方便使不起；已起惡法，方便使滅；未起善法，方便使起；已起善法，方便思惟，使其增廣。

還有四法，謂四神足；於是，比丘思惟欲定滅行成就；精進定、意定、思惟定，亦復如是。還有四法，謂四禪；於是，比丘除欲、惡不善法，有覺、有觀，離生喜、樂，入于初禪。滅有覺、觀，內信、一心，無覺、無觀，定生喜、樂，入第二禪。離喜修舍、念、進，自知身樂，諸聖所求，憶念、舍、樂，入第三禪。離苦、樂行，先滅憂、喜、不苦不樂、舍、念、清凈，入第四禪。還有四法，謂四梵堂：一慈、二悲、三喜、四舍。還有四法，謂四無色定；於是，比丘越一切色想，先盡嗔恚想，不念異想，思惟無量空處，舍空處已入識處，舍識處已入不用處，舍不用處已入有想無想處。

還有四法，謂四法足：不貪法足、不嗔法足、正念法足、正定法足。

Furthermore, there are three things, called the three loves: love of desire, love of existence, and love of non-existence. Furthermore, there are three things, called the three outflows: the outflow of desire, the outflow of existence, and the outflow of ignorance. Furthermore, there are three things, called the three fires: the fire of greed, the fire of hatred, and the fire of delusion. Furthermore, there are three things, called the three pursuits: the pursuit of desire, the pursuit of existence, and the pursuit of the holy life. Furthermore, there are three things, called the three increases: the increase of self, the increase of the world, and the increase of the Dharma. Furthermore, there are three things, called the three realms: the realm of desire, the realm of hatred, and the realm of harm. Furthermore, there are three things, called the three realms: the realm of renunciation, the realm of non-hatred, and the realm of non-harm. Furthermore, there are three things, called the three realms: the realm of cessation, the realm of non-cessation, and the realm of extinction. Furthermore, there are three things, called the three aggregates: the aggregate of precepts, the aggregate of concentration, and the aggregate of wisdom. Furthermore, there are three things, called the three precepts: the precept of increasing, the intention of increasing, and the wisdom of increasing.

Furthermore, there are three things, called the three samadhis: the samadhi of emptiness, the samadhi of wishlessness, and the samadhi of signlessness. Furthermore, there are three things, called the three characteristics: the characteristic of cessation, the characteristic of diligence, and the characteristic of relinquishment. Furthermore, there are three things, called the three knowledges: the knowledge of remembering past lives, the knowledge of the divine eye, and the knowledge of the extinction of outflows. Furthermore, there are three things, called the three transformations: first, the transformation of magical power; second, the ability to know others' minds and teach accordingly; and third, the ability to give instruction. Furthermore, there are three things, called the three origins of desire: first, through present desire, one is born in the human and heavenly realms; second, through the desire of transformation, one is born in the heaven of transformation; and third, through the desire of others' transformation, one is born in the heaven of others' transformation. Furthermore, there are three things, called the three births of joy: first, beings naturally accomplish and give rise to joyful minds, like the initial birth of the Brahma Light Sound Heaven. Second, some beings take joy in mindfulness, chanting 'Well done,' like the Light Sound Heaven. Third, one obtains the joy of cessation, like the Pure Abode Heaven.

Furthermore, there are three things, called the three sufferings: the suffering of change, the suffering of suffering, and the suffering of impermanence. Furthermore, there are three things, called the three roots: the root of wanting to know, the root of knowing, and the root of having known. Furthermore, there are three things, called the three halls: the hall of the noble ones, the hall of heaven, and the hall of Brahma. Furthermore, there are three things, called the three instigations: the instigation of seeing, the instigation of hearing, and the instigation of doubt. Furthermore, there are three things, called the three discourses: in the past, there was such a thing, and there was such a discourse; in the future, there will be such a thing, and there will be such a discourse; in the present, there is such a thing, and there is such a discourse. Furthermore, there are three things, called the three groups: the group of right determination, the group of wrong determination, and the group of undetermined. Furthermore, there are three things, called the three sorrows: sorrow of the body, sorrow of speech, and sorrow of the mind. Furthermore, there are three things, called the three elders: the elder in age, the elder in Dharma, and the elder in practice. Furthermore, there are three things, called the three eyes: the physical eye, the divine eye, and the wisdom eye. Monks, these are the true teachings spoken by the Tathagata. Let us gather and compile them together to prevent disputes, so that the holy life may be established for a long time, bringing much benefit and peace to gods and humans.

Monks, the Tathagata speaks of four true teachings, namely the four evil actions of speech: first, lying; second, divisive speech; third, harsh speech; and fourth, idle chatter. Furthermore, there are four things, called the four good actions of speech: first, truthful speech; second, gentle speech; third, non-idle speech; and fourth, non-divisive speech.

Furthermore, there are four things, called the four unholy speeches: saying 'I see' when one does not see, saying 'I hear' when one does not hear, saying 'I feel' when one does not feel, and saying 'I know' when one does not know. Furthermore, there are four things, called the four holy speeches: saying 'I see' when one sees, saying 'I hear' when one hears, saying 'I feel' when one feels, and saying 'I know' when one knows. Furthermore, there are four things, called the four kinds of food: solid food, contact food, mental food, and consciousness food. Furthermore, there are four things, called the four feelings: there are those who perform painful practices now and receive painful results later; there are those who perform painful practices now and receive pleasant results later; there are those who perform pleasant practices now and receive painful results later; and there are those who perform pleasant practices now and receive pleasant results later. Furthermore, there are four things, called the four feelings: the feeling of desire, the feeling of self, the feeling of precepts, and the feeling of views. Furthermore, there are four things, called the four bonds: the bodily bond of greed, the bodily bond of hatred, the bodily bond of stealing precepts, and the bodily bond of self-view.

Furthermore, there are four things, called the four thorns: the thorn of desire, the thorn of hatred, the thorn of views, and the thorn of pride. Furthermore, there are four things, called the four births: birth from eggs, birth from wombs, birth from moisture, and birth from transformation. Furthermore, there are four things, called the four foundations of mindfulness: here, a monk contemplates the body internally, diligently and unceasingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; contemplates the body externally, diligently and unceasingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; and contemplates the body both internally and externally, diligently and unceasingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow. The same applies to the contemplation of feelings, mind, and phenomena. Furthermore, there are four things, called the four right efforts: here, a monk makes an effort to prevent unarisen evil phenomena from arising; makes an effort to abandon arisen evil phenomena; makes an effort to arouse unarisen good phenomena; and makes an effort to maintain and develop arisen good phenomena.

Furthermore, there are four things, called the four bases of power: here, a monk cultivates the concentration of desire, the concentration of effort, the concentration of mind, and the concentration of investigation. Furthermore, there are four things, called the four dhyanas: here, a monk, having abandoned desire, evil, and unwholesome phenomena, with initial thought and sustained thought, enters the first dhyana, which is born of detachment and filled with joy and pleasure. With the cessation of initial thought and sustained thought, with inner confidence and one-pointedness of mind, without initial thought and sustained thought, he enters the second dhyana, which is born of concentration and filled with joy and pleasure. Having abandoned joy, he cultivates equanimity, mindfulness, and diligence, knowing bodily pleasure, which is sought by the noble ones, with mindfulness, equanimity, and pleasure, he enters the third dhyana. Having abandoned the experience of pain and pleasure, having previously abandoned sorrow and joy, he enters the fourth dhyana, which is neither painful nor pleasant, with equanimity, mindfulness, and purity. Furthermore, there are four things, called the four Brahma abodes: loving-kindness, compassion, joy, and equanimity. Furthermore, there are four things, called the four formless attainments: here, a monk, having transcended all perceptions of form, having first eliminated perceptions of hatred, not thinking of different perceptions, contemplates the boundless space, and having abandoned the space, enters the realm of consciousness, and having abandoned the realm of consciousness, enters the realm of nothingness, and having abandoned the realm of nothingness, enters the realm of neither perception nor non-perception.

Furthermore, there are four things, called the four bases of Dharma: the base of non-greed, the base of non-hatred, the base of right mindfulness, and the base of right concentration.

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。復有四法，謂四賢聖族；於是，比丘衣服知足，得好不喜，遇惡不憂，不染不著，知所禁忌，知出要路，於此法中精勤不懈，成辦其事，無闕無減，亦能教人成辦此事，是為第一知足住賢聖族。從本至今，未常惱亂；諸天、魔、梵、沙門、婆羅門、天及世間人，無能毀罵；飯食、床臥具、病瘦醫藥，皆悉知足，亦復如是。復有四法，謂四攝法：惠施、愛語、利人、等利。復有四法，謂四須陀洹支：比丘于佛得無壞信，於法、于僧、于戒得無壞信。復有四法，謂四受證：見色受證、身受滅證、念宿命證、知漏盡證。復有四法，謂四道：苦遲得、苦速得、樂遲得、樂速得。

「復有四法，謂四聖諦：苦聖諦、苦集聖諦、苦滅聖諦、苦出要聖諦。復有四法，謂四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。復有四法，謂四處：實處、施處、智處、止息處。復有四法，謂四智：法智、未知智、等智、知他人心智。復有四法，謂四辯才：法辯、義辯、詞辯、應辯。復有四法，謂四識住處：色識住、緣色、住色，與愛俱增長，受、想、行識中亦如是住。復有四法，謂四扼：欲扼、有扼、見扼、無明扼。復有四法，謂四無扼：無慾扼、無有扼、無見扼、無無明扼。

「復有四法，謂四凈：戒凈、心凈、見凈、度疑凈。復有四法，謂四知：可受知受、可行知行、可樂知樂、可舍知舍。復有四法，謂四威儀：可行知行、可住知住、可坐知坐、可臥知臥。復有四法，謂四思惟：少思惟、廣思惟、無量思惟、無所有思惟。復有四法，謂四記論：決定記論，分別記論、詰問記論、止住記論。復有四法，謂佛四不護法；如來身行清凈，無有闕漏，可自防護；口行清凈、意行清凈、命行清凈，亦復如是。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「又，諸比丘！如來說五正法，謂五入：眼色、耳聲、鼻香、舌味、身觸。復有五法，謂五受陰：色受陰，受、想、行、識受陰。復有五法，謂五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。復有五法，謂五下結：身見結、戒盜結、疑結、貪慾結、瞋恚結。復有五法，謂五上結：色愛、無色愛、無明、慢、掉。復有五法，謂五根：信根、精進根、念根、定根、慧根。復有五法，謂五力：信力、精進力、念力、定力、慧力。

「復有五法，謂滅盡枝：一者比丘信佛、如來、至真、等正覺，十號具足。二者比丘無病，身常安隱。三者質直無有諛諂，能如是者，如來則示涅槃徑路。四者自專其心，使不錯亂，昔所諷誦，憶持不忘。五者善於觀察法之起滅，以賢聖行，盡于苦本。復有五法，謂五發：非時發、虛發、非義發、虛言發、無慈發。復有五法，謂五善發：時發、實發、義發、和言發、慈心發。復有五法，謂五憎嫉：住處憎嫉、檀越憎嫉、利養憎嫉、色憎嫉、法憎嫉。

「復有五法，謂五趣解脫：一者身不凈想，二者食不凈想，三者一切行無常想，四者一切世間不可樂想，五者死想。復有五法，謂五出要界：一者比丘于欲不樂、不動，亦不親近，但念出要，樂於遠離，親近不怠，其心調柔，出要離欲，彼所因欲起諸漏纏，亦盡舍滅而得解脫，是為欲出要。瞋恚出要、嫉妒出要、色出要、身見出要，亦復如是。

「復有五法，謂五喜解脫入。若比丘精勤不懈，樂閑靜處，專念一心，未解得解，未盡得盡，未安得安。何謂五？於是，比丘聞如來說法，或聞梵行者說，或聞師長說法，思惟觀察，分別法義，心得歡喜，得歡喜已，得法愛，得法愛已，身心安隱，身心安隱已，則得禪定，得禪定已，得實知見，是為初解脫入。於是，比丘聞法喜已，受持諷誦，亦復歡喜，為他人說，亦復歡喜，思惟分別，亦復歡喜，於法得定，亦復如是。復有五法，謂五人：中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、上流阿迦尼吒

還有四種法，稱為四賢聖族。因此，比丘在衣著方面知足，得到好的不喜悅，遇到壞的不憂愁，不被污染不執著，知道禁忌，知道解脫的道路，在這種法中精勤不懈，完成其事，沒有缺失也沒有減少，也能教導他人完成此事，這是第一種知足而住的賢聖族。從一開始到現在，從未惱亂；諸天、魔、梵天、沙門、婆羅門、天以及世間人，沒有能譭謗辱罵的；對於飯食、床鋪臥具、疾病醫藥，都知足，也是如此。還有四種法，稱為四攝法：佈施、愛語、利人、同事。還有四種法，稱為四須陀洹支：比丘對佛有不壞的信心，對法、對僧、對戒有不壞的信心。還有四種法，稱為四受證：見色受證、身受滅證、憶念宿命證、知漏盡證。還有四種法，稱為四道：苦而遲得、苦而速得、樂而遲得、樂而速得。

還有四種法，稱為四聖諦：苦聖諦、苦集聖諦、苦滅聖諦、苦滅之道聖諦。還有四種法，稱為四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。還有四種法，稱為四處：真實處、佈施處、智慧處、止息處。還有四種法，稱為四智：法智、未知智、等智、知他人心智。還有四種法，稱為四辯才：法辯、義辯、辭辯、應辯。還有四種法，稱為四識住處：色識住，緣色、住色，與愛一起增長；受、想、行識中也是這樣住。還有四種法，稱為四扼：欲扼、有扼、見扼、無明扼。還有四種法，稱為四無扼：無慾扼、無有扼、無見扼、無無明扼。

還有四種法，稱為四清凈：戒清凈、心清凈、見清凈、度疑清凈。還有四種法，稱為四知：可接受的知道接受，可實行的知道實行，可喜愛的知道喜愛，可捨棄的知道捨棄。還有四種法，稱為四威儀：可行知道行，可住知道住，可坐知道坐，可臥知道臥。還有四種法，稱為四思惟：少思惟、廣思惟、無量思惟、無所有思惟。還有四種法，稱為四記論：決定記論、分別記論、詰問記論、止住記論。還有四種法，稱為佛的四不護法：如來身行清凈，沒有缺失遺漏，可以自我防護；口行清凈、意行清凈、命行清凈，也是如此。這是如來說的正法，應當共同編輯，以防止爭論，使梵行長久建立，多有利益，使天人和諧安樂。

又，諸位比丘！如來說五種正法，稱為五入：眼對色、耳對聲、鼻對香、舌對味、身對觸。還有五種法，稱為五受陰：色受陰，受、想、行、識受陰。還有五種法，稱為五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉舉蓋、疑蓋。還有五種法，稱為五下結：身見結、戒禁取結、疑結、貪慾結、瞋恚結。還有五種法，稱為五上結：色愛、無色愛、無明、慢、掉舉。還有五種法，稱為五根：信根、精進根、念根、定根、慧根。還有五種法，稱為五力：信力、精進力、念力、定力、慧力。

還有五種法，稱為滅盡的支分：一是比丘相信佛、如來、至真、等正覺，十號具足。二是比丘沒有疾病，身體常常安穩。三是正直沒有諂媚，能做到這樣，如來就指示涅槃的道路。四是專心致志，使心不散亂，以前所諷誦的，憶持不忘。五是善於觀察法的生起和滅去，以賢聖的修行，斷盡苦的根本。還有五種法，稱為五種不好的言語：非時說、虛妄說、無意義說、惡語說、無慈悲心說。還有五種法，稱為五種好的言語：適時說、真實說、有意義說、和善說、慈悲心說。還有五種法，稱為五種嫉妒：住處嫉妒、施主嫉妒、利養嫉妒、外貌嫉妒、法嫉妒。

還有五種法，稱為五種解脫：一是身體不凈的觀想，二是食物不凈的觀想，三是一切行無常的觀想，四是一切世間不可喜樂的觀想，五是死亡的觀想。還有五種法，稱為五種出離的界限：一是比丘對於慾望不喜悅、不動搖，也不親近，只是想著出離，樂於遠離，親近而不懈怠，內心調柔，出離慾望，他所因慾望而生起的各種煩惱，也全部捨棄而得到解脫，這是慾望的出離。瞋恚的出離、嫉妒的出離、色慾的出離、身見的出離，也是如此。

還有五種法，稱為五種喜悅解脫的進入。如果比丘精勤不懈，喜歡安靜的地方，專心一意，未解脫的得到解脫，未斷盡的得到斷盡，未安穩的得到安穩。什麼是五種呢？因此，比丘聽到如來說法，或者聽到梵行者說，或者聽到師長說法，思考觀察，分別法義，內心歡喜，得到歡喜后，得到對法的愛，得到對法的愛后，身心安穩，身心安穩后，就得到禪定，得到禪定后，得到真實的知見，這是最初的解脫進入。因此，比丘聽到法歡喜后，受持諷誦，也歡喜，為他人說，也歡喜，思考分別，也歡喜，對於法得到禪定，也是如此。還有五種法，稱為五種人：中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、上流阿迦尼吒。

還有四種法，稱為四賢聖族；因此，比丘在衣著方面知足，得到好的不喜悅，遇到壞的不憂愁，不被污染不執著，知道禁忌，知道解脫的道路，在這種法中精勤不懈，完成其事，沒有缺失也沒有減少，也能教導他人完成此事，這是第一種知足而住的賢聖族。從一開始到現在，從未惱亂；諸天、魔、梵天、沙門、婆羅門、天以及世間人，沒有能譭謗辱罵的；對於飯食、床鋪臥具、疾病醫藥，都知足，也是如此。還有四種法，稱為四攝法：佈施、愛語、利人、同事。還有四種法，稱為四須陀洹支：比丘對佛有不壞的信心，對法、對僧、對戒有不壞的信心。還有四種法，稱為四受證：見色受證、身受滅證、憶念宿命證、知漏盡證。還有四種法，稱為四道：苦而遲得、苦而速得、樂而遲得、樂而速得。

'Furthermore, there are four things, called the four noble lineages. Thus, a bhikkhu is content with his robes, not rejoicing when he gets good ones, not grieving when he gets bad ones, not being defiled or attached, knowing what is forbidden, knowing the path of escape, diligently and tirelessly practicing in this teaching, accomplishing his task, without deficiency or reduction, and also being able to teach others to accomplish this task. This is the first noble lineage of contentment. From the beginning until now, he has never been disturbed; no gods, demons, Brahmas, ascetics, Brahmins, gods, or people in the world can revile or abuse him; he is content with food, bedding, and medicine for illness, and so it is. Furthermore, there are four things, called the four means of unification: generosity, kind speech, beneficial action, and equality. Furthermore, there are four things, called the four factors of a stream-enterer: a bhikkhu has unwavering faith in the Buddha, unwavering faith in the Dharma, unwavering faith in the Sangha, and unwavering faith in the precepts. Furthermore, there are four things, called the four attainments: attainment of seeing form, attainment of the cessation of bodily feeling, attainment of remembering past lives, and attainment of knowing the extinction of defilements. Furthermore, there are four things, called the four paths: slow attainment through suffering, quick attainment through suffering, slow attainment through pleasure, and quick attainment through pleasure.

'Furthermore, there are four things, called the four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. Furthermore, there are four things, called the four fruits of asceticism: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arahantship. Furthermore, there are four things, called the four places: the place of truth, the place of giving, the place of wisdom, and the place of cessation. Furthermore, there are four things, called the four kinds of knowledge: knowledge of the Dharma, knowledge of the unknown, comprehensive knowledge, and knowledge of the minds of others. Furthermore, there are four things, called the four kinds of eloquence: eloquence in the Dharma, eloquence in meaning, eloquence in language, and eloquence in response. Furthermore, there are four things, called the four abodes of consciousness: consciousness abides in form, is conditioned by form, dwells in form, and grows together with desire; consciousness in feeling, perception, and mental formations also abides in this way. Furthermore, there are four things, called the four fetters: the fetter of desire, the fetter of existence, the fetter of views, and the fetter of ignorance. Furthermore, there are four things, called the four unfettered states: the absence of the fetter of desire, the absence of the fetter of existence, the absence of the fetter of views, and the absence of the fetter of ignorance.

'Furthermore, there are four things, called the four purities: purity of morality, purity of mind, purity of view, and purity of overcoming doubt. Furthermore, there are four things, called the four knowledges: knowing what is acceptable to accept, knowing what is doable to do, knowing what is enjoyable to enjoy, and knowing what is to be abandoned to abandon. Furthermore, there are four things, called the four postures: knowing to walk when walking, knowing to stand when standing, knowing to sit when sitting, and knowing to lie down when lying down. Furthermore, there are four things, called the four kinds of contemplation: limited contemplation, extensive contemplation, immeasurable contemplation, and contemplation of nothingness. Furthermore, there are four things, called the four kinds of pronouncements: definitive pronouncements, analytical pronouncements, interrogative pronouncements, and pronouncements of silence. Furthermore, there are four things, called the four non-protective qualities of the Buddha: the Tathagata's bodily conduct is pure, without deficiency or flaw, and can be self-protected; his verbal conduct is pure, his mental conduct is pure, and his livelihood is pure, and so it is. This is the true Dharma spoken by the Tathagata, which should be compiled together to prevent disputes, so that the holy life may be established for a long time, bringing much benefit, and bringing peace to gods and humans.

'Furthermore, bhikkhus, the Tathagata teaches five true teachings, called the five entrances: eye and form, ear and sound, nose and smell, tongue and taste, body and touch. Furthermore, there are five things, called the five aggregates of clinging: the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Furthermore, there are five things, called the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and worry, and the hindrance of doubt. Furthermore, there are five things, called the five lower fetters: the fetter of self-view, the fetter of attachment to rites and rituals, the fetter of doubt, the fetter of sensual desire, and the fetter of ill will. Furthermore, there are five things, called the five higher fetters: attachment to form, attachment to formlessness, ignorance, conceit, and restlessness. Furthermore, there are five things, called the five faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Furthermore, there are five things, called the five powers: the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom.

'Furthermore, there are five things, called the limbs of extinction: first, a bhikkhu has faith in the Buddha, the Tathagata, the truly enlightened one, the perfectly enlightened one, possessing the ten titles. Second, a bhikkhu is free from illness, and his body is always at ease. Third, he is upright and without flattery; if he can do this, the Tathagata will show him the path to Nirvana. Fourth, he is focused and does not let his mind wander, remembering what he has previously recited. Fifth, he is skilled in observing the arising and passing away of phenomena, and through noble practice, he exhausts the root of suffering. Furthermore, there are five things, called the five bad utterances: untimely utterance, false utterance, meaningless utterance, harsh utterance, and uncompassionate utterance. Furthermore, there are five things, called the five good utterances: timely utterance, truthful utterance, meaningful utterance, gentle utterance, and compassionate utterance. Furthermore, there are five things, called the five kinds of jealousy: jealousy of dwelling places, jealousy of benefactors, jealousy of gains, jealousy of appearance, and jealousy of the Dharma.

'Furthermore, there are five things, called the five kinds of liberation: first, the contemplation of the impurity of the body; second, the contemplation of the impurity of food; third, the contemplation of the impermanence of all conditioned things; fourth, the contemplation of the unsatisfactoriness of all worldly things; and fifth, the contemplation of death. Furthermore, there are five things, called the five realms of escape: first, a bhikkhu is not pleased with desire, does not waver, and does not approach it, but only thinks of escape, delights in seclusion, approaches it without laziness, his mind is tamed, he escapes from desire, and the defilements that arise from desire are all abandoned and he attains liberation; this is the escape from desire. The escape from ill will, the escape from jealousy, the escape from form, and the escape from self-view are also the same.

'Furthermore, there are five things, called the five entrances to the joy of liberation. If a bhikkhu is diligent and tireless, delights in quiet places, is focused on one point, attains liberation when not liberated, attains extinction when not extinguished, and attains peace when not at peace. What are the five? Thus, a bhikkhu hears the Dharma taught by the Tathagata, or hears it taught by those who practice the holy life, or hears it taught by his teachers, contemplates and observes, distinguishes the meaning of the Dharma, and his mind is joyful; having attained joy, he attains love for the Dharma; having attained love for the Dharma, his body and mind are at peace; having attained peace of body and mind, he attains concentration; having attained concentration, he attains true knowledge and vision; this is the first entrance to liberation. Thus, a bhikkhu, having heard the Dharma and rejoiced, upholds and recites it, and also rejoices; he speaks it to others, and also rejoices; he contemplates and distinguishes it, and also rejoices; he attains concentration in the Dharma, and so it is. Furthermore, there are five things, called the five kinds of people: one who attains Nirvana in the intermediate state, one who attains Nirvana upon birth, one who attains Nirvana without effort, one who attains Nirvana with effort, and one who ascends to the Akaniṣṭha heaven.

。諸比丘！是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「又，諸比丘！如來說六正法，謂內六入：眼入、耳入、鼻入、舌入、身入、意入。復有六法，謂外六入：色入、聲入、香入、味入、觸入、法入。復有六法，謂六識身：眼識身，耳、鼻、舌、身、意識身。復有六法，謂六觸身：眼觸身，耳、鼻、舌、身、意觸身。復有六法，謂六受身：眼受身，耳、鼻、舌、身、意受身。復有六法，謂六想身：色想、聲想、香想、味想、觸想、法想。復有六法，謂六思身：色思、聲思、香思、味思、觸思、法思。復有六法，謂六愛身：色愛身，聲、香、味、觸、法愛身。復有六法，謂六諍本：若比丘好瞋不捨，不敬如來，亦不敬法，亦不敬眾，于戒穿漏，染污不凈；好於眾中多生諍訟，人所憎惡，嬈亂凈眾，天、人不安。諸比丘！汝等當自內觀，設有瞋恨，如彼嬈亂者，當集和合眾，廣設方便，拔此諍本；汝等又當專念自觀，若結恨已滅，當更方便，遮止其心，勿復使起。諸比丘！佷戾不諦、慳吝嫉妒、巧偽虛妄、自因己見、謬受不捨、迷於邪見、與邊見俱，亦復如是。復有六法，謂六界：地界、火界、水界、風界、空界、識界。復有六法，謂六察行：眼察色，耳聲、鼻香、舌味、身觸、意察法。

「復有六法，謂六出要界。若比丘作是言：『我修慈心，更生瞋恚。』余比丘語言：『汝勿作此言，勿謗如來，如來不作是說：欲使修慈解脫，更生瞋恚想，無有是處。佛言：除瞋恚已，然後得慈。』若比丘言：『我行悲解脫，生憎嫉心；行喜解脫，生憂惱心；行舍解脫，生憎愛心；行無我行，生狐疑心；行無想行，生眾亂想。』亦復如是。復有六法，謂六無上：見無上、聞無上、利養無上、戒無上、恭敬無上、憶念無上。復有六法，謂六思念：佛念、法念、僧念、戒念、施念、天念。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說七正法，謂七非法：無信、無慚、無愧、少聞、懈怠、多忘、無智。復有七法，謂七正法：有信、有慚、有愧、多聞、精進、總持、多智。復有七法，謂七識住：或有眾生，若干種身，若干種想，天及人是，是初識住；或有眾生，若干種身而一想者，梵光音天最初生時是，是二識住；或有眾生，一身若干種想，光音天是，是三識住；或有眾生，一身一想，遍凈天是，是四識住；或有眾生，空處住、識處住、不用處住。

「復有七法，謂七勤法：一者比丘勤于戒行，二者勤滅貪慾，三者勤破邪見，四者勤于多聞，五者勤于精進，六者勤于正念，七者勤于禪定。復有七法，謂七想：不凈想、食不凈想、一切世間不可樂想，無想、無常想、無常苦想、苦無我想。復有七法，謂七三昧具：正見、正思、正語、正業、正命、正方便、正念。復有七法，謂七覺意：念覺意、法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說八正法，謂世八法：利、衰、毀、譽、稱、譏、苦、樂。復有八法，謂八解脫：色觀色，一解脫；內無色想觀外色，二解脫；凈解脫，三解脫；度色想滅瞋恚想住空處解脫，四解脫；度空處住識處，五解脫；度識處住不用處，六解脫；度不用處住有想無想處，七解脫；度有想無想處住想知滅，八解脫。復有八法，謂八聖道：正見、正志、正語、正業、正命、正方便、正念、正定。復有八法，謂八人：須陀洹向、須陀洹、斯陀含向、斯陀含、阿那含向、阿那含、阿羅漢向、阿羅漢。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安

『諸位比丘！這是如來所說的正法，應當共同整理彙集，以防止爭論，使清凈的修行能夠長久延續，利益眾多，讓天人和世間都獲得安寧。』 『還有，諸位比丘！如來說六種正法，即內在的六種感官入口：眼入、耳入、鼻入、舌入、身入、意入。又有六種法，即外在的六種感官入口：色入、聲入、香入、味入、觸入、法入。又有六種法，即六種識身：眼識身、耳識身、鼻識身、舌識身、身識身、意識身。又有六種法，即六種觸身：眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身。又有六種法，即六種受身：眼受身、耳受身、鼻受身、舌受身、身受身、意受身。又有六種法，即六種想身：色想、聲想、香想、味想、觸想、法想。又有六種法，即六種思身：色思、聲思、香思、味思、觸思、法思。又有六種法，即六種愛身：色愛身、聲愛身、香愛身、味愛身、觸愛身、法愛身。又有六種法，即六種爭論的根源：如果比丘喜歡嗔恨而不捨棄，不尊敬如來，也不尊敬佛法，也不尊敬僧眾，在戒律上有漏洞，被染污而不清凈；喜歡在僧眾中多生爭論，被人憎惡，擾亂清凈的僧團，使天人和世間都不得安寧。諸位比丘！你們應當自我觀察，如果心中有嗔恨，就像那些擾亂者一樣，應當聚集和合的僧眾，廣設方便，拔除這個爭論的根源；你們又應當專心自我觀察，如果嗔恨已經滅除，應當更加方便，阻止它再次生起。諸位比丘！剛愎自用、不誠實、吝嗇嫉妒、狡猾虛偽、固執己見、錯誤接受而不捨棄、迷惑于邪見、與邊見相伴，也是如此。又有六種法，即六界：地界、火界、水界、風界、空界、識界。又有六種法，即六種觀察行為：眼觀察色，耳觀察聲，鼻觀察香，舌觀察味，身觀察觸，意觀察法。 『又有六種法，即六種出離的要素。如果比丘這樣說：『我修習慈心，反而生起嗔恚。』其他比丘會說：『你不要這樣說，不要誹謗如來，如來不會這樣說：想要通過修習慈心解脫，反而生起嗔恚的想法，這是不可能的。佛說：只有去除嗔恚之後，才能獲得慈心。』如果比丘說：『我修行悲解脫，反而生起憎恨嫉妒之心；修行喜解脫，反而生起憂愁煩惱之心；修行舍解脫，反而生起憎恨愛戀之心；修行無我行，反而生起狐疑之心；修行無想行，反而生起各種雜亂的想法。』也是如此。又有六種法，即六種無上：見無上、聞無上、利養無上、戒無上、恭敬無上、憶念無上。又有六種法，即六種思念：佛念、法念、僧念、戒念、施念、天念。這是如來所說的正法，應當共同整理彙集，以防止爭論，使清凈的修行能夠長久延續，利益眾多，讓天人和世間都獲得安寧。』 『諸位比丘！如來說七種正法，即七種非法：無信、無慚、無愧、少聞、懈怠、多忘、無智。又有七種法，即七種正法：有信、有慚、有愧、多聞、精進、總持、多智。又有七種法，即七種識住：有的眾生，有各種不同的身體，有各種不同的想法，如天人和人，這是第一種識住；有的眾生，有各種不同的身體，但只有一種想法，如梵光音天最初誕生的時候，這是第二種識住；有的眾生，只有一種身體，但有各種不同的想法，如光音天，這是第三種識住；有的眾生，只有一種身體，只有一種想法，如遍凈天，這是第四種識住；有的眾生，住在空處、識處、不用處。 『又有七種法，即七種勤奮的修行：一是比丘勤于戒律的修行，二是勤于滅除貪慾，三是勤于破除邪見，四是勤于多聞佛法，五是勤于精進修行，六是勤于正念，七是勤于禪定。又有七種法，即七種觀想：不凈觀、食物不凈觀、一切世間不可樂觀、無想觀、無常觀、無常苦觀、苦無我觀。又有七種法，即七種三昧的要素：正見、正思、正語、正業、正命、正方便、正念。又有七種法，即七種覺悟的要素：念覺悟、法覺悟、精進覺悟、喜覺悟、輕安覺悟、定覺悟、舍覺悟。這是如來所說的正法，應當共同整理彙集，以防止爭論，使清凈的修行能夠長久延續，利益眾多，讓天人和世間都獲得安寧。』 『諸位比丘！如來說八種正法，即世間的八種法：利、衰、毀、譽、稱、譏、苦、樂。又有八種法，即八種解脫：以色觀色，是第一種解脫；內在沒有色想而觀察外在的色，是第二種解脫；凈解脫，是第三種解脫；超越色想，滅除嗔恚想，安住于空處解脫，是第四種解脫；超越空處，安住于識處，是第五種解脫；超越識處，安住于不用處，是第六種解脫；超越不用處，安住于有想無想處，是第七種解脫；超越有想無想處，安住于想知滅，是第八種解脫。又有八種法，即八種聖道：正見、正志、正語、正業、正命、正方便、正念、正定。又有八種法，即八種人：須陀洹向、須陀洹、斯陀含向、斯陀含、阿那含向、阿那含、阿羅漢向、阿羅漢。這是如來所說的正法，應當共同整理彙集，以防止爭論，使清凈的修行能夠長久延續，利益眾多，讓天人和世間都獲得安寧。』

'Monks, this is the Dharma well-proclaimed by the Tathagata. It should be compiled together to prevent disputes, so that the holy life may long endure, benefiting many, and bringing peace to gods and humans.' 'Furthermore, monks, the Tathagata speaks of six righteous principles, namely the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base. There are also six principles, namely the six external sense bases: the form base, sound base, smell base, taste base, touch base, and dharma base. There are also six principles, namely the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. There are also six principles, namely the six contacts: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. There are also six principles, namely the six feelings: eye feeling, ear feeling, nose feeling, tongue feeling, body feeling, and mind feeling. There are also six principles, namely the six perceptions: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, and perception of dharma. There are also six principles, namely the six intentions: intention towards form, intention towards sound, intention towards smell, intention towards taste, intention towards touch, and intention towards dharma. There are also six principles, namely the six cravings: craving for form, craving for sound, craving for smell, craving for taste, craving for touch, and craving for dharma. There are also six principles, namely the six roots of conflict: if a monk is fond of anger and does not abandon it, does not respect the Tathagata, nor the Dharma, nor the Sangha, has flaws in his precepts, is defiled and impure; is fond of creating disputes in the Sangha, is hated by people, disturbs the pure Sangha, and brings unrest to gods and humans. Monks, you should observe yourselves internally. If there is anger, like those who cause disturbances, you should gather the harmonious Sangha, use various means to uproot this root of conflict. You should also focus on observing yourselves. If anger has been extinguished, you should use further means to prevent it from arising again. Monks, being stubborn and dishonest, stingy and jealous, cunning and deceitful, self-righteous, wrongly accepting and not abandoning, being deluded by wrong views, and being associated with extreme views, are also like this. There are also six principles, namely the six elements: the earth element, fire element, water element, wind element, space element, and consciousness element. There are also six principles, namely the six acts of observation: the eye observes form, the ear observes sound, the nose observes smell, the tongue observes taste, the body observes touch, and the mind observes dharma.' 'There are also six principles, namely the six elements of escape. If a monk says, 『I cultivate loving-kindness, but anger arises,』 other monks will say, 『Do not say this, do not slander the Tathagata. The Tathagata does not say that one can cultivate loving-kindness and then have thoughts of anger arise. This is not possible. The Buddha said: only after removing anger can one attain loving-kindness.』 If a monk says, 『I practice compassion liberation, but hatred and jealousy arise; I practice joy liberation, but sorrow and distress arise; I practice equanimity liberation, but hatred and love arise; I practice the no-self practice, but doubt arises; I practice the no-thought practice, but various confused thoughts arise,』 it is also like this. There are also six principles, namely the six supreme things: supreme seeing, supreme hearing, supreme gain, supreme precepts, supreme respect, and supreme mindfulness. There are also six principles, namely the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, and recollection of the gods. This is the Dharma well-proclaimed by the Tathagata. It should be compiled together to prevent disputes, so that the holy life may long endure, benefiting many, and bringing peace to gods and humans.' 'Monks, the Tathagata speaks of seven righteous principles, namely the seven unrighteous principles: lack of faith, lack of shame, lack of remorse, little learning, laziness, forgetfulness, and lack of wisdom. There are also seven principles, namely the seven righteous principles: having faith, having shame, having remorse, much learning, diligence, mindfulness, and much wisdom. There are also seven principles, namely the seven abodes of consciousness: some beings have various bodies and various perceptions, such as gods and humans, this is the first abode of consciousness; some beings have various bodies but one perception, such as the first birth of the Brahma-radiant gods, this is the second abode of consciousness; some beings have one body but various perceptions, such as the radiant gods, this is the third abode of consciousness; some beings have one body and one perception, such as the gods of pervasive purity, this is the fourth abode of consciousness; some beings dwell in the sphere of emptiness, the sphere of consciousness, and the sphere of nothingness.' 'There are also seven principles, namely the seven diligent practices: first, a monk is diligent in the practice of precepts; second, diligent in extinguishing greed; third, diligent in breaking wrong views; fourth, diligent in much learning; fifth, diligent in diligent practice; sixth, diligent in right mindfulness; and seventh, diligent in meditation. There are also seven principles, namely the seven perceptions: perception of impurity, perception of the impurity of food, perception that all the world is undesirable, perception of no-thought, perception of impermanence, perception of suffering due to impermanence, and perception of no-self in suffering. There are also seven principles, namely the seven factors of samadhi: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. There are also seven principles, namely the seven factors of enlightenment: mindfulness enlightenment, dharma enlightenment, effort enlightenment, joy enlightenment, tranquility enlightenment, concentration enlightenment, and equanimity enlightenment. This is the Dharma well-proclaimed by the Tathagata. It should be compiled together to prevent disputes, so that the holy life may long endure, benefiting many, and bringing peace to gods and humans.' 'Monks, the Tathagata speaks of eight righteous principles, namely the eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, and happiness. There are also eight principles, namely the eight liberations: seeing form with form, the first liberation; internally without the perception of form, observing external form, the second liberation; pure liberation, the third liberation; transcending the perception of form, extinguishing the perception of anger, and dwelling in the sphere of emptiness liberation, the fourth liberation; transcending the sphere of emptiness, dwelling in the sphere of consciousness, the fifth liberation; transcending the sphere of consciousness, dwelling in the sphere of nothingness, the sixth liberation; transcending the sphere of nothingness, dwelling in the sphere of neither perception nor non-perception, the seventh liberation; transcending the sphere of neither perception nor non-perception, dwelling in the cessation of perception and feeling, the eighth liberation. There are also eight principles, namely the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are also eight principles, namely the eight types of individuals: stream-enterer, stream-enterer, once-returner, once-returner, non-returner, non-returner, arahant-to-be, and arahant. This is the Dharma well-proclaimed by the Tathagata. It should be compiled together to prevent disputes, so that the holy life may long endure, benefiting many, and bringing peace to gods and humans.'

「諸比丘！如來說九正法，所謂九眾生居：或有眾生，若干種身，若干種想，天及人是，是初眾生居；復有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居；復有眾生，一身若干種想，光音天是，是三眾生居；復有眾生，一身一想，遍凈天是，是四眾生居；復有眾生，無想無所覺知，無想天是，是五眾生居；復有眾生，空處住，是六眾生居；復有眾生，識處住，是七眾生居；復有眾生，不用處住，是八眾生居；復有眾生，住有想無想處，是九眾生居。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。

「諸比丘！如來說十正法，所謂十無學法，無學正見、正思、正語、正業、正命、正念、正方便、正定、正智、正解脫。是為如來所說正法，當共撰集，以防諍訟，使梵行久立，多所饒益，天、人獲安。」

爾時，世尊印可舍利弗所說。時，諸比丘聞舍利弗所說，歡喜奉行。

佛說長阿含經卷第九

（一〇）第二分十上經第六

一時，佛游鴦伽國，與大比丘眾千二百五十人俱。詣瞻婆城，止宿伽伽池側。

以十五日月滿時，世尊在露地坐，大眾圍繞，竟夜說法，告舍利弗：「今者四方諸比丘集，皆各精勤，捐除眠睡，欲聞說法，吾患背痛，欲小止息，卿今可為諸比丘說法。」

時，舍利弗受佛教已，爾時世尊即四牒僧伽梨，偃右脅臥如師子，累足而臥。

爾時，耆年舍利弗告諸比丘：「今我說法，上中下言，皆悉真正，義味具足，梵行清凈，汝等諦聽！善思念之，當爲汝說。」

時，諸比丘受教而聽。舍利弗告諸比丘：「有十上法，除眾結縛，得至泥洹，盡于苦際，又能具足五百五十法，今當分別，汝等善聽。諸比丘！有一成法、一修法、一覺法、一滅法、一退法、一增法、一難解法、一生法、一知法、一證法。云何一成法？謂于諸善法能不放逸。云何一修法？謂常自念身。云何一覺法？謂有漏觸。云何一滅法？謂是我慢。云何一退法？謂不惡露觀。云何一增法？謂惡露觀。云何一難解法？謂無間定。云何一生法？謂有漏解脫。云何一知法？謂諸眾生皆仰食存。云何一證法？謂無礙心解脫。

「又有二成法、二修法、二覺法、二滅法、二退法、二增法、二難解法、二生法、二知法、二證法。云何二成法？謂知慚、知愧。云何二修法？謂止與觀。云何二覺法？謂名與色。云何二滅法？謂無明、愛。云何二退法？謂毀戒、破見。云何二增法？戒具、見具。云何二難解法？有因有緣，眾生生垢；有因有緣，眾生得凈。云何二生法？盡智、無生智。云何二知法？謂是處、非處。云何二證法？謂明與解脫。

「又有三成法、三修法、三覺法、三滅法、三退法、三增法、三難解法、三生法、三知法、三證法。云何三成法？一者親近善友，二者耳聞法音，三者法法成就。云何三修法？謂三三昧：空三昧、無相三昧、無作三昧。云何三覺法？謂三受：苦受、樂受、不苦不樂受。云何三滅法？謂三愛：欲愛、有愛、無有愛。云何三退法？謂三不善根：貪不善根、恚不善根、癡不善根。云何三增法？謂三善根：無貪善根、無恚善根、無癡善根。云何三難解法？謂三難解：賢聖難解、聞法難解、如來難解。云何三生法？謂三相：息止相、精進相、舍離相。云何三知法？謂三出要界：欲出要至色界，色界出要至無色界；舍離一切諸有為法，彼名為盡。云何三證法？謂三明：宿命智、天眼智、漏盡智。諸比丘！是為三十法，如實無虛，如來知已，平等說法。

「復有四成法、四修法、四覺法、四滅法、四退法、四增法、四難解法、四生法、四知法、四證法

『諸位比丘！如來說有九種正法，也就是九種眾生居住的地方：有的眾生，有多種身體，有多種想法，比如天人和人，這是第一種眾生居住的地方；有的眾生，有多種身體，但只有一種想法，比如梵光音天最初誕生的時候，這是第二種眾生居住的地方；有的眾生，只有一個身體，但有多種想法，比如光音天，這是第三種眾生居住的地方；有的眾生，只有一個身體，只有一種想法，比如遍凈天，這是第四種眾生居住的地方；有的眾生，沒有想法也沒有感覺，比如無想天，這是第五種眾生居住的地方；有的眾生，住在空無之處，這是第六種眾生居住的地方；有的眾生，住在意識之處，這是第七種眾生居住的地方；有的眾生，住在無所有之處，這是第八種眾生居住的地方；有的眾生，住在既有想法又沒有想法的地方，這是第九種眾生居住的地方。這些是如來說的正法，應當共同整理收集，以防止爭論，使清凈的修行能夠長久存在，利益眾多，使天人和人獲得安樂。』 『諸位比丘！如來說有十種正法，也就是十種無須再學習的法，即無須再學習的正見、正思、正語、正業、正命、正念、正方便、正定、正智、正解脫。這些是如來說的正法，應當共同整理收集，以防止爭論，使清凈的修行能夠長久存在，利益眾多，使天人和人獲得安樂。』 當時，世尊認可了舍利弗所說的話。當時，各位比丘聽了舍利弗所說的話，都歡喜地奉行。 一時，佛在鴦伽國游化，與一千二百五十位大比丘在一起。他們來到瞻婆城，住在伽伽池邊。 在十五日月圓的時候，世尊坐在露天的地方，大眾圍繞著他，整夜都在說法。世尊告訴舍利弗：『現在四方的比丘都聚集在這裡，他們都很精進，排除睡眠，想要聽聞佛法。我背痛，想稍微休息一下，你現在可以為這些比丘說法。』 當時，舍利弗接受了佛的教誨。這時，世尊將僧伽梨疊成四層，像獅子一樣向右側臥下，雙腳交疊而睡。 這時，年長的舍利弗告訴各位比丘：『我現在說法，所說的上、中、下之言，都是真實不虛的，意義和味道都完整，清凈的修行也圓滿。你們要仔細聽！好好思考，我將為你們解說。』 當時，各位比丘接受教誨，認真聽講。舍利弗告訴各位比丘：『有十種殊勝的法，可以去除各種束縛，到達涅槃，徹底結束痛苦，並且能夠圓滿五百五十種法。我現在將分別解說，你們要仔細聽。各位比丘！有一種成就法、一種修行法、一種覺悟法、一種滅除法、一種退失法、一種增長法、一種難以理解的法、一種生起法、一種知曉法、一種證得法。什麼是一種成就法？是指對於各種善法能夠不放逸。什麼是一種修行法？是指經常自我觀照身體。什麼是一種覺悟法？是指有漏的接觸。什麼是一種滅除法？是指我慢。什麼是一種退失法？是指不修習不凈觀。什麼是一種增長法？是指修習不凈觀。什麼是難以理解的法？是指無間定。什麼是一種生起法？是指有漏的解脫。什麼是一種知曉法？是指所有眾生都依靠食物生存。什麼是一種證得法？是指無礙的心解脫。』 『又有兩種成就法、兩種修行法、兩種覺悟法、兩種滅除法、兩種退失法、兩種增長法、兩種難以理解的法、兩種生起法、兩種知曉法、兩種證得法。什麼是兩種成就法？是指知慚、知愧。什麼是兩種修行法？是指止和觀。什麼是兩種覺悟法？是指名和色。什麼是兩種滅除法？是指無明和愛。什麼是兩種退失法？是指毀壞戒律和破除見解。什麼是兩種增長法？是指戒律圓滿和見解圓滿。什麼是兩種難以理解的法？是指有因有緣，眾生產生污垢；有因有緣，眾生獲得清凈。什麼是兩種生起法？是指盡智和無生智。什麼是兩種知曉法？是指是處和非處。什麼是兩種證得法？是指明和解脫。』 『又有三種成就法、三種修行法、三種覺悟法、三種滅除法、三種退失法、三種增長法、三種難以理解的法、三種生起法、三種知曉法、三種證得法。什麼是三種成就法？一是親近善友，二是聽聞佛法，三是法法成就。什麼是三種修行法？是指三種三昧：空三昧、無相三昧、無作三昧。什麼是三種覺悟法？是指三種感受：苦受、樂受、不苦不樂受。什麼是三種滅除法？是指三種愛：欲愛、有愛、無有愛。什麼是三種退失法？是指三種不善根：貪不善根、嗔不善根、癡不善根。什麼是三種增長法？是指三種善根：無貪善根、無嗔善根、無癡善根。什麼是三種難以理解的法？是指三種難以理解：賢聖難以理解、聽聞佛法難以理解、如來難以理解。什麼是三種生起法？是指三種相：息止相、精進相、舍離相。什麼是三種知曉法？是指三種出要界：欲界出要至色界，色界出要至無色界；舍離一切有為法，這稱為盡。什麼是三種證得法？是指三種明：宿命智、天眼智、漏盡智。各位比丘！這三十種法，真實不虛，如來知曉后，平等地為你們解說。』 『還有四種成就法、四種修行法、四種覺悟法、四種滅除法、四種退失法、四種增長法、四種難以理解的法、四種生起法、四種知曉法、四種證得法』

'Monks! The Tathagata has declared nine righteous states, which are the nine abodes of beings. There are beings with diverse bodies and diverse perceptions, such as gods and humans; this is the first abode of beings. There are beings with diverse bodies but a single perception, such as the first beings born in the Brahma-radiant heaven; this is the second abode of beings. There are beings with a single body but diverse perceptions, such as the radiant gods; this is the third abode of beings. There are beings with a single body and a single perception, such as the gods of all-pervading purity; this is the fourth abode of beings. There are beings without perception or sensation, such as the non-percipient gods; this is the fifth abode of beings. There are beings who dwell in the sphere of infinite space; this is the sixth abode of beings. There are beings who dwell in the sphere of infinite consciousness; this is the seventh abode of beings. There are beings who dwell in the sphere of nothingness; this is the eighth abode of beings. There are beings who dwell in the sphere of neither perception nor non-perception; this is the ninth abode of beings. These are the righteous states declared by the Tathagata, which should be compiled and collected to prevent disputes, so that the holy life may long endure, benefit many, and bring peace to gods and humans.' 'Monks! The Tathagata has declared ten righteous states, which are the ten states of one who no longer needs to learn: right view, right thought, right speech, right action, right livelihood, right mindfulness, right effort, right concentration, right knowledge, and right liberation. These are the righteous states declared by the Tathagata, which should be compiled and collected to prevent disputes, so that the holy life may long endure, benefit many, and bring peace to gods and humans.' At that time, the World-Honored One approved of what Sariputra had said. Then, the monks, having heard what Sariputra had said, rejoiced and practiced accordingly. The Sutra of the Long Discourses Spoken by the Buddha, Volume 8 Taisho Tripitaka, Vol. 01, No. 0001, The Long Discourses The Sutra of the Long Discourses Spoken by the Buddha, Volume 9 (10) The Sixth Discourse on the Ten Superior States, Second Division At one time, the Buddha was traveling in the country of Anga, accompanied by a great assembly of 1,250 monks. They arrived at the city of Champa and stayed by the side of the Gaggara Pond. On the full moon day of the fifteenth, the World-Honored One was sitting in the open air, surrounded by the assembly, teaching the Dharma throughout the night. He said to Sariputra, 'Now the monks from all directions have gathered here, all diligently striving, casting off sleep, and desiring to hear the Dharma. I have a backache and wish to rest a little. You may now teach the Dharma to the monks.' Then, Sariputra, having received the Buddha's instruction, the World-Honored One immediately folded his sanghati robe into four layers, lay down on his right side like a lion, and rested with his legs crossed. At that time, the venerable Sariputra addressed the monks, 'Now I will teach the Dharma. My words, whether superior, middling, or inferior, are all true and genuine, complete in meaning and flavor, and the holy life is pure. Listen carefully! Reflect well, and I will explain it to you.' Then, the monks received the instruction and listened attentively. Sariputra said to the monks, 'There are ten superior states that remove all fetters, lead to Nirvana, end all suffering, and fulfill 550 states. Now I will explain them separately, so listen carefully. Monks! There is one state of accomplishment, one state of practice, one state of awakening, one state of cessation, one state of decline, one state of increase, one state difficult to understand, one state of arising, one state of knowing, and one state of realization. What is one state of accomplishment? It is being unremitting in all wholesome states. What is one state of practice? It is constantly being mindful of the body. What is one state of awakening? It is contact with defilements. What is one state of cessation? It is conceit. What is one state of decline? It is not practicing the contemplation of the impure. What is one state of increase? It is practicing the contemplation of the impure. What is a state difficult to understand? It is the uninterrupted concentration. What is one state of arising? It is liberation with defilements. What is one state of knowing? It is that all beings depend on food for survival. What is one state of realization? It is the unobstructed liberation of the mind.' 'There are also two states of accomplishment, two states of practice, two states of awakening, two states of cessation, two states of decline, two states of increase, two states difficult to understand, two states of arising, two states of knowing, and two states of realization. What are two states of accomplishment? They are knowing shame and knowing embarrassment. What are two states of practice? They are tranquility and insight. What are two states of awakening? They are name and form. What are two states of cessation? They are ignorance and craving. What are two states of decline? They are breaking precepts and destroying views. What are two states of increase? They are the perfection of precepts and the perfection of views. What are two states difficult to understand? It is that with causes and conditions, beings generate defilements; with causes and conditions, beings attain purity. What are two states of arising? They are the knowledge of the exhaustion of defilements and the knowledge of non-arising. What are two states of knowing? They are what is possible and what is impossible. What are two states of realization? They are clarity and liberation.' 'There are also three states of accomplishment, three states of practice, three states of awakening, three states of cessation, three states of decline, three states of increase, three states difficult to understand, three states of arising, three states of knowing, and three states of realization. What are three states of accomplishment? They are associating with good friends, hearing the Dharma, and accomplishing the Dharma in all aspects. What are three states of practice? They are the three samadhis: emptiness samadhi, signless samadhi, and wishless samadhi. What are three states of awakening? They are the three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What are three states of cessation? They are the three cravings: craving for sensual pleasures, craving for existence, and craving for non-existence. What are three states of decline? They are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. What are three states of increase? They are the three wholesome roots: the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion. What are three states difficult to understand? They are three things difficult to understand: difficult for the noble ones to understand, difficult to understand the Dharma, and difficult to understand the Tathagata. What are three states of arising? They are the three characteristics: the characteristic of cessation, the characteristic of diligence, and the characteristic of renunciation. What are three states of knowing? They are the three realms of escape: escape from the desire realm to the form realm, escape from the form realm to the formless realm; abandoning all conditioned phenomena, this is called the end. What are three states of realization? They are the three knowledges: the knowledge of past lives, the divine eye, and the knowledge of the exhaustion of defilements. Monks! These are thirty states, true and without falsehood. The Tathagata, having known them, teaches them equally to you.' 'There are also four states of accomplishment, four states of practice, four states of awakening, four states of cessation, four states of decline, four states of increase, four states difficult to understand, four states of arising, four states of knowing, and four states of realization.'

。云何四成法？謂四輪法：一者住中國，二者近善友，三者自謹慎，四者宿植善本。云何四修法？謂四念處：比丘內身身觀，精勤不懈，憶念不忘，舍世貪憂；外身身觀，精勤不懈，憶念不忘，舍世貪憂；內外身身觀，精勤不懈，憶念不忘，舍世貪憂。受、意、法觀，亦復如是。云何四覺法？謂四食：摶食、觸食、念食、識食。云何四滅法？謂四受：欲受、我受、戒受、見受。

「云何四退法？謂四扼：欲扼、有扼、見扼、無明扼。云何四增法？謂四無扼：無慾扼、無有扼、無見扼、無無明扼。云何四難解法？謂有四聖諦：苦諦、集諦、滅諦、道諦。云何四生法？謂四智：法智、未知智、等智、知他心智。云何四知法？謂四辯才：法辯、義辯、辭辯、應辯。云何四證法？謂四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。諸比丘！是為四十法，如實無虛，如來知已，平等說法。

「復有五成法、五修法、五覺法、五滅法、五退法、五增法、五難解法、五生法、五知法、五證法。云何五成法？謂五滅盡枝：一者信佛、如來、至真，十號具足；二者無病，身常安隱；三者質直無有諛諂，直趣如來涅槃徑路；四者專心不亂，諷誦不忘；五者善於觀察法之起滅，以賢聖行盡于苦本。云何五修法？謂五根：信根、精進根、念根、定根、慧根。云何五覺法？謂五受陰：色受陰，受、想、行、識受陰。

「云何五滅法？謂五蓋：貪慾蓋、瞋恚蓋、眠睡蓋、掉戲蓋、疑蓋。云何五退法？謂五心礙結：一者比丘疑佛，疑佛已，則不親近，不親近已，則不恭敬，是為初心礙結；又比丘於法、于眾、于戒，有穿漏行、不真正行、為污染行，不親近戒，亦不恭敬，是為四心礙結；又複比丘于梵行人生惡向心，心不喜樂，以粗惡言而毀罵之，是為五心礙結。云何五增法？謂五喜本：一悅、二念、三猗、四樂、五定。

「云何五難解法？謂五解脫入：若比丘精勤不懈，樂閑靜處，專念一心，未解得解，未盡得盡，未安得安。何謂五？若比丘聞佛說法，或聞梵行者說，或聞師長說，思惟觀察，分別法義，心得歡喜，得歡喜已，便得法愛，得法愛已，身心安隱，身心安隱已，則得禪定，得禪定已，得如實智，是為初解脫入。於是，比丘聞法歡喜，受持諷誦，亦復歡喜，為他人說，亦復歡喜，思惟分別，亦復歡喜，於法得定，亦復如是。

「云何五生法？謂賢聖五智定：一者修三昧現樂后樂，生內外智。二者賢聖無愛，生內外智。三者諸佛賢聖之所修行，生內外智。四者猗寂滅相，獨而無侶，而生內外智。五者於三昧一心入、一心起，生內外智。云何五知法？謂五出要界：一者比丘于欲不樂、不念，亦不親近，但念出要，樂於遠離，親近不怠，其心調柔，出要離欲，因欲起漏亦盡舍滅，而得解脫，是為欲出要，瞋恚出要、嫉妒出要、色出要、身見出要，亦復如是。云何五證法？謂五無學聚：無學戒聚、定聚、慧聚、解脫聚、解脫知見聚，是為五十法。如實無虛，如來知已，平等說法。

「復有六成法、六修法、六覺法、六滅法、六退法、六增法、六難解法、六生法、六知法、六證法。云何六成法？謂六重法：若有比丘修六重法，可敬可重，和合于眾，無有諍訟，獨行無雜。云何六？於是，比丘身常行慈，敬梵行者，住仁愛心，名曰重法，可敬可重，和合于眾，無有諍訟，獨行無雜。複次，比丘口慈、意慈，以法得養及缽中余，與人共之，不懷彼此。複次，比丘聖所行戒，不犯不毀，無有染污，智者所稱，善具足持，成就定意。複次，比丘成就賢聖出要，平等盡苦，正見及諸梵行，是名重法，可敬可重，和合于眾，無有諍訟，獨行不雜。

「云何六修法？謂六念：唸佛、念法、念僧、念戒、念施、念天。云何六覺法？謂六內入，眼入、耳入、鼻入、舌入、身入、意入。云何六滅法？謂六愛：色愛、聲愛、香、味、觸、法愛

現代漢語譯本：什麼是四種成就法？指的是四輪法：第一是居住在中國（指適宜修行的地區），第二是親近善友，第三是自我謹慎，第四是宿世種下善根。什麼是四種修行法？指的是四念處：比丘觀察內身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁；觀察外身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁；觀察內外身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁。對於受、意、法，也同樣如此。什麼是四種覺悟法？指的是四種食：摶食（段食）、觸食、念食、識食。什麼是四種滅除法？指的是四種受：欲受、我受、戒受、見受。 現代漢語譯本：什麼是四種退步法？指的是四種束縛：欲的束縛、有的束縛、見的束縛、無明的束縛。什麼是四種增長法？指的是四種無束縛：無慾的束縛、無有的束縛、無見的束縛、無無明的束縛。什麼是四種難以理解的法？指的是四聖諦：苦諦、集諦、滅諦、道諦。什麼是四種生起法？指的是四種智慧：法智、未知智、等智、知他心智。什麼是四種知曉法？指的是四種辯才：法辯、義辯、辭辯、應辯。什麼是四種證得法？指的是四種沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。諸位比丘！這就是四十種法，真實不虛，如來知曉后，平等地為你們宣說。 現代漢語譯本：還有五種成就法、五種修行法、五種覺悟法、五種滅除法、五種退步法、五種增長法、五種難以理解的法、五種生起法、五種知曉法、五種證得法。什麼是五種成就法？指的是五種滅盡的因素：第一是信佛、如來、至真，十號具足；第二是無病，身體常常安穩；第三是正直不諂媚，直接走向如來涅槃的道路；第四是專心不亂，諷誦不忘；第五是善於觀察法的生起和滅亡，以賢聖的修行來斷盡痛苦的根源。什麼是五種修行法？指的是五根：信根、精進根、念根、定根、慧根。什麼是五種覺悟法？指的是五受陰：色受陰，受、想、行、識受陰。 現代漢語譯本：什麼是五種滅除法？指的是五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉舉蓋、疑蓋。什麼是五種退步法？指的是五種心結：第一是比丘懷疑佛，懷疑佛后，就不親近，不親近后，就不恭敬，這是最初的心結；還有比丘對於法、對於僧團、對於戒律，有漏洞的行為、不真實的行為、污染的行為，不親近戒律，也不恭敬，這是四種心結；還有比丘對於梵行的人產生惡念，心中不喜悅，用粗惡的語言來毀罵他們，這是五種心結。什麼是五種增長法？指的是五種喜悅的根本：喜悅、念、猗、樂、定。 現代漢語譯本：什麼是五種難以理解的法？指的是五種解脫的入門：如果比丘精勤不懈，喜歡安靜的地方，專心一意，未解脫的得到解脫，未斷盡的得到斷盡，未安穩的得到安穩。哪五種呢？如果比丘聽聞佛的說法，或者聽聞梵行者說，或者聽聞師長說，思考觀察，分別法義，心中歡喜，得到歡喜后，就得到對法的愛，得到對法的愛后，身心安穩，身心安穩后，就得到禪定，得到禪定后，就得到如實的智慧，這是最初的解脫入門。於是，比丘聽聞佛法歡喜，受持諷誦，也歡喜，為他人宣說，也歡喜，思考分別，也歡喜，對於法得到禪定，也同樣如此。 現代漢語譯本：什麼是五種生起法？指的是賢聖的五種智慧禪定：第一是修習三昧，現世安樂，後世安樂，生起內外智慧。第二是賢聖沒有愛慾，生起內外智慧。第三是諸佛賢聖所修行的，生起內外智慧。第四是安住于寂滅的境界，獨自一人，沒有伴侶，而生起內外智慧。第五是在三昧中一心進入，一心出來，生起內外智慧。什麼是五種知曉法？指的是五種出離的要素：第一是比丘對於慾望不喜愛、不思念，也不親近，只是想著出離，喜歡遠離，親近而不懈怠，他的心調柔，出離慾望，因為慾望而產生的煩惱也全部捨棄滅盡，而得到解脫，這是慾望的出離，瞋恚的出離、嫉妒的出離、色慾的出離、身見的出離，也同樣如此。什麼是五種證得法？指的是五種無學的聚集：無學的戒律聚集、禪定聚集、智慧聚集、解脫聚集、解脫知見聚集，這就是五十種法。真實不虛，如來知曉后，平等地為你們宣說。 現代漢語譯本：還有六種成就法、六種修行法、六種覺悟法、六種滅除法、六種退步法、六種增長法、六種難以理解的法、六種生起法、六種知曉法、六種證得法。什麼是六種成就法？指的是六種尊重法：如果有比丘修習六種尊重法，就會受到尊敬和重視，與大眾和合，沒有爭訟，獨自修行而沒有雜染。哪六種呢？於是，比丘身體常常行慈，尊敬梵行者，安住仁愛之心，這叫做尊重法，受到尊敬和重視，與大眾和合，沒有爭訟，獨自修行而沒有雜染。其次，比丘口慈、意慈，用佛法得到的供養以及缽中剩餘的食物，與他人分享，不懷有彼此的分別心。其次，比丘所持守的戒律是聖者所行的，不違犯不毀壞，沒有染污，受到智者的稱讚，善於具足持守，成就禪定。其次，比丘成就賢聖的出離之道，平等地斷盡痛苦，具有正見以及各種梵行，這叫做尊重法，受到尊敬和重視，與大眾和合，沒有爭訟，獨自修行而沒有雜染。 現代漢語譯本：什麼是六種修行法？指的是六種憶念：憶念佛、憶念法、憶念僧、憶念戒、憶念佈施、憶念天。什麼是六種覺悟法？指的是六種內入：眼入、耳入、鼻入、舌入、身入、意入。什麼是六種滅除法？指的是六種愛：色愛、聲愛、香愛、味愛、觸愛、法愛。

English version: What are the four factors of accomplishment? They are the four wheels: first, residing in a suitable country (referring to a place conducive to practice); second, associating with virtuous friends; third, being self-vigilant; and fourth, having planted good roots in past lives. What are the four practices? They are the four foundations of mindfulness: a bhikkhu contemplates the body internally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; contemplates the body externally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; contemplates the body both internally and externally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow. The same applies to feelings, mind, and dharmas. What are the four factors of awakening? They are the four kinds of food: physical food, contact food, mental food, and consciousness food. What are the four factors of cessation? They are the four kinds of feeling: feeling of desire, feeling of self, feeling of precepts, and feeling of views. English version: What are the four factors of decline? They are the four fetters: the fetter of desire, the fetter of existence, the fetter of views, and the fetter of ignorance. What are the four factors of increase? They are the four unfettered states: the absence of the fetter of desire, the absence of the fetter of existence, the absence of the fetter of views, and the absence of the fetter of ignorance. What are the four difficult-to-understand factors? They are the four noble truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. What are the four factors of arising? They are the four kinds of wisdom: the wisdom of dharma, the wisdom of the unknown, the wisdom of equality, and the wisdom of knowing others' minds. What are the four factors of knowledge? They are the four kinds of eloquence: eloquence in dharma, eloquence in meaning, eloquence in expression, and eloquence in response. What are the four factors of realization? They are the four fruits of a samana: the fruit of a stream-enterer, the fruit of a once-returner, the fruit of a non-returner, and the fruit of an arhat. Bhikkhus! These are the forty factors, true and not false, which the Tathagata, having known, has taught equally to you. English version: There are also five factors of accomplishment, five practices, five factors of awakening, five factors of cessation, five factors of decline, five factors of increase, five difficult-to-understand factors, five factors of arising, five factors of knowledge, and five factors of realization. What are the five factors of accomplishment? They are the five factors of complete extinction: first, faith in the Buddha, the Tathagata, the truly enlightened one, possessing the ten titles; second, being free from illness, with a body that is always at ease; third, being upright and without flattery, directly following the path of the Tathagata to Nirvana; fourth, being focused and undistracted, reciting without forgetting; and fifth, being skilled in observing the arising and ceasing of dharmas, using the noble practice to exhaust the root of suffering. What are the five practices? They are the five faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What are the five factors of awakening? They are the five aggregates of clinging: the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. English version: What are the five factors of cessation? They are the five hindrances: the hindrance of desire, the hindrance of anger, the hindrance of drowsiness, the hindrance of restlessness, and the hindrance of doubt. What are the five factors of decline? They are the five mental knots: first, a bhikkhu doubts the Buddha, and having doubted the Buddha, does not draw near, and having not drawn near, does not respect, this is the initial mental knot; also, a bhikkhu, regarding the Dharma, the Sangha, and the precepts, has flawed conduct, untrue conduct, and defiled conduct, does not draw near to the precepts, and does not respect them, these are four mental knots; also, a bhikkhu develops ill will towards those practicing the holy life, does not rejoice in his heart, and uses harsh words to revile them, this is the fifth mental knot. What are the five factors of increase? They are the five roots of joy: joy, mindfulness, tranquility, happiness, and concentration. English version: What are the five difficult-to-understand factors? They are the five entrances to liberation: if a bhikkhu is diligent and unremitting, enjoys quiet places, and is focused with one mind, the unliberated will be liberated, the unexhausted will be exhausted, and the unpeaceful will be peaceful. What are the five? If a bhikkhu hears the Buddha's teachings, or hears the teachings of those practicing the holy life, or hears the teachings of the teachers, contemplates and observes, distinguishes the meaning of the dharma, and his heart rejoices, having obtained joy, he obtains love for the dharma, having obtained love for the dharma, his body and mind are at ease, having his body and mind at ease, he obtains samadhi, having obtained samadhi, he obtains true wisdom, this is the first entrance to liberation. Then, the bhikkhu, having heard the dharma, rejoices, upholds and recites it, also rejoices, speaks it to others, also rejoices, contemplates and distinguishes it, also rejoices, and obtains samadhi in the dharma, it is the same. English version: What are the five factors of arising? They are the five wisdom samadhis of the noble ones: first, practicing samadhi, experiencing happiness in the present and happiness in the future, giving rise to inner and outer wisdom. Second, the noble ones are without desire, giving rise to inner and outer wisdom. Third, the practices of the Buddhas and noble ones, giving rise to inner and outer wisdom. Fourth, abiding in the state of tranquility and cessation, alone and without companions, giving rise to inner and outer wisdom. Fifth, entering and arising from samadhi with one mind, giving rise to inner and outer wisdom. What are the five factors of knowledge? They are the five realms of escape: first, a bhikkhu does not like, does not think of, and does not draw near to desires, but only thinks of escape, enjoys detachment, draws near without laziness, his mind is tamed, escapes from desires, and the defilements arising from desires are all abandoned and extinguished, and he obtains liberation, this is the escape from desires, the escape from anger, the escape from jealousy, the escape from form, and the escape from self-view, it is the same. What are the five factors of realization? They are the five aggregates of the non-learners: the aggregate of precepts of the non-learners, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation, these are the fifty factors. True and not false, which the Tathagata, having known, has taught equally to you. English version: There are also six factors of accomplishment, six practices, six factors of awakening, six factors of cessation, six factors of decline, six factors of increase, six difficult-to-understand factors, six factors of arising, six factors of knowledge, and six factors of realization. What are the six factors of accomplishment? They are the six factors of respect: if a bhikkhu practices the six factors of respect, he will be respected and valued, in harmony with the community, without disputes, practicing alone without defilement. What are the six? Then, a bhikkhu always practices loving-kindness with his body, respects those practicing the holy life, abides in a heart of benevolence, this is called a factor of respect, respected and valued, in harmony with the community, without disputes, practicing alone without defilement. Furthermore, a bhikkhu is loving-kind with his speech and mind, shares the offerings obtained through the dharma and the remaining food in his bowl with others, without harboring any sense of self and other. Furthermore, the precepts that a bhikkhu upholds are those practiced by the noble ones, not violated or broken, without defilement, praised by the wise, well-maintained and complete, achieving concentration. Furthermore, a bhikkhu achieves the noble path of escape, equally exhausting suffering, possessing right view and various holy practices, this is called a factor of respect, respected and valued, in harmony with the community, without disputes, practicing alone without defilement. English version: What are the six practices? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, and recollection of the devas. What are the six factors of awakening? They are the six internal entrances: the eye entrance, the ear entrance, the nose entrance, the tongue entrance, the body entrance, and the mind entrance. What are the six factors of cessation? They are the six kinds of craving: craving for form, craving for sound, craving for smell, craving for taste, craving for touch, and craving for dharmas.

。云何六退法？謂六不敬法：不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。云何六增法？謂六敬法：敬佛、敬法、敬僧、敬戒、敬定、敬父母。云何六難解法？謂六無上：見無上、聞無上、利養無上、戒無上、恭敬無上、念無上。云何六生法？謂六等法：於是，比丘眼見色無憂無喜，住舍專念，耳聲、鼻香、舌味、身觸、意法，不喜不憂，住舍專念。

「云何六知法？謂六出要界：若比丘作是言：『我修慈心，更生瞋恚。』余比丘言：『汝勿作此言，勿謗如來，如來不作是說，欲使修慈解脫更生瞋恚者，無有是處。佛言：除瞋恚已，然後得慈。』若比丘言：『我行悲解脫，生憎嫉心；行喜解脫，生憂惱心；行舍解脫，生憎愛心；行無我行，生狐疑心；行無想行，生眾亂想。』亦復如是。云何六證法？謂六神通：一者神足通證，二者天耳通證，三者知他心通證，四者宿命通證，五者天眼通證，六者漏盡通證。是為六十法。諸比丘！如實無虛，如來知已，平等說法。

「復有七成法、七修法、七覺法、七滅法、七退法、七增法、七難解法、七生法、七知法、七證法。云何七成法？謂七財：信財、戒財、慚財、愧財、聞財、施財、慧財，為七財。云何七修法？謂七覺意。於是，比丘修念覺意，依無慾、依寂滅、依遠離；修法、修精進、修喜、修猗、修定、修舍，依無慾、依寂滅、依遠離。

「云何七覺法？謂七識住處：若有眾生，若干種身，若干種想，天及人是，是初識住。復有眾生，若干種身而一想者，梵光音天最初生時是，是二識住。復有眾生，一身若干種想，光音天是，是三識住。復有眾生，一身一想，遍凈天是，是四識住。或有眾生，空處住，是五識住，或識處住，是六識住。或不用處住，是七識住。云何七滅法？謂七使法：欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。

「云何七退法？謂七非法：是比丘無信、無慚、無愧、少聞、懈墮、多忘、無智。云何七增法？謂七正法：於是，比丘有信、有慚、有愧、多聞、不懈墮、強記、有智。云何七難解法？謂七正善法：於是，比丘好義、好法、好知時、好知足、好自攝、好集眾、好分別人。云何七生法？謂七想：不凈想、食不凈想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想。

「云何七知法？謂七勤：勤于戒行、勤滅貪慾、勤破邪見、勤于多聞、勤于精進、勤于正念、勤于禪定。云何七證法？謂七漏盡力：於是，漏盡比丘於一切諸苦、集、滅、味、過、出要，如實知見。觀欲如火坑，亦如刀劍，知欲見欲，不貪于欲，心不住欲。漏盡比丘逆順觀察，如實覺知，如實見已，世間貪嫉、惡不善法不漏不起，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。諸比丘！是為七十法，如實不虛，如來知已，平等說法。

「復有八成法、八修法、八覺法、八滅法、八退法、八增法、八難解法、八生法、八知法、八證法。云何八成法？謂八因緣：不得梵行而得智，得梵行已智增多。云何為八？於是，比丘依世尊住，或依師長，或依智慧梵行者住，生慚愧心，有愛有敬，是謂初因緣，未得梵行而得智，得梵行已智增多。複次，依世尊住，隨時請問，此法雲何？義何所趣？時，諸尊長即為開演甚深義理，是為二因緣。既聞法已，身心樂靜，是為三因緣。既樂靜已，不為遮道無益雜論，彼到眾中，或自說法，或請他說，猶復不捨賢聖默然，是為四因緣。多聞廣博，守持不忘，諸法深奧，上中下善，義味諦誠，梵行具足，聞已入心，見不流動，是為五因緣。修習精勤，滅惡增善，勉力堪任，不捨斯法，是為六因緣。有以智慧知起滅法，賢聖所趣，能盡苦際，是為七因緣。觀五受陰，生相、滅相，此色、色集、色滅，此受、想、行、識，識集、識滅，是為八因緣。未得梵行而有智，得梵行已智增多

現代漢語譯本：什麼是六種退步之法？指的是六種不恭敬之法：不恭敬佛、不恭敬法、不恭敬僧、不恭敬戒、不恭敬定、不恭敬父母。什麼是六種增長之法？指的是六種恭敬之法：恭敬佛、恭敬法、恭敬僧、恭敬戒、恭敬定、恭敬父母。什麼是六種難以理解之法？指的是六種無上：見無上、聞無上、利養無上、戒無上、恭敬無上、念無上。什麼是六種生起之法？指的是六種平等之法：在此，比丘眼見色時，沒有憂愁也沒有喜悅，安住于舍，專心正念；耳聞聲、鼻嗅香、舌嘗味、身觸、意念法時，不喜不憂，安住于舍，專心正念。 現代漢語譯本：什麼是六種知曉之法？指的是六種出離的界限：如果比丘這樣說：『我修習慈心，反而生起嗔恚。』其他比丘會說：『你不要這樣說，不要誹謗如來，如來不是這樣說的，想要修習慈心解脫反而生起嗔恚，沒有這樣的道理。佛說：去除嗔恚之後，才能得到慈心。』如果比丘說：『我修習悲解脫，生起憎恨嫉妒之心；修習喜解脫，生起憂愁煩惱之心；修習舍解脫，生起憎恨愛戀之心；修習無我之行，生起狐疑之心；修習無想之行，生起眾多雜亂的想法。』也是如此。什麼是六種證得之法？指的是六種神通：第一是神足通的證得，第二是天耳通的證得，第三是知他心通的證得，第四是宿命通的證得，第五是天眼通的證得，第六是漏盡通的證得。這就是六十種法。諸位比丘！真實不虛，如來知道之後，平等地說法。 現代漢語譯本：還有七種成就之法、七種修習之法、七種覺悟之法、七種滅除之法、七種退步之法、七種增長之法、七種難以理解之法、七種生起之法、七種知曉之法、七種證得之法。什麼是七種成就之法？指的是七種財富：信財、戒財、慚財、愧財、聞財、施財、慧財，這稱為七種財富。什麼是七種修習之法？指的是七覺支。在此，比丘修習念覺支，依于無慾、依于寂滅、依于遠離；修習法覺支、修習精進覺支、修習喜覺支、修習猗覺支、修習定覺支、修習舍覺支，依于無慾、依于寂滅、依于遠離。 現代漢語譯本：什麼是七種覺悟之法？指的是七種識的住處：如果有眾生，有各種不同的身體，各種不同的想法，天人和人就是這樣，這是第一種識的住處。還有眾生，有各種不同的身體，但只有一種想法，梵光音天最初出生時就是這樣，這是第二種識的住處。還有眾生，只有一個身體，但有各種不同的想法，光音天就是這樣，這是第三種識的住處。還有眾生，只有一個身體，只有一種想法，遍凈天就是這樣，這是第四種識的住處。或者有眾生，住在空處，這是第五種識的住處，或者住在識處，這是第六種識的住處。或者住在不用處，這是第七種識的住處。什麼是七種滅除之法？指的是七種使：欲愛使、有愛使、見使、慢使、嗔恚使、無明使、疑使。 現代漢語譯本：什麼是七種退步之法？指的是七種非法：這位比丘沒有信心、沒有慚愧、沒有羞恥、很少聽聞、懈怠、多忘、沒有智慧。什麼是七種增長之法？指的是七種正法：在此，比丘有信心、有慚愧、有羞恥、多聽聞、不懈怠、記憶力強、有智慧。什麼是七種難以理解之法？指的是七種正善之法：在此，比丘喜歡義理、喜歡正法、喜歡知道時機、喜歡知足、喜歡自我約束、喜歡聚集大眾、喜歡分別人。什麼是七種生起之法？指的是七種想法：不凈想、食不凈想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想。 現代漢語譯本：什麼是七種知曉之法？指的是七種勤奮：勤于戒行、勤于滅除貪慾、勤于破除邪見、勤于多聽聞、勤于精進、勤于正念、勤于禪定。什麼是七種證得之法？指的是七種漏盡力：在此，漏盡的比丘對於一切諸苦、集、滅、味、過患、出離之道，如實知見。觀察慾望如同火坑，也如同刀劍，知道慾望、見到慾望，不貪戀慾望，心不住于慾望。漏盡的比丘逆向和順向觀察，如實覺知，如實見到之後，世間的貪婪嫉妒、惡不善法不再生起，修習四念處，多多修習多多實踐，五根、五力、七覺支、賢聖八道，多多修習多多實踐。諸位比丘！這就是七十種法，真實不虛，如來知道之後，平等地說法。 現代漢語譯本：還有八種成就之法、八種修習之法、八種覺悟之法、八種滅除之法、八種退步之法、八種增長之法、八種難以理解之法、八種生起之法、八種知曉之法、八種證得之法。什麼是八種成就之法？指的是八種因緣：沒有得到梵行而得到智慧，得到梵行之後智慧增多。什麼是八種因緣？在此，比丘依止世尊而住，或者依止師長，或者依止有智慧的梵行者而住，生起慚愧之心，有愛有敬，這是第一種因緣，沒有得到梵行而得到智慧，得到梵行之後智慧增多。其次，依止世尊而住，隨時請問，這個法是什麼？義理的歸趣是什麼？這時，諸位尊長就為他開演甚深的義理，這是第二種因緣。聽聞佛法之後，身心安樂平靜，這是第三種因緣。安樂平靜之後，不參與阻礙修道的無益雜論，他到大眾中，或者自己說法，或者請別人說，仍然不捨棄賢聖的默然，這是第四種因緣。多聽聞廣博，守持不忘，諸法深奧，上中下都善，義理真實，梵行具足，聽聞之後入心，見解不搖動，這是第五種因緣。修習精勤，滅除惡法增長善法，勉力堪任，不捨棄這種法，這是第六種因緣。有智慧知道生起和滅除的法，賢聖所趨向的，能夠窮盡苦的邊際，這是第七種因緣。觀察五受陰，生相、滅相，此色集、色滅，此受、想、行、識，識集、識滅，這是第八種因緣。沒有得到梵行而有智慧，得到梵行之後智慧增多。

English version: What are the six laws of decline? They refer to the six laws of disrespect: disrespecting the Buddha, disrespecting the Dharma, disrespecting the Sangha, disrespecting the precepts, disrespecting meditation, and disrespecting parents. What are the six laws of increase? They refer to the six laws of respect: respecting the Buddha, respecting the Dharma, respecting the Sangha, respecting the precepts, respecting meditation, and respecting parents. What are the six difficult-to-understand laws? They refer to the six supreme things: supreme seeing, supreme hearing, supreme gain, supreme precepts, supreme respect, and supreme mindfulness. What are the six laws of arising? They refer to the six laws of equanimity: Here, when a bhikkhu sees a form with the eye, he has neither sorrow nor joy, dwells in equanimity, and is focused on mindfulness; when he hears a sound with the ear, smells a fragrance with the nose, tastes a flavor with the tongue, feels a touch with the body, or thinks of a dharma with the mind, he is neither joyful nor sorrowful, dwells in equanimity, and is focused on mindfulness. English version: What are the six laws of knowing? They refer to the six realms of escape: If a bhikkhu says, 'I cultivate loving-kindness, but anger arises,' other bhikkhus will say, 'Do not say this, do not slander the Tathagata, the Tathagata did not say this, that one who cultivates loving-kindness for liberation would instead give rise to anger, there is no such reason. The Buddha said: Only after removing anger can one attain loving-kindness.' If a bhikkhu says, 'I practice compassion liberation, and hatred and jealousy arise; I practice joy liberation, and sorrow and distress arise; I practice equanimity liberation, and hatred and love arise; I practice the non-self practice, and doubt arises; I practice the non-perception practice, and many confused thoughts arise,' it is the same. What are the six laws of realization? They refer to the six supernormal powers: first is the realization of the supernormal power of psychic ability, second is the realization of the supernormal power of divine hearing, third is the realization of the supernormal power of knowing others' minds, fourth is the realization of the supernormal power of past lives, fifth is the realization of the supernormal power of divine sight, and sixth is the realization of the supernormal power of the extinction of outflows. These are the sixty laws. Bhikkhus! Truly and without falsehood, the Tathagata knows this and teaches the Dharma equally. English version: There are also seven laws of accomplishment, seven laws of practice, seven laws of awakening, seven laws of cessation, seven laws of decline, seven laws of increase, seven difficult-to-understand laws, seven laws of arising, seven laws of knowing, and seven laws of realization. What are the seven laws of accomplishment? They refer to the seven treasures: the treasure of faith, the treasure of precepts, the treasure of shame, the treasure of remorse, the treasure of learning, the treasure of giving, and the treasure of wisdom, these are called the seven treasures. What are the seven laws of practice? They refer to the seven factors of enlightenment. Here, a bhikkhu cultivates the enlightenment factor of mindfulness, relying on non-desire, relying on tranquility, relying on detachment; he cultivates the enlightenment factor of dharma, the enlightenment factor of effort, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity, relying on non-desire, relying on tranquility, relying on detachment. English version: What are the seven laws of awakening? They refer to the seven abodes of consciousness: If there are beings with various bodies and various perceptions, such as gods and humans, this is the first abode of consciousness. There are also beings with various bodies but one perception, such as the Brahma-radiant gods at their first birth, this is the second abode of consciousness. There are also beings with one body and various perceptions, such as the radiant gods, this is the third abode of consciousness. There are also beings with one body and one perception, such as the gods of pervasive purity, this is the fourth abode of consciousness. Or there are beings who dwell in the space realm, this is the fifth abode of consciousness, or who dwell in the consciousness realm, this is the sixth abode of consciousness. Or who dwell in the realm of nothingness, this is the seventh abode of consciousness. What are the seven laws of cessation? They refer to the seven fetters: the fetter of desire, the fetter of existence, the fetter of views, the fetter of conceit, the fetter of anger, the fetter of ignorance, and the fetter of doubt. English version: What are the seven laws of decline? They refer to the seven non-dharmas: This bhikkhu has no faith, no shame, no remorse, little learning, is lazy, forgetful, and without wisdom. What are the seven laws of increase? They refer to the seven dharmas: Here, a bhikkhu has faith, has shame, has remorse, much learning, is not lazy, has a strong memory, and has wisdom. What are the seven difficult-to-understand laws? They refer to the seven good dharmas: Here, a bhikkhu likes meaning, likes the Dharma, likes knowing the right time, likes contentment, likes self-control, likes gathering the assembly, and likes distinguishing people. What are the seven laws of arising? They refer to the seven perceptions: the perception of impurity, the perception of the impurity of food, the perception that all the world is not enjoyable, the perception of death, the perception of impermanence, the perception of impermanence and suffering, and the perception of suffering and non-self. English version: What are the seven laws of knowing? They refer to the seven diligences: diligence in precepts, diligence in extinguishing desire, diligence in breaking wrong views, diligence in much learning, diligence in effort, diligence in right mindfulness, and diligence in meditation. What are the seven laws of realization? They refer to the seven powers of the extinction of outflows: Here, a bhikkhu who has extinguished outflows truly knows and sees all suffering, its origin, its cessation, its taste, its danger, and the way of escape. He observes desire as a pit of fire, also as a sword, knowing desire, seeing desire, not craving desire, and his mind does not dwell in desire. A bhikkhu who has extinguished outflows observes in reverse and forward order, truly knowing, and having truly seen, worldly greed, jealousy, and evil unwholesome dharmas do not arise, he cultivates the four foundations of mindfulness, practices them much, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, practices them much. Bhikkhus! These are the seventy laws, true and without falsehood, the Tathagata knows this and teaches the Dharma equally. English version: There are also eight laws of accomplishment, eight laws of practice, eight laws of awakening, eight laws of cessation, eight laws of decline, eight laws of increase, eight difficult-to-understand laws, eight laws of arising, eight laws of knowing, and eight laws of realization. What are the eight laws of accomplishment? They refer to the eight conditions: not having attained the holy life, one gains wisdom, and having attained the holy life, wisdom increases. What are the eight conditions? Here, a bhikkhu dwells relying on the World Honored One, or relying on a teacher, or relying on a wise practitioner of the holy life, he gives rise to a sense of shame and remorse, has love and respect, this is the first condition, not having attained the holy life, one gains wisdom, and having attained the holy life, wisdom increases. Furthermore, dwelling relying on the World Honored One, he asks questions at any time, 'What is this Dharma? What is the meaning of this?' At that time, the elders will explain the profound meaning, this is the second condition. Having heard the Dharma, his body and mind are peaceful and tranquil, this is the third condition. Having become peaceful and tranquil, he does not engage in useless discussions that hinder the path, when he goes to the assembly, he either speaks the Dharma himself or asks others to speak, he still does not abandon the noble silence, this is the fourth condition. He is learned and broad, he holds and does not forget, the dharmas are profound, good in the beginning, middle, and end, the meaning is true, the holy life is complete, having heard it, it enters his heart, and his views do not waver, this is the fifth condition. He practices diligently, extinguishes evil and increases good, strives and is capable, and does not abandon this Dharma, this is the sixth condition. He has the wisdom to know the arising and cessation of dharmas, the path that the noble ones take, and is able to reach the end of suffering, this is the seventh condition. He observes the five aggregates of clinging, their arising and cessation, this form arises, this form ceases, this feeling, perception, volition, and consciousness, consciousness arises, consciousness ceases, this is the eighth condition. Not having attained the holy life, one has wisdom, and having attained the holy life, wisdom increases.

「云何八修法？謂賢聖八道：正見、正志、正語、正業、正命、正方便、正念、正定。云何八覺法？謂世八法：利、衰、毀、譽、稱、譏、苦、樂。云何八滅法？謂八邪：邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定。云何八退法？謂八懈怠法，何謂八懈怠？比丘乞食不得食，便作是念：『我於今日下村乞食不得，身體疲極，不能堪任坐禪、經行，今宜臥息。』懈怠比丘即便臥息，不肯精勤未得欲得、未獲欲獲、未證欲證，是為初懈怠。懈怠比丘得食既足，復作是念：『我朝入村乞食，得食過足，身體沉重，不能堪任坐禪、經行，今宜寢息。』懈怠比丘即便寢息，不能精勤未得欲得、未獲欲獲、未證欲證。懈怠比丘設少執事，便作是念：『我今日執事，身體疲極，不能堪任坐禪、經行，今宜寢息。』懈怠比丘即便寢息。懈怠比丘設欲執事，便作是念：『明當執事，必有疲極，今者不得坐禪、經行，當豫臥息。』懈怠比丘即便臥息。懈怠比丘設少行來，便作是念：『我朝行來，身體疲極，不能堪任坐禪、經行，我今宜當臥息。』懈怠比丘即便臥息。懈怠比丘設欲少行，便作是念：『我明當行，必有疲極，今者不得坐禪、經行，當豫寢息。』懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證，是為六懈怠比丘。設遇小患，便作是念：『我得重病，困篤羸瘦，不能堪任坐禪、經行，當須寢息。』懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證。懈怠比丘所患已差，復作是念：『我病差未久，身體羸瘦，不能堪任坐禪、經行，宜自寢息。』懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證。云何八增法？謂八不怠。

「云何八精進？比丘入村乞食，不得食還，即作是念：『我身體輕便，少於睡眠，宜可精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即便精進，是為初精進比丘。乞食得足，便作是念：『我今入村，乞食飽滿，氣力充足，宜勤精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即尋精進。精進比丘設有執事，便作是念：『我向執事，廢我行道，今宜精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即尋精進。精進比丘設欲執事，便作是念：『明當執事，廢我行道，今宜精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即便精進。精進比丘設有行來，便作是念：『我朝行來，廢我行道，今宜精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即尋精進。精進比丘設欲行來，便作是念：『我明當行，廢我行道，今宜精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是比丘即便精進。精進比丘設遇患時，便作是念：『我得重病或能命終，今宜精進。』未得者得，未獲者獲，未證者證，於是比丘即便精進。精進比丘患得小差，復作是念：『我病初差，或更增動，廢我行道，今宜精進坐禪、經行。』未得者得，未獲者獲，未證者證，於是，比丘即便精進坐禪、經行，是為八。

「云何八難解法？謂八不閑妨修梵行。云何八？如來、至真出現於世，說微妙法，寂滅無為，向菩提道，有人生地獄中，是為不閑處，不得修梵行。如來、至真出現於世，說微妙法，寂滅無為，向菩提道，而有眾生在畜生中、餓鬼中、長壽天中、邊地無識，無佛法處，是為不閑處，不得修梵行。如來、至真、等正覺出現於世，說微妙法，寂滅無為，向菩提道，或有眾生生於中國，而有邪見，懷顛倒心，惡行成就，必入地獄，是為不閑處，不得修梵行。如來、至真、等正覺出現於世，說微妙法，寂滅無為，向菩提道，或有眾生生於中國，聾、盲、喑、啞不得聞法，修行梵行，是為不閑

什麼是八種修行方法？指的是賢聖的八正道：正見、正思、正語、正業、正命、正精進、正念、正定。什麼是八種覺悟之法？指的是世間的八種法：利、衰、毀、譽、稱、譏、苦、樂。什麼是八種滅除之法？指的是八邪：邪見、邪思、邪語、邪業、邪命、邪精進、邪念、邪定。什麼是八種退步之法？指的是八種懈怠之法。什麼是八種懈怠？比丘乞食沒有得到食物，就想：『我今天下村乞食沒有得到食物，身體疲憊，不能夠坐禪、經行，現在應該休息。』懈怠的比丘就去休息，不肯精進努力去追求未得到的、未獲得的、未證悟的，這是第一種懈怠。懈怠的比丘得到食物已經足夠，又想：『我早上入村乞食，得到食物過多，身體沉重，不能夠坐禪、經行，現在應該睡覺。』懈怠的比丘就去睡覺，不肯精進努力去追求未得到的、未獲得的、未證悟的。懈怠的比丘即使稍微做點事情，就想：『我今天做事，身體疲憊，不能夠坐禪、經行，現在應該睡覺。』懈怠的比丘就去睡覺。懈怠的比丘即使想要做事，就想：『明天要做事，肯定會疲憊，現在不能坐禪、經行，應該提前休息。』懈怠的比丘就去睡覺。懈怠的比丘即使稍微走動一下，就想：『我早上走動，身體疲憊，不能夠坐禪、經行，我現在應該休息。』懈怠的比丘就去休息。懈怠的比丘即使想要稍微走動一下，就想：『我明天要走動，肯定會疲憊，現在不能坐禪、經行，應該提前睡覺。』懈怠的比丘就去睡覺，不肯精進努力去追求未得到的、未獲得的、未證悟的，這是第六種懈怠比丘。即使遇到小病，就想：『我得了重病，困頓虛弱，不能夠坐禪、經行，應該休息。』懈怠的比丘就去休息，不肯精進努力去追求未得到的、未獲得的、未證悟的。懈怠的比丘病好之後，又想：『我病好不久，身體虛弱，不能夠坐禪、經行，應該自己休息。』懈怠的比丘就去休息，不肯精進努力去追求未得到的、未獲得的、未證悟的。什麼是八種增長之法？指的是八種不懈怠。 什麼是八種精進？比丘入村乞食，沒有得到食物回來，就想：『我身體輕便，很少睡眠，應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進，這是第一種精進比丘。乞食得到足夠食物，就想：『我現在入村，乞食飽滿，氣力充足，應該勤奮精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘即使有事情要做，就想：『我之前做事，耽誤了修行，現在應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘即使想要做事，就想：『明天要做事，耽誤修行，現在應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘即使走動了一下，就想：『我早上走動，耽誤了修行，現在應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘即使想要走動一下，就想：『我明天要走動，耽誤修行，現在應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘即使遇到疾病，就想：『我得了重病，可能會死去，現在應該精進。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進。精進的比丘病稍微好轉，又想：『我病剛開始好轉，可能會復發，耽誤修行，現在應該精進坐禪、經行。』去追求未得到的、未獲得的、未證悟的，於是，比丘就精進坐禪、經行，這是第八種精進。 什麼是八種難以理解的法？指的是八種不利於修習梵行的障礙。什麼是八種？如來、至真出現在世間，宣說微妙的法，寂滅無為，指向菩提之道，有人生在地獄中，這是不利於修行的地方，不能修習梵行。如來、至真出現在世間，宣說微妙的法，寂滅無為，指向菩提之道，而有眾生在畜生中、餓鬼中、長壽天中、邊地沒有佛法的地方，這是不利於修行的地方，不能修習梵行。如來、至真、等正覺出現在世間，宣說微妙的法，寂滅無為，指向菩提之道，或者有眾生生在中國，卻有邪見，懷有顛倒之心，惡行成就，必定墮入地獄，這是不利於修行的地方，不能修習梵行。如來、至真、等正覺出現在世間，宣說微妙的法，寂滅無為，指向菩提之道，或者有眾生生在中國，聾、盲、喑、啞，不能聽聞佛法，修行梵行，這是不利於修行的地方。

What are the eight practices? They are the eight noble paths of the wise and holy: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the eight laws of awareness? They are the eight worldly laws: gain, loss, disgrace, honor, praise, blame, suffering, and happiness. What are the eight laws of extinction? They are the eight evils: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. What are the eight laws of regression? They are the eight laws of laziness. What are the eight kinds of laziness? If a monk goes begging for food and does not receive any, he thinks, 'Today I went to the village to beg for food and received nothing. My body is exhausted and I cannot sit in meditation or walk. I should rest now.' The lazy monk then rests, not striving diligently to attain what has not been attained, to obtain what has not been obtained, or to realize what has not been realized. This is the first kind of laziness. If a lazy monk receives enough food, he thinks, 'This morning I went to the village to beg for food and received too much. My body is heavy and I cannot sit in meditation or walk. I should sleep now.' The lazy monk then sleeps, not striving diligently to attain what has not been attained, to obtain what has not been obtained, or to realize what has not been realized. If a lazy monk has a small task to do, he thinks, 'Today I did work, my body is exhausted, and I cannot sit in meditation or walk. I should sleep now.' The lazy monk then sleeps. If a lazy monk is about to do a task, he thinks, 'Tomorrow I will do work and will surely be exhausted. I cannot sit in meditation or walk now, so I should rest beforehand.' The lazy monk then sleeps. If a lazy monk walks a little, he thinks, 'This morning I walked, my body is exhausted, and I cannot sit in meditation or walk. I should rest now.' The lazy monk then rests. If a lazy monk is about to walk a little, he thinks, 'Tomorrow I will walk and will surely be exhausted. I cannot sit in meditation or walk now, so I should sleep beforehand.' The lazy monk then sleeps, not striving diligently to attain what has not been attained, to obtain what has not been obtained, or to realize what has not been realized. This is the sixth kind of lazy monk. If he encounters a minor illness, he thinks, 'I have a serious illness, I am weak and frail, and I cannot sit in meditation or walk. I should rest.' The lazy monk then rests, not striving diligently to attain what has not been attained, to obtain what has not been obtained, or to realize what has not been realized. If a lazy monk recovers from his illness, he thinks, 'I have not been well for long, my body is weak, and I cannot sit in meditation or walk. I should rest.' The lazy monk then rests, not striving diligently to attain what has not been attained, to obtain what has not been obtained, or to realize what has not been realized. What are the eight laws of increase? They are the eight kinds of non-laziness. What are the eight kinds of diligence? If a monk goes to the village to beg for food and does not receive any, he thinks, 'My body is light and I have little sleep. I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. This is the first kind of diligent monk. If he receives enough food, he thinks, 'Now I went to the village and received enough food. My energy is full, and I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk has a task to do, he thinks, 'I did work before, which hindered my practice. Now I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk is about to do a task, he thinks, 'Tomorrow I will do work, which will hinder my practice. Now I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk walks a little, he thinks, 'This morning I walked, which hindered my practice. Now I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk is about to walk a little, he thinks, 'Tomorrow I will walk, which will hinder my practice. Now I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk encounters an illness, he thinks, 'I have a serious illness and may die. Now I should be diligent.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk is diligent. If a diligent monk recovers a little from his illness, he thinks, 'My illness has just begun to improve and may worsen again, which will hinder my practice. Now I should diligently sit in meditation and walk.' He strives to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. Therefore, the monk diligently sits in meditation and walks. This is the eighth kind of diligence. What are the eight difficult-to-understand laws? They are the eight obstacles that hinder the practice of pure conduct. What are the eight? When a Tathagata, a true one, appears in the world and teaches the subtle Dharma, which is peaceful, non-active, and leads to the path of enlightenment, if someone is born in hell, this is an unfavorable place and they cannot practice pure conduct. When a Tathagata, a true one, appears in the world and teaches the subtle Dharma, which is peaceful, non-active, and leads to the path of enlightenment, if there are beings in the animal realm, the realm of hungry ghosts, the long-lived heavens, or in remote areas without the Dharma, these are unfavorable places and they cannot practice pure conduct. When a Tathagata, a true one, a fully enlightened one, appears in the world and teaches the subtle Dharma, which is peaceful, non-active, and leads to the path of enlightenment, if there are beings born in the central lands who have wrong views, hold distorted thoughts, and engage in evil actions, they will surely fall into hell. This is an unfavorable place and they cannot practice pure conduct. When a Tathagata, a true one, a fully enlightened one, appears in the world and teaches the subtle Dharma, which is peaceful, non-active, and leads to the path of enlightenment, if there are beings born in the central lands who are deaf, blind, mute, or unable to hear the Dharma and practice pure conduct, this is an unfavorable place.

。如來、至真、等正覺不出世間，無有能說微妙法，寂滅無為，向菩提道，而有眾生生於中國，彼諸根具足，堪受聖教，而不值佛，不得修行梵行，是為八不閑。

「云何八生法？謂八大人覺：道當少欲，多欲非道；道當知足，無厭非道；道當閑靜，樂眾非道；道當自守，戲笑非道；道當精進，懈怠非道；道當專念，多忘非道；道當定意，亂意非道；道當智慧，愚癡非道。云何八知法？謂八除入：內有色想，觀外色少，若好若丑，常觀常念，是為初除入。內有色想，觀外色無量，若好若丑，常觀常念，是為二除入。內無色想，外觀色少，若好若丑，常觀常念，是為三除入。內無色想，外觀色無量，若好若丑，常觀常念，是為四除入。內無色想，外觀色青，青色、青光、青見，譬如青蓮華，亦如青波羅㮈衣，純一青色、青光、青見，作如是想，常觀常念，是為五除入。內無色想，外觀色黃，黃色、黃光、黃見，譬如黃華、黃波羅㮈衣，黃色、黃光、黃見，常念常觀，作如是想，是為六除入。內無色想，觀外色赤，赤色、赤光、赤見，譬如赤華、赤波羅㮈衣，純一赤色、赤光、赤見，常觀常念，作如是想，是為七除入。內無色想，外觀色白，白色、白光、白見，譬如白華、白波羅㮈衣，純一白色、白光、白見，常觀常念，作如是想，是為八除入。

「云何八證法？謂八解脫：色觀色，一解脫。內無色想，觀外色，二解脫。凈解脫，三解脫。度色想，滅瞋恚想，住空處，四解脫。度空處，住識處，五解脫。度識處，住不用處，六解脫。度不用處，住有想無想處，七解脫。度有想無想處，住想知滅，八解脫。諸比丘！是為八十法，如實無虛，如來知已，平等說法。

「復有九成法、九修法、九覺法、九滅法、九退法、九增法、九難解法、九生法、九知法、九證法。云何九成法？謂九凈滅枝法：戒凈滅枝、心凈滅枝、見凈滅枝、度疑凈滅枝、分別凈滅枝、道凈滅枝、除凈滅枝、無慾凈滅枝、解脫凈滅枝。云何九修法？謂九喜本：一喜，二愛，三悅，四樂，五定，六如實知，七除舍，八無慾，九解脫。

「云何九覺法？謂九眾生居：或有眾生，若干種身若干種想，天及人是，是初眾生居。或有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居。或有眾生，一身若干種想，光音天是，是三眾生居。或有眾生，一身一想，遍凈天是，是四眾生居。或有眾生，無想無所覺知，無想天是，是五眾生居。復有眾生，空處住，是六眾生居。復有眾生，識處住，是七眾生居。復有眾生，不用處住，是八眾生居。復有眾生，住有想無想處，是九眾生居。

「云何九滅法？謂九愛本：因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。云何九退法？謂九惱法：有人已侵惱我，今侵惱我，當侵惱我；我所愛者，已侵惱，今侵惱，當侵惱；我所憎者，已愛敬，今愛敬，當愛敬。云何九增法？謂無惱：彼已侵我，我惱何益？已不生惱，今不生惱，當不生惱；我所愛者，彼已侵惱，我惱何益？已不生惱，今不生惱，當不生惱；我所憎者，彼已愛敬，我惱何益？已不生惱，今不生惱，當不生惱。

「云何九難解法？謂九梵行：若比丘有信而不持戒，則梵行不具；比丘有信、有戒、則梵行具足。若比丘有信、有戒而不多聞，則梵行不具；比丘有信、有戒、有多聞，則梵行具足。若比丘有信、有戒、有多聞，不能說法，則梵行不具；比丘有信、有戒、有多聞，能說法，則梵行具足。若比丘有信、有戒、有多聞，能說法，不能養眾，則梵行不具；若比丘有信、有戒、有多聞，能說法、能養眾，則梵行具足。若比丘有信、有戒、有多聞，能說法、能養眾，不能于大眾中廣演法言，則梵行不具；若比丘有信、有戒、有多聞，能說法、能養眾，能于大眾廣演法言，則梵行具足

現代漢語譯本：如果如來、至真、等正覺沒有出現在世間，就沒有人能夠宣說微妙的佛法，寂滅無為，引導人們走向菩提之道。然而，有些眾生出生在中國，他們諸根完備，能夠接受聖教，卻因為沒有遇到佛陀，無法修行清凈的梵行，這就是所謂的『八不閑』。 現代漢語譯本：什麼是『八生法』呢？指的是八大人覺：修道應當少欲，多欲不是正道；修道應當知足，不知足不是正道；修道應當清閑安靜，喜歡熱鬧不是正道；修道應當自我約束，嬉戲玩樂不是正道；修道應當精進努力，懈怠懶惰不是正道；修道應當專心憶念，心多散亂不是正道；修道應當心意安定，心意混亂不是正道；修道應當具備智慧，愚癡無知不是正道。什麼是『八知法』呢？指的是八除入：內心有色想，觀察外在的少量顏色，無論是好是壞，都要經常觀察和憶念，這是第一除入。內心有色想，觀察外在的無量顏色，無論是好是壞，都要經常觀察和憶念，這是第二除入。內心沒有色想，觀察外在的少量顏色，無論是好是壞，都要經常觀察和憶念，這是第三除入。內心沒有色想，觀察外在的無量顏色，無論是好是壞，都要經常觀察和憶念，這是第四除入。內心沒有色想，觀察外在的青色，青色、青光、青見，就像青蓮花，也像青色的波羅㮈衣，純粹的青色、青光、青見，這樣去想，經常觀察和憶念，這是第五除入。內心沒有色想，觀察外在的黃色，黃色、黃光、黃見，就像黃花、黃色的波羅㮈衣，黃色、黃光、黃見，經常憶念和觀察，這樣去想，這是第六除入。內心沒有色想，觀察外在的紅色，紅色、紅光、紅見，就像紅花、紅色的波羅㮈衣，純粹的紅色、紅光、紅見，經常觀察和憶念，這樣去想，這是第七除入。內心沒有色想，觀察外在的白色，白色、白光、白見，就像白花、白色的波羅㮈衣，純粹的白色、白光、白見，經常觀察和憶念，這樣去想，這是第八除入。 現代漢語譯本：什麼是『八證法』呢？指的是八解脫：以色觀色，是第一解脫。內心沒有色想，觀察外在的顏色，是第二解脫。清凈解脫，是第三解脫。超越色想，滅除嗔恚想，安住于空處，是第四解脫。超越空處，安住于識處，是第五解脫。超越識處，安住于不用處，是第六解脫。超越不用處，安住于有想無想處，是第七解脫。超越有想無想處，安住于想知滅，是第八解脫。諸位比丘！這就是八十種法，真實不虛，如來已經知曉，並平等地宣說。 現代漢語譯本：還有九成法、九修法、九覺法、九滅法、九退法、九增法、九難解法、九生法、九知法、九證法。什麼是『九成法』呢？指的是九種清凈滅枝法：戒律清凈滅枝、心清凈滅枝、見解清凈滅枝、度疑清凈滅枝、分別清凈滅枝、道清凈滅枝、去除清凈滅枝、無慾清凈滅枝、解脫清凈滅枝。什麼是『九修法』呢？指的是九種喜悅的根本：一喜悅，二愛樂，三歡悅，四快樂，五禪定，六如實知，七捨棄，八無慾，九解脫。 現代漢語譯本：什麼是『九覺法』呢？指的是九種眾生居住的地方：有些眾生，有多種不同的身體和多種不同的想法，比如天人和人類，這是第一種眾生居住的地方。有些眾生，有多種不同的身體，但只有一種想法，比如梵光音天最初誕生的時候，這是第二種眾生居住的地方。有些眾生，只有一種身體，但有多種不同的想法，比如光音天，這是第三種眾生居住的地方。有些眾生，只有一種身體，也只有一種想法，比如遍凈天，這是第四種眾生居住的地方。有些眾生，沒有想法也沒有感覺，比如無想天，這是第五種眾生居住的地方。還有些眾生，安住在空處，這是第六種眾生居住的地方。還有些眾生，安住在識處，這是第七種眾生居住的地方。還有些眾生，安住在不用處，這是第八種眾生居住的地方。還有些眾生，安住在有想無想處，這是第九種眾生居住的地方。 現代漢語譯本：什麼是『九滅法』呢？指的是九種愛慾的根本：因為愛慾而有追求，因為追求而有利得，因為利得而有使用，因為使用而有慾望，因為慾望而有執著，因為執著而有嫉妒，因為嫉妒而有守護，因為守護而有保護。什麼是『九退法』呢？指的是九種惱怒的事情：有人已經侵犯惱怒我，現在侵犯惱怒我，將來會侵犯惱怒我；我所愛的人，已經侵犯惱怒，現在侵犯惱怒，將來會侵犯惱怒；我所憎恨的人，已經愛敬，現在愛敬，將來會愛敬。什麼是『九增法』呢？指的是沒有惱怒：他們已經侵犯我，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒；我所愛的人，他們已經侵犯惱怒，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒；我所憎恨的人，他們已經愛敬，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒。 現代漢語譯本：什麼是『九難解法』呢？指的是九種梵行：如果比丘有信心而不持戒，那麼梵行就不圓滿；比丘有信心、有戒律，那麼梵行就圓滿。如果比丘有信心、有戒律而不廣聞佛法，那麼梵行就不圓滿；比丘有信心、有戒律、廣聞佛法，那麼梵行就圓滿。如果比丘有信心、有戒律、廣聞佛法，卻不能說法，那麼梵行就不圓滿；比丘有信心、有戒律、廣聞佛法，能夠說法，那麼梵行就圓滿。如果比丘有信心、有戒律、廣聞佛法，能夠說法，卻不能養護大眾，那麼梵行就不圓滿；如果比丘有信心、有戒律、廣聞佛法，能夠說法、能夠養護大眾，那麼梵行就圓滿。如果比丘有信心、有戒律、廣聞佛法，能夠說法、能夠養護大眾，卻不能在大眾中廣泛宣說佛法，那麼梵行就不圓滿；如果比丘有信心、有戒律、廣聞佛法，能夠說法、能夠養護大眾，能夠在大眾中廣泛宣說佛法，那麼梵行就圓滿。

English version: If the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, does not appear in the world, there will be no one to expound the subtle Dharma, the quiescence of non-action, and guide beings towards the path of Bodhi. However, some beings are born in China, with all their faculties intact, capable of receiving the sacred teachings, but because they do not encounter the Buddha, they cannot practice the pure Brahmacarya, and this is what is called the 'eight unfree states'. English version: What are the 'eight birth dharmas'? They refer to the eight great awakenings: the path should be one of few desires, many desires are not the path; the path should be one of contentment, insatiability is not the path; the path should be one of tranquility, enjoying crowds is not the path; the path should be one of self-restraint, frivolous laughter is not the path; the path should be one of diligence, laziness is not the path; the path should be one of focused mindfulness, forgetfulness is not the path; the path should be one of mental stability, mental chaos is not the path; the path should be one of wisdom, ignorance is not the path. What are the 'eight know dharmas'? They refer to the eight eliminations: with internal perception of form, observing external limited forms, whether good or bad, constantly observing and contemplating, this is the first elimination. With internal perception of form, observing external limitless forms, whether good or bad, constantly observing and contemplating, this is the second elimination. Without internal perception of form, observing external limited forms, whether good or bad, constantly observing and contemplating, this is the third elimination. Without internal perception of form, observing external limitless forms, whether good or bad, constantly observing and contemplating, this is the fourth elimination. Without internal perception of form, observing external blue color, blue color, blue light, blue vision, like a blue lotus flower, or like a blue robe of Parana, pure blue color, blue light, blue vision, contemplating in this way, constantly observing and contemplating, this is the fifth elimination. Without internal perception of form, observing external yellow color, yellow color, yellow light, yellow vision, like a yellow flower, or a yellow robe of Parana, yellow color, yellow light, yellow vision, constantly contemplating and observing, contemplating in this way, this is the sixth elimination. Without internal perception of form, observing external red color, red color, red light, red vision, like a red flower, or a red robe of Parana, pure red color, red light, red vision, constantly observing and contemplating, contemplating in this way, this is the seventh elimination. Without internal perception of form, observing external white color, white color, white light, white vision, like a white flower, or a white robe of Parana, pure white color, white light, white vision, constantly observing and contemplating, contemplating in this way, this is the eighth elimination. English version: What are the 'eight realization dharmas'? They refer to the eight liberations: observing form with form, is the first liberation. Without internal perception of form, observing external form, is the second liberation. Pure liberation, is the third liberation. Transcending the perception of form, extinguishing the perception of anger, abiding in the space of emptiness, is the fourth liberation. Transcending the space of emptiness, abiding in the space of consciousness, is the fifth liberation. Transcending the space of consciousness, abiding in the space of nothingness, is the sixth liberation. Transcending the space of nothingness, abiding in the space of neither perception nor non-perception, is the seventh liberation. Transcending the space of neither perception nor non-perception, abiding in the cessation of perception and feeling, is the eighth liberation. Monks! These are the eighty dharmas, true and without falsehood, which the Tathagata has known and equally expounded. English version: There are also nine accomplishment dharmas, nine practice dharmas, nine awakening dharmas, nine extinction dharmas, nine decline dharmas, nine increase dharmas, nine difficult to understand dharmas, nine birth dharmas, nine know dharmas, and nine realization dharmas. What are the 'nine accomplishment dharmas'? They refer to the nine pure extinction branches: the pure extinction branch of precepts, the pure extinction branch of mind, the pure extinction branch of view, the pure extinction branch of overcoming doubt, the pure extinction branch of discrimination, the pure extinction branch of the path, the pure extinction branch of elimination, the pure extinction branch of non-desire, and the pure extinction branch of liberation. What are the 'nine practice dharmas'? They refer to the nine roots of joy: joy, love, delight, pleasure, concentration, true knowledge, relinquishment, non-desire, and liberation. English version: What are the 'nine awakening dharmas'? They refer to the nine abodes of beings: some beings have various bodies and various perceptions, such as gods and humans, this is the first abode of beings. Some beings have various bodies but one perception, such as the first birth of the Brahma-radiant gods, this is the second abode of beings. Some beings have one body but various perceptions, such as the radiant gods, this is the third abode of beings. Some beings have one body and one perception, such as the gods of universal purity, this is the fourth abode of beings. Some beings have no perception and no awareness, such as the gods of non-perception, this is the fifth abode of beings. Some beings abide in the space of emptiness, this is the sixth abode of beings. Some beings abide in the space of consciousness, this is the seventh abode of beings. Some beings abide in the space of nothingness, this is the eighth abode of beings. Some beings abide in the space of neither perception nor non-perception, this is the ninth abode of beings. English version: What are the 'nine extinction dharmas'? They refer to the nine roots of craving: because of craving there is seeking, because of seeking there is gain, because of gain there is use, because of use there is desire, because of desire there is attachment, because of attachment there is jealousy, because of jealousy there is guarding, because of guarding there is protection. What are the 'nine decline dharmas'? They refer to the nine causes of annoyance: someone has already offended and annoyed me, is now offending and annoying me, and will offend and annoy me in the future; those whom I love have already offended and annoyed, are now offending and annoying, and will offend and annoy in the future; those whom I hate have already shown love and respect, are now showing love and respect, and will show love and respect in the future. What are the 'nine increase dharmas'? They refer to the absence of annoyance: they have already offended me, what is the use of my being annoyed? I have not given rise to annoyance, I am not giving rise to annoyance now, and I will not give rise to annoyance in the future; those whom I love, they have already offended and annoyed, what is the use of my being annoyed? I have not given rise to annoyance, I am not giving rise to annoyance now, and I will not give rise to annoyance in the future; those whom I hate, they have already shown love and respect, what is the use of my being annoyed? I have not given rise to annoyance, I am not giving rise to annoyance now, and I will not give rise to annoyance in the future. English version: What are the 'nine difficult to understand dharmas'? They refer to the nine aspects of Brahmacarya: if a monk has faith but does not uphold the precepts, then the Brahmacarya is not complete; if a monk has faith and upholds the precepts, then the Brahmacarya is complete. If a monk has faith and upholds the precepts but does not have extensive learning, then the Brahmacarya is not complete; if a monk has faith, upholds the precepts, and has extensive learning, then the Brahmacarya is complete. If a monk has faith, upholds the precepts, has extensive learning, but cannot expound the Dharma, then the Brahmacarya is not complete; if a monk has faith, upholds the precepts, has extensive learning, and can expound the Dharma, then the Brahmacarya is complete. If a monk has faith, upholds the precepts, has extensive learning, can expound the Dharma, but cannot support the community, then the Brahmacarya is not complete; if a monk has faith, upholds the precepts, has extensive learning, can expound the Dharma, and can support the community, then the Brahmacarya is complete. If a monk has faith, upholds the precepts, has extensive learning, can expound the Dharma, can support the community, but cannot widely proclaim the Dharma in the assembly, then the Brahmacarya is not complete; if a monk has faith, upholds the precepts, has extensive learning, can expound the Dharma, can support the community, and can widely proclaim the Dharma in the assembly, then the Brahmacarya is complete.

。若比丘有信、有戒、有多聞，能說法、能養眾，能在大眾廣演法言，而不得四禪，則梵行不具；若比丘有信、有戒、有多聞，能說法、能養眾，能于大眾廣演法言，又得四禪，則梵行具足。若比丘有信、有戒、多聞，能說法、能養眾，在大眾中廣演法言，又得四禪，不於八解脫逆順遊行，則梵行不具；有比丘有信、有戒、有多聞，能說法、能養眾，于大眾中廣演法言，具足四禪，於八解脫逆順遊行，則梵行具足。若比丘有信、有戒、有多聞，能說法、能養眾，在大眾中廣演法言，得四禪，於八解脫逆順遊行，然不能盡有漏成無漏，心解脫、智慧解脫，于現法中自身作證，生死已盡，梵行已立，所作已辦，更不受有，則梵行不具；若比丘有信、有戒、有多聞，能說法、能養眾，能在大眾廣演法言，成就四禪，於八解脫逆順遊行，舍有漏成無漏，心解脫、智慧解脫，于現法中自身作證，生死已盡，梵行已立，所作已辦，更不受有，則梵行具足。

「云何九生法？謂九想：不凈想、觀食想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想、儘想、無慾想。云何九知法？謂九異法：生果異、因果異。生觸異、因觸異。生受異、因受異。生想異、因想異。生集異、因集異。生欲異、因欲異。生利異、因利異。生求異、因求異。生煩惱異、因煩惱異。云何九證法？謂九盡：若入初禪，則聲刺滅。入第二禪，則覺觀刺滅。入第三禪，則喜刺滅。入第四禪，則出入息刺滅。入空處，則色想刺滅。入識處，則空想刺滅。入不用處，則識想刺滅。入有想無想處，則不用想刺滅。入滅盡定，則想受刺滅。諸比丘！是為九十法，如實不虛，如來知已，平等說法。

「復有十成法、十修法、十覺法、十滅法、十退法、十增法、十難解法、十生法、十知法、十證法。云何十成法？謂十救法：一者比丘二百五十戒具，威儀亦具，見有小罪，生大怖畏，平等學戒，心無傾邪。二者得善知識。三者言語中正，多所含受。四者好求善法，分佈不吝。五者諸梵行人有所施設，輒往佐助，不以為勞，難為能為，亦教人為。六者多聞，聞便能持，未曾有忘。七者精進，滅不善法，增長善法。八者常自專念，無有他想，憶本善行，若在目前。九者智慧成就，觀法生滅，以賢聖律而斷苦本。十者樂於閑居，專念思惟，于禪中間無有調戲。

「云何十修法？謂十正行：正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正知。云何十覺法？謂十色入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。云何十滅法？謂十邪行：邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。云何十退法？謂十不善行跡：身殺、盜、淫，口兩舌、惡罵、妄言、綺語，意貪取、嫉妒、邪見。云何十增法？謂十善行：身不殺、盜、淫，口不兩舌、惡罵、妄言、綺語，意不貪取、嫉妒、邪見。云何十難解法？謂十賢聖居：一者比丘除滅五枝，二者成就六枝，三者舍一，四者依四，五者滅異諦，六者勝妙求，七者無濁想，八者身行已立，九者心解脫，十者慧解脫。

「云何十生法？謂十稱譽處：若比丘自得信已，為他人說，亦複稱嘆諸得信者。自持戒已，為他人說，亦複稱嘆諸持戒者。自少欲已，為他人說，亦複稱嘆諸少欲者。自知足已，為他人說，亦複稱嘆諸知足者。自樂閑靜，為他人說，亦複稱嘆樂閑靜者。自多聞已，為他人說，亦複稱嘆諸多聞者。自精進已，為他人說，亦複稱嘆諸精進者。自專念已，為他人說，亦複稱嘆諸專念者。自得禪定，為他人說，亦複稱嘆得禪定者。自得智慧，為他人說，亦複稱嘆得智慧者。

「云何十知法？謂十滅法：正見之人能滅邪見，諸緣邪見，起無數惡，亦盡除滅。諸因正見，生無數善，盡得成就正思、正語、正業、正命、正方便、正念、正定、正解脫、正智

現代漢語譯本：如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，並且能在眾人面前廣泛宣講佛法，但如果沒有證得四禪，那麼他的梵行就不算圓滿。如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，並且能在眾人面前廣泛宣講佛法，又證得了四禪，那麼他的梵行才算圓滿。如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，在眾人面前廣泛宣講佛法，又證得了四禪，但不能在八解脫中逆行和順行，那麼他的梵行就不算圓滿。如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，在眾人面前廣泛宣講佛法，具足四禪，並且能在八解脫中逆行和順行，那麼他的梵行才算圓滿。如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，在眾人面前廣泛宣講佛法，證得四禪，能在八解脫中逆行和順行，但不能斷盡有漏，成就無漏，獲得心解脫和智慧解脫，在現世中親自證悟，生死已盡，梵行已立，所作已辦，不再受後有，那麼他的梵行就不算圓滿。如果一位比丘有信仰、持戒、博學多聞，能夠說法、教養大眾，能在眾人面前廣泛宣講佛法，成就四禪，能在八解脫中逆行和順行，捨棄有漏，成就無漏，獲得心解脫和智慧解脫，在現世中親自證悟，生死已盡，梵行已立，所作已辦，不再受後有，那麼他的梵行才算圓滿。 現代漢語譯本：什麼是九生法？指的是九種觀想：不凈想、觀食想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想、儘想、無慾想。什麼是九知法？指的是九種差異：生果與因果的差異，生觸與因觸的差異，生受與因受的差異，生想與因想的差異，生集與因集的差異，生欲與因欲的差異，生利與因利的差異，生求與因求的差異，生煩惱與因煩惱的差異。什麼是九證法？指的是九種斷盡：進入初禪，則聲的刺激滅除；進入二禪，則覺觀的刺激滅除；進入三禪，則喜的刺激滅除；進入四禪，則出入息的刺激滅除；進入空無邊處，則色想的刺激滅除；進入識無邊處，則空想的刺激滅除；進入無所有處，則識想的刺激滅除；進入非想非非想處，則無所有想的刺激滅除；進入滅盡定，則想和受的刺激滅除。諸位比丘！這就是九十種法，真實不虛，如來已經知曉，並平等地宣說了這些法。 現代漢語譯本：還有十種成就法、十種修行法、十種覺悟法、十種滅除法、十種退失法、十種增長法、十種難以理解的法、十種生起法、十種知曉法、十種證悟法。什麼是十種成就法？指的是十種救護法：第一，比丘具足二百五十條戒律，威儀也具足，見到小罪，也生起大恐懼，平等地學習戒律，心中沒有偏邪。第二，得到善知識的引導。第三，言語正直，能夠包容他人。第四，喜歡追求善法，樂於分享而不吝嗇。第五，對於其他修行人的事情，總是樂於幫助，不覺得勞累，難做的事情也能做到，並且教導他人去做。第六，博學多聞，聽聞之後就能記住，不會忘記。第七，精進努力，滅除不善法，增長善法。第八，常常專注于自己的念頭，沒有其他的想法，憶念自己過去的善行，如同在眼前一樣。第九，智慧成就，觀察法的生滅，用賢聖的戒律來斷除痛苦的根源。第十，喜歡獨處，專注于思考，在禪定期間沒有戲謔的行為。 現代漢語譯本：什麼是十種修行法？指的是十種正行：正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正知。什麼是十種覺悟法？指的是十種色入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。什麼是十種滅除法？指的是十種邪行：邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。什麼是十種退失法？指的是十種不善的行為：身體上的殺生、偷盜、邪淫，口頭上的兩舌、惡罵、妄語、綺語，意念上的貪婪、嫉妒、邪見。什麼是十種增長法？指的是十種善行：身體上的不殺生、不偷盜、不邪淫，口頭上的不兩舌、不惡罵、不妄語、不綺語，意念上的不貪婪、不嫉妒、不邪見。什麼是十種難以理解的法？指的是十種賢聖的居處：第一，比丘滅除五種障礙；第二，成就六種功德；第三，捨棄一種執著；第四，依靠四種基礎；第五，滅除異端的見解；第六，追求殊勝的境界；第七，沒有污濁的想法；第八，身行已經建立；第九，心解脫；第十，智慧解脫。 現代漢語譯本：什麼是十種生起法？指的是十種稱讚之處：如果比丘自己獲得了信仰，就為他人宣說，也稱讚那些獲得信仰的人。自己持戒，就為他人宣說，也稱讚那些持戒的人。自己少欲，就為他人宣說，也稱讚那些少欲的人。自己知足，就為他人宣說，也稱讚那些知足的人。自己喜歡安靜，就為他人宣說，也稱讚那些喜歡安靜的人。自己博學多聞，就為他人宣說，也稱讚那些博學多聞的人。自己精進努力，就為他人宣說，也稱讚那些精進努力的人。自己專注于念頭，就為他人宣說，也稱讚那些專注于念頭的人。自己獲得禪定，就為他人宣說，也稱讚那些獲得禪定的人。自己獲得智慧，就為他人宣說，也稱讚那些獲得智慧的人。 現代漢語譯本：什麼是十種知曉法？指的是十種滅除法：具有正見的人能夠滅除邪見，以及由邪見所產生的無數惡行，也能夠完全消除。由於正見，能夠生起無數的善行，並且完全成就正思、正語、正業、正命、正方便、正念、正定、正解脫、正智。

English version: If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, and extensively expound the Dharma in public, but does not attain the four jhanas, then his holy life is not complete. If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, and extensively expound the Dharma in public, and also attains the four jhanas, then his holy life is complete. If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, extensively expounds the Dharma in public, and also attains the four jhanas, but does not practice the eight liberations in both forward and reverse order, then his holy life is not complete. If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, extensively expounds the Dharma in public, possesses the four jhanas, and practices the eight liberations in both forward and reverse order, then his holy life is complete. If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, extensively expounds the Dharma in public, attains the four jhanas, practices the eight liberations in both forward and reverse order, but cannot exhaust the outflows and attain the outflowless, the liberation of mind and the liberation of wisdom, realizing it for himself in this very life, with birth ended, the holy life established, what had to be done done, and no further existence to be experienced, then his holy life is not complete. If a bhikkhu has faith, morality, and much learning, is able to teach the Dharma, nurture the community, extensively expounds the Dharma in public, achieves the four jhanas, practices the eight liberations in both forward and reverse order, abandons the outflows and attains the outflowless, the liberation of mind and the liberation of wisdom, realizing it for himself in this very life, with birth ended, the holy life established, what had to be done done, and no further existence to be experienced, then his holy life is complete. English version: What are the nine arising dharmas? They are the nine perceptions: the perception of impurity, the perception of disgust for food, the perception that all the world is undesirable, the perception of death, the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of cessation, and the perception of non-desire. What are the nine knowing dharmas? They are the nine differences: the difference between the result of arising and the result of cause, the difference between the contact of arising and the contact of cause, the difference between the feeling of arising and the feeling of cause, the difference between the perception of arising and the perception of cause, the difference between the arising of aggregation and the aggregation of cause, the difference between the desire of arising and the desire of cause, the difference between the benefit of arising and the benefit of cause, the difference between the seeking of arising and the seeking of cause, and the difference between the defilement of arising and the defilement of cause. What are the nine witnessing dharmas? They are the nine cessations: upon entering the first jhana, the sting of sound ceases; upon entering the second jhana, the sting of thought and examination ceases; upon entering the third jhana, the sting of joy ceases; upon entering the fourth jhana, the sting of in-and-out breathing ceases; upon entering the sphere of infinite space, the sting of the perception of form ceases; upon entering the sphere of infinite consciousness, the sting of the perception of space ceases; upon entering the sphere of nothingness, the sting of the perception of consciousness ceases; upon entering the sphere of neither perception nor non-perception, the sting of the perception of nothingness ceases; upon entering the cessation of perception and feeling, the sting of perception and feeling ceases. Bhikkhus, these are the ninety dharmas, true and not false, which the Tathagata has known and equally taught. English version: There are also ten accomplishing dharmas, ten practicing dharmas, ten awakening dharmas, ten eliminating dharmas, ten declining dharmas, ten increasing dharmas, ten difficult-to-understand dharmas, ten arising dharmas, ten knowing dharmas, and ten witnessing dharmas. What are the ten accomplishing dharmas? They are the ten protective dharmas: first, a bhikkhu is complete in the two hundred and fifty precepts, is also complete in deportment, and seeing even a small fault, feels great fear, practices the precepts equally, and has no crookedness in his mind. Second, he obtains good spiritual friends. Third, his speech is upright and he is very accepting. Fourth, he is fond of seeking good dharmas and is generous in sharing them. Fifth, when other practitioners have something to do, he always goes to help, not considering it a burden, is able to do what is difficult, and also teaches others to do it. Sixth, he is very learned, and having heard something, he is able to remember it and never forgets. Seventh, he is diligent, eliminates unwholesome dharmas, and increases wholesome dharmas. Eighth, he is always focused on his own thoughts, has no other thoughts, and remembers his past good deeds as if they were in front of him. Ninth, he has achieved wisdom, observes the arising and ceasing of dharmas, and uses the noble precepts to cut off the root of suffering. Tenth, he enjoys solitude, focuses on contemplation, and has no frivolous behavior during meditation. English version: What are the ten practicing dharmas? They are the ten right practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. What are the ten awakening dharmas? They are the ten sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, the form base, the sound base, the smell base, the taste base, and the touch base. What are the ten eliminating dharmas? They are the ten wrong practices: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge. What are the ten declining dharmas? They are the ten unwholesome actions: killing, stealing, and sexual misconduct with the body; divisive speech, harsh speech, false speech, and idle chatter with the mouth; and greed, jealousy, and wrong view with the mind. What are the ten increasing dharmas? They are the ten wholesome actions: not killing, not stealing, and not engaging in sexual misconduct with the body; not engaging in divisive speech, harsh speech, false speech, and idle chatter with the mouth; and not being greedy, jealous, or having wrong views with the mind. What are the ten difficult-to-understand dharmas? They are the ten abodes of the noble ones: first, a bhikkhu eliminates the five hindrances; second, he achieves the six qualities; third, he abandons one attachment; fourth, he relies on four foundations; fifth, he eliminates wrong views; sixth, he seeks the sublime; seventh, he has no impure thoughts; eighth, his bodily conduct is established; ninth, he has liberation of mind; and tenth, he has liberation of wisdom. English version: What are the ten arising dharmas? They are the ten places of praise: if a bhikkhu has gained faith, he speaks about it to others and also praises those who have gained faith. If he practices morality, he speaks about it to others and also praises those who practice morality. If he has few desires, he speaks about it to others and also praises those who have few desires. If he is content, he speaks about it to others and also praises those who are content. If he enjoys solitude, he speaks about it to others and also praises those who enjoy solitude. If he is very learned, he speaks about it to others and also praises those who are very learned. If he is diligent, he speaks about it to others and also praises those who are diligent. If he is focused on his thoughts, he speaks about it to others and also praises those who are focused on their thoughts. If he has attained concentration, he speaks about it to others and also praises those who have attained concentration. If he has attained wisdom, he speaks about it to others and also praises those who have attained wisdom. English version: What are the ten knowing dharmas? They are the ten eliminating dharmas: a person with right view is able to eliminate wrong view, and all the countless evil actions that arise from wrong view, and is also able to completely eliminate them. Because of right view, countless good actions can arise, and right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge are completely achieved.

正智之人能滅邪智，諸因邪智，起無數惡，悉皆除滅；諸因正智，起無數善法，盡得成就。云何十證法？謂十無學法：無學正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸比丘！是為百法，如實無虛，如來知已，平等說法。」

爾時，舍利弗佛所印可，諸比丘聞舍利弗所說，歡喜奉行。

（一一）佛說長阿含第二分增一經第七

一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。

爾時，世尊告諸比丘：「我與汝等說微妙法，上中下言，皆悉真正，義味清凈，梵行具足，謂一增法也。汝等諦聽！善思念之！當爲汝說。」

時，諸比丘受教而聽。佛告比丘：「一增法者，謂一成法、一修法、一覺法、一滅法、一證法。云何一成法？謂不捨善法。云何一修法？謂常自念身。云何一覺法？謂有漏觸。云何一滅法？謂有我慢。云何一證法？謂無礙心解脫。

「又有二成法、二修法、二覺法、二滅法、二證法。云何二成法？謂知慚、知愧。云何二修法？謂止與觀。云何二覺法？謂名與色。云何二滅法？謂無明、有愛。云何二證法？謂明與解脫。

「又有三成法、三修法、三覺法、三滅法、三證法。云何三成法？一者親近善友，二者耳聞法音，三法法成就。云何三修法？謂三三昧：空三昧、無想三昧、無作三昧。云何三覺法？謂三受：苦受、樂受、不苦不樂受。云何三滅法？謂三愛：欲愛、有愛、無有愛。云何三證法？謂三明：宿命智、天眼智、漏盡智。

「又有四成法、四修法、四覺法、四滅法、四證法。云何四成法？一者住中國，二者近善友，三者自謹慎，四者宿殖善本。云何四修法？住四念處：比丘內身身觀，精勤不懈，憶念不忘，舍世貪憂；外身身觀，精勤不懈，憶念不忘，舍世貪憂；內外身身觀，精勤不懈，憶念不忘，舍世貪憂。受、意、法觀，亦復如是。云何四覺法？謂四食：摶食、觸食、念食、識食。云何四滅法？謂四受：欲受、我受、戒受、見受。云何四證法？謂四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。

「又有五成法、五修法、五覺法、五滅法、五證法。云何五成法？謂五滅盡支：一者信佛、如來、至真，十號具足。二者無病，身常安隱。三者質直無有諛諂，真趣如來涅槃徑路。四者專心不亂，諷誦不忘。五者善於觀察法之起滅，以賢聖行盡于苦本。云何五修法？謂五根：信根、精進根、念根、定根、慧根。云何五覺法？謂五受陰：色受陰，受、想、行、識受陰。云何五滅法？謂五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。云何五證法？謂五無學聚：無學戒聚、無學定聚、慧聚、解脫聚、解脫知見聚。

「復有六成法、六修法、六覺法、六滅法、六證法。云何六成法？謂六重法。若有比丘修六重法，可敬可重，和合于眾，無有諍訟，獨行無雜。云何六？於是，比丘身常行慈及修梵行，住仁愛心，名曰重法，可敬可重，和合于眾，無有諍訟，獨行無雜。複次，比丘口慈、意慈，以己供養及缽中余，與人共之，不懷彼此。複次，比丘聖所行戒，不犯不毀，無有染污，智者所稱，善具足持戒，成就賢聖出要，平等盡苦，正見及諸梵行，是名重法，可敬可重，和合于眾，無有諍訟，獨行不雜。

「云何六修法？謂六念：佛念、法念、僧念、戒念、施念、天念。云何六覺法？謂六內入：眼入、耳入、鼻入、舌入、身入、意入。云何六滅法？謂六愛：色愛、聲愛，香、味、觸、法愛。云何六證法？謂六神通：一者神足通證，二者天耳通證，三者知他心通證，四者宿命通證，五者天眼通證，六者漏盡通證。

「復有七成法、七修法、七覺法、七滅法、七證法。云何七成法？謂七財：信財、戒財、慚財、愧財、聞財、施財、慧財，是為七財。云何七修法？謂七覺意

具有正智的人能夠消滅邪智，因為邪智會引發無數的惡行，這些都能被徹底清除；而因為正智，會產生無數的善法，最終都能得以成就。什麼是十種證法呢？就是指十種無學法：無學正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正智。各位比丘！這就是一百種法，真實不虛，如來已經知曉，並平等地宣說了這些道理。」

當時，舍利弗的說法得到了佛的認可，各位比丘聽了舍利弗的說法后，都歡喜地奉行。

一時，佛陀在舍衛國的祇樹給孤獨園，與一千二百五十位大比丘在一起。

當時，世尊告訴各位比丘：『我將為你們講述微妙的佛法，從初級到高級，所說的都是真實不虛的，意義深遠，清凈無染，能使梵行圓滿，這就是所謂的「一增法」。你們要仔細聽！好好思考！我將為你們講解。』

當時，各位比丘都接受教誨，認真聽講。佛陀告訴比丘們：『所謂「一增法」，是指一種成就法、一種修行法、一種覺悟法、一種滅除法、一種證悟法。什麼是一種成就法呢？就是不捨棄善法。什麼是一種修行法呢？就是經常反省自身。什麼是一種覺悟法呢？就是有漏的觸覺。什麼是一種滅除法呢？就是去除我慢。什麼是一種證悟法呢？就是獲得無礙的心解脫。

『還有二種成就法、二種修行法、二種覺悟法、二種滅除法、二種證悟法。什麼是二種成就法呢？就是知慚、知愧。什麼是二種修行法呢？就是止和觀。什麼是二種覺悟法呢？就是名和色。什麼是二種滅除法呢？就是無明和有愛。什麼是二種證悟法呢？就是明和解脫。

『還有三種成就法、三種修行法、三種覺悟法、三種滅除法、三種證悟法。什麼是三種成就法呢？一是親近善友，二是聽聞佛法，三是依法修行。什麼是三種修行法呢？就是三種三昧：空三昧、無想三昧、無作三昧。什麼是三種覺悟法呢？就是三種感受：苦受、樂受、不苦不樂受。什麼是三種滅除法呢？就是三種愛：欲愛、有愛、無有愛。什麼是三種證悟法呢？就是三種明：宿命智、天眼智、漏盡智。

『還有四種成就法、四種修行法、四種覺悟法、四種滅除法、四種證悟法。什麼是四種成就法呢？一是居住在中心地區，二是親近善友，三是自我謹慎，四是宿世積累的善根。什麼是四種修行法呢？就是安住於四念處：比丘觀察內身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁；觀察外身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁；觀察內外身，精勤不懈，憶念不忘，捨棄世間的貪慾和憂愁。觀察感受、心意、法，也是如此。什麼是四種覺悟法呢？就是四種食：摶食、觸食、念食、識食。什麼是四種滅除法呢？就是四種受：欲受、我受、戒受、見受。什麼是四種證悟法呢？就是四種沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。

『還有五種成就法、五種修行法、五種覺悟法、五種滅除法、五種證悟法。什麼是五種成就法呢？就是五種滅盡支：一是信佛，如來是至真，十號具足。二是無病，身體常常安穩。三是正直，沒有虛偽諂媚，真心走向如來涅槃的道路。四是專心不亂，誦讀不忘。五是善於觀察法的生滅，以賢聖的修行來斷除痛苦的根源。什麼是五種修行法呢？就是五根：信根、精進根、念根、定根、慧根。什麼是五種覺悟法呢？就是五受陰：色受陰，受、想、行、識受陰。什麼是五種滅除法呢？就是五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。什麼是五種證悟法呢？就是五無學聚：無學戒聚、無學定聚、慧聚、解脫聚、解脫知見聚。

『還有六種成就法、六種修行法、六種覺悟法、六種滅除法、六種證悟法。什麼是六種成就法呢？就是六重法。如果有比丘修習六重法，就會受到尊敬和重視，與大眾和睦相處，沒有爭訟，獨自修行而不雜亂。什麼是六重法呢？就是比丘身常行慈愛，修習梵行，心懷仁愛，這被稱為重法，受到尊敬和重視，與大眾和睦相處，沒有爭訟，獨自修行而不雜亂。其次，比丘口慈、意慈，將自己的供養和缽中的剩餘食物與他人分享，不分彼此。再次，比丘所持的戒律是聖人所行的，不違犯不毀壞，沒有染污，受到智者的稱讚，善於具足持戒，成就賢聖的出離之道，平等地斷除痛苦，具有正見和各種梵行，這被稱為重法，受到尊敬和重視，與大眾和睦相處，沒有爭訟，獨自修行而不雜亂。

『什麼是六種修行法呢？就是六念：佛念、法念、僧念、戒念、施念、天念。什麼是六種覺悟法呢？就是六內入：眼入、耳入、鼻入、舌入、身入、意入。什麼是六種滅除法呢？就是六愛：色愛、聲愛、香愛、味愛、觸愛、法愛。什麼是六種證悟法呢？就是六神通：一是神足通證，二是天耳通證，三是知他心通證，四是宿命通證，五是天眼通證，六是漏盡通證。

『還有七種成就法、七種修行法、七種覺悟法、七種滅除法、七種證悟法。什麼是七種成就法呢？就是七財：信財、戒財、慚財、愧財、聞財、施財、慧財，這就是七財。什麼是七種修行法呢？就是七覺意。

A person with right wisdom can extinguish wrong wisdom. Because of wrong wisdom, countless evils arise, all of which can be eliminated. Because of right wisdom, countless good dharmas arise, all of which can be accomplished. What are the ten kinds of realization? They refer to the ten non-learning dharmas: non-learning right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right wisdom. Monks! These are one hundred dharmas, true and not false. The Tathagata has known them and has taught them equally.

At that time, Shariputra's words were approved by the Buddha. The monks, having heard Shariputra's words, joyfully practiced them.

(11) The Buddha Speaks the Seventh Sutra of the Second Part of the Ekottara Agama

At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of 1,250 monks.

At that time, the World Honored One told the monks, 'I will speak to you about the subtle Dharma, from the elementary to the advanced, all of which is true and not false, with profound meaning, pure and undefiled, and capable of perfecting the Brahma-faring. This is what is called the 「One-Increasing Dharma.」 You should listen carefully! Think well! I will explain it to you.'

At that time, the monks received the teaching and listened attentively. The Buddha told the monks, 'The so-called 「One-Increasing Dharma」 refers to one kind of accomplishment dharma, one kind of practice dharma, one kind of awakening dharma, one kind of elimination dharma, and one kind of realization dharma. What is one kind of accomplishment dharma? It is not abandoning good dharmas. What is one kind of practice dharma? It is constantly reflecting on oneself. What is one kind of awakening dharma? It is the defiled sense of touch. What is one kind of elimination dharma? It is removing arrogance. What is one kind of realization dharma? It is attaining unobstructed liberation of the mind.

'There are also two kinds of accomplishment dharmas, two kinds of practice dharmas, two kinds of awakening dharmas, two kinds of elimination dharmas, and two kinds of realization dharmas. What are the two kinds of accomplishment dharmas? They are knowing shame and knowing embarrassment. What are the two kinds of practice dharmas? They are cessation and contemplation. What are the two kinds of awakening dharmas? They are name and form. What are the two kinds of elimination dharmas? They are ignorance and craving. What are the two kinds of realization dharmas? They are clarity and liberation.

'There are also three kinds of accomplishment dharmas, three kinds of practice dharmas, three kinds of awakening dharmas, three kinds of elimination dharmas, and three kinds of realization dharmas. What are the three kinds of accomplishment dharmas? First, associating with good friends; second, hearing the Dharma; and third, accomplishing the Dharma. What are the three kinds of practice dharmas? They are the three samadhis: emptiness samadhi, signless samadhi, and wishless samadhi. What are the three kinds of awakening dharmas? They are the three feelings: painful feeling, pleasant feeling, and neither painful nor pleasant feeling. What are the three kinds of elimination dharmas? They are the three cravings: craving for sensual pleasure, craving for existence, and craving for non-existence. What are the three kinds of realization dharmas? They are the three knowledges: knowledge of past lives, knowledge of the divine eye, and knowledge of the extinction of outflows.

'There are also four kinds of accomplishment dharmas, four kinds of practice dharmas, four kinds of awakening dharmas, four kinds of elimination dharmas, and four kinds of realization dharmas. What are the four kinds of accomplishment dharmas? First, living in a central region; second, associating with good friends; third, being self-vigilant; and fourth, having accumulated good roots in past lives. What are the four kinds of practice dharmas? They are abiding in the four foundations of mindfulness: a monk contemplates the body internally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; contemplates the body externally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow; contemplates the body internally and externally, diligently and unremittingly, with mindfulness and without forgetting, abandoning worldly greed and sorrow. The same applies to the contemplation of feelings, mind, and dharmas. What are the four kinds of awakening dharmas? They are the four kinds of food: physical food, contact food, mental food, and consciousness food. What are the four kinds of elimination dharmas? They are the four kinds of clinging: clinging to sensual pleasure, clinging to self, clinging to precepts, and clinging to views. What are the four kinds of realization dharmas? They are the four fruits of a Shramana: the fruit of a Stream-enterer, the fruit of a Once-returner, the fruit of a Non-returner, and the fruit of an Arhat.

'There are also five kinds of accomplishment dharmas, five kinds of practice dharmas, five kinds of awakening dharmas, five kinds of elimination dharmas, and five kinds of realization dharmas. What are the five kinds of accomplishment dharmas? They are the five factors of extinction: first, having faith in the Buddha, the Tathagata, the truly enlightened one, who possesses the ten titles; second, being free from illness, with a body that is always at peace; third, being upright, without hypocrisy or flattery, and sincerely following the path of the Tathagata to Nirvana; fourth, being focused and not distracted, reciting without forgetting; and fifth, being skilled in observing the arising and ceasing of dharmas, using the noble path to extinguish the root of suffering. What are the five kinds of practice dharmas? They are the five roots: the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom. What are the five kinds of awakening dharmas? They are the five aggregates of clinging: the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. What are the five kinds of elimination dharmas? They are the five hindrances: the hindrance of sensual desire, the hindrance of anger, the hindrance of sleepiness, the hindrance of restlessness, and the hindrance of doubt. What are the five kinds of realization dharmas? They are the five aggregates of the non-learner: the aggregate of non-learning morality, the aggregate of non-learning concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation.

'There are also six kinds of accomplishment dharmas, six kinds of practice dharmas, six kinds of awakening dharmas, six kinds of elimination dharmas, and six kinds of realization dharmas. What are the six kinds of accomplishment dharmas? They are the six weighty dharmas. If a monk practices the six weighty dharmas, he will be respected and valued, live in harmony with the assembly, have no disputes, and practice alone without being mixed up. What are the six? It is that a monk always practices loving-kindness with his body and cultivates the Brahma-faring, dwelling in a heart of benevolence. This is called a weighty dharma, respected and valued, living in harmony with the assembly, having no disputes, and practicing alone without being mixed up. Furthermore, a monk is loving-kind with his speech and mind, sharing his offerings and the remaining food in his bowl with others, without partiality. Furthermore, a monk's precepts are those practiced by the noble ones, not violated or broken, without defilement, praised by the wise, skilled in upholding the precepts completely, accomplishing the noble path of liberation, equally extinguishing suffering, having right view and all the Brahma-farings. This is called a weighty dharma, respected and valued, living in harmony with the assembly, having no disputes, and practicing alone without being mixed up.

'What are the six kinds of practice dharmas? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, and recollection of the devas. What are the six kinds of awakening dharmas? They are the six internal sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, and the mind base. What are the six kinds of elimination dharmas? They are the six cravings: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for touch, and craving for dharmas. What are the six kinds of realization dharmas? They are the six supernormal powers: the realization of the supernormal power of magical abilities, the realization of the supernormal power of the divine ear, the realization of the supernormal power of knowing others' minds, the realization of the supernormal power of knowing past lives, the realization of the supernormal power of the divine eye, and the realization of the supernormal power of the extinction of outflows.

'There are also seven kinds of accomplishment dharmas, seven kinds of practice dharmas, seven kinds of awakening dharmas, seven kinds of elimination dharmas, and seven kinds of realization dharmas. What are the seven kinds of accomplishment dharmas? They are the seven treasures: the treasure of faith, the treasure of morality, the treasure of shame, the treasure of embarrassment, the treasure of learning, the treasure of generosity, and the treasure of wisdom. These are the seven treasures. What are the seven kinds of practice dharmas? They are the seven factors of enlightenment.

。於是，比丘修念覺意，依無慾、依寂滅、依遠離，修法、修精進、修喜、修猗、修定、修舍，依無慾、依寂滅、依遠離。

「云何七覺法？謂七識住處：若有眾生，若干種身若干種想，天及人，此是初識住。復有眾生，若干種身而一想者，梵光音天最初生時是，是二識住。復有眾生，一身若干種想，光音天是，是三識住。復有眾生，一身一想，遍凈天是，是四識住處。復有眾生，空處住，是五識住。或識處住，是六識住。或不用處，是七識住。

「云何七滅法？謂七使法：欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。云何七證法？為七漏盡力。於是，漏盡比丘於一切諸苦、集、滅、味、過、出要，如實知見，觀欲如火坑，亦如刀劍，知欲見欲，不貪于欲，心不住欲；于中復善觀察，如實得知，如實見已，世間貪淫、惡不善法不起不漏，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。

「復有八成法、八修法、八覺法、八滅法、八證法。云何八成法？謂八因緣。未得梵行而得智，得梵行已智增多。云何為八？如是比丘依世尊住，或依師長，或依智慧梵行者住，生慚愧心，有愛有敬，是為初因緣。未得梵行而得智，得梵行已智增多。複次，依世尊住，隨時請問：『此法雲何義，何所趣？』尊長即為開演深義，是為二因緣。既聞法已，身心樂靜，是為三因緣。不為遮道無益雜論，彼到眾中，或自說法，或請他說，猶復不捨賢聖默然，是為四因緣。多聞廣博，守持不忘，諸法深奧，上中下善，義味誠諦，梵行具足，聞已入心，見不流動，是為五因緣。修習精勤，滅不善行，善行日增，勉力堪任，不捨斯法，是為六因緣。又以智慧知起滅法，賢聖所趣能盡苦際，是為七因緣。又觀五受陰，生想、滅想，此色，色集、色滅，此受、想、行、識，識集、識滅，是為八因緣。未得梵行而有智，已得梵行智增多。

「云何八修法？謂賢聖八道：正見、正志、正語、正業、正命、正方便、正念、正定。云何八覺法？謂世八法：利、衰、毀、譽、稱、譏、苦、樂。云何八滅法？謂八邪：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。云何八證法？謂八解脫：色觀色，一解脫。內無色想，外觀色，二解脫。凈解脫，三解脫。度色想，滅瞋恚想，住空處，四解脫。度空處，住識處，五解脫。度識處，住不用處，六解脫。度不用處，住有想無想處，七解脫。度有想無想處，住想知滅，八解脫。

「復有九成法、九修法、九覺法、九滅法、九證法。云何九成法？謂九凈滅枝法：戒凈滅枝、心凈滅枝、見凈滅枝、度疑凈滅枝、分別凈滅枝、道凈滅枝、除凈滅枝、無慾凈滅枝、解脫凈滅枝。云何九修法？謂九喜本：一喜，二愛，三悅，四樂，五定，六如實知，七除舍，八無慾，九解脫。云何九覺法？謂九眾生居：或有眾生，若干種身若干種想，天及人是，是初眾生居。或有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居。或有眾生，一身若干種想，光音天是，是三眾生居。或有眾生，一身一想，遍凈天是，是四眾生居。無想無所覺知，無想天是，是五眾生居。復有眾生，空處住，是六眾生居。復有眾生，識處住，是七眾生居。復有眾生，不用處住，是八眾生居。復有眾生，住有想無想處，是九眾生居。

「云何九滅法？謂九愛本：因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。云何九證法？謂九盡：若入初禪，則聲刺滅。入第二禪，則覺觀刺滅。入第三禪，則喜刺滅。入第四禪，則出入息刺滅。入空處，則色想刺滅。入識處，則空想刺滅。入不用處，則識想刺滅。入有想無想處，則不用想刺滅。入滅盡定，則想受刺滅。

「復有十成法、十修法、十覺法、十滅法、十證法

現代漢語譯本：於是，比丘修習念覺支，依于無慾、寂滅、遠離，修習法、精進、喜、輕安、定、舍，依于無慾、寂滅、遠離。 現代漢語譯本：『什麼是七覺支？』指的是七種識住處：如果有些眾生，有多種不同的身體和多種不同的想法，例如天人和人類，這是第一種識住處。還有些眾生，有多種不同的身體但只有一種想法，例如梵光音天最初誕生的時候，這是第二種識住處。還有些眾生，只有一個身體但有多種不同的想法，例如光音天，這是第三種識住處。還有些眾生，只有一個身體和一種想法，例如遍凈天，這是第四種識住處。還有些眾生，住在空無邊處，這是第五種識住處。或者住在識無邊處，這是第六種識住處。或者住在無所有處，這是第七種識住處。 現代漢語譯本：『什麼是七滅法？』指的是七種使：欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。『什麼是七證法？』指的是七種漏盡力。因此，漏盡的比丘對於一切諸苦、苦的生起、苦的滅盡、苦的滋味、過患、以及出離之道，如實知見，觀察慾望如同火坑，也如同刀劍，知道慾望、看到慾望，不貪著慾望，心不住于慾望；於此之中又善於觀察，如實得知，如實見后，世間的貪慾、邪惡不善之法不起不漏，修習四念處，多多修習，五根、五力、七覺支、八正道，多多修習。 現代漢語譯本：『還有八成法、八修法、八覺法、八滅法、八證法。』什麼是八成法？指的是八種因緣。未獲得梵行而獲得智慧，獲得梵行后智慧增多。什麼是八種？如此比丘依止世尊而住，或者依止師長，或者依止有智慧的梵行者而住，生起慚愧心，有愛有敬，這是第一種因緣。未獲得梵行而獲得智慧，獲得梵行后智慧增多。其次，依止世尊而住，隨時請問：『此法的意義是什麼，指向哪裡？』尊長就為他開演深奧的意義，這是第二種因緣。聽聞佛法后，身心樂於寂靜，這是第三種因緣。不參與阻礙修道的無益雜論，他到大眾中，或者自己說法，或者請他人說法，仍然不捨棄聖者的沉默，這是第四種因緣。多聞廣博，守持不忘，諸法深奧，上中下都善，意義真實，梵行具足，聽聞后入心，見解不搖動，這是第五種因緣。修習精勤，滅除不善的行為，善的行為日益增長，勉力堪任，不捨棄此法，這是第六種因緣。又以智慧知道生起和滅盡的法，聖者所趨向的能達到苦的盡頭，這是第七種因緣。又觀察五蘊，生起想、滅盡想，此色集、色滅，此受、想、行、識，識集、識滅，這是第八種因緣。未獲得梵行而有智慧，已獲得梵行智慧增多。 現代漢語譯本：『什麼是八修法？』指的是八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定。『什麼是八覺法？』指的是世間的八法：利、衰、毀、譽、稱、譏、苦、樂。『什麼是八滅法？』指的是八邪：邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定。『什麼是八證法？』指的是八解脫：內有色想，外觀色，是第一解脫。內無色想，外觀色，是第二解脫。凈解脫，是第三解脫。超越色想，滅除瞋恚想，住在空無邊處，是第四解脫。超越空無邊處，住在識無邊處，是第五解脫。超越識無邊處，住在無所有處，是第六解脫。超越無所有處，住在非想非非想處，是第七解脫。超越非想非非想處，住在想受滅盡，是第八解脫。 現代漢語譯本：『還有九成法、九修法、九覺法、九滅法、九證法。』什麼是九成法？指的是九種清凈滅枝法：戒清凈滅枝、心清凈滅枝、見清凈滅枝、度疑清凈滅枝、分別清凈滅枝、道清凈滅枝、除清凈滅枝、無慾清凈滅枝、解脫清凈滅枝。『什麼是九修法？』指的是九種喜的根本：一喜、二愛、三悅、四樂、五定、六如實知、七除舍、八無慾、九解脫。『什麼是九覺法？』指的是九種眾生居：有些眾生，有多種不同的身體和多種不同的想法，例如天人和人類，這是第一種眾生居。有些眾生，有多種不同的身體但只有一種想法，例如梵光音天最初誕生的時候，這是第二種眾生居。有些眾生，只有一個身體但有多種不同的想法，例如光音天，這是第三種眾生居。有些眾生，只有一個身體和一種想法，例如遍凈天，這是第四種眾生居。無想無所覺知，例如無想天，這是第五種眾生居。有些眾生，住在空無邊處，這是第六種眾生居。有些眾生，住在識無邊處，這是第七種眾生居。有些眾生，住在無所有處，這是第八種眾生居。有些眾生，住在非想非非想處，這是第九種眾生居。 現代漢語譯本：『什麼是九滅法？』指的是九種愛的根本：因為愛而有追求，因為追求而有利得，因為利得而有使用，因為使用而有慾望，因為慾望而有執著，因為執著而有嫉妒，因為嫉妒而有守護，因為守護而有保護。『什麼是九證法？』指的是九種盡：如果進入初禪，則聲音的刺激滅盡。進入第二禪，則覺觀的刺激滅盡。進入第三禪，則喜的刺激滅盡。進入第四禪，則出入息的刺激滅盡。進入空無邊處，則色想的刺激滅盡。進入識無邊處，則空想的刺激滅盡。進入無所有處，則識想的刺激滅盡。進入非想非非想處，則無所有想的刺激滅盡。進入滅盡定，則想和受的刺激滅盡。 現代漢語譯本：『還有十成法、十修法、十覺法、十滅法、十證法。』

English version: Then, a bhikkhu cultivates the mindfulness enlightenment factor, relying on non-desire, relying on cessation, relying on detachment, cultivates the Dhamma, cultivates effort, cultivates joy, cultivates tranquility, cultivates concentration, cultivates equanimity, relying on non-desire, relying on cessation, relying on detachment. English version: 'What are the seven enlightenment factors?' They refer to the seven abodes of consciousness: If there are beings with diverse bodies and diverse perceptions, such as gods and humans, this is the first abode of consciousness. There are also beings with diverse bodies but one perception, such as when the Brahma-radiant gods are first born, this is the second abode of consciousness. There are also beings with one body but diverse perceptions, such as the radiant gods, this is the third abode of consciousness. There are also beings with one body and one perception, such as the gods of pure radiance, this is the fourth abode of consciousness. There are also beings who dwell in the sphere of infinite space, this is the fifth abode of consciousness. Or those who dwell in the sphere of infinite consciousness, this is the sixth abode of consciousness. Or those who dwell in the sphere of nothingness, this is the seventh abode of consciousness. English version: 'What are the seven things to be abandoned?' They refer to the seven underlying tendencies: the underlying tendency of sensual desire, the underlying tendency of existence, the underlying tendency of views, the underlying tendency of conceit, the underlying tendency of anger, the underlying tendency of ignorance, the underlying tendency of doubt. 'What are the seven things to be realized?' They refer to the seven powers of the destruction of the taints. Therefore, a bhikkhu who has destroyed the taints truly knows and sees all suffering, its origin, its cessation, its taste, its danger, and the way of escape, observing desire as a pit of fire, also as a sword, knowing desire, seeing desire, not craving desire, the mind not dwelling in desire; and within this, he observes well, truly knowing, having truly seen, worldly greed, lust, and evil unwholesome states do not arise and are not tainted, he cultivates the four foundations of mindfulness, cultivates them much, the five faculties, the five powers, the seven enlightenment factors, the noble eightfold path, cultivates them much. English version: 'There are also eight factors of accomplishment, eight factors of cultivation, eight factors of awakening, eight factors of abandonment, and eight factors of realization.' What are the eight factors of accomplishment? They refer to the eight conditions. Not having attained the holy life, one gains wisdom, having attained the holy life, wisdom increases. What are the eight? Thus, a bhikkhu dwells relying on the Blessed One, or relying on a teacher, or relying on wise practitioners of the holy life, generating a sense of shame and respect, having love and reverence, this is the first condition. Not having attained the holy life, one gains wisdom, having attained the holy life, wisdom increases. Furthermore, dwelling relying on the Blessed One, he asks at the appropriate time: 'What is the meaning of this Dhamma, what is its purpose?' The teacher then explains the profound meaning, this is the second condition. Having heard the Dhamma, the body and mind find joy in tranquility, this is the third condition. He does not engage in useless and distracting discussions that hinder the path, when he goes to the assembly, either he speaks the Dhamma himself, or asks others to speak, he still does not abandon the noble silence, this is the fourth condition. He is learned and broad in knowledge, he remembers and does not forget, the Dhamma is profound, good in the beginning, middle, and end, its meaning is true, the holy life is complete, having heard it, it enters the heart, his view does not waver, this is the fifth condition. He cultivates diligently, abandoning unwholesome actions, wholesome actions increase daily, he strives and is capable, he does not abandon this Dhamma, this is the sixth condition. Also, with wisdom, he knows the arising and ceasing of phenomena, the path that the noble ones take can lead to the end of suffering, this is the seventh condition. Also, he observes the five aggregates, the arising of perception, the ceasing of perception, this form arises, this form ceases, this feeling, perception, mental formations, consciousness, consciousness arises, consciousness ceases, this is the eighth condition. Not having attained the holy life, one has wisdom, having attained the holy life, wisdom increases. English version: 'What are the eight factors of cultivation?' They refer to the noble eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 'What are the eight factors of awakening?' They refer to the eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, and happiness. 'What are the eight factors of abandonment?' They refer to the eight wrong paths: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. 'What are the eight factors of realization?' They refer to the eight liberations: having form, one sees forms, this is the first liberation. Not having the perception of form internally, one sees forms externally, this is the second liberation. The liberation of pure beauty, this is the third liberation. Having transcended the perception of form, having extinguished the perception of anger, one dwells in the sphere of infinite space, this is the fourth liberation. Having transcended the sphere of infinite space, one dwells in the sphere of infinite consciousness, this is the fifth liberation. Having transcended the sphere of infinite consciousness, one dwells in the sphere of nothingness, this is the sixth liberation. Having transcended the sphere of nothingness, one dwells in the sphere of neither perception nor non-perception, this is the seventh liberation. Having transcended the sphere of neither perception nor non-perception, one dwells in the cessation of perception and feeling, this is the eighth liberation. English version: 'There are also nine factors of accomplishment, nine factors of cultivation, nine factors of awakening, nine factors of abandonment, and nine factors of realization.' What are the nine factors of accomplishment? They refer to the nine branches of purification and abandonment: the branch of purification and abandonment of morality, the branch of purification and abandonment of mind, the branch of purification and abandonment of view, the branch of purification and abandonment of overcoming doubt, the branch of purification and abandonment of discrimination, the branch of purification and abandonment of the path, the branch of purification and abandonment of removal, the branch of purification and abandonment of non-desire, the branch of purification and abandonment of liberation. 'What are the nine factors of cultivation?' They refer to the nine roots of joy: joy, love, delight, pleasure, concentration, true knowledge, relinquishment, non-desire, and liberation. 'What are the nine factors of awakening?' They refer to the nine abodes of beings: some beings have diverse bodies and diverse perceptions, such as gods and humans, this is the first abode of beings. Some beings have diverse bodies but one perception, such as when the Brahma-radiant gods are first born, this is the second abode of beings. Some beings have one body but diverse perceptions, such as the radiant gods, this is the third abode of beings. Some beings have one body and one perception, such as the gods of pure radiance, this is the fourth abode of beings. Without perception or awareness, such as the gods of non-perception, this is the fifth abode of beings. Some beings dwell in the sphere of infinite space, this is the sixth abode of beings. Some beings dwell in the sphere of infinite consciousness, this is the seventh abode of beings. Some beings dwell in the sphere of nothingness, this is the eighth abode of beings. Some beings dwell in the sphere of neither perception nor non-perception, this is the ninth abode of beings. English version: 'What are the nine factors of abandonment?' They refer to the nine roots of craving: because of craving there is seeking, because of seeking there is gain, because of gain there is use, because of use there is desire, because of desire there is attachment, because of attachment there is jealousy, because of jealousy there is guarding, because of guarding there is protection. 'What are the nine factors of realization?' They refer to the nine cessations: if one enters the first jhana, then the sting of sound ceases. If one enters the second jhana, then the sting of thought and reflection ceases. If one enters the third jhana, then the sting of joy ceases. If one enters the fourth jhana, then the sting of in-and-out breathing ceases. If one enters the sphere of infinite space, then the sting of the perception of form ceases. If one enters the sphere of infinite consciousness, then the sting of the perception of space ceases. If one enters the sphere of nothingness, then the sting of the perception of consciousness ceases. If one enters the sphere of neither perception nor non-perception, then the sting of the perception of nothingness ceases. If one enters the cessation of perception and feeling, then the sting of perception and feeling ceases. English version: 'There are also ten factors of accomplishment, ten factors of cultivation, ten factors of awakening, ten factors of abandonment, and ten factors of realization.'

。云何十成法？謂十救法：一者比丘二百五十戒具，威儀亦具，見有小罪，生大怖畏，平等學戒，心無傾邪。二者得善知識。三者言語中正，多所堪忍。四者好求善法，分佈不吝。五者諸梵行人有所施設，輒往佐助，不以為勞，難為能為，亦教人為。六者多聞，聞便能持，未曾有忘。七者精勤，滅不善法，增長善法。八者常自專念，無有他想，憶本善行，如在目前。九者智慧成就，觀法生滅，以賢聖律斷于苦本。十者樂於閑居，專念思惟，于禪中間無有調戲。

「云何十修法？謂十正行：正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。云何十覺法？謂十色入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。云何十滅法？謂十邪行：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。云何十證法？謂十無學法：無學正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸比丘！此名一增法，我今為汝等說如是法，吾為如來、為諸弟子所應作者，皆已備悉，慈愍慇勤，訓誨汝等，汝等亦宜勤奉行之。諸比丘！當在閑居樹下空處，精勤坐禪，勿自放恣，今不勉力，後悔何益？此是我教，勤受持之。」

爾時，諸比丘聞佛所說，歡喜奉行。

佛說長阿含經卷第十

（一二）第二分三聚經第八

爾時，世尊告諸比丘：「我與汝等說微妙法，義味清凈，梵行具足，謂三聚法。汝等諦聽！思惟念之！當爲汝說。」時，諸比丘受教而聽。

佛告比丘：「三法聚者，一法趣惡趣。一法趣善趣。一法趣涅槃。云何一法趣于惡趣？謂無仁慈，懷毒害心，是謂一法將向惡趣。云何一法趣于善趣？謂不以噁心加於眾生，是為一法將向善趣。云何一法趣于涅槃？謂能精勤，修身念處，是為一法將向涅槃。

「復有二法趣向惡趣，復有二法趣向善趣，復有二法趣向涅槃。云何二法趣向惡趣？一謂毀戒，二謂破見。云何二法趣向善趣？一謂戒具，二謂見具。云何二法趣向涅槃？一謂為止，二謂為觀。

「復有三法趣向惡趣，三法向善趣，三法向涅槃。云何三法向惡趣？謂三不善根：貪不善根、恚不善根、癡不善根。云何三法向善趣？謂三善根：無貪善根、無恚善根、無癡善根。云何三法趣向涅槃？謂三三昧：空三昧、無相三昧、無作三昧。

「又有四法趣向惡趣，四法向善趣，四法向涅槃。云何四法向惡趣？謂愛語、恚語、怖語、癡語。云何四法向善趣？謂不愛語、不恚語、不怖語、不癡語。云何四法向涅槃？謂四念處：身念處、受念處、意念處、法念處。

「復有五法向惡趣，五法向善趣，五法向涅槃。云何五法向惡趣？謂破五戒：殺、盜、淫逸、妄語、飲酒。云何五法向善趣？謂持五戒：不殺、不盜、不淫、不欺、不飲酒。云何五法趣向涅槃？謂五根：信根、精進根、念根、定根、慧根。

「又有六法向惡趣，六法向善趣，六法向涅槃。云何六法向惡趣？謂六不敬：不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。云何六法向善趣？謂六敬法：敬佛、敬法、敬僧、敬戒、敬定、敬父母。云何六法向涅槃？謂六思念：唸佛、念法、念僧、念戒、念施、念天。

「又有七法向惡趣，七法向善趣，七法向涅槃。云何七法向惡趣？謂殺生、不與取、淫逸、妄語、兩舌、惡口、綺語。云何七法向善趣？謂不殺生、不盜、不淫、不欺、不兩舌、不惡口、不綺語。云何七法向涅槃？謂七覺意：念覺意、擇法覺意、精進覺意、猗覺意、定覺意、喜覺意、舍覺意

現代漢語譯本：什麼是十種成就之法？即十種救護之法：第一，比丘具足二百五十條戒律，威儀也完備，見到小罪，也生起大恐懼，平等地學習戒律，心中沒有偏邪。第二，得到善知識的引導。第三，言語正直，能夠忍受許多事情。第四，喜歡追求善法，樂於佈施而不吝嗇。第五，對於其他修行人所做的事情，總是前去幫助，不覺得勞累，難做的事情也能做到，並且教導他人去做。第六，廣聞博學，聽聞之後就能記住，從未遺忘。第七，精進勤奮，滅除不善之法，增長善法。第八，常常專注于自己的念頭，沒有其他雜念，回憶起過去的善行，如同發生在眼前一樣。第九，智慧成就，觀察諸法的生滅，用賢聖的戒律斷除痛苦的根源。第十，喜歡居住在清靜的地方，專心思考，在禪定之中沒有戲謔玩樂。 什麼是十種修行之法？即十種正行：正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。什麼是十種覺悟之法？即十種色入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。什麼是十種滅除之法？即十種邪行：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。什麼是十種證悟之法？即十種無學之法：無學正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸位比丘！這稱為一增法，我現在為你們宣說這樣的法，我作為如來，為弟子們所應該做的事情，都已經完備，慈悲憐憫，慇勤地教導你們，你們也應當勤奮地奉行。諸位比丘！應當在清靜的樹下空閑之處，精進地坐禪，不要放縱自己，現在不努力，將來後悔又有什麼用呢？這是我的教誨，要勤奮地接受並奉行。 當時，諸位比丘聽聞佛所說，歡喜地奉行。 一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人在一起。 當時，世尊告訴諸位比丘：『我將為你們宣說微妙之法，義理清凈，梵行具足，稱為三聚法。你們仔細聽！認真思考！我將為你們宣說。』當時，諸位比丘接受教誨，認真聽講。 佛告訴比丘：『三法聚，一種法趣向惡道，一種法趣向善道，一種法趣向涅槃。什麼是一種法趣向惡道？就是沒有仁慈，懷有毒害之心，這是一種法將要走向惡道。什麼是一種法趣向善道？就是不以噁心對待眾生，這是一種法將要走向善道。什麼是一種法趣向涅槃？就是能夠精進勤奮，修習身念處，這是一種法將要走向涅槃。 『又有兩種法趣向惡道，又有兩種法趣向善道，又有兩種法趣向涅槃。什麼是兩種法趣向惡道？一是毀壞戒律，二是破除正見。什麼是兩種法趣向善道？一是戒律完備，二是正見完備。什麼是兩種法趣向涅槃？一是止息，二是觀照。 『又有三種法趣向惡道，三種法趣向善道，三種法趣向涅槃。什麼是三種法趣向惡道？就是三種不善根：貪不善根、嗔不善根、癡不善根。什麼是三種法趣向善道？就是三種善根：無貪善根、無嗔善根、無癡善根。什麼是三種法趣向涅槃？就是三種三昧：空三昧、無相三昧、無作三昧。 『又有四種法趣向惡道，四種法趣向善道，四種法趣向涅槃。什麼是四種法趣向惡道？就是愛語、嗔語、怖語、癡語。什麼是四種法趣向善道？就是不愛語、不嗔語、不怖語、不癡語。什麼是四種法趣向涅槃？就是四念處：身念處、受念處、意念處、法念處。 『又有五種法趣向惡道，五種法趣向善道，五種法趣向涅槃。什麼是五種法趣向惡道？就是破壞五戒：殺生、偷盜、邪淫、妄語、飲酒。什麼是五種法趣向善道？就是持守五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒。什麼是五種法趣向涅槃？就是五根：信根、精進根、念根、定根、慧根。 『又有六種法趣向惡道，六種法趣向善道，六種法趣向涅槃。什麼是六種法趣向惡道？就是六種不敬：不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。什麼是六種法趣向善道？就是六種敬法：敬佛、敬法、敬僧、敬戒、敬定、敬父母。什麼是六種法趣向涅槃？就是六種思念：唸佛、念法、念僧、念戒、念施、念天。 『又有七種法趣向惡道，七種法趣向善道，七種法趣向涅槃。什麼是七種法趣向惡道？就是殺生、不與取、邪淫、妄語、兩舌、惡口、綺語。什麼是七種法趣向善道？就是不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語。什麼是七種法趣向涅槃？就是七覺支：念覺支、擇法覺支、精進覺支、猗覺支、定覺支、喜覺支、舍覺支。

English version: What are the ten accomplishments? They are the ten means of salvation: First, a monk fully possesses the 250 precepts, and his demeanor is also complete. Seeing even a small offense, he feels great fear, learning the precepts equally, and his mind is without bias. Second, he obtains the guidance of a good teacher. Third, his speech is upright, and he can endure many things. Fourth, he likes to seek good teachings, and he is generous in giving without being stingy. Fifth, when other practitioners have something to do, he always goes to help, not feeling tired, able to do difficult things, and also teaches others to do them. Sixth, he is widely learned, able to remember what he hears, and never forgets. Seventh, he is diligent and strives to eliminate unwholesome things and increase wholesome things. Eighth, he is always focused on his own thoughts, without other distractions, recalling past good deeds as if they were happening before his eyes. Ninth, his wisdom is accomplished, observing the arising and ceasing of all things, and using the precepts of the wise and holy to cut off the root of suffering. Tenth, he likes to live in quiet places, focusing on contemplation, and there is no joking or playing in his meditation. What are the ten practices? They are the ten right practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. What are the ten perceptions? They are the ten sense entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, form entrance, sound entrance, smell entrance, taste entrance, and touch entrance. What are the ten destructions? They are the ten wrong practices: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge. What are the ten realizations? They are the ten non-learning practices: non-learning right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. Monks! This is called the one-increasing teaching. I am now speaking this teaching to you. As the Tathagata, I have completed all that I should do for my disciples. I have compassionately and diligently taught you. You should also diligently practice it. Monks! You should diligently sit in meditation in quiet places under trees, do not indulge yourselves. If you do not strive now, what good will regret do in the future? This is my teaching, diligently receive and practice it. At that time, the monks heard what the Buddha said and joyfully practiced it. The Sutra of the Long Agama, Volume 9, spoken by the Buddha Taisho Tripitaka, Volume 01, No. 0001, The Long Agama Sutra The Sutra of the Long Agama, Volume 10, spoken by the Buddha (12) The Eighth Sutra of the Three Aggregates, Second Part At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with a large assembly of 1,250 monks. At that time, the World Honored One told the monks, 'I will speak to you about the subtle Dharma, whose meaning is pure, and whose practice is complete, called the Three Aggregates. Listen carefully! Think about it! I will speak to you.' At that time, the monks received the teaching and listened carefully. The Buddha told the monks, 'Of the three aggregates, one leads to the evil realms, one leads to the good realms, and one leads to Nirvana. What is the one that leads to the evil realms? It is the lack of kindness, harboring a poisonous heart. This is one thing that will lead to the evil realms. What is the one that leads to the good realms? It is not treating sentient beings with an evil heart. This is one thing that will lead to the good realms. What is the one that leads to Nirvana? It is being able to be diligent and practice mindfulness of the body. This is one thing that will lead to Nirvana.' 'There are also two things that lead to the evil realms, two things that lead to the good realms, and two things that lead to Nirvana. What are the two things that lead to the evil realms? One is breaking the precepts, and the other is destroying right view. What are the two things that lead to the good realms? One is having complete precepts, and the other is having complete right view. What are the two things that lead to Nirvana? One is cessation, and the other is contemplation.' 'There are also three things that lead to the evil realms, three things that lead to the good realms, and three things that lead to Nirvana. What are the three things that lead to the evil realms? They are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. What are the three things that lead to the good realms? They are the three wholesome roots: the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion. What are the three things that lead to Nirvana? They are the three samadhis: the samadhi of emptiness, the samadhi of no-sign, and the samadhi of no-action.' 'There are also four things that lead to the evil realms, four things that lead to the good realms, and four things that lead to Nirvana. What are the four things that lead to the evil realms? They are loving speech, hateful speech, fearful speech, and deluded speech. What are the four things that lead to the good realms? They are non-loving speech, non-hateful speech, non-fearful speech, and non-deluded speech. What are the four things that lead to Nirvana? They are the four foundations of mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas.' 'There are also five things that lead to the evil realms, five things that lead to the good realms, and five things that lead to Nirvana. What are the five things that lead to the evil realms? They are breaking the five precepts: killing, stealing, sexual misconduct, lying, and drinking alcohol. What are the five things that lead to the good realms? They are upholding the five precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. What are the five things that lead to Nirvana? They are the five roots: the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom.' 'There are also six things that lead to the evil realms, six things that lead to the good realms, and six things that lead to Nirvana. What are the six things that lead to the evil realms? They are the six forms of disrespect: disrespect for the Buddha, disrespect for the Dharma, disrespect for the Sangha, disrespect for the precepts, disrespect for concentration, and disrespect for parents. What are the six things that lead to the good realms? They are the six forms of respect: respect for the Buddha, respect for the Dharma, respect for the Sangha, respect for the precepts, respect for concentration, and respect for parents. What are the six things that lead to Nirvana? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of giving, and recollection of the heavens.' 'There are also seven things that lead to the evil realms, seven things that lead to the good realms, and seven things that lead to Nirvana. What are the seven things that lead to the evil realms? They are killing, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter. What are the seven things that lead to the good realms? They are not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, and not engaging in idle chatter. What are the seven things that lead to Nirvana? They are the seven factors of enlightenment: the factor of mindfulness, the factor of investigation of dharmas, the factor of diligence, the factor of tranquility, the factor of concentration, the factor of joy, and the factor of equanimity.'

「又有八法向惡趣，八法向善趣，八法向涅槃。云何八法向惡趣？謂八邪行：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。云何八法向善趣？謂世正見：正志、正語、正業、正命、正方便、正念、正定。云何八法向涅槃？謂八賢聖道：正見、正志、正語、正業、正命、正方便、正念、正定。

「又有九法向惡趣，九法向善趣，九法向涅槃。云何九法向惡趣？謂九惱：有人已侵惱我，今侵惱我，當侵惱我；我所愛者，已侵惱，今侵惱，當侵惱；我所憎者，已愛敬，今愛敬，當愛敬。云何九法向善趣？謂九無惱：彼已侵我，我惱何益？已不生惱，今不生惱，當不生惱；我所愛者，彼已侵惱，我惱何益？已不生惱，今不生惱，當不生惱；我所憎者，彼已愛敬，我惱何益？已不生惱，當不生惱，今不生惱。云何九法向涅槃？謂九善法，一喜，二愛，三悅，四樂，五定，六實知，七除舍，八無慾，九解脫。

「又有十法向惡趣，十法向善趣，十法向涅槃。云何十法向惡趣？謂十不善：身殺、盜、淫，口兩舌、惡罵、妄言、綺語，意貪取、嫉妒、邪見。云何十法向善趣？謂十善行：身不殺、盜、淫，口不兩舌、惡罵、妄言、綺語，意不貪取、嫉妒、邪見。云何十法向涅槃？謂十直道：正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸比丘！如是十法，得至涅槃，是名三聚微妙正法，我為如來、為眾弟子所應作者，無不周備，憂念汝等，故演經道；汝等亦宜自憂其身，當處閑居、樹下思惟，勿為懈怠，今不勉力，後悔無益。」

諸比丘聞佛所說，歡喜奉行。

（一三）佛說長阿含第二分大緣方便經第九

一時，佛在拘流沙國劫摩沙住處，與大比丘眾千二百五十人俱。

爾時，阿難在閑靜處，作是念言：「甚奇！甚特！世尊所說十二因緣法之光明，甚深難解，如我意觀，猶如目前，以何為深？」於是，阿難即從靜室起，至世尊所，頭面禮足，在一面坐，白世尊言：「我向于靜室，默自思念：『甚奇！甚特！世尊所說十二因緣法之光明，甚深難解，如我意觀，如在目前，以何為深？』」

爾時，世尊告阿難曰：「止！止！勿作此言：『十二因緣法之光明，甚深難解！』阿難！此十二因緣難見難知，諸天、魔、梵、沙門、婆羅門、未見緣者，若欲思量觀察分別其義者，則皆荒迷，無能見者。阿難！我今語汝老死有緣，若有問言：『何等是老死緣？』應答彼言：『生是老死緣！』若復問言：『誰是生緣？』應答彼言：『有是生緣。』若復問言：『誰是有緣？』應答彼言：『取是有緣。』若復問言：『誰是取緣？』應答彼言：『愛是取緣。』若復問言：『誰是愛緣？』應答彼言：『受是愛緣。』若復問言：『誰是受緣？』應答彼言：『觸是受緣。』若復問言：『誰為觸緣？』應答彼言：『六入是觸緣。』若復問言：『誰為六入緣？』應答彼言：『名色是六入緣。』若復問言：『誰為名色緣？』應答彼言：『識是名色緣。』若復問言：『誰為識緣？』應答彼言：『行是識緣

現代漢語譯本 『又有八法導向惡道，八法導向善道，八法導向涅槃。哪八法導向惡道呢？就是八種邪行：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。哪八法導向善道呢？就是世俗的正見：正志、正語、正業、正命、正方便、正念、正定。哪八法導向涅槃呢？就是八種賢聖道：正見、正志、正語、正業、正命、正方便、正念、正定。』 『又有九法導向惡道，九法導向善道，九法導向涅槃。哪九法導向惡道呢？就是九種惱怒：有人已經侵擾我，現在侵擾我，將來會侵擾我；我所愛的人，已經侵擾，現在侵擾，將來會侵擾；我所憎恨的人，已經愛敬，現在愛敬，將來會愛敬。哪九法導向善道呢？就是九種無惱：他們已經侵擾我，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒；我所愛的人，他們已經侵擾，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒；我所憎恨的人，他們已經愛敬，我惱怒有什麼用呢？已經不生惱怒，現在不生惱怒，將來也不生惱怒。哪九法導向涅槃呢？就是九種善法，一喜，二愛，三悅，四樂，五定，六實知，七除舍，八無慾，九解脫。』 『又有十法導向惡道，十法導向善道，十法導向涅槃。哪十法導向惡道呢？就是十種不善：身體的殺生、偷盜、邪淫，口頭的兩舌、惡罵、妄語、綺語，意念的貪取、嫉妒、邪見。哪十法導向善道呢？就是十種善行：身體的不殺生、不偷盜、不邪淫，口頭的不兩舌、不惡罵、不妄語、不綺語，意念的不貪取、不嫉妒、不邪見。哪十法導向涅槃呢？就是十種直道：正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸位比丘！這十法，可以到達涅槃，這被稱為三聚微妙正法，我作為如來，為眾弟子所應該做的，沒有不周全的，我憂慮你們，所以宣講經道；你們也應該自己關心自己的修行，應當在閑靜的地方，在樹下思維，不要懈怠，現在不努力，將來後悔也沒有用。』 諸位比丘聽了佛的教誨，歡喜地奉行。 一時，佛在拘流沙國劫摩沙住處，與一千二百五十位大比丘在一起。 當時，阿難在安靜的地方，這樣想：『非常奇特！非常特別！世尊所說的十二因緣法的光明，非常深奧難懂，以我的理解來看，好像就在眼前，但到底哪裡深奧呢？』於是，阿難就從靜室起身，來到世尊那裡，頭面禮足，在一旁坐下，對世尊說：『我剛才在靜室，默默地思考：『非常奇特！非常特別！世尊所說的十二因緣法的光明，非常深奧難懂，以我的理解來看，好像就在眼前，但到底哪裡深奧呢？』』 這時，世尊告訴阿難說：『停止！停止！不要這樣說：『十二因緣法的光明，非常深奧難懂！』阿難！這十二因緣難以見到，難以理解，諸天、魔、梵、沙門、婆羅門，沒有見過因緣的人，如果想要思量、觀察、分別其中的含義，都會迷惑，沒有人能夠理解。阿難！我現在告訴你，老死是有因緣的，如果有人問：『什麼條件是老死的因緣？』應該回答他們說：『生是老死的因緣！』如果又問：『誰是生的因緣？』應該回答他們說：『有是生的因緣。』如果又問：『誰是有緣？』應該回答他們說：『取是有緣。』如果又問：『誰是取緣？』應該回答他們說：『愛是取緣。』如果又問：『誰是愛緣？』應該回答他們說：『受是愛緣。』如果又問：『誰是受緣？』應該回答他們說：『觸是受緣。』如果又問：『誰是觸緣？』應該回答他們說：『六入是觸緣。』如果又問：『誰是六入緣？』應該回答他們說：『名色是六入緣。』如果又問：『誰是名色緣？』應該回答他們說：『識是名色緣。』如果又問：『誰是識緣？』應該回答他們說：『行是識緣。』

English version 'There are also eight dharmas that lead to evil destinies, eight dharmas that lead to good destinies, and eight dharmas that lead to Nirvana. What are the eight dharmas that lead to evil destinies? They are the eight wrong practices: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. What are the eight dharmas that lead to good destinies? They are the worldly right views: right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the eight dharmas that lead to Nirvana? They are the eight noble paths: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.' 'There are also nine dharmas that lead to evil destinies, nine dharmas that lead to good destinies, and nine dharmas that lead to Nirvana. What are the nine dharmas that lead to evil destinies? They are the nine vexations: someone has already harmed me, is now harming me, and will harm me in the future; those I love have already harmed, are now harming, and will harm; those I hate have already loved and respected, are now loving and respecting, and will love and respect. What are the nine dharmas that lead to good destinies? They are the nine non-vexations: they have already harmed me, what good does it do to be vexed? I have not given rise to vexation, I am not giving rise to vexation now, and I will not give rise to vexation in the future; those I love, they have already harmed, what good does it do to be vexed? I have not given rise to vexation, I am not giving rise to vexation now, and I will not give rise to vexation in the future; those I hate, they have already loved and respected, what good does it do to be vexed? I have not given rise to vexation, I am not giving rise to vexation now, and I will not give rise to vexation in the future. What are the nine dharmas that lead to Nirvana? They are the nine good dharmas: joy, love, delight, pleasure, concentration, true knowledge, relinquishment, non-desire, and liberation.' 'There are also ten dharmas that lead to evil destinies, ten dharmas that lead to good destinies, and ten dharmas that lead to Nirvana. What are the ten dharmas that lead to evil destinies? They are the ten unwholesome actions: bodily killing, stealing, and sexual misconduct; verbal lying, harsh speech, slander, and idle talk; and mental greed, jealousy, and wrong view. What are the ten dharmas that lead to good destinies? They are the ten wholesome actions: bodily not killing, not stealing, and not engaging in sexual misconduct; verbally not lying, not using harsh speech, not slandering, and not engaging in idle talk; and mentally not being greedy, not being jealous, and not having wrong views. What are the ten dharmas that lead to Nirvana? They are the ten straight paths: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. Monks! These ten dharmas can lead to Nirvana. This is called the three collections of subtle and correct dharma. As the Tathagata, I have done everything that I should do for my disciples. I am concerned about you, so I preach the path of the scriptures. You should also be concerned about your own practice, and you should dwell in quiet places, meditate under trees, and not be lazy. If you do not strive now, it will be useless to regret it later.' The monks, having heard what the Buddha said, joyfully practiced it. (13) The Buddha Speaks the Ninth Sutra of the Great Cause and Condition in the Second Part of the Long Agama At one time, the Buddha was dwelling in the Koliya country at the place of Khemaka, together with a great assembly of 1,250 monks. At that time, Ananda was in a quiet place, thinking to himself: 'How wonderful! How extraordinary! The light of the twelve links of dependent origination spoken by the World Honored One is very profound and difficult to understand. As I see it, it seems to be right before my eyes, but what exactly is so profound about it?' Then, Ananda arose from his quiet chamber, went to the World Honored One, bowed his head to his feet, sat to one side, and said to the World Honored One: 'I was just now in my quiet chamber, thinking to myself: 『How wonderful! How extraordinary! The light of the twelve links of dependent origination spoken by the World Honored One is very profound and difficult to understand. As I see it, it seems to be right before my eyes, but what exactly is so profound about it?』』 At that time, the World Honored One said to Ananda: 'Stop! Stop! Do not say such things: 『The light of the twelve links of dependent origination is very profound and difficult to understand!』 Ananda! These twelve links of dependent origination are difficult to see and difficult to understand. The gods, demons, Brahmas, ascetics, and Brahmins, those who have not seen the links, if they try to ponder, observe, and analyze their meaning, they will all be confused and no one will be able to understand them. Ananda! I will now tell you that old age and death have a cause. If someone asks: 『What is the cause of old age and death?』 you should answer them: 『Birth is the cause of old age and death!』 If they ask again: 『Who is the cause of birth?』 you should answer them: 『Existence is the cause of birth.』 If they ask again: 『Who is the cause of existence?』 you should answer them: 『Clinging is the cause of existence.』 If they ask again: 『Who is the cause of clinging?』 you should answer them: 『Craving is the cause of clinging.』 If they ask again: 『Who is the cause of craving?』 you should answer them: 『Feeling is the cause of craving.』 If they ask again: 『Who is the cause of feeling?』 you should answer them: 『Contact is the cause of feeling.』 If they ask again: 『Who is the cause of contact?』 you should answer them: 『The six sense bases are the cause of contact.』 If they ask again: 『Who is the cause of the six sense bases?』 you should answer them: 『Name and form are the cause of the six sense bases.』 If they ask again: 『Who is the cause of name and form?』 you should answer them: 『Consciousness is the cause of name and form.』 If they ask again: 『Who is the cause of consciousness?』 you should answer them: 『Mental formations are the cause of consciousness.』

。』若復問言：『誰為行緣？』應答彼言：『癡是行緣。』阿難！如是緣癡有行，緣行有識，緣識有名色，緣名色有六入，緣六入有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老、死、憂、悲、苦惱，大患所集，是為此大苦陰緣。」

佛告阿難：「緣生有老死，此為何義？若使一切眾生無有生者，寧有老死不？」

阿難答曰：「無也。」

「是故，阿難！以此緣，知老死由生，緣生有老死，我所說者，義在於此。」

又告阿難：「緣有有生，此為何義？若使一切眾生無有欲有、色無色有者，寧有生不？」

答曰：「無也。」

「阿難！我以此緣，知生由有，緣有有生，我所說者，義在於此。」

又告阿難：「緣取有有，此為何義？若使一切眾生無有欲取、見取、戒取、我取者，寧有有不？」

「阿難！我以此緣，知有由取，緣取有有，我所說者，義在於此。」

又告阿難：「緣愛有取，此為何義？若使一切眾生無有欲愛、有愛、無有愛者，寧有取不？」

答曰：「無有。」

「阿難！我以此緣，知取由愛，緣愛有取，我所說者，義在於此。」

又告阿難：「緣受有愛，此為何義？若使一切眾生無有樂受、苦受、不苦不樂受者，寧有愛不？」

「阿難！我以此緣，知愛由受，緣受有愛，我所說者，義在於此。阿難！當知因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。阿難！由有護故，有刀杖、諍訟、作無數惡，我所說者，義在於此。阿難！此為何義，若使一切眾生無有護者，當有刀杖、諍訟，起無數惡不？」

「是故，阿難！以此因緣，知刀杖、諍訟由護而起，緣護有刀杖、諍訟。阿難！我所說者，義在於此。」

又告阿難：「因守有護，此為何義？若使一切眾生無有守者，寧有護不？」

「阿難！我以此緣，知護由守，因守有護，我所說者，義在於此。阿難！因嫉有守，此為何義？若使一切眾生無有嫉者，寧有守不？」

「阿難！我以此緣，知守由嫉，因嫉有守，我所說者，義在於此。阿難！因著有嫉，此為何義？若使一切眾生無有著者，寧有嫉不？」

「阿難！我以此緣，知嫉由著，因著有嫉，我所說者，義在於此。阿難！因欲有著，此為何義？若使一切眾生無有欲者，寧有著不？」

「阿難！我以此緣，知著由欲，因欲有著，我所說者，義在於此。阿難！因用有欲，此為何義？若使一切眾生無有用者，寧有欲不？」

「阿難，我以此義，知欲由用，因用有欲，我所說者，義在於此。阿難！因利有用，此為何義，若使一切眾生無有利者，寧有用不？」

「阿難！我以此義，知用由利，因利有用，我所說者，義在於此

現代漢語譯本：'如果再有人問：『什麼是行的緣起？』應該回答他們說：『無明是行的緣起。』阿難！這樣，緣于無明而有行，緣於行而有識，緣于識而有名色，緣于名色而有六入，緣於六入而有觸，緣于觸而有受，緣于受而有愛，緣于愛而有取，緣于取而有有，緣于有而有生，緣于生而有老、死、憂、悲、苦惱，這些大患聚集，這就是這個大苦蘊的緣起。' 佛陀告訴阿難：『緣于生而有老死，這是什麼意思？如果一切眾生都沒有生，難道會有老死嗎？』 阿難回答說：『不會有。』 『所以，阿難！由此因緣，可知老死由生而起，緣于生而有老死，我所說的，意義就在於此。』 又告訴阿難：『緣于有而有生，這是什麼意思？如果一切眾生沒有欲有、色有、無色有，難道會有生嗎？』 回答說：『不會有。』 『阿難！我由此因緣，可知生由有而起，緣于有而有生，我所說的，意義就在於此。』 又告訴阿難：『緣于取而有有，這是什麼意思？如果一切眾生沒有欲取、見取、戒取、我取，難道會有有嗎？』 『阿難！我由此因緣，可知有由取而起，緣于取而有有，我所說的，意義就在於此。』 又告訴阿難：『緣于愛而有取，這是什麼意思？如果一切眾生沒有欲愛、有愛、無有愛，難道會有取嗎？』 『阿難！我由此因緣，可知取由愛而起，緣于愛而有取，我所說的，意義就在於此。』 又告訴阿難：『緣于受而有愛，這是什麼意思？如果一切眾生沒有樂受、苦受、不苦不樂受，難道會有愛嗎？』 『阿難！我由此因緣，可知愛由受而起，緣于受而有愛，我所說的，意義就在於此。阿難！應當知道因愛而有求，因求而有利，因利而有用，因用而有欲，因欲而有執著，因執著而有嫉妒，因嫉妒而有守護，因守護而有保護。阿難！由於有保護的緣故，就有刀杖、爭訟，產生無數的惡，我所說的，意義就在於此。阿難！這是什麼意思，如果一切眾生沒有保護，難道會有刀杖、爭訟，產生無數的惡嗎？』 『所以，阿難！由此因緣，可知刀杖、爭訟由保護而起，緣于保護而有刀杖、爭訟。阿難！我所說的，意義就在於此。』 又告訴阿難：『因守護而有保護，這是什麼意思？如果一切眾生沒有守護，難道會有保護嗎？』 『阿難！我由此因緣，可知保護由守護而起，因守護而有保護，我所說的，意義就在於此。阿難！因嫉妒而有守護，這是什麼意思？如果一切眾生沒有嫉妒，難道會有守護嗎？』 『阿難！我由此因緣，可知守護由嫉妒而起，因嫉妒而有守護，我所說的，意義就在於此。阿難！因執著而有嫉妒，這是什麼意思？如果一切眾生沒有執著，難道會有嫉妒嗎？』 『阿難！我由此因緣，可知嫉妒由執著而起，因執著而有嫉妒，我所說的，意義就在於此。阿難！因慾望而有執著，這是什麼意思？如果一切眾生沒有慾望，難道會有執著嗎？』 『阿難！我由此因緣，可知執著由慾望而起，因慾望而有執著，我所說的，意義就在於此。阿難！因使用而有慾望，這是什麼意思？如果一切眾生沒有使用，難道會有慾望嗎？』 『阿難，我由此意義，可知慾望由使用而起，因使用而有慾望，我所說的，意義就在於此。阿難！因利益而有使用，這是什麼意思？如果一切眾生沒有利益，難道會有使用嗎？』 『阿難！我由此意義，可知使用由利益而起，因利益而有使用，我所說的，意義就在於此。』

English version: 'If someone were to ask again: 『What is the condition for actions?』 They should be answered: 『Ignorance is the condition for actions.』 Ananda! Thus, conditioned by ignorance, there are actions; conditioned by actions, there is consciousness; conditioned by consciousness, there is mind and matter; conditioned by mind and matter, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is clinging; conditioned by clinging, there is becoming; conditioned by becoming, there is birth; conditioned by birth, there are old age, death, sorrow, lamentation, pain, and distress. This great mass of suffering arises. This is the condition for this great mass of suffering.』 The Buddha said to Ananda: 『Conditioned by birth, there is old age and death. What does this mean? If all beings did not have birth, would there be old age and death?』 Ananda replied: 『No, there would not.』 『Therefore, Ananda! From this condition, it is known that old age and death arise from birth. Conditioned by birth, there is old age and death. What I have said, the meaning lies in this.』 He further said to Ananda: 『Conditioned by becoming, there is birth. What does this mean? If all beings did not have desire-becoming, form-becoming, or formless-becoming, would there be birth?』 He replied: 『No, there would not.』 『Ananda! From this condition, it is known that birth arises from becoming. Conditioned by becoming, there is birth. What I have said, the meaning lies in this.』 He further said to Ananda: 『Conditioned by clinging, there is becoming. What does this mean? If all beings did not have desire-clinging, view-clinging, precept-clinging, or self-clinging, would there be becoming?』 『Ananda! From this condition, it is known that becoming arises from clinging. Conditioned by clinging, there is becoming. What I have said, the meaning lies in this.』 He further said to Ananda: 『Conditioned by craving, there is clinging. What does this mean? If all beings did not have desire-craving, becoming-craving, or non-becoming-craving, would there be clinging?』 『Ananda! From this condition, it is known that clinging arises from craving. Conditioned by craving, there is clinging. What I have said, the meaning lies in this.』 He further said to Ananda: 『Conditioned by feeling, there is craving. What does this mean? If all beings did not have pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling, would there be craving?』 『Ananda! From this condition, it is known that craving arises from feeling. Conditioned by feeling, there is craving. What I have said, the meaning lies in this. Ananda! Know that because of craving, there is seeking; because of seeking, there is gain; because of gain, there is use; because of use, there is desire; because of desire, there is attachment; because of attachment, there is jealousy; because of jealousy, there is guarding; because of guarding, there is protection. Ananda! Because of protection, there are knives, sticks, disputes, and countless evils. What I have said, the meaning lies in this. Ananda! What does this mean? If all beings did not have protection, would there be knives, sticks, disputes, and countless evils?』 『Therefore, Ananda! From this condition, it is known that knives, sticks, and disputes arise from protection. Conditioned by protection, there are knives, sticks, and disputes. Ananda! What I have said, the meaning lies in this.』 He further said to Ananda: 『Conditioned by guarding, there is protection. What does this mean? If all beings did not have guarding, would there be protection?』 『Ananda! From this condition, it is known that protection arises from guarding. Conditioned by guarding, there is protection. What I have said, the meaning lies in this. Ananda! Conditioned by jealousy, there is guarding. What does this mean? If all beings did not have jealousy, would there be guarding?』 『Ananda! From this condition, it is known that guarding arises from jealousy. Conditioned by jealousy, there is guarding. What I have said, the meaning lies in this. Ananda! Conditioned by attachment, there is jealousy. What does this mean? If all beings did not have attachment, would there be jealousy?』 『Ananda! From this condition, it is known that jealousy arises from attachment. Conditioned by attachment, there is jealousy. What I have said, the meaning lies in this. Ananda! Conditioned by desire, there is attachment. What does this mean? If all beings did not have desire, would there be attachment?』 『Ananda! From this condition, it is known that attachment arises from desire. Conditioned by desire, there is attachment. What I have said, the meaning lies in this. Ananda! Conditioned by use, there is desire. What does this mean? If all beings did not have use, would there be desire?』 『Ananda, from this meaning, it is known that desire arises from use. Conditioned by use, there is desire. What I have said, the meaning lies in this. Ananda! Conditioned by gain, there is use. What does this mean? If all beings did not have gain, would there be use?』 『Ananda! From this meaning, it is known that use arises from gain. Conditioned by gain, there is use. What I have said, the meaning lies in this.』

。阿難！因求有利，此為何義？若使一切眾生無有求者，寧有利不？」

「阿難！我以此緣，知利由求，因求有利，我所說者，義在於此。阿難！因愛有求，此為何義？若使一切眾生無有愛者，寧有求不？」

「阿難！我以此緣，知求由愛，因愛有求，我所說者，義在於此。」

又告阿難：「因愛有求，至於守護，受亦如是，因受有求，至於守護。」

佛告阿難：「緣觸有受，此為何義？阿難！若使無眼、無色、無眼識者，寧有觸不？」

「若無耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，意、法、意識者，寧有觸不？」

「阿難！若使一切眾生無有觸者，寧有受不？」

「阿難！我以是義，知受由觸，緣觸有受，我所說者，義在於此。阿難！緣名色有觸，此為何義？若使一切眾生無有名色者，寧有心觸不？」

「若使一切眾生無形色相貌者，寧有身觸不？」

「阿難！若無名色，寧有觸不？」

「阿難！我以是緣，知觸由名色，緣名色有觸，我所說者，義在於此。阿難！緣識有名色，此為何義？若識不入母胎者，有名色不？」

「若識入胎不出者，有名色不？」

「若識出胎，嬰孩壞敗，名色得增長不？」

「阿難！若無識者，有名色不？」

「阿難！我以是緣，知名色由識，緣識有名色，我所說者，義在於此。阿難！緣名色有識，此為何義？若識不住名色，則識無住處；若無住處，寧有生、老、病、死、憂、悲、苦惱不？」

「阿難！若無名色，寧有識不？」

「阿難！我以此緣，知識由名色，緣名色有識，我所說者，義在於此。阿難！是故名色緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、死、憂、悲、苦、惱，大苦陰集。

「阿難！齊是為語，齊是為應，齊是為限，齊此為演說，齊是為智觀，齊是為眾生。阿難！諸比丘於此法中，如實正觀，無漏心解脫。阿難！此比丘當名為慧解脫，如是解脫比丘如來終亦知，如來不終亦知，如來終不終亦知，如來非終非不終亦知，何以故？阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生；如是盡知已，無漏心解脫比丘不知不見如是知見。阿難！夫計我者，齊幾名我見，名色與受，俱計以為我。有人言：『受非我，我是受。』或有言：『受非我，我非受，受法是我。』或有言：『受非我，我非受，受法非我，但愛是我。』

「阿難！彼見我者，言受是我，當語彼言：『如來說三受，樂受、苦受、不苦不樂受

現代漢語譯本：阿難！因為追求利益，這是什麼意思呢？如果讓一切眾生都沒有追求，難道會有利益嗎？ 回答說：『沒有。』 阿難！我因此知道，利益源於追求，因為追求才有利益，我所說的，意義就在這裡。阿難！因為愛而有追求，這是什麼意思呢？如果讓一切眾生都沒有愛，難道會有追求嗎？ 阿難！我因此知道，追求源於愛，因為愛才有追求，我所說的，意義就在這裡。 又告訴阿難：『因為愛而有追求，以至於守護，感受也是這樣，因為感受而有追求，以至於守護。』 佛告訴阿難：『緣于接觸而有感受，這是什麼意思呢？阿難！如果讓沒有眼睛、沒有顏色、沒有眼識，難道會有接觸嗎？』 『如果沒有耳朵、聲音、耳識，鼻子、氣味、鼻識，舌頭、味道、舌識，身體、觸感、身識，意念、法、意識，難道會有接觸嗎？』 『阿難！如果讓一切眾生都沒有接觸，難道會有感受嗎？』 『阿難！我因此知道，感受源於接觸，緣于接觸才有感受，我所說的，意義就在這裡。阿難！緣于名色而有接觸，這是什麼意思呢？如果讓一切眾生都沒有名色，難道會有心觸嗎？』 『如果讓一切眾生都沒有形色相貌，難道會有身觸嗎？』 『阿難！如果沒有名色，難道會有接觸嗎？』 『阿難！我因此知道，接觸源於名色，緣于名色才有接觸，我所說的，意義就在這裡。阿難！緣于識而有名色，這是什麼意思呢？如果識不進入母胎，會有名色嗎？』 『如果識進入母胎而不出來，會有名色嗎？』 『如果識離開母胎，嬰兒壞死，名色會增長嗎？』 『阿難！如果沒有識，會有名色嗎？』 『阿難！我因此知道，名色源於識，緣于識才有名色，我所說的，意義就在這裡。阿難！緣于名色而有識，這是什麼意思呢？如果識不住在名色中，那麼識就沒有住處；如果沒有住處，難道會有生、老、病、死、憂、悲、苦惱嗎？』 『阿難！如果沒有名色，難道會有識嗎？』 『阿難！我因此知道，識源於名色，緣于名色才有識，我所說的，意義就在這裡。阿難！所以名色緣于識，識緣于名色，名色緣於六入，六入緣于觸，觸緣于受，受緣于愛，愛緣于取，取緣于有，有緣于生，生緣于老、死、憂、悲、苦、惱，大苦陰聚集。』 『阿難！到這裡是言語，到這裡是迴應，到這裡是界限，到這裡是演說，到這裡是智觀，到這裡是眾生。阿難！各位比丘如果對這個法如實正觀，無漏的心就能解脫。阿難！這位比丘應當被稱為慧解脫，像這樣解脫的比丘，如來終了也知道，如來不終了也知道，如來終不終了也知道，如來非終非不終了也知道，為什麼呢？阿難！到這裡是言語，到這裡是迴應，到這裡是界限，到這裡是演說，到這裡是智觀，到這裡是眾生；像這樣完全知道后，無漏心解脫的比丘不知道也不見這樣的知見。阿難！凡是執著于『我』的，到什麼程度才叫『我見』呢？就是把名色和受都執著為『我』。有人說：『受不是我，我是受。』或者有人說：『受不是我，我不是受，受法是我。』或者有人說：『受不是我，我不是受，受法不是我，但愛是我。』 『阿難！那些認為『我』的人，說『受是我』，應當告訴他們：『如來說有三種受，樂受、苦受、不苦不樂受。』

English version: 'Ananda! What is the meaning of seeking benefit? If all beings had no seeking, would there be any benefit?' He replied, 'No, there would not.' 'Ananda! From this, I know that benefit arises from seeking. Because of seeking, there is benefit. What I have said, the meaning is in this. Ananda! Because of love, there is seeking. What is the meaning of this? If all beings had no love, would there be any seeking?' 'Ananda! From this, I know that seeking arises from love. Because of love, there is seeking. What I have said, the meaning is in this.' He further told Ananda, 'Because of love, there is seeking, leading to guarding. Feeling is also like this; because of feeling, there is seeking, leading to guarding.' The Buddha told Ananda, 'Because of contact, there is feeling. What is the meaning of this? Ananda! If there were no eye, no color, and no eye-consciousness, would there be contact?' 'If there were no ear, sound, and ear-consciousness; no nose, smell, and nose-consciousness; no tongue, taste, and tongue-consciousness; no body, touch, and body-consciousness; no mind, dharma, and mind-consciousness, would there be contact?' 'Ananda! If all beings had no contact, would there be feeling?' 'Ananda! From this, I know that feeling arises from contact. Because of contact, there is feeling. What I have said, the meaning is in this. Ananda! Because of name and form, there is contact. What is the meaning of this? If all beings had no name and form, would there be mental contact?' 'If all beings had no form and appearance, would there be bodily contact?' 'Ananda! If there were no name and form, would there be contact?' 'Ananda! From this, I know that contact arises from name and form. Because of name and form, there is contact. What I have said, the meaning is in this. Ananda! Because of consciousness, there is name and form. What is the meaning of this? If consciousness did not enter the mother's womb, would there be name and form?' 'If consciousness entered the womb but did not come out, would there be name and form?' 'If consciousness left the womb and the infant died, would name and form grow?' 'Ananda! If there were no consciousness, would there be name and form?' 'Ananda! From this, I know that name and form arise from consciousness. Because of consciousness, there is name and form. What I have said, the meaning is in this. Ananda! Because of name and form, there is consciousness. What is the meaning of this? If consciousness did not abide in name and form, then consciousness would have no place to abide. If there were no place to abide, would there be birth, old age, sickness, death, sorrow, grief, suffering, and distress?' 'Ananda! If there were no name and form, would there be consciousness?' 'Ananda! From this, I know that consciousness arises from name and form. Because of name and form, there is consciousness. What I have said, the meaning is in this. Ananda! Therefore, name and form condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, grief, suffering, and distress, the accumulation of great suffering.' 'Ananda! This is the extent of speech, this is the extent of response, this is the extent of the limit, this is the extent of explanation, this is the extent of wisdom, this is the extent of beings. Ananda! If the monks truly and rightly observe this Dharma, their minds will be liberated from defilements. Ananda! This monk should be called a 'wisdom-liberated' one. The Tathagata knows whether such a liberated monk will end or not end, will both end and not end, or will neither end nor not end. Why is this? Ananda! This is the extent of speech, this is the extent of response, this is the extent of the limit, this is the extent of explanation, this is the extent of wisdom, this is the extent of beings. Having fully understood this, a monk whose mind is liberated from defilements does not know or see such knowledge and vision. Ananda! To what extent is the view of 'self' considered a 'self-view'? It is when name and form and feeling are all considered to be 'self'. Some say, 'Feeling is not self, I am feeling.' Others say, 'Feeling is not self, I am not feeling, the nature of feeling is self.' Others say, 'Feeling is not self, I am not feeling, the nature of feeling is not self, but craving is self.' 'Ananda! Those who see 'self' and say 'feeling is self' should be told, 'The Tathagata speaks of three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.'

。當有樂受時，無有苦受、不苦不樂受；有苦受時，無有樂受、不苦不樂受；有不苦不樂受時，無有苦受、樂受。』所以然者？阿難！樂觸緣生樂受，若樂觸滅受亦滅。阿難！苦觸緣生苦受，若苦觸滅受亦滅；不苦不樂觸緣生不苦不樂受，若不苦不樂觸滅受亦滅。阿難！如兩木相攢則有火生，各置異處則無有火。此亦如是，因樂觸緣故生樂受，若樂觸滅受亦俱滅；因苦觸緣故生苦受，若苦觸滅受亦俱滅；因不苦不樂觸緣生不苦不樂受，若不苦不樂觸滅受亦俱滅。阿難！此三受有為無常，從因緣生，盡法、滅法，為朽壞法。彼非我有，我非彼有，當以正智如實觀之。阿難！彼見我者，以受為我，彼則為非。

「阿難！彼見我者，言受非我，我是受者，當語彼言：『如來說三受，苦受、樂受、不苦不樂受。若樂受是我者，樂受滅時，則有二我，此則為過。若苦受是我者，苦受滅時，則有二我，此則為過。若不苦不樂受是我者，不苦不樂受滅時，則有二我，此則為過。』阿難！彼見我者，言：『受非我，我是受。』彼則為非。阿難！彼計我者，作此說：『受非我，我非受，受法是我。』當語彼言：『一切無受。汝云何言有受法？汝是受法耶？』對曰：『非是。』是故，阿難！彼計我者，言：『受非我，我非受，受法是我。』彼則為非。

「阿難！彼計我者，作是言：『受非我，我非受，受法非我，但愛是我。』者，當語彼言：『一切無受，云何有愛？汝是愛耶？』對曰：『非也。』是故，阿難！彼計我者，言：『受非我，我非受，受法非我，愛是我。』者，彼則為非。阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生。阿難！諸比丘於此法中如實正觀，于無漏心解脫。阿難！此比丘當名為慧解脫，如是解脫心比丘，有我亦知，無我亦知，有我無我亦知，非有我非無我亦知。何以故？阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生；如是盡知已，無漏心解脫比丘不知不見如是知見。」

佛語阿難：「彼計我者，齊已為定，彼計我者，或言少色是我，或言多色是我，或言少無色是我，或言多無色是我。阿難！彼言少色是我者，定少色是我，我所見是，餘者為非。多色是我者，定多色是我，我所見是，餘者為非。少無色是我者，定言少無色是我，我所見是，餘者為非。多無色是我者，定多無色是我，我所見是，餘者為非。」

佛告阿難：「七識住，二入處，諸有沙門、婆羅門言：『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』云何為七？或有眾生，若干種身若干種想，天及人，此是初識住處。諸沙門、婆羅門言：『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』阿難！若比丘知初識住，知集、知滅、知味、知過、知出要，如實知者。阿難！彼比丘言：『彼非我，我非彼，如實知見

現代漢語譯本：當感受到快樂時，就沒有痛苦和不苦不樂的感受；當感受到痛苦時，就沒有快樂和不苦不樂的感受；當感受到不苦不樂時，就沒有痛苦和快樂的感受。這是為什麼呢？阿難！快樂的觸覺產生快樂的感受，如果快樂的觸覺消失，感受也會消失。阿難！痛苦的觸覺產生痛苦的感受，如果痛苦的觸覺消失，感受也會消失；不苦不樂的觸覺產生不苦不樂的感受，如果不苦不樂的觸覺消失，感受也會消失。阿難！就像兩根木頭互相摩擦就會生火，如果把它們分開放在不同的地方就不會有火。道理也是這樣，因為快樂的觸覺產生快樂的感受，如果快樂的觸覺消失，感受也會一起消失；因為痛苦的觸覺產生痛苦的感受，如果痛苦的觸覺消失，感受也會一起消失；因為不苦不樂的觸覺產生不苦不樂的感受，如果不苦不樂的觸覺消失，感受也會一起消失。阿難！這三種感受都是有為法，是無常的，從因緣而生，是會消盡、會滅亡的，是會朽壞的。它們不是『我』所擁有的，『我』也不是它們所擁有的，應當用正確的智慧如實地觀察它們。阿難！那些認為『我』的人，如果把感受當作『我』，那就錯了。 現代漢語譯本：阿難！那些認為『我』的人，如果說感受不是『我』，『我』是感受的承受者，應當告訴他們：『如來說過有三種感受，痛苦的感受、快樂的感受和不苦不樂的感受。如果快樂的感受是『我』，那麼當快樂的感受消失時，就會有兩個『我』，這是不對的。如果痛苦的感受是『我』，那麼當痛苦的感受消失時，就會有兩個『我』，這也是不對的。如果是不苦不樂的感受是『我』，那麼當不苦不樂的感受消失時，就會有兩個『我』，這也是不對的。』阿難！那些認為『我』的人，如果說：『感受不是『我』，『我』是感受的承受者。』，這也是不對的。阿難！那些執著于『我』的人，如果這樣說：『感受不是『我』，『我』也不是感受，感受的法則是『我』。』應當告訴他們：『一切都沒有感受，你們怎麼能說有感受的法則呢？你們是感受的法則嗎？』他們會回答：『不是。』所以，阿難！那些執著于『我』的人，如果說：『感受不是『我』，『我』也不是感受，感受的法則是『我』。』，這也是不對的。 現代漢語譯本：阿難！那些執著于『我』的人，如果這樣說：『感受不是『我』，『我』也不是感受，感受的法則也不是『我』，只有愛才是『我』。』，應當告訴他們：『一切都沒有感受，怎麼會有愛呢？你們是愛嗎？』他們會回答：『不是。』所以，阿難！那些執著于『我』的人，如果說：『感受不是『我』，『我』也不是感受，感受的法則也不是『我』，愛才是『我』。』，這也是不對的。阿難！這些就是言語的界限，這些就是應答的界限，這些就是限制的界限，這些就是演說的界限，這些就是智慧觀察的界限，這些就是眾生的界限。阿難！如果比丘們能如實地觀察這些法，就能從無漏的心中解脫。阿難！這樣的比丘被稱為慧解脫，這樣的解脫心的比丘，知道有『我』，也知道無『我』，也知道有『我』和無『我』，也知道非有『我』非無『我』。為什麼呢？阿難！這些就是言語的界限，這些就是應答的界限，這些就是限制的界限，這些就是演說的界限，這些就是智慧觀察的界限，這些就是眾生的界限；如果能完全瞭解這些，從無漏的心中解脫的比丘就不會知道或看到這樣的知見。 現代漢語譯本：佛告訴阿難：『那些執著于『我』的人，已經確定了他們的觀點，他們認為『我』可能是少許的色，也可能是大量的色，也可能是少許的無色，也可能是大量的無色。阿難！那些說少許的色是『我』的人，就確定少許的色是『我』，他們所見的就是這樣，其他的都是不對的。那些說大量的色是『我』的人，就確定大量的色是『我』，他們所見的就是這樣，其他的都是不對的。那些說少許的無色是『我』的人，就確定少許的無色是『我』，他們所見的就是這樣，其他的都是不對的。那些說大量的無色是『我』的人，就確定大量的無色是『我』，他們所見的就是這樣，其他的都是不對的。』 現代漢語譯本：佛告訴阿難：『有七種識住，兩種入處，那些沙門、婆羅門說：『這裡是安穩的，是救護，是保護，是捨棄，是燈，是光明，是歸宿，是不虛妄的，是不煩惱的。』哪七種呢？有些眾生，有各種各樣的身體和各種各樣的想法，包括天人和人，這是第一種識住處。那些沙門、婆羅門說：『這裡是安穩的，是救護，是保護，是捨棄，是燈，是光明，是歸宿，是不虛妄的，是不煩惱的。』阿難！如果比丘知道第一種識住，知道它的產生、知道它的滅亡、知道它的滋味、知道它的過患、知道它的出離之道，如實地知道這些。阿難！這樣的比丘會說：『那不是『我』，『我』也不是那，如實地知道和看到這些。』

English version: When there is a feeling of pleasure, there is no feeling of pain or neither-pain-nor-pleasure; when there is a feeling of pain, there is no feeling of pleasure or neither-pain-nor-pleasure; when there is a feeling of neither-pain-nor-pleasure, there is no feeling of pain or pleasure. Why is that? Ananda! The feeling of pleasure arises from the contact of pleasure, and if the contact of pleasure ceases, the feeling also ceases. Ananda! The feeling of pain arises from the contact of pain, and if the contact of pain ceases, the feeling also ceases; the feeling of neither-pain-nor-pleasure arises from the contact of neither-pain-nor-pleasure, and if the contact of neither-pain-nor-pleasure ceases, the feeling also ceases. Ananda! It is like two pieces of wood rubbing together to produce fire, and if they are placed separately, there will be no fire. It is the same way, because of the contact of pleasure, the feeling of pleasure arises, and if the contact of pleasure ceases, the feeling also ceases; because of the contact of pain, the feeling of pain arises, and if the contact of pain ceases, the feeling also ceases; because of the contact of neither-pain-nor-pleasure, the feeling of neither-pain-nor-pleasure arises, and if the contact of neither-pain-nor-pleasure ceases, the feeling also ceases. Ananda! These three feelings are conditioned, impermanent, arising from causes and conditions, subject to cessation, destruction, and decay. They are not 『mine,』 and 『I』 am not theirs; one should observe them with correct wisdom as they truly are. Ananda! Those who see 『me,』 if they take feeling as 『me,』 they are wrong. English version: Ananda! Those who see 『me,』 if they say that feeling is not 『me,』 and 『I』 am the experiencer of feeling, they should be told: 『The Tathagata has spoken of three feelings, the feeling of pain, the feeling of pleasure, and the feeling of neither-pain-nor-pleasure. If the feeling of pleasure is 『me,』 then when the feeling of pleasure ceases, there would be two 『me』s,』 which is wrong. If the feeling of pain is 『me,』 then when the feeling of pain ceases, there would be two 『me』s,』 which is wrong. If the feeling of neither-pain-nor-pleasure is 『me,』 then when the feeling of neither-pain-nor-pleasure ceases, there would be two 『me』s,』 which is wrong.』 Ananda! Those who see 『me,』 if they say: 『Feeling is not 『me,』 and 『I』 am the experiencer of feeling,』 they are also wrong. Ananda! Those who cling to 『me,』 if they say: 『Feeling is not 『me,』 『I』 am not feeling, and the law of feeling is 『me,』 they should be told: 『There is no feeling at all, how can you say there is a law of feeling? Are you the law of feeling?』 They would answer: 『No.』 Therefore, Ananda! Those who cling to 『me,』 if they say: 『Feeling is not 『me,』 『I』 am not feeling, and the law of feeling is 『me,』 they are also wrong. English version: Ananda! Those who cling to 『me,』 if they say: 『Feeling is not 『me,』 『I』 am not feeling, the law of feeling is not 『me,』 only love is 『me,』 they should be told: 『There is no feeling at all, how can there be love? Are you love?』 They would answer: 『No.』 Therefore, Ananda! Those who cling to 『me,』 if they say: 『Feeling is not 『me,』 『I』 am not feeling, the law of feeling is not 『me,』 love is 『me,』 they are also wrong. Ananda! These are the limits of speech, these are the limits of response, these are the limits of restriction, these are the limits of exposition, these are the limits of wise observation, these are the limits of beings. Ananda! If the monks truly observe these teachings, they will be liberated from the defiled mind. Ananda! Such a monk is called a wise liberation, and such a monk with a liberated mind knows that there is 『me,』 also knows that there is no 『me,』 also knows that there is 『me』 and no 『me,』 also knows that there is neither 『me』 nor no 『me.』 Why is that? Ananda! These are the limits of speech, these are the limits of response, these are the limits of restriction, these are the limits of exposition, these are the limits of wise observation, these are the limits of beings; if one fully understands these, a monk liberated from the defiled mind will not know or see such a view. English version: The Buddha told Ananda: 『Those who cling to 『me』 have already fixed their views, they think that 『me』 might be a little form, or a lot of form, or a little formless, or a lot of formless. Ananda! Those who say that a little form is 『me,』 they determine that a little form is 『me,』 that is what they see, and everything else is wrong. Those who say that a lot of form is 『me,』 they determine that a lot of form is 『me,』 that is what they see, and everything else is wrong. Those who say that a little formless is 『me,』 they determine that a little formless is 『me,』 that is what they see, and everything else is wrong. Those who say that a lot of formless is 『me,』 they determine that a lot of formless is 『me,』 that is what they see, and everything else is wrong.』 English version: The Buddha told Ananda: 『There are seven abodes of consciousness, two entrances, and those ascetics and Brahmins say: 『Here is peace, here is salvation, here is protection, here is abandonment, here is a lamp, here is light, here is refuge, here is no falsehood, here is no affliction.』 What are the seven? Some beings have various bodies and various thoughts, including gods and humans, this is the first abode of consciousness. Those ascetics and Brahmins say: 『Here is peace, here is salvation, here is protection, here is abandonment, here is a lamp, here is light, here is refuge, here is no falsehood, here is no affliction.』 Ananda! If a monk knows the first abode of consciousness, knows its arising, knows its cessation, knows its taste, knows its faults, knows its way of escape, and truly knows these. Ananda! Such a monk will say: 『That is not 『me,』 and 『I』 am not that, truly knowing and seeing these.』

。』或有眾生，若干種身而一想，梵光音天是；或有眾生，一身若干種想，光音天是；或有眾生一身一想，遍凈天是；或有眾生，住空處；或有眾生，住識處；或有眾生，住不用處，是為七識住處。或有沙門、婆羅門言：『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』阿難！若比丘知七識住，知集、知滅、知味、知過、知出要，如實知見，彼比丘言：『彼非我，我非彼，如實知見。』是為七識住。

「云何二入處？無想入、非想非無想入。是為，阿難！此二入處，或有沙門、婆羅門言：『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』阿難！若比丘知二入處，知集、知滅、知味、知過、知出要，如實知見，彼比丘言：『彼非我，我非彼，如實知見。』是為二入。

「阿難！復有八解脫。云何八？色觀色，初解脫。內無色想，觀外色，二解脫。凈解脫，三解脫。度色想，滅有對想，不念雜想，住空處，四解脫。度空處，住識處，五解脫。度識處，住不用處，六解脫。度不用處，住有想無想處，七解脫。滅盡定，八解脫。阿難！諸比丘於此八解脫，逆順遊行，入出自在，如是比丘得俱解脫。」

爾時，阿難聞佛所說，歡喜奉行。

（一四）佛說長阿含第二分釋提桓因問經第十

一時，佛在摩竭國庵婆羅村北，毗陀山因陀娑羅窟中。

爾時，釋提桓因發微妙善心，欲來見佛：「今我當往至世尊所。」

時，諸忉利天聞釋提桓因發妙善心，欲詣佛所，即尋詣帝釋，白言：「善哉！帝釋！發妙善心，欲詣如來，我等亦樂侍從詣世尊所。」

時，釋提桓因即告執樂神般遮翼曰：「我今欲詣世尊所，汝可俱行，此忉利諸天亦當與我俱詣佛所。」

對曰：「唯然！」時，般遮翼持琉璃琴，于帝釋前忉利天眾中鼓琴供養。

時，釋提桓因、忉利諸天及般遮翼，於法堂上忽然不現，譬如力士屈伸臂頃，至摩竭國北毗陀山中。

爾時，世尊入火焰三昧，彼毗陀山同一火色，時國人見，自相謂言：「此毗陀山同一火色，將是如來諸天之力。」

時，釋提桓因告般遮翼曰：「如來、至真甚難得睹，而能垂降此閑靜處，寂默無聲，禽獸為侶，此處常有諸大神天侍衛世尊，汝可於前鼓琉璃琴娛樂世尊，吾與諸天尋於後往。」

對曰：「唯然！」即受教已，持琉璃琴于先詣佛。去佛不遠，鼓琉璃琴，以偈歌曰：

「跋陀禮汝父，　　汝父甚端嚴； 生汝時吉祥，　　我心甚愛樂。 本以小因緣，　　欲心於中生； 展轉遂增廣，　　如供養羅漢。 釋子專四禪，　　常樂於閑居； 正意求甘露，　　我專念亦爾。 能仁發道心，　　必欲成正覺； 我今求彼女，　　必欲會亦爾。 我心生染著，　　愛好不捨離； 欲舍不能去，　　如象為鉤制。 如熱遇涼風，　　如渴得冷泉； 如取涅槃者，　　如水滅於火。 如病得良醫，　　饑者得美食； 充足生快樂，　　如羅漢游法

{ "translations": [ "『又有一些眾生，擁有多種身體卻只有一個念頭，這是梵光音天的眾生；又有一些眾生，一個身體卻有多種念頭，這是光音天的眾生；又有一些眾生，一個身體一個念頭，這是遍凈天的眾生；又有一些眾生，住在空無之處；又有一些眾生，住在意識之處；又有一些眾生，住在無所有之處，這被稱為七種識的住處。』或者有沙門、婆羅門說：『這裡安穩，是救護、是庇護、是捨棄、是燈、是光明、是歸宿，是不虛妄、是不煩惱。』阿難！如果比丘知道這七種識的住處，知道它們的產生、知道它們的滅亡、知道它們的滋味、知道它們的過患、知道它們的出離之道，如實地知曉並看見，那麼這位比丘會說：『它們不是我，我不是它們』，如實地知曉並看見。這就是七種識的住處。", "『什麼是二入處呢？』是無想定和非想非非想定。阿難！這就是這二入處，或者有沙門、婆羅門說：『這裡安穩，是救護、是庇護、是捨棄、是燈、是光明、是歸宿，是不虛妄、是不煩惱。』阿難！如果比丘知道這二入處，知道它們的產生、知道它們的滅亡、知道它們的滋味、知道它們的過患、知道它們的出離之道，如實地知曉並看見，那麼這位比丘會說：『它們不是我，我不是它們』，如實地知曉並看見。這就是二入處。", "『阿難！還有八種解脫。』哪八種呢？『色觀色』，這是初解脫。『內心沒有色想，而觀察外在的色』，這是二解脫。『凈解脫』，這是三解脫。『超越色想，滅除有對想，不念雜想，住在空無之處』，這是四解脫。『超越空無之處，住在意識之處』，這是五解脫。『超越意識之處，住在無所有之處』，這是六解脫。『超越無所有之處，住在有想無想之處』，這是七解脫。『滅盡定』，這是八解脫。阿難！如果比丘對於這八種解脫，能夠逆向和順向地進入和出來，自在無礙，這樣的比丘就獲得了俱解脫。」， "當時，阿難聽聞佛陀所說，歡喜地奉行。", "（一四）佛說長阿含第二分釋提桓因問經第十", "我是這樣聽說的：", "一時，佛陀在摩竭國的庵婆羅村北，毗陀山的因陀娑羅窟中。", "當時，釋提桓因生起了微妙的善心，想要去見佛陀：『現在我應當前往世尊那裡。』", "當時，諸忉利天聽到釋提桓因生起了微妙的善心，想要去拜訪佛陀，立刻前往帝釋那裡，稟告說：『善哉！帝釋！您生起了微妙的善心，想要去拜訪如來，我們也樂意侍奉您一同前往世尊那裡。』", "當時，釋提桓因就告訴執樂神般遮翼說：『我現在想要去拜訪世尊，你可以一同前往，這些忉利諸天也應當與我一同前往佛陀那裡。』", "般遮翼回答說：『遵命！』當時，般遮翼拿著琉璃琴，在帝釋面前的忉利天眾中彈琴供養。", "當時，釋提桓因、忉利諸天以及般遮翼，在法堂上忽然消失不見，就像力士屈伸手臂的瞬間，就到了摩竭國北部的毗陀山中。", "當時，世尊進入火焰三昧，那毗陀山呈現出同樣的火色，當時國人看見，互相說道：『這毗陀山呈現出同樣的火色，這應該是如來和諸天神的力量。』", "當時，釋提桓因告訴般遮翼說：『如來、至真之人很難得見到，而他卻能降臨到這閑靜之處，寂靜無聲，與禽獸為伴，這裡常有諸大神天侍衛世尊，你可以在前面彈奏琉璃琴來娛樂世尊，我與諸天隨後就到。』", "般遮翼回答說：『遵命！』接受教誨后，拿著琉璃琴先去拜見佛陀。離佛不遠，彈奏琉璃琴，用偈頌唱道：", "『跋陀，你的父親，你的父親非常端莊；你出生時吉祥，我的心非常愛慕你。本來因為小小的因緣，愛慾之心從中產生；輾轉逐漸增長擴大，如同供養羅漢一般。釋迦的弟子專心修習四禪，常常喜歡居住在閑靜之處；以正念尋求甘露，我的專念也是如此。能仁發起了道心，必定想要成就正覺；我現在追求她，必定想要相會也是如此。我的心生起染著，愛好而不捨離；想要捨棄卻不能離開，如同大象被鉤子控制。如同炎熱遇到涼風，如同口渴得到冷泉；如同取得涅槃的人，如同水滅火一般。如同生病得到良醫，飢餓的人得到美食；充足而生快樂，如同羅漢遊歷於法中。』" ], "english_translations": [ "'There are beings with various bodies but one perception, such as those in the Brahma-radiant heaven; there are beings with one body but various perceptions, such as those in the Radiant heaven; there are beings with one body and one perception, such as those in the All-lustrous heaven; there are beings who dwell in the sphere of emptiness; there are beings who dwell in the sphere of consciousness; there are beings who dwell in the sphere of nothingness. These are the seven abodes of consciousness.' Or some ascetics and Brahmins say: 'Here is safety, here is refuge, here is protection, here is abandonment, here is a lamp, here is light, here is a haven, here is truth, here is no affliction.' Ananda! If a bhikkhu knows these seven abodes of consciousness, knows their arising, knows their cessation, knows their gratification, knows their danger, knows their escape, and truly sees them, that bhikkhu says: 'They are not mine, I am not theirs,' truly knowing and seeing. These are the seven abodes of consciousness.", "'What are the two spheres of attainment?' They are the attainment of neither-perception-nor-non-perception and the attainment of the cessation of perception and feeling. Ananda! These are the two spheres of attainment. Or some ascetics and Brahmins say: 'Here is safety, here is refuge, here is protection, here is abandonment, here is a lamp, here is light, here is a haven, here is truth, here is no affliction.' Ananda! If a bhikkhu knows these two spheres of attainment, knows their arising, knows their cessation, knows their gratification, knows their danger, knows their escape, and truly sees them, that bhikkhu says: 'They are not mine, I am not theirs,' truly knowing and seeing. These are the two spheres of attainment.", "'Ananda! There are also eight liberations.' What are the eight? 'Perceiving forms as forms,' this is the first liberation. 'Not perceiving forms internally, but perceiving forms externally,' this is the second liberation. 'The liberation of purity,' this is the third liberation. 'Transcending the perception of forms, the perception of resistance, not attending to diverse perceptions, dwelling in the sphere of emptiness,' this is the fourth liberation. 'Transcending the sphere of emptiness, dwelling in the sphere of consciousness,' this is the fifth liberation. 'Transcending the sphere of consciousness, dwelling in the sphere of nothingness,' this is the sixth liberation. 'Transcending the sphere of nothingness, dwelling in the sphere of neither-perception-nor-non-perception,' this is the seventh liberation. 'The cessation of perception and feeling,' this is the eighth liberation. Ananda! If a bhikkhu is able to enter and emerge from these eight liberations in both forward and reverse order, at will, such a bhikkhu has attained liberation in both ways.", "At that time, Ananda, having heard what the Buddha had said, joyfully practiced it.", "(14) The Buddha Speaks the Tenth Discourse of the Second Part of the Long Agamas, the Sakka's Questions Sutta", "Thus have I heard:", "At one time, the Buddha was in the Magadha country, north of the village of Ambara, in the Indasala cave on Mount Vethiya.", "At that time, Sakka, the lord of the devas, generated a subtle and virtuous thought, desiring to see the Buddha: 'Now I should go to the Blessed One.'", "At that time, the devas of the Tavatimsa heaven heard that Sakka had generated a subtle and virtuous thought, desiring to visit the Buddha, and they immediately went to Sakka, saying: 'Excellent, Sakka! You have generated a subtle and virtuous thought, desiring to visit the Tathagata, and we also wish to accompany you to the Blessed One.'", "At that time, Sakka then said to the musician Pancasikha: 'I now wish to visit the Blessed One, you may come along, and these devas of the Tavatimsa heaven should also go with me to the Buddha.'", "Pancasikha replied: 'Yes, sir!' At that time, Pancasikha, holding a crystal lute, played music in offering before Sakka and the assembly of the Tavatimsa devas.", "At that time, Sakka, the Tavatimsa devas, and Pancasikha suddenly disappeared from the hall of the Dharma, and in the time it takes a strong man to extend and retract his arm, they arrived at Mount Vethiya in northern Magadha.", "At that time, the Blessed One was in the fire samadhi, and Mount Vethiya appeared to be the same color as fire. When the people of the country saw this, they said to each other: 'This Mount Vethiya appears to be the same color as fire, this must be the power of the Tathagata and the devas.'", "At that time, Sakka said to Pancasikha: 'The Tathagata, the truly enlightened one, is very difficult to see, and yet he has descended to this quiet place, silent and still, with animals as his companions. There are always great devas guarding the Blessed One here. You may play the crystal lute in front to entertain the Blessed One, and I and the devas will follow behind.'", "Pancasikha replied: 'Yes, sir!' Having received the instruction, he took the crystal lute and went to see the Buddha first. Not far from the Buddha, he played the crystal lute and sang in verses:", "'Bhadra, your father, your father is very handsome; when you were born, it was auspicious, my heart greatly loves you. Originally because of a small cause, desire arose within; gradually it grew and expanded, like offering to an Arhat. The disciples of Sakya are devoted to the four jhanas, always enjoying dwelling in quiet places; with right intention they seek the nectar, my devotion is also like this. The Sage has generated the aspiration for enlightenment, surely wanting to achieve perfect enlightenment; I now seek her, surely wanting to meet her is also like this. My heart has arisen with attachment, loving and not abandoning; wanting to abandon but unable to leave, like an elephant controlled by a hook. Like heat meeting a cool breeze, like thirst obtaining a cold spring; like one who has attained Nirvana, like water extinguishing fire. Like sickness obtaining a good doctor, a hungry person obtaining delicious food; being satisfied and giving rise to joy, like an Arhat wandering in the Dharma.'" ] }

如象被深鉤，　　而猶不肯伏； 𩣺突難禁制，　　放逸不自止。 猶如清涼池，　　眾花覆水上； 疲熱象沐浴，　　舉身得清涼。 我前後所施，　　供養諸羅漢； 世有福報者，　　盡當與彼供。 汝死當共死，　　汝無我活為？ 寧使我身死，　　不能無汝存。 忉利天之主，　　釋今與我願； 稱汝禮節具，　　汝善思察之。」

爾時，世尊從三昧起，告般遮翼言：「善哉！善哉！般遮翼！汝能以清凈音和琉璃琴稱讚如來，琴聲、汝音，不長不短，悲和哀婉，感動人心。汝琴所奏，眾義備有，亦說欲縛，亦說梵行，亦說沙門，亦說涅槃。」

爾時，般遮翼白佛言：「我念世尊昔郁鞞羅尼連禪水邊，阿游波陀尼俱律樹下初成佛道時，有尸漢陀天大將子及執樂天王女，共於一處，但設欲樂，我于爾時見其心爾，即為作頌，頌說欲縛，亦說梵行，亦說沙門，亦說涅槃。時，彼天女聞我偈已，舉目而笑語我言：『般遮翼！我未見如來，我曾於忉利天法講堂上，聞彼諸天稱讚如來，有如是德，有如是力。汝常懷信，親近如來，我今意欲與汝共為知識。』世尊！我時與一言之後，不復與語。」

時，釋提桓因作是念：「此般遮翼已娛樂如來訖，我今寧可念于彼人。」時，天帝釋即念彼人。時，般遮翼復生念言：「今天帝釋乃能念我。」即持琉璃琴詣帝釋所。帝釋告曰：「汝以我名並稱忉利天意，問訊世尊：『起居輕利，游步強耶？』」

時，般遮翼承帝釋教，即詣世尊所，頭面禮足，於一面住，白世尊言：「釋提桓因及忉利諸天故，遣我來問訊世尊：『起居輕利，游步強耶？』」

世尊報曰：「使汝帝釋及忉利天壽命延長，快樂無患。所以然者？諸天、世人及阿須輪諸眾生等，皆貪壽命、安樂、無患。」

爾時，帝釋復自念言：「我等宜往禮覲世尊。」即與忉利諸天往詣佛所，頭面禮足，卻住一面。時，帝釋白佛言：「不審我今去世尊遠近可坐？」

佛告帝釋曰：「汝天眾多，但近我坐。」

時，世尊所止因陀羅窟，自然廣博，無所障礙。爾時，帝釋與忉利諸天及般遮翼皆禮佛足，於一面坐，帝釋白佛言：「一時，佛在舍衛國婆羅門舍，爾時世尊入火焰三昧，我時以少因緣，乘千輻寶車，詣毗樓勒天王所，于空中過，見一天女叉手在世尊前立，我尋語彼女言：『若世尊三昧起者，汝當稱我名字，問訊世尊：起居輕利，游步強耶？』不審彼女后竟為我達此心不？世尊！寧能憶此事不？」

佛言：「憶耳！彼女尋以汝聲致問於我，吾從定起，猶聞汝車聲。」

帝釋白佛言：「昔者，我以少緣，與忉利諸天集在法堂，彼諸舊天皆作是言：『若如來出世，增益諸天眾，減損阿須輪眾。』今我躬見世尊，躬見自知，躬自作證，如來、至真出現於世，增益諸天眾，減損阿須輪眾。此有瞿夷釋女，於世尊所凈修梵行，身壞命終，生忉利天宮，即為我子。忉利諸天皆稱言：『瞿夷大天子有大功德，有大威力

現代漢語譯本：『就像大象被深鉤鉤住，仍然不肯屈服；它狂暴難以控制，放縱自己不知停止。就像清涼的池塘，水面上覆蓋著鮮花；疲憊炎熱的大象在那裡沐浴，全身都感到清涼。我前後所施捨的，供養各位羅漢；世上有福報的人，都應當接受他們的供養。你死了我也會跟著死，你不在了，我活著還有什麼意義？寧願讓我自己死去，也不能沒有你而獨自生存。忉利天的主宰，釋提桓因現在滿足我的願望；稱讚你禮節周全，你好好考慮一下。』 現代漢語譯本：這時，世尊從禪定中起身，告訴般遮翼說：『好啊！好啊！般遮翼！你能夠用清凈的聲音和琉璃琴讚美如來，琴聲和你的聲音，不高不低，悲傷而婉轉，感動人心。你琴所彈奏的，各種意義都具備，既說了慾望的束縛，也說了清凈的修行，也說了沙門，也說了涅槃。』 現代漢語譯本：這時，般遮翼對佛說：『我記得世尊您過去在郁鞞羅尼連禪水邊，阿游波陀尼俱律樹下初成佛道時，有尸漢陀天大將的兒子和執樂天王的女兒，他們在一起，只是享受慾望的快樂，我當時看到他們那樣，就為他們作了頌，頌中說了慾望的束縛，也說了清凈的修行，也說了沙門，也說了涅槃。當時，那位天女聽了我的偈頌后，抬起頭笑著對我說：『般遮翼！我沒有見過如來，我曾經在忉利天的法講堂上，聽到那些天人稱讚如來，有這樣的德行，有這樣的力量。你常常懷著信心，親近如來，我現在想和你成為朋友。』世尊！我當時和她說過一句話后，就不再和她說話了。』 現代漢語譯本：當時，釋提桓因這樣想：『這個般遮翼已經娛樂過如來了，我現在應該想念他。』當時，天帝釋就想念他。當時，般遮翼又生起念頭說：『今天帝釋竟然能夠想念我。』就拿著琉璃琴去見帝釋。帝釋告訴他說：『你用我的名義，並代表忉利天的意思，問候世尊：起居輕便，行走有力嗎？』 現代漢語譯本：當時，般遮翼接受了帝釋的教導，就去見世尊，頭面頂禮佛足，站在一邊，對世尊說：『釋提桓因和忉利諸天，特地派我來問候世尊：起居輕便，行走有力嗎？』 現代漢語譯本：世尊回答說：『讓你的帝釋和忉利諸天壽命延長，快樂無憂。為什麼呢？因為諸天、世人和阿修羅等眾生，都貪求壽命、安樂、無憂。』 現代漢語譯本：這時，帝釋又自己想：『我們應該去禮拜世尊。』就和忉利諸天一起去見佛，頭面頂禮佛足，退到一邊站著。當時，帝釋對佛說：『不知道我現在離世尊遠近可以坐下？』 現代漢語譯本：佛告訴帝釋說：『你們天人眾多，就靠近我坐吧。』 現代漢語譯本：當時，世尊所住的因陀羅窟，自然變得寬廣，沒有任何障礙。這時，帝釋和忉利諸天以及般遮翼都禮拜佛足，在一邊坐下，帝釋對佛說：『有一次，佛在舍衛國的婆羅門家中，當時世尊進入火焰三昧，我當時因為一點小事，乘坐千輻寶車，去見毗樓勒天王，在空中經過時，看到一位天女叉手站在世尊面前，我立刻告訴那位天女說：『如果世尊從禪定中起身，你就用我的名字，問候世尊：起居輕便，行走有力嗎？』不知道那位天女後來有沒有把我的心意傳達給您？世尊！您能記得這件事嗎？』 現代漢語譯本：佛說：『記得！那位天女立刻用你的聲音向我問候，我從禪定中起身，還聽到你的車聲。』 現代漢語譯本：帝釋對佛說：『過去，我因為一點小事，和忉利諸天聚集在法堂，那些老天人都這樣說：『如果如來出世，就會增加天人的數量，減少阿修羅的數量。』現在我親自見到世尊，親自知道，親自作證，如來、至真出現在世上，增加了天人的數量，減少了阿修羅的數量。這裡有一位瞿夷釋女，在世尊這裡清凈修行，身壞命終，生到忉利天宮，就成了我的兒子。忉利諸天都稱讚說：『瞿夷大天子有大功德，有大威力。』

English version: 'Like an elephant caught by a deep hook, yet still refuses to submit; it is violent and difficult to restrain, indulging itself without stopping. Like a cool pond, with flowers covering the water's surface; a tired and hot elephant bathes there, its whole body feeling refreshed. What I have given before and after, offering to all the Arhats; those in the world who have blessings, should all receive their offerings. If you die, I will die with you, if you are gone, what is the point of me living? I would rather die myself, than live without you. The lord of the Trayastrimsa Heaven, Sakra, now grants my wish; praising your complete etiquette, you should consider it carefully.' English version: At that time, the World Honored One arose from samadhi and said to Pancasikha: 'Excellent! Excellent! Pancasikha! You are able to praise the Tathagata with a pure voice and a crystal lute, the sound of the lute and your voice, neither too high nor too low, are sorrowful and moving, touching people's hearts. What your lute plays, all meanings are complete, it speaks of the bonds of desire, it also speaks of pure practice, it also speaks of the Sramana, and it also speaks of Nirvana.' English version: At that time, Pancasikha said to the Buddha: 'I remember when the World Honored One was by the Nairanjana River in Uruvilva, under the Ajapala Nyagrodha tree, when you first attained Buddhahood, there was the son of the great general of the Sihanada Heaven and the daughter of the king of the Gandharva Heaven, together in one place, only enjoying the pleasures of desire. When I saw them like that, I composed a verse for them, the verse spoke of the bonds of desire, it also spoke of pure practice, it also spoke of the Sramana, and it also spoke of Nirvana. At that time, when that heavenly maiden heard my verse, she raised her head and smiled at me, saying: 'Pancasikha! I have not seen the Tathagata, I once heard the devas in the Dharma Hall of the Trayastrimsa Heaven praising the Tathagata, saying he has such virtue, such power. You always have faith, and are close to the Tathagata, I now wish to become friends with you.' World Honored One! After I spoke one word to her, I did not speak to her again.' English version: At that time, Sakra, Lord of the Devas, thought: 'This Pancasikha has already entertained the Tathagata, I should now think of him.' At that time, Sakra, Lord of the Devas, thought of him. At that time, Pancasikha also had the thought: 'Today, Sakra, Lord of the Devas, is actually thinking of me.' He then took his crystal lute and went to see Sakra. Sakra told him: 'Use my name and the intention of the Trayastrimsa Heaven, to greet the World Honored One: Is he well and strong, and does he walk with vigor?' English version: At that time, Pancasikha accepted Sakra's instructions, and went to see the World Honored One, bowed his head to the ground at the Buddha's feet, stood to one side, and said to the World Honored One: 'Sakra, Lord of the Devas, and the devas of the Trayastrimsa Heaven, have sent me to greet the World Honored One: Is he well and strong, and does he walk with vigor?' English version: The World Honored One replied: 'May your Sakra and the devas of the Trayastrimsa Heaven have long lives, happiness, and no worries. Why is that? Because all beings, devas, humans, and Asuras, all crave long life, happiness, and no worries.' English version: At that time, Sakra thought to himself again: 'We should go and pay respects to the World Honored One.' He then went with the devas of the Trayastrimsa Heaven to see the Buddha, bowed his head to the ground at the Buddha's feet, and stood to one side. At that time, Sakra said to the Buddha: 'I wonder if I can sit down, how far or near from the World Honored One?' English version: The Buddha told Sakra: 'You devas are many, just sit close to me.' English version: At that time, the Indra Cave where the World Honored One was staying, naturally became spacious, without any obstacles. At that time, Sakra and the devas of the Trayastrimsa Heaven, as well as Pancasikha, all bowed at the Buddha's feet, and sat to one side. Sakra said to the Buddha: 'Once, the Buddha was in the house of a Brahmin in Sravasti, at that time the World Honored One entered the Fire Samadhi, I, at that time, because of a small matter, rode a thousand-spoked jeweled chariot, to see King Virudhaka, and while passing through the sky, I saw a heavenly maiden standing with her hands clasped in front of the World Honored One, I immediately told that heavenly maiden: 'If the World Honored One arises from samadhi, you should use my name to greet the World Honored One: Is he well and strong, and does he walk with vigor?' I wonder if that heavenly maiden later conveyed my intention to you? World Honored One! Can you remember this matter?' English version: The Buddha said: 'I remember! That heavenly maiden immediately greeted me with your voice, and when I arose from samadhi, I still heard the sound of your chariot.' English version: Sakra said to the Buddha: 'In the past, because of a small matter, I gathered with the devas of the Trayastrimsa Heaven in the Dharma Hall, and those old devas all said: 'If the Tathagata appears in the world, it will increase the number of devas and decrease the number of Asuras.' Now I have personally seen the World Honored One, personally know, and personally testify, that the Tathagata, the truly enlightened one, has appeared in the world, increasing the number of devas and decreasing the number of Asuras. There is a Goyi Sakya woman here, who practiced pure conduct with the World Honored One, and after her body was destroyed and her life ended, she was born in the Trayastrimsa Heaven, and became my son. The devas of the Trayastrimsa Heaven all praised her, saying: 'The great deva Goyi has great merit and great power.'

。』復有餘三比丘，於世尊所凈修梵行，身壞命終，生於卑下執樂神中，常日日來為我給使，瞿夷見已，以偈觸嬈曰：

「『汝為佛弟子，　　我本在家時， 以衣食供養，　　禮拜致恭恪。 汝等名何人？　　躬受佛教誡； 凈眼之所說，　　汝不觀察之。 我本禮敬汝，　　從佛聞上法； 生三十三天，　　為帝釋作子。 汝等何不觀？　　我所有功德； 本為女人身，　　今為帝釋子。 汝等本俱共，　　同修于梵行； 今獨處卑賤，　　為吾等給使。 本為弊惡行，　　今故受此報； 獨處於卑賤，　　為吾等給使。 生此處不凈，　　為他所觸嬈； 聞已當患厭，　　此處可厭患。 從今當精勤，　　勿復為人使； 二人勤精進，　　思惟如來法。 舍彼所戀著，　　觀欲不凈行； 欲縛不真實，　　誑惑於世間。 如象離羈靽，　　超越忉利天； 釋及忉利天，　　集法講堂上。 彼已勇猛力，　　超越忉利天； 釋嘆未曾有，　　諸天亦見過。 此是釋迦子，　　超越忉利天； 患厭于欲縛，　　瞿夷說此言。 摩竭國有佛，　　名曰釋迦文； 彼子大失意，　　其後還得念。 三人中一人，　　故為執樂神； 二人見道諦，　　超越忉利天。 世尊所說法，　　弟子不懷疑； 俱共同聞法，　　二人勝彼一。 自見殊勝已，　　皆生光音天； 我觀見彼已，　　故來至佛所。』」

帝釋白佛言：「愿開閑暇，一決我疑。」

佛言：「隨汝所問，吾當為汝一一演說。」

爾時，帝釋即白佛言：「諸天、世人、干沓和、阿須羅及餘眾生等，盡與何結相應，乃至怨仇、刀杖相向？」

佛告釋言：「怨結之生，皆由貪嫉，故使諸天、世人、阿須羅、餘眾生等，刀杖相加。」

爾時，帝釋即白佛言：「實爾！世尊！怨結之生，由貪嫉故，使諸天、世人、阿須羅、餘眾生等，刀杖相加。我今聞佛所說，疑網悉除，無復疑也，但不解此貪嫉之生，何由而起？何因何緣？誰為原首？從誰而有？從誰而無？」

佛告帝釋：「貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。」

爾時，帝釋即白佛言：「實爾。世尊！貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。我今聞佛所說，迷惑悉除，無復疑也。但不解愛憎復何由而生？何因何緣？誰為原首？從誰而有？從誰而無？」

佛告帝釋：「愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。」

爾時，帝釋白佛言：「實爾！世尊！愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。我今聞佛所說，迷惑悉除，無復疑也。但不知此欲復何由生？何因何緣？誰為原首？從誰而有？從誰而無？」

佛告帝釋：「愛由想生，因想緣想，想為原首，從此而有，無此而無

現代漢語譯本：『還有三位比丘，在世尊那裡清凈修行，身壞命終后，投生到低下的執樂神中，每天都來為我服役。瞿夷見到后，用偈語嘲諷他們說： 『你們是佛的弟子，我以前在家時，用衣食供養你們，禮拜你們，非常恭敬。你們叫什麼名字？親自接受佛的教誨，但佛以清凈的眼睛所說的，你們卻沒有觀察到。我以前禮敬你們，從佛那裡聽聞殊勝的佛法，現在生到三十三天，成為帝釋的兒子。你們為什麼不看看我所有的功德？我原本是女人身，現在卻成為帝釋的兒子。你們原本和我一起，共同修行梵行，現在卻獨自處在卑賤的地位，為我們服役。你們以前行為惡劣，所以現在才受此報應，獨自處在卑賤的地位，為我們服役。生在這樣不凈的地方，被他人嘲諷，聽了應該感到厭惡，這裡實在令人厭惡。從今以後應當精勤修行，不要再做別人的僕役。他們二人勤奮精進，思維如來的佛法，捨棄了那些貪戀執著，觀察慾望是不清凈的行為，慾望的束縛是不真實的，它欺騙迷惑世間。如同大象掙脫了韁繩，超越了忉利天，釋提桓因和忉利天的諸神，聚集在法堂上。他們已經有了勇猛的力量，超越了忉利天，釋提桓因讚歎說從未有過，諸天也都見到了。這是釋迦牟尼的弟子，超越了忉利天，厭惡慾望的束縛，瞿夷說了這些話。摩竭陀國有佛，名叫釋迦文，他的弟子非常失意，之後才恢復了正念。三人中一人，仍然是執樂神，二人見到了道諦，超越了忉利天。世尊所說的法，弟子們不應該懷疑，雖然一起聽聞佛法，但二人勝過一人。他們自己見到殊勝的境界后，都生到了光音天。我看到他們之後，所以來到佛這裡。』 帝釋對佛說：『希望您能抽出空閑，為我解答一個疑惑。』 佛說：『你儘管問，我將為你一一解說。』 當時，帝釋就對佛說：『諸天、世人、乾闥婆、阿修羅以及其他眾生等，都與什麼結縛相應，以至於互相怨恨、刀兵相向？』 佛告訴帝釋說：『怨恨的產生，都是由於貪婪和嫉妒，所以才使得諸天、世人、阿修羅以及其他眾生等，刀兵相加。』 當時，帝釋就對佛說：『確實如此！世尊！怨恨的產生，是由於貪婪和嫉妒，才使得諸天、世人、阿修羅以及其他眾生等，刀兵相加。我現在聽了佛所說，疑惑都消除了，不再有疑惑了。只是不明白這貪婪和嫉妒的產生，是由什麼引起的？什麼因什麼緣？誰是根源？從哪裡產生？又從哪裡消失？』 佛告訴帝釋說：『貪婪和嫉妒的產生，都是由於愛和憎，愛和憎是因，愛和憎是緣，愛和憎是根源，從這裡產生，沒有愛和憎就沒有貪婪和嫉妒。』 當時，帝釋就對佛說：『確實如此！世尊！貪婪和嫉妒的產生，都是由於愛和憎，愛和憎是因，愛和憎是緣，愛和憎是根源，從這裡產生，沒有愛和憎就沒有貪婪和嫉妒。我現在聽了佛所說，迷惑都消除了，不再有疑惑了。只是不明白愛和憎又是由什麼產生的？什麼因什麼緣？誰是根源？從哪裡產生？又從哪裡消失？』 佛告訴帝釋說：『愛和憎的產生，都是由於慾望，慾望是因，慾望是緣，慾望是根源，從這裡產生，沒有慾望就沒有愛和憎。』 當時，帝釋對佛說：『確實如此！世尊！愛和憎的產生，都是由於慾望，慾望是因，慾望是緣，慾望是根源，從這裡產生，沒有慾望就沒有愛和憎。我現在聽了佛所說，迷惑都消除了，不再有疑惑了。只是不知道這慾望又是由什麼產生的？什麼因什麼緣？誰是根源？從哪裡產生？又從哪裡消失？』 佛告訴帝釋說：『慾望由想產生，想是因，想是緣，想是根源，從這裡產生，沒有想就沒有慾望。』

English version: 'Furthermore, there were three other monks who practiced pure conduct under the World Honored One. When their bodies broke and their lives ended, they were reborn among the lower pleasure-seeking gods. They would come daily to serve me. Seeing this, Goyi taunted them with verses, saying: 'You are disciples of the Buddha, while I, when I was still at home, offered you clothing and food, and bowed to you with great respect. What are your names? You personally received the Buddha's teachings, but you did not observe what the Buddha, with his pure eyes, spoke of. I used to pay homage to you, and heard the supreme Dharma from the Buddha. Now I am born in the Thirty-Three Heavens, as a son of Indra. Why do you not see all my merits? I was originally a woman, but now I am a son of Indra. You used to be with me, practicing the same pure conduct, but now you are alone in a lowly position, serving us. You used to engage in evil deeds, so now you receive this retribution, alone in a lowly position, serving us. Born in this impure place, being taunted by others, you should feel disgusted upon hearing this. This place is truly disgusting. From now on, you should strive diligently and not be servants of others again. The two of them diligently advanced, contemplating the Dharma of the Tathagata, abandoning those attachments, observing that desire is an impure act. The bonds of desire are not real, they deceive and confuse the world. Like an elephant breaking free from its chains, they transcended the Trayastrimsa Heaven. Indra and the gods of the Trayastrimsa Heaven gathered in the Dharma hall. They had already gained courageous strength, transcending the Trayastrimsa Heaven. Indra exclaimed that it had never happened before, and all the gods had witnessed it. These are the disciples of Shakyamuni, transcending the Trayastrimsa Heaven, disgusted with the bonds of desire. Goyi spoke these words. In Magadha, there is a Buddha named Shakyamuni. His disciples were very disheartened, but later regained their mindfulness. One of the three remained a pleasure-seeking god, while the other two saw the truth of the path and transcended the Trayastrimsa Heaven. The Dharma spoken by the World Honored One, disciples should not doubt. Although they heard the Dharma together, the two surpassed the one. Having seen their own superior state, they were all born in the Abhasvara Heaven. After seeing them, I came to the Buddha.' Indra said to the Buddha, 'I wish you would take some time to resolve a doubt I have.' The Buddha said, 'Ask whatever you wish, and I will explain it to you one by one.' Then, Indra said to the Buddha, 'What are the bonds that all gods, humans, gandharvas, asuras, and other beings are associated with, that they even become enemies and fight with weapons?' The Buddha told Indra, 'The arising of enmity is all due to greed and jealousy, which causes gods, humans, asuras, and other beings to fight with weapons.' Then, Indra said to the Buddha, 'Indeed, World Honored One! The arising of enmity is due to greed and jealousy, which causes gods, humans, asuras, and other beings to fight with weapons. Now that I have heard what the Buddha has said, my doubts are all cleared, and I have no more doubts. But I do not understand how this greed and jealousy arise. What is the cause and condition? Who is the origin? From where do they come? And from where do they cease?' The Buddha told Indra, 'The arising of greed and jealousy is all due to love and hatred. Love and hatred are the cause, love and hatred are the condition, love and hatred are the origin. They arise from this, and without this, they do not exist.' Then, Indra said to the Buddha, 'Indeed, World Honored One! The arising of greed and jealousy is all due to love and hatred. Love and hatred are the cause, love and hatred are the condition, love and hatred are the origin. They arise from this, and without this, they do not exist. Now that I have heard what the Buddha has said, my confusion is all cleared, and I have no more doubts. But I do not understand how love and hatred arise. What is the cause and condition? Who is the origin? From where do they come? And from where do they cease?' The Buddha told Indra, 'The arising of love and hatred is all due to desire. Desire is the cause, desire is the condition, desire is the origin. They arise from this, and without this, they do not exist.' Then, Indra said to the Buddha, 'Indeed, World Honored One! The arising of love and hatred is all due to desire. Desire is the cause, desire is the condition, desire is the origin. They arise from this, and without this, they do not exist. Now that I have heard what the Buddha has said, my confusion is all cleared, and I have no more doubts. But I do not know how this desire arises. What is the cause and condition? Who is the origin? From where does it come? And from where does it cease?' The Buddha told Indra, 'Desire arises from thought. Thought is the cause, thought is the condition, thought is the origin. It arises from this, and without this, it does not exist.'

爾時，帝釋白佛言：「實爾！世尊！愛由想生，因想緣想，想為原首，從此而有，無此則無。我今聞佛所說，無復疑也。但不解想復何由而生？何因何緣？誰為原首？從誰而有？從誰而無？」

佛告帝釋：「想之所生，由於調戲，因調緣調，調為原首，從此而有，無此則無。帝釋！若無調戲則無想，無想則無慾，無慾則無愛憎，無愛憎則無貪嫉，若無貪嫉，則一切眾生不相傷害。帝釋！但緣調為本，因調緣調，調為原首，從此有想，從想有欲，從欲有愛憎，從愛憎有貪嫉；以貪嫉故，使群生等共相傷害。」

帝釋白佛言：「實爾！世尊！由調有想，因調緣調，調為原首，從此有想由調而有，無調則無。若本無調者則無想，無想則無慾，無慾則無愛憎，無愛憎則無貪嫉，無貪嫉則一切群生不相傷害。但想由調生，因調緣調，調為原首，從調有想，從想有欲，從欲有愛憎，從愛憎有貪嫉，從貪嫉使一切眾生共相傷害。我今聞佛所說，迷惑悉除，無復疑也。」

爾時，帝釋復白佛言：「一切沙門、婆羅門盡除調戲在滅跡耶？為不除調戲在滅跡耶？」

佛告帝釋：「一切沙門、婆羅門不盡除調戲在滅跡也。所以然者？帝釋，世間有種種界，眾生各依己界，堅固守持，不能捨離，謂己為實，餘者為虛。是故，帝釋！一切沙門、婆羅門不盡除調戲而在滅跡。」

爾時，帝釋白佛言：「實爾！世尊！世間有種種眾生，各依己界，堅固守持，不能捨離，謂己為是，余為虛妄。是故一切沙門、婆羅門不盡除調戲而在滅跡。我聞佛言，疑惑悉除，無復疑也。」

帝釋復白佛言：「齊幾調在滅跡耶？」

佛告帝釋：「調戲有三：一者口，二者想，三者求。彼口所言，自害、害他，亦二俱害。舍此言已，如所言，不自害、不害他、不二俱害。知時比丘如口所言，專念不亂，想亦自害、害他，亦二俱害；舍此想已，如所想，不自害、不害他，二俱不害，知時比丘如所想，專念不亂。帝釋！求亦自害、害他，亦二俱害；舍此求已，如所求，不自害、不害他，不二俱害，知時比丘如所求，專念不亂。」

爾時，釋提桓因言：「我聞佛所說，無復狐疑。」

又白佛言：「齊幾名賢聖舍心？」

佛告帝釋：「舍心有三：一者喜身，二者憂身，三者捨身。帝釋！彼喜身者，自害、害他，亦二俱害；舍此喜已，如所喜，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。帝釋！彼憂身者，自害、害彼，亦二俱害；舍此憂已，如所憂，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。複次，帝釋！彼捨身者，自害、害他，亦二俱害；舍此身已，如所舍，不自害、不害他，二俱不害，知時比丘專念不忘，是即名為受具足戒。」

帝釋白佛言：「我聞佛所說，無復狐疑。」

又白佛言：「齊幾名賢聖律諸根具足？」

佛告帝釋：「眼知色，我說有二：可親、不可親。耳聲、鼻香、舌味、身觸、意法，我說有二：可親、不可親

當時，帝釋對佛說：『確實如此！世尊！愛是由想產生的，因想而緣想，想是根源，由此而有，沒有想就沒有愛。我現在聽了佛所說，不再有疑惑了。只是不明白想又是從何而生？是什麼原因和條件？誰是根源？從誰而有？從誰而無？』 佛告訴帝釋：『想的產生，是由於調戲，因調戲而緣調戲，調戲是根源，由此而有，沒有調戲就沒有想。帝釋！如果沒有調戲就沒有想，沒有想就沒有慾望，沒有慾望就沒有愛憎，沒有愛憎就沒有貪嫉，如果沒有貪嫉，那麼一切眾生就不會互相傷害。帝釋！只是因為調戲是根本，因調戲而緣調戲，調戲是根源，由此產生想，從想產生慾望，從慾望產生愛憎，從愛憎產生貪嫉；因為貪嫉的緣故，使得眾生互相傷害。』 帝釋對佛說：『確實如此！世尊！由調戲產生想，因調戲而緣調戲，調戲是根源，由此產生想，由調戲而有，沒有調戲就沒有想。如果本來沒有調戲，就沒有想，沒有想就沒有慾望，沒有慾望就沒有愛憎，沒有愛憎就沒有貪嫉，沒有貪嫉那麼一切眾生就不會互相傷害。只是想由調戲產生，因調戲而緣調戲，調戲是根源，從調戲產生想，從想產生慾望，從慾望產生愛憎，從愛憎產生貪嫉，從貪嫉使得一切眾生互相傷害。我現在聽了佛所說，迷惑都消除了，不再有疑惑了。』 當時，帝釋又對佛說：『一切沙門、婆羅門都完全去除調戲而達到寂滅了嗎？還是沒有去除調戲而達到寂滅呢？』 佛告訴帝釋：『一切沙門、婆羅門沒有完全去除調戲而達到寂滅。這是為什麼呢？帝釋，世間有各種各樣的界限，眾生各自依據自己的界限，堅固地守持，不能捨棄，認為自己的是真實的，其餘的是虛妄的。所以，帝釋！一切沙門、婆羅門沒有完全去除調戲而達到寂滅。』 當時，帝釋對佛說：『確實如此！世尊！世間有各種各樣的眾生，各自依據自己的界限，堅固地守持，不能捨棄，認為自己的是正確的，其餘的是虛妄的。所以一切沙門、婆羅門沒有完全去除調戲而達到寂滅。我聽了佛所說，疑惑都消除了，不再有疑惑了。』 帝釋又對佛說：『到什麼程度調戲才能達到寂滅呢？』 佛告訴帝釋：『調戲有三種：一是口，二是想，三是求。他們口中所說，會傷害自己、傷害他人，或者兩者都傷害。捨棄這種言語后，如所說，不傷害自己、不傷害他人、不兩者都傷害。知道時機的比丘，如口所說，專心不亂；想也傷害自己、傷害他人，或者兩者都傷害；捨棄這種想后，如所想，不傷害自己、不傷害他人，兩者都不傷害，知道時機的比丘，如所想，專心不亂。帝釋！求也傷害自己、傷害他人，或者兩者都傷害；捨棄這種求后，如所求，不傷害自己、不傷害他人，兩者都不傷害，知道時機的比丘，如所求，專心不亂。』 當時，釋提桓因說：『我聽了佛所說，不再有疑惑了。』 又對佛說：『到什麼程度才稱為賢聖舍心呢？』 佛告訴帝釋：『舍心有三種：一是喜身，二是憂身，三是捨身。帝釋！那些喜身，會傷害自己、傷害他人，或者兩者都傷害；捨棄這種喜后，如所喜，不傷害自己、不傷害他人，兩者都不傷害，知道時機的比丘專心不忘，就稱為受具足戒。帝釋！那些憂身，會傷害自己、傷害他人，或者兩者都傷害；捨棄這種憂后，如所憂，不傷害自己、不傷害他人，兩者都不傷害，知道時機的比丘專心不忘，就稱為受具足戒。再次，帝釋！那些捨身，會傷害自己、傷害他人，或者兩者都傷害；捨棄這種身之後，如所舍，不傷害自己、不傷害他人，兩者都不傷害，知道時機的比丘專心不忘，這就稱為受具足戒。』 帝釋對佛說：『我聽了佛所說，不再有疑惑了。』 又對佛說：『到什麼程度才稱為賢聖律諸根具足呢？』 佛告訴帝釋：『眼睛感知顏色，我說有兩種：可親近的和不可親近的。耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體感受觸覺、意識感知事物，我說有兩種：可親近的和不可親近的。

At that time, Śakra, lord of the gods, said to the Buddha: 'Indeed, World-Honored One! Love arises from thought, is conditioned by thought, thought is the origin, from this it exists, without this it does not exist. Now that I have heard what the Buddha has said, I have no more doubts. But I do not understand how thought arises again? What are the causes and conditions? Who is the origin? From whom does it exist? From whom does it not exist?' The Buddha told Śakra: 'The arising of thought is due to playfulness, conditioned by playfulness, playfulness is the origin, from this it exists, without this it does not exist. Śakra! If there is no playfulness, there is no thought, if there is no thought, there is no desire, if there is no desire, there is no love and hate, if there is no love and hate, there is no greed and jealousy, if there is no greed and jealousy, then all sentient beings will not harm each other. Śakra! It is only because playfulness is the root, conditioned by playfulness, playfulness is the origin, from this arises thought, from thought arises desire, from desire arises love and hate, from love and hate arises greed and jealousy; because of greed and jealousy, sentient beings harm each other.' Śakra said to the Buddha: 'Indeed, World-Honored One! Thought arises from playfulness, conditioned by playfulness, playfulness is the origin, from this arises thought, it exists from playfulness, without playfulness it does not exist. If there was originally no playfulness, there would be no thought, if there was no thought, there would be no desire, if there was no desire, there would be no love and hate, if there was no love and hate, there would be no greed and jealousy, if there was no greed and jealousy, then all sentient beings would not harm each other. It is only that thought arises from playfulness, conditioned by playfulness, playfulness is the origin, from playfulness arises thought, from thought arises desire, from desire arises love and hate, from love and hate arises greed and jealousy, from greed and jealousy sentient beings harm each other. Now that I have heard what the Buddha has said, my confusion is completely removed, and I have no more doubts.' At that time, Śakra again said to the Buddha: 'Have all śramaṇas and brahmins completely eliminated playfulness and reached extinction? Or have they not eliminated playfulness and reached extinction?' The Buddha told Śakra: 'Not all śramaṇas and brahmins have completely eliminated playfulness and reached extinction. Why is that? Śakra, there are various realms in the world, and sentient beings each rely on their own realm, firmly holding on to it, unable to abandon it, considering their own to be real, and the rest to be false. Therefore, Śakra! Not all śramaṇas and brahmins have completely eliminated playfulness and reached extinction.' At that time, Śakra said to the Buddha: 'Indeed, World-Honored One! There are various sentient beings in the world, each relying on their own realm, firmly holding on to it, unable to abandon it, considering their own to be correct, and the rest to be false. Therefore, not all śramaṇas and brahmins have completely eliminated playfulness and reached extinction. I have heard what the Buddha has said, and my doubts are completely removed, and I have no more doubts.' Śakra again said to the Buddha: 'To what extent is playfulness extinguished?' The Buddha told Śakra: 'There are three kinds of playfulness: first, speech; second, thought; and third, seeking. What they say with their mouths harms themselves, harms others, or harms both. Having abandoned this speech, as they speak, they do not harm themselves, do not harm others, and do not harm both. A monk who knows the time, as he speaks, is focused and not confused; thought also harms themselves, harms others, or harms both; having abandoned this thought, as they think, they do not harm themselves, do not harm others, and do not harm both, a monk who knows the time, as he thinks, is focused and not confused. Śakra! Seeking also harms themselves, harms others, or harms both; having abandoned this seeking, as they seek, they do not harm themselves, do not harm others, and do not harm both, a monk who knows the time, as he seeks, is focused and not confused.' At that time, Śakra, lord of the gods, said: 'I have heard what the Buddha has said, and I have no more doubts.' He again said to the Buddha: 'To what extent is it called the noble's relinquishing of mind?' The Buddha told Śakra: 'There are three kinds of relinquishing of mind: first, the body of joy; second, the body of sorrow; and third, the body of relinquishment. Śakra! Those who have the body of joy harm themselves, harm others, or harm both; having abandoned this joy, as they rejoice, they do not harm themselves, do not harm others, and do not harm both, a monk who knows the time is focused and not forgetful, and is called fully ordained. Śakra! Those who have the body of sorrow harm themselves, harm others, or harm both; having abandoned this sorrow, as they sorrow, they do not harm themselves, do not harm others, and do not harm both, a monk who knows the time is focused and not forgetful, and is called fully ordained. Furthermore, Śakra! Those who have the body of relinquishment harm themselves, harm others, or harm both; having abandoned this body, as they relinquish, they do not harm themselves, do not harm others, and do not harm both, a monk who knows the time is focused and not forgetful, and this is called fully ordained.' Śakra said to the Buddha: 'I have heard what the Buddha has said, and I have no more doubts.' He again said to the Buddha: 'To what extent is it called the noble's discipline of the senses being complete?' The Buddha told Śakra: 'When the eye perceives form, I say there are two: that which is approachable and that which is not approachable. When the ear perceives sound, the nose perceives smell, the tongue perceives taste, the body perceives touch, and the mind perceives phenomena, I say there are two: that which is approachable and that which is not approachable.'

爾時，帝釋白佛言：「世尊！如來略說，未廣分別，我以具解。眼知色，我說有二：可親、不可親。耳聲、鼻香、舌味、身觸、意法有二：可親、不可親。世尊！如眼觀色，善法損減，不善法增，如此眼知色，我說不可親；耳聲、鼻香、舌味、身觸、意知法，善法損減，不善法增，我說不可親。世尊！如眼見色，善法增長，不善法減，如是眼知色，我說可親；耳聲、鼻香、舌味、身觸、意知法，善法增長，不善法減，我說可親。」

佛告帝釋：「善哉！善哉！是名賢聖律諸根具足。」

復白佛言：「齊幾比丘名為究竟、究竟梵行、究竟安隱、究竟無餘？」

佛告帝釋：「為愛所苦，身得滅者，是為究竟、究竟梵行、究竟安隱、究竟無餘。」

帝釋白佛言：「我本長夜，所懷疑網，今者如來開發所疑。」

佛告帝釋：「汝昔頗曾詣沙門、婆羅門所問此義不？」

帝釋白佛言：「我自憶念：昔者，曾詣沙門、婆羅門所咨問此義。昔我一時曾集講堂，與諸天眾共論：『如來為當出世，為未出世？』時共推求，不見如來出現於世，各自還宮，五欲娛樂。世尊！我復於後時見諸大神天，自恣五欲已，漸各命終。時我，世尊！懷大恐怖，衣毛為豎。時，見沙門、婆羅門處在閑靜，去家離欲，我尋至彼所問言：『云何名究竟？』我問此義，彼不能報。彼既不知，逆問我言：『汝為是誰？』我尋報言：『我是釋提桓因。』彼復問言：『汝是何釋？』我時答言：『我是天帝釋，心有所疑，故來相問耳。』時，我與彼如所知見，說于釋義。彼問我言：『更為我弟子，我今是佛弟子，得須陀洹道，不墮余趣，極七往返，必成道果，唯愿世尊記我為斯陀含。』說此語已，復作頌曰：

「『由彼染穢想，　　故生我狐疑； 長夜與諸天，　　推求于如來。 見諸出家人，　　常在閑靜處； 謂是佛世尊，　　故往𥡳首言： 我今故來問，　　云何為究竟？ 問已不能報，　　道跡之所趣。 今日無等尊，　　是我久所求； 已觀察己行，　　心已正思惟。 唯聖先已知，　　我心之所行； 長夜所修業，　　愿凈眼記之。 歸命人中上，　　三界無極尊； 能斷恩愛刺，　　今禮日光尊。』」

佛告帝釋：「汝憶本得喜樂、念樂時不？」

帝釋答曰：「如是，世尊！憶昔所得喜樂、念樂。世尊！我昔曾與阿須輪共戰，我時得勝，阿須輪退，我時則還，得歡喜、念樂，計此歡喜、念樂，離有穢惡刀杖喜樂、斗訟喜樂。今我于佛所得喜、念樂，無有刀杖、諍訟之樂。」

佛告帝釋：「汝今得喜樂、念樂，于中欲求何功德果？」

爾時，帝釋白佛言：「我于喜樂、念樂中，欲求五功德果，何等五？」即說偈言：

「我后若命終，　　舍于天上壽； 處胎不懷患，　　使我心歡喜。 佛度未度者，　　能說正真道； 於三佛法中，　　我要修梵行。 以智慧身居，　　心自見正諦； 得達本所起，　　於是長解脫

那時，帝釋對佛說：『世尊！如來只是簡略地說，沒有詳細分別，但我已經完全理解了。眼睛感知顏色，我說有兩種：可親近的和不可親近的。耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體感受觸覺、意識感知事物，也都有兩種：可親近的和不可親近的。世尊！如果眼睛看到顏色，導致善法減少，不善法增加，那麼這種眼睛感知顏色，我說就是不可親近的；耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體感受觸覺、意識感知事物，如果導致善法減少，不善法增加，我說就是不可親近的。世尊！如果眼睛看到顏色，導致善法增長，不善法減少，那麼這種眼睛感知顏色，我說就是可親近的；耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體感受觸覺、意識感知事物，如果導致善法增長，不善法減少，我說就是可親近的。』 佛告訴帝釋：『好啊！好啊！這叫做賢聖的戒律，諸根具足。』 帝釋對佛說：『我聽了佛所說的，不再有任何疑惑了。』 又對佛說：『什麼樣的比丘才叫做究竟、究竟梵行、究竟安穩、究竟無餘呢？』 佛告訴帝釋：『因為愛慾而受苦，身體滅亡的人，就叫做究竟、究竟梵行、究竟安穩、究竟無餘。』 帝釋對佛說：『我長久以來，心中充滿疑惑，今天如來解開了我的疑惑。』 佛告訴帝釋：『你以前曾經去沙門、婆羅門那裡問過這個問題嗎？』 帝釋對佛說：『我記得：以前，我曾經去沙門、婆羅門那裡請教過這個問題。以前，我曾經在講堂集會，和諸天眾一起討論：『如來是已經出世了，還是沒有出世？』當時我們一起推求，沒有發現如來出現在世間，就各自回到宮殿，享受五欲的快樂。世尊！後來，我又看到那些大神天，在恣意享受五欲之後，漸漸地都命終了。那時，世尊！我感到非常恐懼，汗毛都豎了起來。當時，我看到沙門、婆羅門在安靜的地方，離開家庭和慾望，我就去他們那裡問：『什麼叫做究竟？』我問了這個問題，他們卻回答不上來。他們不知道，反而問我：『你是誰？』我回答說：『我是釋提桓因。』他們又問：『你是哪個釋？』我當時回答說：『我是天帝釋，心中有疑惑，所以來請教。』當時，我把所知道的關於釋的含義告訴了他們。他們問我：『你願意做我的弟子嗎？』我現在是佛的弟子，已經證得須陀洹道，不會墮入其他惡道，最多七次往返，必定成就道果，希望世尊能記我為斯陀含。』說完這些話，又作頌說： 『因為那些染污的念頭，才使我產生疑惑；長久以來，我和諸天一起，推求如來。看到那些出家人，常常在安靜的地方；以為他們是佛世尊，所以前去頂禮說：我今天特地來問，什麼叫做究竟？問了他們卻回答不上來，他們不知道道跡所趨。今天無與倫比的尊者，是我長久以來所尋求的；已經觀察了自己的行為，心中已經正確地思考。只有聖者先知道，我心中的想法；長久以來所修的業，希望您用清凈的眼睛記住。歸命於人中至上，三界無上的尊者；能夠斬斷恩愛的刺，現在禮拜日光尊。』 佛告訴帝釋：『你還記得以前得到喜樂、念樂的時候嗎？』 帝釋回答說：『是的，世尊！我記得以前得到的喜樂、念樂。世尊！我以前曾經和阿修羅作戰，當時我獲勝，阿修羅退敗，我當時就回來，得到歡喜、念樂，我認為這種歡喜、念樂，是遠離了刀杖的污穢、斗訟的歡喜、念樂。現在我從佛這裡得到的喜樂、念樂，沒有刀杖、爭訟的快樂。』 佛告訴帝釋：『你現在得到喜樂、念樂，想從中求得什麼功德果呢？』 當時，帝釋對佛說：『我從喜樂、念樂中，想求得五種功德果，是哪五種呢？』就說了偈語： 『我如果將來命終，捨棄天上的壽命；在母胎中不感到憂患，使我內心歡喜。佛度化了未被度化的人，能夠說出真正的道理；在三寶的佛法中，我要修習梵行。以智慧之身居住，內心自己見到真諦；達到本源的生起，從而獲得長久的解脫。』

At that time, Śakra said to the Buddha, 'Venerable One, the Tathāgata has spoken briefly, without detailed explanation, but I have fully understood. The eye knows form, and I say there are two kinds: those that are agreeable and those that are not. The ear knows sound, the nose knows smell, the tongue knows taste, the body knows touch, and the mind knows phenomena; these also have two kinds: those that are agreeable and those that are not. Venerable One, if when the eye sees form, wholesome qualities diminish and unwholesome qualities increase, then such eye-knowing of form, I say, is not agreeable. If the ear knows sound, the nose knows smell, the tongue knows taste, the body knows touch, and the mind knows phenomena, and wholesome qualities diminish and unwholesome qualities increase, I say these are not agreeable. Venerable One, if when the eye sees form, wholesome qualities increase and unwholesome qualities diminish, then such eye-knowing of form, I say, is agreeable. If the ear knows sound, the nose knows smell, the tongue knows taste, the body knows touch, and the mind knows phenomena, and wholesome qualities increase and unwholesome qualities diminish, I say these are agreeable.' The Buddha said to Śakra, 'Excellent! Excellent! This is called the noble discipline, with the faculties fully developed.' Śakra said to the Buddha, 'Having heard what the Buddha has said, I no longer have any doubts.' He further said to the Buddha, 'How is a bhikkhu called accomplished, accomplished in the holy life, accomplished in peace, and accomplished without remainder?' The Buddha said to Śakra, 'One who is tormented by craving, and whose body is extinguished, is called accomplished, accomplished in the holy life, accomplished in peace, and accomplished without remainder.' Śakra said to the Buddha, 'For a long time, I have been entangled in a web of doubts, but today the Tathāgata has resolved my doubts.' The Buddha said to Śakra, 'Have you ever gone to śramaṇas or brahmins to ask about this matter?' Śakra said to the Buddha, 'I remember: in the past, I went to śramaṇas and brahmins to inquire about this matter. Once, I gathered in the assembly hall and discussed with the devas, 『Has the Tathāgata appeared in the world, or has he not yet appeared?』 At that time, we searched together, but did not find the Tathāgata appearing in the world, so we each returned to our palaces to enjoy the pleasures of the five senses. Venerable One, later, I saw those great devas, after indulging in the five senses, gradually come to their end. At that time, Venerable One, I felt great fear, and my hair stood on end. Then, I saw śramaṇas and brahmins in quiet places, having left home and desires, and I went to them and asked, 『What is called accomplished?』 I asked this question, but they could not answer. Not knowing, they asked me in return, 『Who are you?』 I replied, 『I am Śakra, lord of the devas.』 They asked again, 『Which Śakra are you?』 I then replied, 『I am the lord of the devas, Śakra, and I have doubts in my mind, so I have come to inquire.』 At that time, I explained to them the meaning of Śakra, as I understood it. They asked me, 『Will you become my disciple?』 I am now a disciple of the Buddha, having attained the path of a stream-enterer, and will not fall into other evil realms. At most, I will return seven times, and will surely attain the fruit of the path. I wish the Venerable One would recognize me as a once-returner.』 Having said this, he then spoke in verse: 'Because of those defiled thoughts, I have doubts; for a long time, I and the devas have sought the Tathāgata. Seeing those who have left home, often in quiet places; thinking they were the Buddha, the Venerable One, I went to bow and say: I have come today to ask, what is called accomplished? Having asked, they could not answer, they did not know where the path leads. Today, the incomparable Venerable One, is the one I have long sought; having observed my own actions, my mind has thought correctly. Only the sage knows beforehand, what is in my mind; the deeds I have cultivated for a long time, I wish you would remember with your pure eyes. I take refuge in the supreme among humans, the incomparable Venerable One of the three realms; able to cut off the thorns of affection, I now bow to the sun-like Venerable One.' The Buddha said to Śakra, 'Do you remember the times when you obtained joy and happiness?' Śakra replied, 'Yes, Venerable One! I remember the joy and happiness I obtained in the past. Venerable One! I once fought with the asuras, and when I was victorious and the asuras retreated, I returned and obtained joy and happiness. I consider this joy and happiness to be free from the defilement of weapons and the joy of conflict. Now, the joy and happiness I have obtained from the Buddha is without the joy of weapons or conflict.' The Buddha said to Śakra, 'Now that you have obtained joy and happiness, what merit do you seek to gain from it?' At that time, Śakra said to the Buddha, 'From this joy and happiness, I wish to gain five merits. What are the five?' Then he spoke in verse: 'If I should die in the future, and relinquish my heavenly life; may I not suffer in the womb, and may my heart be joyful. May the Buddha liberate those who have not been liberated, and be able to speak the true path; in the three jewels of the Buddha's teachings, I will practice the holy life. Dwelling in a body of wisdom, may my mind see the true reality; may I reach the origin of arising, and thus attain lasting liberation.'

但當勤修行，　　習佛真實智； 設不獲道證，　　功德猶勝天。 諸有神妙天，　　阿迦尼吒等； 下至末後身，　　必當生彼處。 我今於此處，　　受天清凈身； 復得增壽命，　　凈眼我自知。」

說此偈已，白佛言：「我于喜樂、念樂中，欲得如是五功德果。」

爾時，帝釋語忉利諸天曰：「汝于忉利天上梵童子前恭敬禮事，今于佛前復設此敬者，不亦善哉！」

其語未久，時，梵童子忽然于虛空中天眾上立，向天帝釋而說偈曰：

「天王清凈行，　　多利益眾生； 摩竭帝釋主，　　能問如來義。」

時，梵童子說此偈已，忽然不現。是時，帝釋即從座起，禮世尊足，繞佛三匝，卻行而退，忉利諸天及般遮翼亦禮佛足，卻行而退。時，天帝釋少復前行，顧語般遮翼曰：「善哉！善哉！汝能先於佛前鼓琴娛樂，然後我及諸天於後方到，我今知汝補汝父位，于干沓和中最為上首，當以彼拔陀干沓和王女與汝為妻。」

世尊說此法時，八萬四千諸天遠塵離垢，諸法法眼生。

時，釋提桓因、忉利諸天及般遮翼聞佛所說，歡喜奉行。

佛說長阿含經卷第十一

（一五）第二分阿㝹夷經第十一

一時，佛在冥寧國阿㝹夷土，與大比丘眾千二百五十人俱。

爾時，世尊著衣持缽，入阿㝹夷城乞食。爾時，世尊默自念言：「我今乞食，於時如早，今宜往詣房伽婆梵志園觀。」比丘須時至，然後乞食。

爾時，世尊即詣彼園，時，彼梵志遙見佛來，即起奉迎，共相問訊，言：「善來，瞿曇！不面來久，今以何緣乃能屈顧？唯愿瞿曇就此處坐！」爾時，世尊即就其坐。

時，彼梵志於一面坐，白世尊言：「先夜隸車子善宿比丘來至我所，語我言：『大師！我不于佛所修梵行也。所以然者？佛疏外我。』彼人見向說瞿曇過，雖有此言，我亦不受。」

佛告梵志：「彼善宿所言，知汝不受耳。昔我一時在毗舍離獼猴池側集法堂上，時，此善宿來至我所，語我言：『如來外我，我不于如來所修梵行也。』我時告曰：『汝何故言：我不于如來所修梵行，如來外我耶？』善宿報我言：『如來不為我現神足變化。』

「時，我語言：『吾可請汝於我法中凈修梵行，當爲汝現神足耶？』復當語我：『如來當爲我現神足變化，然後我當修梵行耶？』時，善宿報我言：『不也。世尊！』佛告善宿：『我亦不語汝言：汝於我法中凈修梵行，當爲汝現神足變化；汝亦不言為我現神足者，當修梵行。云何？善宿！如汝意者，謂如來能現神足、為不能現耶？我所說法，彼法能得出要，盡苦際不耶？』善宿白佛言：『如是，世尊！如來能現神足，非為不能，所可說法，能得出要，盡諸苦際，非為不盡

'但應當勤奮修行，學習佛陀真實的智慧；即使不能獲得道果的證悟，其功德也勝過天人。所有具有神通的天人，包括阿迦尼吒天等；乃至最後一次投生，必定會生到那些地方。我現在在這裡，承受著天界的清凈之身；又能夠增長壽命，我的清凈之眼能夠自己知道。'

說完這偈頌后，他向佛陀稟告說：'我在喜樂和念樂之中，希望獲得這樣的五種功德果報。'

這時，帝釋對忉利天的諸天人說：'你們在忉利天上對梵童子恭敬禮拜，現在在佛陀面前又如此恭敬，不也是很好嗎！'

他的話音未落，梵童子忽然在虛空中，站在天眾之上，向天帝釋說偈道：

'天王行為清凈，多利益眾生；摩竭帝釋之主，能夠請問如來的真義。'

梵童子說完這偈頌后，忽然消失不見。這時，帝釋立即從座位上站起來，禮拜世尊的腳，繞佛三圈，然後退後離開。忉利天的諸天人和般遮翼也禮拜佛足，然後退後離開。這時，天帝釋稍微向前走了一段路，回頭對般遮翼說：'太好了！太好了！你能夠先在佛陀面前彈琴娛樂，然後我及諸天人才來到，我現在知道你將繼承你父親的職位，在干沓和中成為最尊貴的首領，應當把拔陀干沓和的王女嫁給你為妻。'

世尊宣說此法時，八萬四千諸天人遠離塵垢，生起了諸法法眼。

這時，釋提桓因、忉利天的諸天人和般遮翼聽聞佛陀所說，歡喜地奉行。

一時，佛陀在冥寧國阿㝹夷地方，與一千二百五十位大比丘在一起。

當時，世尊穿著袈裟，拿著缽，進入阿㝹夷城乞食。當時，世尊默默地想：'我現在乞食，時間還早，現在應該去房伽婆梵志的園林看看。'比丘們到吃飯的時候，然後再去乞食。

當時，世尊就去了那個園林，當時，那個梵志遠遠地看見佛陀來了，就起身迎接，互相問候，說：'善來，瞿曇！很久沒見面了，今天是什麼緣故能夠光臨？希望瞿曇在這裡坐下！'當時，世尊就坐在那裡。

當時，那個梵志在一旁坐下，對世尊說：'前天晚上，隸車子的善宿比丘來到我這裡，對我說：'大師！我不在佛陀那裡修行梵行了。原因是什麼呢？佛陀疏遠我。'那個人向我說瞿曇的過失，雖然說了這些話，我也沒有接受。'

佛陀告訴梵志：'那個善宿所說的話，我知道你不會接受的。以前我曾經在毗舍離獼猴池旁的集法堂上，當時，這個善宿來到我這裡，對我說：'如來疏遠我，我不在如來這裡修行梵行了。'我當時告訴他說：'你為什麼說：我不在如來這裡修行梵行，如來疏遠我呢？'善宿回答我說：'如來不為我展現神足變化。'

'當時，我說：'我可以請你在我的法中清凈修行梵行，然後為你展現神足嗎？'或者你應當對我說：'如來應當為我展現神足變化，然後我才修行梵行嗎？'當時，善宿回答我說：'不是的，世尊！'佛陀告訴善宿：'我也不會對你說：你在我的法中清凈修行梵行，我就會為你展現神足變化；你也不會說爲了我展現神足，你才修行梵行。怎麼樣？善宿！按照你的意思，是說如來能夠展現神足，還是不能展現呢？我所說的法，那個法能夠得出離，達到苦的盡頭嗎？'善宿對佛陀說：'是的，世尊！如來能夠展現神足，不是不能，所說的法，能夠得出離，達到諸苦的盡頭，不是不能。'

'But one should diligently practice, learn the Buddha's true wisdom; even if one does not attain the enlightenment of the path, their merit is still superior to that of the gods. All the gods with supernatural powers, including the Akanistha gods; even until their last rebirth, they will surely be born in those places. I am here now, receiving the pure body of the heavens; and I am able to increase my lifespan, my pure eyes know this for themselves.'

After speaking this verse, he reported to the Buddha, 'In joy and mindfulness, I wish to obtain these five meritorious results.'

At this time, Indra spoke to the gods of the Trayastrimsa heaven, 'You respectfully bowed to the Brahma child in the Trayastrimsa heaven, and now you are showing such respect before the Buddha, is this not also good!'

Before his words had finished, the Brahma child suddenly stood above the heavenly host in the void, and spoke a verse to Indra:

'The king of gods acts purely, greatly benefiting sentient beings; the lord of Magadha, Indra, is able to ask about the meaning of the Tathagata.'

After the Brahma child spoke this verse, he suddenly disappeared. At this time, Indra immediately rose from his seat, bowed at the feet of the World Honored One, circled the Buddha three times, and then retreated. The gods of the Trayastrimsa heaven and Pancasikha also bowed at the feet of the Buddha, and then retreated. At this time, Indra walked a little further forward, turned back and said to Pancasikha, 'Excellent! Excellent! You were able to play music for the Buddha first, and then I and the other gods arrived later. I now know that you will inherit your father's position, and become the most honored leader among the Gandharvas. You should marry the daughter of King Bhadra Gandharva as your wife.'

When the World Honored One spoke this Dharma, eighty-four thousand gods were freed from defilement, and the Dharma eye of all dharmas arose.

At this time, Sakra, the lord of the gods, the gods of the Trayastrimsa heaven, and Pancasikha, having heard what the Buddha had said, joyfully practiced it.

The Sutra of the Long Discourses, Volume 10, spoken by the Buddha The Taisho Tripitaka, Volume 01, No. 0001, The Sutra of the Long Discourses

The Sutra of the Long Discourses, Volume 11, spoken by the Buddha

Translated by Buddhayasas and Zhu Fonian during the Later Qin Hongshi Era

(15) The Eleventh Sutra of the Second Division, the Atyuyi Sutra

At one time, the Buddha was in the land of Atyuyi in Mingning Kingdom, together with a great assembly of 1,250 monks.

At that time, the World Honored One, wearing his robe and carrying his bowl, entered the city of Atyuyi to beg for food. At that time, the World Honored One silently thought, 'It is still early for me to beg for food, I should go to the garden of the Brahmin Bhargava to observe.' The monks will go begging for food when it is time to eat.

At that time, the World Honored One went to that garden. At that time, that Brahmin saw the Buddha coming from afar, and immediately rose to greet him, and after exchanging greetings, said, 'Welcome, Gautama! It has been a long time since we met, what brings you here today? I hope Gautama will sit here!' At that time, the World Honored One sat down there.

At that time, that Brahmin sat on one side, and said to the World Honored One, 'The night before last, the Licchavi monk Sunakkhatta came to me, and said to me, 'Master! I am not practicing the Brahma-faring in the Buddha's place. Why is that? The Buddha is distant from me.' That person spoke of Gautama's faults to me, but even though he said these things, I did not accept them.'

The Buddha told the Brahmin, 'I know that you did not accept what Sunakkhatta said. Once, I was at the assembly hall by the Monkey Pond in Vaishali, at that time, this Sunakkhatta came to me, and said to me, 'The Tathagata is distant from me, I am not practicing the Brahma-faring in the Tathagata's place.' At that time, I told him, 'Why do you say: I am not practicing the Brahma-faring in the Tathagata's place, the Tathagata is distant from me?' Sunakkhatta replied to me, 'The Tathagata does not show me supernatural transformations.'

'At that time, I said, 'May I ask you to purify your Brahma-faring in my Dharma, and then show you supernatural powers?' Or should you say to me, 'The Tathagata should show me supernatural transformations, and then I will practice the Brahma-faring?' At that time, Sunakkhatta replied to me, 'No, World Honored One!' The Buddha told Sunakkhatta, 'I also will not say to you: if you purify your Brahma-faring in my Dharma, I will show you supernatural transformations; nor will you say that if I show you supernatural powers, you will practice the Brahma-faring. How is it? Sunakkhatta! According to your intention, is it that the Tathagata is able to show supernatural powers, or is he not able to? The Dharma that I speak, is that Dharma able to lead to liberation, to the end of suffering?' Sunakkhatta said to the Buddha, 'Yes, World Honored One! The Tathagata is able to show supernatural powers, it is not that he is not able to, and the Dharma that is spoken is able to lead to liberation, to the end of all suffering, it is not that it is not able to.'

。』『是故，善宿！我所說法修梵行者，能現神足，非為不能，出要離苦，非不能離，汝於此法欲何所求？』

「善宿言：『世尊！不能隨時教我，我父秘術，世尊盡知，吝不教我。』佛言：『善宿！我頗曾言：汝於我法中修梵行者，教汝父術耶？汝頗覆言：教我父術者，當於佛所修梵行耶？』答曰：『不也。』『是故，善宿！我先無此言，汝亦無言，今者何故作此語耶？云何？善宿！汝謂如來能說汝父秘術，為不能說耶？所可說法，能得出要，盡苦際不耶？』善宿報言：『如來能說父之秘術，非為不能；說法出要，能盡苦際，非為不能。』佛告善宿：『若我能說汝父秘術，亦能說法出要離苦，汝於我法中復欲何求？』又告善宿：『汝先於毗舍離跋阇土地，無數方便，稱歎如來，稱歎正法，稱歎眾僧。譬如有人八種稱歎彼清涼池，使人好樂：一冷，二輕，三柔，四清，五甘，六無垢，七飲無饜，八便身。汝亦如是，于毗舍離跋阇土，稱歎如來，稱歎正法，稱歎眾僧，使人信樂。善宿！當知今汝退者，世間當復有言：善宿比丘多有知識，又是世尊所親，亦是世尊弟子，不能盡形凈修梵行，舍戒就俗處，卑陋行。』梵志！當知我時備語，不順我教，舍戒就俗。

「梵志！一時，我在獼猴池側法講堂上，時，有尼乾子，字伽羅樓，在彼處止，人所宗敬，名稱遠聞，多有知識，利養備具。時，善宿比丘著衣持缽，入毗舍離城乞食，漸漸轉到尼乾子所。爾時，善宿以深遠義問尼乾子，彼不能答，便生瞋恚。善宿自念：『我觸嬈此人，將無長夜有苦惱報耶？』梵志！當知時善宿比丘于乞食后，執持衣缽，來至我所，頭面禮足，在一面坐，善宿爾時亦不以此緣告我，我語之曰：『愚人！汝寧可自稱為沙門釋子耶？』善宿尋報我言：『世尊！何故稱我為愚？不應自稱為釋子耶？』我告之曰：『愚人！汝曾往至尼乾子所問深遠義，彼不能報，便生瞋恚。汝時自念：我今觸此尼干，將無長夜有苦惱報耶？汝有是念不？』

「善宿白佛言：『彼是羅漢，何緣乃有此嫉恚心？』我時答曰：『愚人！羅漢何緣有嫉恚心？非我羅漢有嫉恚心，汝今自謂彼是羅漢，彼有七苦行，長夜執持。何謂七？一盡形壽不著衣裳。二盡形壽不飲酒食肉，而不食飯及與麨面。三盡形壽不犯梵行。四盡形壽毗舍離有四石塔——東名憂園塔、南名象塔、西名多子塔、北名七聚塔；盡形不離四塔，為四苦行，而彼后當犯此七苦行已，于毗舍離城外命終。譬如野乾疥癩衰病，死丘冢間，彼尼乾子亦復如是；自為禁法，后盡犯之。本自誓言：盡形不著衣服，后還著衣。本自誓言：盡形壽不飲酒啖肉，不食飯及麨面，而後盡食。本自誓言：不犯梵行，而後亦犯。本言：不越四塔——東憂園塔、南象塔、西多子塔、北七聚塔；今盡遠離不復親近。彼人自違此七誓已，出毗舍離城，冢間命終。』佛告善宿曰：『愚人！汝不信我言，汝自往觀，自當知耳。』」

佛告梵志：「一時，比丘善宿著衣持缽，入城乞食，乞食已，還出城，于空冢間見尼乾子于彼命終

現代漢語譯本：'因此，善宿！我所說的修行梵行的人，能夠展現神通，並非不能；能夠出離苦海，並非不能出離。你對於這法還有什麼要求呢？' 善宿說：'世尊！你不能隨時教導我，我父親的秘術，世尊你都知道，卻吝嗇不教我。'佛說：'善宿！我曾經說過，你若在我法中修行梵行，我就教你父親的秘術嗎？你又曾說過，教我父親的秘術，我就在佛這裡修行梵行嗎？'回答說：'沒有。'『因此，善宿！我先前沒有說過這樣的話，你也沒有說過這樣的話，現在為什麼說這樣的話呢？怎麼樣？善宿！你認為如來能夠說你父親的秘術，還是不能說呢？所說的法，能夠出離苦海，能夠到達苦的盡頭嗎？』善宿回答說：'如來能夠說我父親的秘術，並非不能；所說的法能夠出離苦海，能夠到達苦的盡頭，並非不能。'佛告訴善宿：'如果我能夠說你父親的秘術，也能夠說法出離苦海，你對於我的法還有什麼要求呢？'又告訴善宿：'你先前在毗舍離跋阇地區，用無數的方法，稱讚如來，稱讚正法，稱讚僧眾。譬如有人用八種方式稱讚那清涼的池塘，使人喜歡嚮往：一、涼爽，二、輕盈，三、柔軟，四、清澈，五、甘甜，六、無垢，七、飲用不厭，八、使身體舒適。你也像這樣，在毗舍離跋阇地區，稱讚如來，稱讚正法，稱讚僧眾，使人信服樂意。善宿！應當知道現在你退轉，世間將會有人說：善宿比丘有很多知識，又是世尊所親近的人，也是世尊的弟子，不能夠終身清凈修行梵行，捨棄戒律，迴歸世俗，行為卑劣。'梵志！應當知道我當時都說了，你不順從我的教導，捨棄戒律，迴歸世俗。 『梵志！有一次，我在獼猴池旁的法講堂上，當時，有一個尼乾子，名叫伽羅樓，在那裡居住，人們都尊敬他，名聲遠揚，有很多知識，利養充足。當時，善宿比丘穿著衣服，拿著缽，進入毗舍離城乞食，漸漸走到尼乾子那裡。當時，善宿用深奧的道理問尼乾子，他不能回答，就生氣了。善宿自己想：'我冒犯了這個人，難道不會長久遭受苦惱的報應嗎？'梵志！應當知道當時善宿比丘在乞食后，拿著衣服和缽，來到我這裡，頭面禮足，在一旁坐下，善宿當時也沒有把這件事告訴我，我告訴他說：'愚人！你竟然可以自稱為沙門釋子嗎？'善宿立刻回答我說：'世尊！為什麼稱我為愚人？不應該自稱為釋子嗎？'我告訴他說：'愚人！你曾經去尼乾子那裡問深奧的道理，他不能回答，就生氣了。你當時自己想：我今天冒犯了這個尼乾，難道不會長久遭受苦惱的報應嗎？你有這樣的想法嗎？' 善宿對佛說：'他是羅漢，為什麼會有嫉妒嗔恨的心呢？'我當時回答說：'愚人！羅漢怎麼會有嫉妒嗔恨的心呢？不是我的羅漢有嫉妒嗔恨的心，你現在自己認為他是羅漢，他有七種苦行，長久堅持。哪七種呢？一、終身不穿衣服。二、終身不喝酒不吃肉，也不吃飯和麵粉。三、終身不犯淫戒。四、終身在毗舍離有四座石塔——東邊叫憂園塔，南邊叫象塔，西邊叫多子塔，北邊叫七聚塔；終身不離開這四座塔，作為四種苦行，而他後來將要違犯這七種苦行，在毗舍離城外死去。譬如野狗得了疥瘡，衰弱生病，死在墳墓之間，那個尼乾子也像這樣；自己制定禁戒，後來全部違犯。本來發誓說：終身不穿衣服，後來又穿上衣服。本來發誓說：終身不喝酒不吃肉，不吃飯和麵粉，後來全部都吃了。本來發誓說：不犯淫戒，後來也犯了。本來發誓說：不離開四座塔——東邊的憂園塔，南邊的象塔，西邊的多子塔，北邊的七聚塔；現在全部都遠離不再親近。那個人自己違背了這七個誓言后，出了毗舍離城，死在墳墓之間。'佛告訴善宿說：'愚人！你不相信我的話，你自己去看看，自然就會知道。' 佛告訴梵志：'有一次，比丘善宿穿著衣服，拿著缽，進入城裡乞食，乞食完畢，又出城，在空墳墓之間看見尼乾子在那裡死去。'

English version: 'Therefore, Good-Dwelling! Those who practice the holy life according to my teachings are capable of manifesting supernatural powers, it is not that they cannot; they are capable of escaping suffering, it is not that they cannot escape. What more do you seek from this Dharma?' Good-Dwelling said: 'Venerable One! You cannot teach me at any time. You know all the secret arts of my father, yet you are stingy and do not teach me.' The Buddha said: 'Good-Dwelling! Have I ever said that if you practice the holy life in my Dharma, I will teach you your father's arts? Have you ever said that if I teach you your father's arts, you will practice the holy life with the Buddha?' He replied: 'No.' 'Therefore, Good-Dwelling! I have not said this before, nor have you said this before. Why do you say this now? What do you think, Good-Dwelling? Do you think the Tathagata is capable of teaching your father's secret arts, or not? Is the Dharma that is taught capable of leading to escape from suffering and reaching the end of suffering, or not?' Good-Dwelling replied: 'The Tathagata is capable of teaching my father's secret arts, it is not that he cannot; the Dharma that is taught is capable of leading to escape from suffering and reaching the end of suffering, it is not that it cannot.' The Buddha told Good-Dwelling: 'If I am capable of teaching your father's secret arts, and also capable of teaching the Dharma that leads to escape from suffering, what more do you seek from my Dharma?' He also told Good-Dwelling: 'Previously, in the land of Vaishali Vajjis, you used countless methods to praise the Tathagata, praise the True Dharma, and praise the Sangha. It is like someone praising a cool pond in eight ways, making people desire it: one, it is cool; two, it is light; three, it is soft; four, it is clear; five, it is sweet; six, it is without blemish; seven, one never tires of drinking it; eight, it is comfortable for the body. You were also like this, in the land of Vaishali Vajjis, praising the Tathagata, praising the True Dharma, and praising the Sangha, making people believe and rejoice. Good-Dwelling! You should know that now that you have regressed, the world will say: The bhikkhu Good-Dwelling has much knowledge, and is also close to the Venerable One, and is also a disciple of the Venerable One, yet he cannot purify his practice of the holy life for his whole life, abandoning the precepts and returning to lay life, behaving in a lowly manner.' Brahmin! You should know that I said all of this at that time, but you did not follow my teachings, abandoning the precepts and returning to lay life. 'Brahmin! Once, I was at the Dharma lecture hall by the Monkey Pond. At that time, there was a Nigantha named Kalara, who was residing there. People respected him, his name was widely known, he had much knowledge, and he had abundant offerings. At that time, the bhikkhu Good-Dwelling, wearing his robes and carrying his bowl, entered the city of Vaishali to beg for food, and gradually went to the place of the Nigantha. At that time, Good-Dwelling asked the Nigantha about profound meanings, but he could not answer, and became angry. Good-Dwelling thought to himself: 'I have offended this person, will I not suffer the consequences of this for a long time?' Brahmin! You should know that after begging for food, the bhikkhu Good-Dwelling took his robes and bowl, came to me, bowed his head to my feet, and sat to one side. Good-Dwelling did not tell me about this matter at that time. I said to him: 'Foolish one! How can you call yourself a Shramana, a disciple of the Shakya?' Good-Dwelling immediately replied to me: 'Venerable One! Why do you call me a fool? Should I not call myself a disciple of the Shakya?' I said to him: 'Foolish one! You went to the Nigantha and asked him about profound meanings, but he could not answer, and became angry. At that time, you thought to yourself: I have offended this Nigantha, will I not suffer the consequences of this for a long time? Did you have this thought?' Good-Dwelling said to the Buddha: 'He is an Arhat, why would he have such jealousy and anger?' I replied at that time: 'Foolish one! How can an Arhat have jealousy and anger? It is not that my Arhats have jealousy and anger. You now think that he is an Arhat. He has seven ascetic practices that he has upheld for a long time. What are the seven? One, for his whole life, he does not wear clothes. Two, for his whole life, he does not drink alcohol or eat meat, nor does he eat rice or flour. Three, for his whole life, he does not commit unchaste acts. Four, for his whole life, in Vaishali, there are four stone stupas—the eastern one is called the Udyana Stupa, the southern one is called the Elephant Stupa, the western one is called the Many Sons Stupa, and the northern one is called the Seven Gatherings Stupa; for his whole life, he does not leave these four stupas, as four ascetic practices. But later, he will violate these seven ascetic practices, and die outside the city of Vaishali. It is like a jackal with mange, weak and sick, dying among the tombs. That Nigantha is also like this; he made vows for himself, but later violated them all. He originally vowed: for his whole life, he would not wear clothes, but later he wore clothes again. He originally vowed: for his whole life, he would not drink alcohol or eat meat, nor would he eat rice or flour, but later he ate them all. He originally vowed: he would not commit unchaste acts, but later he did. He originally said: he would not leave the four stupas—the eastern Udyana Stupa, the southern Elephant Stupa, the western Many Sons Stupa, and the northern Seven Gatherings Stupa; now he has completely left them and no longer goes near them. After violating these seven vows, that person left the city of Vaishali and died among the tombs.' The Buddha told Good-Dwelling: 'Foolish one! You do not believe my words, go and see for yourself, and you will know.' The Buddha told the Brahmin: 'Once, the bhikkhu Good-Dwelling, wearing his robes and carrying his bowl, entered the city to beg for food. After begging for food, he left the city again, and in an empty tomb, he saw the Nigantha had died there.'

。見已，來至我所，頭面禮足，在一面坐，不以此事而語我言。梵志！當知我爾時語善宿曰：『云何？善宿！我先所記尼乾子如我語不？』對曰：『如是，如世尊言。』梵志！當知我與善宿現神通證，而彼言：『世尊不為我現。』

「又一時，我在冥寧國白土之邑，時有尼乾子，名究羅帝，在白土住，人所宗敬，名稱遠聞，多得利養。時，我著衣持缽，入城乞食，時善宿比丘隨我後行，見究羅帝尼乾子在糞堆上伏舐糠糟。梵志！當知時善宿比丘見此尼乾子在糞堆上伏舐糠糟已，作是念言：『世間諸有阿羅漢、向阿羅漢道者無有及此，此尼乾子其道最勝，所以者何？此人苦行乃能如是，除舍憍慢，于糞堆上伏舐糠糟。』

「梵志！時，我右旋告善宿曰：『汝意愚人！寧可自稱為釋子耶？』善宿白佛言：『世尊！何故稱我為愚？不應自稱為釋子耶？』佛告善宿言：『汝愚人！觀此究羅帝蹲糞堆上伏食糠糟，汝見已，作是念：諸世間阿羅漢及向羅漢者，此究羅帝最為尊上，所以者何？今此究羅帝乃能苦行，除舍憍慢，蹲糞堆上伏舐糠糟。汝有是念不？』答我言：『實爾。』善宿又言：『何故？世尊！于阿羅漢所生嫉妒心。』佛告愚人：『我不于羅漢所生嫉妒心，何為于羅漢所生嫉妒心？汝今愚人！謂究羅帝真阿羅漢，此人卻後七日當腹脹命終，生起尸餓鬼中，常苦飢餓，其命終后，以葦索系抴于冢間。汝若不信者，可先往語之。』

「時，善宿即往詣究羅帝所，說言：『彼沙門瞿曇記汝：卻後七日當腹脹命終，生起尸餓鬼中，死已以葦索系抴于冢間。』善宿復白：『汝當省食，勿使彼言當也。』梵志！當知時究羅帝至滿七日腹脹而死，即生起尸餓鬼中，死屍以葦索系抴于冢間。爾時，善宿聞佛語已，屈指計日，至七日已，時，善宿比丘即往至裸形村中，到已，問其村人曰：『諸賢！究羅帝今何所在？』報曰：『已取命終。』問曰：『何患命終耶？』答曰：『腹脹。』問曰：『云何殯送？』答曰：『以葦索系抴于冢間。』

「梵志！時，善宿聞此語已，即往冢間，欲至未至，時，彼死屍並動膝腳，忽爾而蹲，時彼善宿故前到死屍所，語言：『究羅帝！汝命終耶？』死屍答言：『我已命終。』問曰：『汝以何患命終？』死屍答言：『瞿曇記我，七日後腹脹命終，我如其言，至滿七日，腹脹命終。』善宿復問：『汝生何處？』尸即報言：『彼瞿曇所記，當生起尸餓鬼中，我今日生起尸餓鬼中。』善宿問曰：『汝命終時，云何殯送？』尸答曰：『瞿曇所記，以葦索系抴于冢間，實如彼言，以葦索系抴于冢間。』時，死屍語善宿曰：『汝雖出家，不得善利。瞿曇沙門說如此事，汝常不信。』作是語已，死屍還臥。

「梵志！時，善宿比丘來至我所，頭面禮足，在一面坐，不以此緣語我，我尋語曰：『如我所記，究羅帝者實爾以不？』答曰：『實爾，如世尊言。』梵志！我如是數數為善宿比丘現神通證，而彼猶言：『世尊不為我現神通

現代漢語譯本：我看見他之後，來到我的住所，行頭面禮足的禮節，在一旁坐下，卻不因此事對我說一句話。婆羅門啊！你應該知道，那時我告訴善宿說：『怎麼樣？善宿！我先前所說的尼乾子，和我說的一樣嗎？』他回答說：『是的，和世尊說的一樣。』婆羅門啊！你應該知道，我多次向善宿展示神通的證據，但他卻說：『世尊沒有為我展示。』 又一次，我在冥寧國的白土城，當時有一個尼乾子，名叫究羅帝，住在白土城，受到人們的尊敬，名聲遠揚，獲得許多供養。當時，我穿著僧衣，拿著缽，進入城中乞食，當時善宿比丘跟在我身後，看見究羅帝尼乾子趴在糞堆上舔食糠糟。婆羅門啊！你應該知道，當時善宿比丘看見這個尼乾子趴在糞堆上舔食糠糟后，就想：『世間所有阿羅漢和趨向阿羅漢道的人，沒有能比得上他的，這個尼乾子的修行最為殊勝，為什麼呢？這個人苦行竟然能做到這樣，捨棄了驕慢，在糞堆上趴著舔食糠糟。』 婆羅門啊！當時，我向右轉，告訴善宿說：『你真是個愚人！怎麼能自稱為釋迦弟子呢？』善宿對佛說：『世尊！為什麼說我是愚人？不應該自稱為釋迦弟子嗎？』佛告訴善宿說：『你這個愚人！看這個究羅帝蹲在糞堆上舔食糠糟，你看到后，就想：世間所有的阿羅漢和趨向阿羅漢道的人，這個究羅帝最為尊貴，為什麼呢？現在這個究羅帝竟然能苦行，捨棄驕慢，蹲在糞堆上舔食糠糟。你有這樣的想法嗎？』他回答我說：『確實如此。』善宿又說：『為什麼？世尊！你對阿羅漢生起了嫉妒心。』佛告訴這個愚人說：『我沒有對阿羅漢生起嫉妒心，為什麼要對阿羅漢生起嫉妒心呢？你這個愚人！認為究羅帝是真正的阿羅漢，這個人七天後會腹脹而死，投生到起尸餓鬼中，常常遭受飢餓，他死後，會被用葦索拖拽到墳墓間。如果你不相信，可以先去告訴他。』 當時，善宿就去到究羅帝那裡，說：『那位沙門瞿曇預言你：七天後會腹脹而死，投生到起尸餓鬼中，死後會被用葦索拖拽到墳墓間。』善宿又說：『你應該節食，不要讓他的話應驗。』婆羅門啊！你應該知道，當時究羅帝到了第七天，腹脹而死，立即投生到起尸餓鬼中，屍體被用葦索拖拽到墳墓間。當時，善宿聽了佛的話后，屈指計算日子，到了第七天，善宿比丘就去到裸形村中，到了那裡，問村裡的人說：『各位！究羅帝現在在哪裡？』他們回答說：『已經死了。』問：『得了什麼病死的？』回答說：『腹脹。』問：『怎麼安葬的？』回答說：『用葦索拖拽到墳墓間。』 婆羅門啊！當時，善宿聽到這些話后，就去到墳墓間，還沒到那裡，那個屍體就動了膝蓋和腳，突然蹲了起來，當時善宿還是走到屍體那裡，說：『究羅帝！你死了嗎？』屍體回答說：『我已經死了。』問：『你得了什麼病死的？』屍體回答說：『瞿曇預言我，七天後會腹脹而死，我如他所說，到了第七天，腹脹而死。』善宿又問：『你投生到哪裡了？』屍體回答說：『那位瞿曇預言，我會投生到起尸餓鬼中，我今天就投生到起尸餓鬼中了。』善宿問：『你死的時候，是怎麼安葬的？』屍體回答說：『瞿曇預言，會用葦索拖拽到墳墓間，確實如他所說，用葦索拖拽到墳墓間。』當時，屍體對善宿說：『你雖然出家了，卻沒有得到好處。沙門瞿曇說這些事，你常常不相信。』說完這些話，屍體又躺下了。 婆羅門啊！當時，善宿比丘來到我的住所，行頭面禮足的禮節，在一旁坐下，沒有提起這件事，我隨即說：『我所預言的，究羅帝的情況是這樣嗎？』他回答說：『確實如此，和世尊說的一樣。』婆羅門啊！我這樣多次向善宿比丘展示神通的證據，但他仍然說：『世尊沒有為我展示神通。』

English version: Having seen him, I came to my dwelling, paid homage with my head at his feet, and sat down to one side, but did not speak to me about this matter. Brahmin, you should know that at that time I said to Sunakkhatta, 'How is it, Sunakkhatta? Did the Nigantha I previously described match my words?' He replied, 'Yes, it is as the Blessed One said.' Brahmin, you should know that I repeatedly showed Sunakkhatta evidence of my psychic powers, but he said, 'The Blessed One did not show it to me.' On another occasion, I was in the city of White Earth in the country of Mingning. At that time, there was a Nigantha named Kulapati, who lived in White Earth, was respected by people, had a far-reaching reputation, and received many offerings. At that time, I was wearing my robes and carrying my bowl, entering the city to beg for food. At that time, the bhikkhu Sunakkhatta was following behind me, and saw the Nigantha Kulapati lying on a dung heap, licking husks and chaff. Brahmin, you should know that when the bhikkhu Sunakkhatta saw this Nigantha lying on a dung heap, licking husks and chaff, he thought, 'Among all the arahants and those on the path to arahantship in the world, none can compare to him. This Nigantha's practice is the most excellent. Why? This person's ascetic practice is such that he has abandoned pride and is lying on a dung heap, licking husks and chaff.' Brahmin, at that time, I turned to the right and said to Sunakkhatta, 'You are a fool! How can you call yourself a disciple of the Sakyans?' Sunakkhatta said to the Buddha, 'Blessed One, why do you call me a fool? Shouldn't I call myself a disciple of the Sakyans?' The Buddha said to Sunakkhatta, 'You fool! Seeing this Kulapati squatting on a dung heap, licking husks and chaff, you thought, among all the arahants and those on the path to arahantship in the world, this Kulapati is the most venerable. Why? Now this Kulapati is able to practice asceticism, abandoning pride, squatting on a dung heap, licking husks and chaff. Do you have such a thought?' He replied, 'Indeed, I do.' Sunakkhatta also said, 'Why? Blessed One! You have developed jealousy towards the arahants.' The Buddha said to the fool, 'I have not developed jealousy towards the arahants. Why would I develop jealousy towards the arahants? You fool! You think Kulapati is a true arahant. This person will die of a bloated stomach in seven days, be reborn among the corpse-eating hungry ghosts, constantly suffer from hunger, and after his death, he will be dragged by a reed rope to the graveyard. If you do not believe me, you can go and tell him first.' At that time, Sunakkhatta went to Kulapati and said, 'That ascetic Gotama has predicted that you will die of a bloated stomach in seven days, be reborn among the corpse-eating hungry ghosts, and after your death, you will be dragged by a reed rope to the graveyard.' Sunakkhatta also said, 'You should eat sparingly, so that his words will not come true.' Brahmin, you should know that when Kulapati reached the seventh day, he died of a bloated stomach and was immediately reborn among the corpse-eating hungry ghosts. His corpse was dragged by a reed rope to the graveyard. At that time, Sunakkhatta, having heard the Buddha's words, counted the days on his fingers. When the seventh day arrived, the bhikkhu Sunakkhatta went to the naked village. Having arrived, he asked the villagers, 'Friends, where is Kulapati now?' They replied, 'He has already died.' He asked, 'What illness did he die of?' They replied, 'A bloated stomach.' He asked, 'How was he buried?' They replied, 'He was dragged by a reed rope to the graveyard.' Brahmin, at that time, Sunakkhatta, having heard these words, went to the graveyard. Before he arrived, the corpse moved its knees and feet, and suddenly squatted up. At that time, Sunakkhatta still went to the corpse and said, 'Kulapati! Are you dead?' The corpse replied, 'I am dead.' He asked, 'What illness did you die of?' The corpse replied, 'Gotama predicted that I would die of a bloated stomach in seven days. As he said, when the seventh day arrived, I died of a bloated stomach.' Sunakkhatta asked again, 'Where were you reborn?' The corpse replied, 'That Gotama predicted that I would be reborn among the corpse-eating hungry ghosts, and today I have been reborn among the corpse-eating hungry ghosts.' Sunakkhatta asked, 'When you died, how were you buried?' The corpse replied, 'Gotama predicted that I would be dragged by a reed rope to the graveyard. Indeed, as he said, I was dragged by a reed rope to the graveyard.' At that time, the corpse said to Sunakkhatta, 'Although you have left home, you have not gained any benefit. The ascetic Gotama speaks of such things, but you often do not believe him.' Having said these words, the corpse lay down again. Brahmin, at that time, the bhikkhu Sunakkhatta came to my dwelling, paid homage with his head at my feet, and sat down to one side. He did not mention this matter, so I immediately said, 'Is the situation of Kulapati as I predicted?' He replied, 'Indeed, it is as the Blessed One said.' Brahmin, I have repeatedly shown the bhikkhu Sunakkhatta evidence of my psychic powers, but he still says, 'The Blessed One has not shown me any psychic powers.'

佛告梵志：「我於一時在獼猴池法講堂上，時有梵志，名曰波梨子，在彼處止，人所宗敬，名稱遠聞，多有利養，于毗舍離大眾之中，作如是說：『沙門瞿曇自稱智慧，我亦智慧；沙門瞿曇自稱神足，我亦有神足；沙門瞿曇得超越道，我亦得超越道。我當與彼共現神足，沙門現一，我當現二；沙門現二，我當現四；沙門現八，我現十六；沙門現十六，我現三十二；沙門現三十二，我現六十四。隨彼沙門所現多少，我盡當倍。』

「梵志！時，善宿比丘著衣持缽，入城乞食，見波梨梵志於大眾中作如是說：『沙門瞿曇自稱智慧，我亦智慧；沙門瞿曇自稱神足，我亦有神足；沙門瞿曇得超越道，我亦得超越道。我當與彼共現神足，沙門現一，我當現二；沙門現四，我當現八；乃至隨沙門所現多少，我盡能倍。』時，善宿比丘乞食已，來至我所，頭面禮，一面坐，語我言：『我于晨朝著衣持缽，入城乞食，時，聞毗舍離波梨子于大眾中作是說言：沙門瞿曇有大智慧，我亦有大智慧；沙門瞿曇有神足，我亦有神足；瞿曇現一，我當現二；乃至隨瞿曇所現多少，我盡能倍。』具以此事而來告我，我語善宿言：『彼波梨子于大眾中不捨此語，不捨此見，不捨此慢，來至我所者，終無是處。若彼作是念：我不捨此語，不捨此見，不捨此慢，而至沙門瞿曇所者，彼頭即當破為七分。欲使彼人不捨此語，不捨見慢，而能來者，無有是處。』

「善宿言：『世尊護口，如來護口。』佛告善宿：『汝何故言：世尊護口，如來護口？』善宿言：『彼波梨子有大威神，有大德力，脫當來者將無現世尊虛耶？』佛告善宿：『如來所言頗有二耶？』對曰：『無也。』又告善宿：『若無二者，汝何故言：世尊護口，如來護口？』善宿白佛言：『世尊為自知見彼波梨子，為諸天來語。』佛言：『我亦自知，亦諸天來語故知，此毗舍離阿由大將，身壞命終，生忉利天。彼來語我言：波梨梵志子不知羞慚，犯戒妄語，在毗舍離，于大眾中作如是誹謗言，阿由陀大將身壞命終，生起尸鬼中，然我實身壞命終，生忉利天。波梨子我先自知，亦諸天來語故知。』佛告愚人善宿：『汝不信我言者，入毗舍離，隨汝唱之，我食后當往詣波梨梵志子所。』」

佛告梵志：「時，彼善宿過其夜已，著衣持缽，入城乞食。時，彼善宿向毗舍離城中眾多婆羅門、沙門、梵志，具說此言：『波梨梵志子于大眾中說如此言：沙門瞿曇有大智慧，我亦有大智慧；沙門瞿曇有大威力，我亦有大威力；沙門瞿曇有大神足，我亦有大神足；沙門現一，我當現二；乃至沙門隨所現多少，我盡當倍。而今沙門瞿曇欲詣彼波梨子所，汝等眾人儘可詣彼。』時，波梨梵志在道而行，善宿見已，速詣其所，語言：『汝于毗舍離大眾中作如是言，沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇，隨所現神足多少，我盡當倍。瞿曇聞此言，今欲來至汝所，汝可速歸。』報言：『我當歸耳！我當歸耳！』作此語已，尋自惶懼，衣毛為豎，不還本處，乃詣道頭波梨梵志林中，坐繩床上，愁悶迷亂

現代漢語譯本：佛陀告訴梵志：『我曾經在獼猴池的法講堂上，當時有一位梵志，名叫波梨子，在那裡居住，受到人們的尊敬，名聲遠揚，獲得許多供養。他在毗舍離的大眾中這樣說：『沙門瞿曇自稱有智慧，我也有智慧；沙門瞿曇自稱有神通，我也有神通；沙門瞿曇證得了解脫之道，我也證得了解脫之道。我將與他一起展現神通，沙門展現一個，我將展現兩個；沙門展現兩個，我將展現四個；沙門展現八個，我將展現十六個；沙門展現十六個，我將展現三十二個；沙門展現三十二個，我將展現六十四個。無論沙門展現多少，我都會加倍。』 梵志啊！當時，善宿比丘穿好衣服，拿著缽，進城乞食，看到波梨梵志在大眾中這樣說：『沙門瞿曇自稱有智慧，我也有智慧；沙門瞿曇自稱有神通，我也有神通；沙門瞿曇證得了解脫之道，我也證得了解脫之道。我將與他一起展現神通，沙門展現一個，我將展現兩個；沙門展現四個，我將展現八個；乃至無論沙門展現多少，我都能加倍。』當時，善宿比丘乞食完畢，來到我這裡，頂禮我的腳，在一旁坐下，對我說：『我早上穿好衣服，拿著缽，進城乞食，當時，聽到毗舍離的波梨子在大眾中這樣說：沙門瞿曇有大智慧，我也有大智慧；沙門瞿曇有神通，我也有神通；瞿曇展現一個，我將展現兩個；乃至無論瞿曇展現多少，我都能加倍。』他把這件事詳細地告訴我。我告訴善宿說：『如果那個波梨子在大眾中不放棄這種說法，不放棄這種見解，不放棄這種傲慢，而來到我這裡，那是不可能的。如果他這樣想：我不放棄這種說法，不放棄這種見解，不放棄這種傲慢，而要到沙門瞿曇這裡來，他的頭就會立刻裂成七份。想要那個人不放棄這種說法，不放棄這種見解和傲慢，而能來到這裡，是不可能的。』 善宿說：『世尊您要小心說話，如來您要小心說話。』佛陀告訴善宿：『你為什麼說：世尊您要小心說話，如來您要小心說話？』善宿說：『那個波梨子有很大的威力和德行，如果他真的來了，難道不會讓世尊您顯得虛妄嗎？』佛陀告訴善宿：『如來說的話有不真實的嗎？』善宿回答說：『沒有。』佛陀又告訴善宿：『如果沒有不真實的，你為什麼說：世尊您要小心說話，如來您要小心說話？』善宿對佛陀說：『世尊您是自己知道波梨子的情況，還是諸天來告訴您的？』佛陀說：『我既是自己知道，也是諸天來告訴我才知道的。這個毗舍離的阿由大將，身壞命終后，生到忉利天。他來告訴我：波梨梵志子不知羞恥，犯戒妄語，在毗舍離，在大眾中這樣誹謗說，阿由陀大將身壞命終后，生到起尸鬼中，而我實際上是身壞命終后，生到忉利天。波梨子的情況，我先前自己就知道，也是諸天來告訴我才知道的。』佛陀告訴愚人善宿：『如果你不相信我的話，就到毗舍離去，隨便你怎麼說，我吃完飯後會去波梨梵志子那裡。』 佛陀告訴梵志：『當時，那個善宿過了一夜后，穿好衣服，拿著缽，進城乞食。當時，那個善宿向毗舍離城中眾多的婆羅門、沙門、梵志，詳細地說了這件事：『波梨梵志子在大眾中這樣說：沙門瞿曇有大智慧，我也有大智慧；沙門瞿曇有大威力，我也有大威力；沙門瞿曇有大神通，我也有大神通；沙門展現一個，我將展現兩個；乃至沙門無論展現多少神通，我都會加倍。而現在沙門瞿曇想要去波梨子那裡，你們大家都可以去那裡。』當時，波梨梵志在路上行走，善宿看到后，迅速走到他那裡，對他說：『你曾在毗舍離大眾中這樣說，沙門瞿曇有大智慧，我也有大智慧，乃至沙門瞿曇無論展現多少神通，我都會加倍。瞿曇聽到這話，現在想要到你那裡去，你快點回去吧。』波梨梵志回答說：『我這就回去！我這就回去！』說完這話，立刻感到惶恐不安，汗毛豎立，沒有回到原來的地方，而是跑到路邊的波梨梵志林中，坐在繩床上，愁悶迷亂。

English version: The Buddha told the Brahmin: 'Once, I was at the lecture hall in the Monkey Pool. At that time, there was a Brahmin named Parija, who lived there, was respected by people, had a far-reaching reputation, and received many offerings. He said this in the assembly of Vaishali: 'The Shramana Gautama claims to have wisdom, and I also have wisdom; the Shramana Gautama claims to have supernatural powers, and I also have supernatural powers; the Shramana Gautama has attained the path of transcendence, and I also have attained the path of transcendence. I will demonstrate supernatural powers with him. If the Shramana demonstrates one, I will demonstrate two; if the Shramana demonstrates two, I will demonstrate four; if the Shramana demonstrates eight, I will demonstrate sixteen; if the Shramana demonstrates sixteen, I will demonstrate thirty-two; if the Shramana demonstrates thirty-two, I will demonstrate sixty-four. No matter how many the Shramana demonstrates, I will double it.' Brahmin! At that time, the Bhikkhu Sudatta, wearing his robes and carrying his bowl, entered the city to beg for food. He saw the Brahmin Parija saying this in the assembly: 'The Shramana Gautama claims to have wisdom, and I also have wisdom; the Shramana Gautama claims to have supernatural powers, and I also have supernatural powers; the Shramana Gautama has attained the path of transcendence, and I also have attained the path of transcendence. I will demonstrate supernatural powers with him. If the Shramana demonstrates one, I will demonstrate two; if the Shramana demonstrates four, I will demonstrate eight; and so on, no matter how many the Shramana demonstrates, I can double it.' At that time, the Bhikkhu Sudatta, having finished begging for food, came to me, bowed his head to my feet, sat to one side, and said to me: 'This morning, I put on my robes and carried my bowl, entered the city to beg for food. At that time, I heard Parija of Vaishali saying this in the assembly: The Shramana Gautama has great wisdom, and I also have great wisdom; the Shramana Gautama has supernatural powers, and I also have supernatural powers; if Gautama demonstrates one, I will demonstrate two; and so on, no matter how many Gautama demonstrates, I can double it.' He told me about this in detail. I told Sudatta: 'If that Parija does not abandon this statement in the assembly, does not abandon this view, does not abandon this arrogance, and comes to me, it is impossible. If he thinks: I will not abandon this statement, I will not abandon this view, I will not abandon this arrogance, and I will come to the Shramana Gautama, his head will immediately split into seven pieces. It is impossible for that person not to abandon this statement, not to abandon this view and arrogance, and still be able to come here.' Sudatta said: 'World Honored One, be careful with your words, Tathagata, be careful with your words.' The Buddha told Sudatta: 'Why do you say: World Honored One, be careful with your words, Tathagata, be careful with your words?' Sudatta said: 'That Parija has great power and virtue. If he really comes, wouldn't it make the World Honored One appear to be false?' The Buddha told Sudatta: 'Are the words of the Tathagata untrue?' Sudatta replied: 'No.' The Buddha again told Sudatta: 'If there is no untruth, why do you say: World Honored One, be careful with your words, Tathagata, be careful with your words?' Sudatta said to the Buddha: 'World Honored One, do you know about Parija yourself, or did the devas come and tell you?' The Buddha said: 'I know it myself, and I also know it because the devas came and told me. This General Ayuta of Vaishali, after his body was destroyed and his life ended, was born in the Trayastrimsha Heaven. He came and told me: The Brahmin Parija is shameless, breaks the precepts, and speaks falsely. In Vaishali, in the assembly, he slandered by saying that General Ayuta, after his body was destroyed and his life ended, was born among the corpses, but in reality, after my body was destroyed and my life ended, I was born in the Trayastrimsha Heaven. I knew about Parija myself before, and I also know it because the devas came and told me.' The Buddha told the foolish Sudatta: 'If you do not believe my words, go to Vaishali, say whatever you want, and after I finish eating, I will go to the Brahmin Parija.' The Buddha told the Brahmin: 'At that time, after that Sudatta had spent the night, he put on his robes, carried his bowl, and entered the city to beg for food. At that time, that Sudatta told the many Brahmins, Shramanas, and Brahmins in the city of Vaishali in detail: 'The Brahmin Parija said this in the assembly: The Shramana Gautama has great wisdom, and I also have great wisdom; the Shramana Gautama has great power, and I also have great power; the Shramana Gautama has great supernatural powers, and I also have great supernatural powers; if the Shramana demonstrates one, I will demonstrate two; and so on, no matter how many supernatural powers the Shramana demonstrates, I will double it. And now the Shramana Gautama wants to go to Parija, you can all go there.' At that time, the Brahmin Parija was walking on the road. When Sudatta saw him, he quickly went to him and said to him: 'You said this in the assembly of Vaishali, the Shramana Gautama has great wisdom, and I also have great wisdom, and so on, no matter how many supernatural powers the Shramana Gautama demonstrates, I will double it. Gautama heard this and now wants to come to you, you should go back quickly.' The Brahmin Parija replied: 'I will go back! I will go back!' After saying this, he immediately felt panicked and uneasy, his hair stood on end, he did not return to his original place, but ran to the Parija Brahmin forest by the side of the road, sat on a rope bed, and was depressed and confused.

佛告梵志：「我于食后與眾多隸車、沙門、婆羅門、梵志、居士詣波梨子住處，就座而坐。于彼眾中有梵志名曰遮羅，時，眾人喚彼遮羅而告之曰：『汝詣道頭林中語波梨子言：「今眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：『梵志波梨于大眾中自唱此言：「沙門瞿曇有大智慧，我亦有大智慧，乃至瞿曇隨現神足多少，我盡能倍。」沙門瞿曇故來至汝林中，汝可來看。』」』於是，遮羅聞眾人語已，即詣道頭林語波梨子言：『彼眾多隸車、沙門、婆羅門、梵志、居士盡集在汝林，眾共議言：「梵志波梨子于大眾中自唱此言：『沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇現神足，隨現多少，我盡能倍。』瞿曇今在彼林中，波梨今者寧可還也。」』爾時，波梨梵志即報遮羅曰：『當歸！當歸！』作是語已，于繩床上轉側不安。爾時，繩床復著其足，彼乃不能得離繩床，況能行步至世尊所？

「時，遮羅語波梨言：『汝自無智，但有空聲為言：「當歸！當歸！」尚自不能離此繩床，何由能得至大眾所？』呵責波梨子已，即還詣大眾所，報言：『我以持眾人聲，往語波梨子，彼報我言：「當歸！當歸！」即于繩床上動轉其身，床即著足不能得離，彼尚不能離其繩床，何由能得來到此眾？』爾時，有一頭摩隸車子在眾中坐，即從座起，偏露右臂，長跪叉手，白彼眾言：『大眾小待，我今自往將彼人來。』」

佛言：「我爾時語頭摩隸車子言：『彼人作如是語，懷如是見，起如是慢，欲使此人來至佛所，無有是處。頭摩子！正使汝以革繩重系，群牛共挽，至彼身碎，彼終不能捨如是語、如是見、如是慢，來至我所。若不信我言，汝往自知。』爾時，頭摩隸車子故往至波梨子所，語波梨子言：『眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：「梵志波梨子于大眾中口自唱言：『沙門瞿曇有大智慧，我亦有大智慧乃至沙門瞿曇現其神足，隨所現多少，我盡能倍。』瞿曇沙門今在彼林，汝可還歸。」』爾時，波梨子即報言：『當歸！當歸！』作是語已，于繩床上動轉其身，爾時繩床復著其足，彼乃不能自離繩床，況復行步至世尊所？

「時，頭摩語波梨子言：『汝自無智，但有空聲為言：「當歸！當歸！」尚自不能離此繩床，何由能得至大眾所？』頭摩復語波梨子曰：『諸有智者，以譬喻得解，乃往久遠有一師子獸王在深林中住，師子清旦初出窟時，四向顧望，奮迅三吼，然後遊行擇肉而食。波梨子！彼師子獸王食已還林，常有一野干隨後食殘，氣力充足便自言：「彼林師子竟是何獸？能勝我耶？今寧可獨擅一林，清旦出窟，四向顧望，奮迅三吼，然後遊行，擇肉而食耶！」彼尋獨處一林，清旦出窟，奮迅三吼，然後遊行，欲師子吼，作野干鳴。波梨子！汝今亦爾，蒙佛威恩，存生於世，得人供養，而今更與如來共競。』時，頭摩子以偈責數曰：

「『野干稱師子，　　自謂為獸王； 欲作師子吼，　　還出野乾聲。 獨處於空林，　　自謂為獸王； 欲作師子吼，　　還出野乾聲

佛陀告訴梵志：『我飯後與許多隸車、沙門、婆羅門、梵志、居士一起到波梨子住的地方，坐下。在那群人中，有一個梵志名叫遮羅。當時，眾人叫遮羅，告訴他說：『你到道頭林中告訴波梨子：「現在許多隸車、沙門、婆羅門、梵志、居士都聚集在你的林子里，大家一起議論說：『梵志波梨子在大眾中自己宣稱：「沙門瞿曇有大智慧，我也有大智慧，甚至瞿曇展現多少神足，我都能加倍。」沙門瞿曇特意來到你的林中，你可以來看看。」』於是，遮羅聽了眾人的話，就到道頭林告訴波梨子說：『那些隸車、沙門、婆羅門、梵志、居士都聚集在你的林子里，大家一起議論說：「梵志波梨子在大眾中自己宣稱：『沙門瞿曇有大智慧，我也有大智慧，甚至沙門瞿曇展現神足，無論展現多少，我都能加倍。』瞿曇現在在那林中，波梨你現在可以回去了。」』當時，波梨梵志就回答遮羅說：『我這就回去！我這就回去！』說完這話，就在繩床上翻來覆去，不安穩。當時，繩床又粘住了他的腳，他竟然不能離開繩床，更何況能走到世尊那裡呢？』 『當時，遮羅對波梨子說：『你自己沒有智慧，只是空喊著說：「我這就回去！我這就回去！」你連這繩床都不能離開，怎麼能到大眾那裡去呢？』呵斥了波梨子之後，就回到大眾那裡，報告說：『我把眾人的話帶給波梨子，他回答我說：「我這就回去！我這就回去！」就在繩床上翻動身體，床就粘住了他的腳，不能離開，他連繩床都不能離開，怎麼能來到這裡呢？』當時，有一個頭摩隸車子坐在人群中，就從座位上站起來，露出右臂，長跪合掌，對大家說：『大家稍等，我現在親自去把那個人帶來。』 佛陀說：『我當時對頭摩隸車子說：『那個人說了這樣的話，懷著這樣的見解，生起這樣的傲慢，想要讓這個人來到佛這裡，是不可能的。頭摩子！即使你用皮繩緊緊地捆住他，讓一群牛一起拉他，直到他身體破碎，他最終也不會放棄這樣的話、這樣的見解、這樣的傲慢，來到我這裡。如果你不相信我的話，你自己去看看就知道了。』當時，頭摩隸車子還是去了波梨子那裡，告訴波梨子說：『許多隸車、沙門、婆羅門、梵志、居士都聚集在你的林子里，大家一起議論說：「梵志波梨子在大眾中自己宣稱：『沙門瞿曇有大智慧，我也有大智慧，甚至沙門瞿曇展現神足，無論展現多少，我都能加倍。』沙門瞿曇現在在那林中，你可以回去了。」』當時，波梨子就回答說：『我這就回去！我這就回去！』說完這話，就在繩床上翻動身體，當時繩床又粘住了他的腳，他竟然不能自己離開繩床，更何況能走到世尊那裡呢？』 『當時，頭摩對波梨子說：『你自己沒有智慧，只是空喊著說：「我這就回去！我這就回去！」你連這繩床都不能離開，怎麼能到大眾那裡去呢？』頭摩又對波梨子說：『有智慧的人，通過比喻就能理解，很久以前，有一隻獅子獸王住在深林中，獅子清晨剛出洞時，四處張望，奮力吼叫三聲，然後才選擇肉吃。波梨子！那獅子獸王吃完后回到林中，常常有一隻野干跟在後面吃剩下的，力氣充足了就自己說：「那林中的獅子到底是什麼野獸？能勝過我嗎？現在我寧可獨自佔領一個林子，清晨出洞，四處張望，奮力吼叫三聲，然後才選擇肉吃！」它就獨自在一個林子里，清晨出洞，奮力吼叫三聲，然後才選擇肉吃，想要像獅子一樣吼叫，卻發出野乾的叫聲。波梨子！你現在也是這樣，蒙受佛的恩惠，存活在世上，得到人們的供養，現在卻要和如來競爭。』當時，頭摩子用偈語責備他說： 『野干自稱是獅子，自以為是獸中王；想要發出獅子的吼聲，卻還是發出野乾的叫聲。獨自處在空曠的林中，自以為是獸中王；想要發出獅子的吼聲，卻還是發出野乾的叫聲。』

The Buddha told the Brahmin: 'After my meal, I went with many Licchavis, Shramanas, Brahmins, ascetics, and laypeople to the place where Parileyya lived, and sat down. Among that crowd, there was a Brahmin named Chala. At that time, the people called Chala and told him: 「Go to the Daotou Grove and tell Parileyya: 『Now many Licchavis, Shramanas, Brahmins, ascetics, and laypeople have gathered in your grove, and they are discussing together, saying: 『The Brahmin Parileyya himself proclaimed in the crowd: 「The Shramana Gautama has great wisdom, and I also have great wisdom, and even if Gautama manifests any number of supernatural powers, I can double them.」 The Shramana Gautama has come to your grove specifically, you can come and see.』」 Then, Chala, having heard the people's words, went to the Daotou Grove and told Parileyya: 『Those Licchavis, Shramanas, Brahmins, ascetics, and laypeople have all gathered in your grove, and they are discussing together, saying: 「The Brahmin Parileyya himself proclaimed in the crowd: 『The Shramana Gautama has great wisdom, and I also have great wisdom, and even if the Shramana Gautama manifests supernatural powers, no matter how many he manifests, I can double them.』 Gautama is now in that grove, Parileyya, you can return now.」』 At that time, the Brahmin Parileyya replied to Chala: 『I will return! I will return!』 After saying this, he tossed and turned restlessly on the rope bed. At that time, the rope bed stuck to his feet, and he could not even leave the rope bed, let alone walk to the World Honored One?' 'At that time, Chala said to Parileyya: 『You have no wisdom yourself, you are just shouting empty words, saying: 「I will return! I will return!」 You cannot even leave this rope bed, how can you go to the crowd?』 After scolding Parileyya, he returned to the crowd and reported: 『I brought the people's words to Parileyya, and he replied to me: 「I will return! I will return!」 He tossed and turned on the rope bed, and the bed stuck to his feet, and he could not leave it. He cannot even leave the rope bed, how can he come here?』 At that time, a head Licchavi son was sitting in the crowd, and he stood up from his seat, bared his right arm, knelt down with his palms together, and said to everyone: 『Please wait a moment, I will go and bring that person here myself.』」 The Buddha said: 'At that time, I said to the head Licchavi son: 『That person has spoken such words, holds such views, and has such arrogance, it is impossible to make this person come to the Buddha. Head Licchavi son! Even if you tie him tightly with leather ropes and have a herd of oxen pull him until his body is broken, he will ultimately not give up such words, such views, such arrogance, and come to me. If you do not believe my words, go and see for yourself.』 At that time, the head Licchavi son still went to Parileyya and told Parileyya: 『Many Licchavis, Shramanas, Brahmins, ascetics, and laypeople have gathered in your grove, and they are discussing together, saying: 「The Brahmin Parileyya himself proclaimed in the crowd: 『The Shramana Gautama has great wisdom, and I also have great wisdom, and even if the Shramana Gautama manifests his supernatural powers, no matter how many he manifests, I can double them.』 The Shramana Gautama is now in that grove, you can return.」』 At that time, Parileyya replied: 『I will return! I will return!』 After saying this, he tossed and turned on the rope bed, and at that time the rope bed stuck to his feet, and he could not leave the rope bed himself, let alone walk to the World Honored One?' 'At that time, the head Licchavi said to Parileyya: 『You have no wisdom yourself, you are just shouting empty words, saying: 「I will return! I will return!」 You cannot even leave this rope bed, how can you go to the crowd?』 The head Licchavi also said to Parileyya: 『Those who have wisdom can understand through metaphors. A long time ago, there was a lion king of beasts living in a deep forest. When the lion first came out of its cave in the early morning, it looked around in all directions, roared three times vigorously, and then chose meat to eat. Parileyya! After the lion king of beasts had eaten, it returned to the forest, and there was always a jackal following behind to eat the leftovers. When it had enough strength, it said to itself: 「What kind of beast is that lion in the forest? Can it surpass me? Now I would rather occupy a forest alone, come out of the cave in the early morning, look around in all directions, roar three times vigorously, and then choose meat to eat!」 It then stayed alone in a forest, came out of the cave in the early morning, roared three times vigorously, and then chose meat to eat, wanting to roar like a lion, but making the sound of a jackal. Parileyya! You are also like this now, receiving the Buddha's grace, living in the world, and receiving people's offerings, but now you want to compete with the Tathagata.』 At that time, the head Licchavi son rebuked him with a verse: 'The jackal calls itself a lion, thinking itself the king of beasts; wanting to make the roar of a lion, it still makes the sound of a jackal. Alone in the empty forest, thinking itself the king of beasts; wanting to make the roar of a lion, it still makes the sound of a jackal.'

跪地求穴鼠，　　穿冢覓死屍； 欲作師子吼，　　還出野乾聲。』

「頭摩子告曰：『汝亦如是，蒙佛恩力，存生於世，得人供養，而今更與如來共競。』時，彼頭摩子以四種喻，面呵責已，還詣大眾，報言：『我以持眾人聲喚波梨子，彼報我言：「當歸！當歸！」即于繩床上動轉其身，床即著足不能得離；彼尚不能自離繩床何由能得來到此眾？』爾時，世尊告頭摩子言：『我先語汝，欲使此人來至佛所，無有是處。正使汝以革繩重系，群牛共挽，至身碎壞，彼終不肯舍如是語、如是見、慢，來至我所。』梵志！時，我即與彼大眾種種說法，示教利喜，于彼眾中三師子吼，身升虛空，還詣本處。」

佛告梵志：「或有沙門、婆羅門言：『一切世間，梵自在天所造。』我問彼言：『一切世間實梵自在天所造耶？』彼不能報，還問我言：『瞿曇！此事云何？』我報彼言：『或有此世間初壞敗時，有餘眾生命盡行盡，從光音天命終乃更生余空梵處；于彼起愛，生樂著心，復欲使餘眾生來生此處，其餘眾生命盡行盡，復生彼處。』時，彼眾生自作是念：『我今是大梵王，忽然而有，無作我者；我能盡達諸義所趣，于千世界最得自在；能作能化，微妙第一，為人父母。我先至此，獨一無侶，由我力故，有此眾生，我作此眾生；彼餘眾生亦復順從，稱為梵王，忽然而有，盡達諸義，于千世界最得自在，能作能化，微妙第一，為人父母，先有是一，後有我等，此大梵王化作我等。此諸眾生隨彼壽終來生此間，其漸長大，剃除鬚髮，服三法衣，出家為道。彼入定意三昧，隨三昧心憶本所生，彼作是語：此大梵天忽然而有，無有作者，盡達諸義，于千世界最得自在，能作能化，微妙第一，為人父母。彼大梵天常住不移，無變易法，我等梵天所化，是以無常，不得久住，為變易法。』如是，梵志！彼沙門、婆羅門以此緣故，各言彼梵自在天造此世界。梵志！造此世界者，非彼所及，唯佛能知。又過此事，佛亦盡知，雖知不著苦、集、滅、味、過、出要，如實知之，以平等觀無餘解脫，名曰如來。」

佛告梵志：「或有沙門、婆羅門作是言：『戲笑懈怠是眾生始。』我語彼言：『云何汝等實言，戲笑懈怠是眾生始耶？』彼不能報，逆問我言：『瞿曇！此事云何？』時我報言：『或有光音眾生喜戲笑懈怠，身壞命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：彼餘眾生不喜戲笑，常在彼處，永住不變；由我等數喜戲笑，致此無常，為變易法。』如是，梵志！彼沙門、婆羅門以是緣故，言戲笑是眾生始，如是佛盡知之，過是亦知，知而不著，已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，名曰如來。」

佛告梵志：「或有沙門、婆羅門言：『失意是眾生始

『跪在地上求老鼠打洞，穿過墳墓尋找死屍；想要發出獅子吼，卻發出野狼的聲音。』 「頭摩子告訴他說：『你也像這樣，蒙受佛的恩德力量，存活在世上，得到人們的供養，現在竟然還和如來競爭。』當時，那個頭摩子用四種比喻，當面呵斥了他，然後回到大眾中，報告說：『我用眾人的聲音呼喚波梨子，他回答我說：「應當回去！應當回去！」就在繩床上轉動身體，床就粘住了他的腳，不能離開；他尚且不能自己離開繩床，怎麼能夠來到這裡的大眾中呢？』當時，世尊告訴頭摩子說：『我先前就告訴過你，想要讓這個人來到佛這裡，是不可能的。即使你用皮革繩子緊緊地捆綁他，讓一群牛一起拉他，直到身體破碎，他最終也不會捨棄這樣的言語、這樣的見解、這樣的傲慢，來到我這裡。』婆羅門！當時，我就為大眾宣說種種佛法，開示教導，使他們歡喜，在那大眾中發出三次獅子吼，身體升到空中，然後回到原來的地方。」 佛告訴婆羅門說：『有的沙門、婆羅門說：「一切世間，都是梵自在天所創造的。」我問他們說：「一切世間真的是梵自在天所創造的嗎？」他們不能回答，反而問我說：「瞿曇！這件事是怎麼回事？」我告訴他們說：「或許在這個世間最初壞滅的時候，有其餘眾生命盡行盡，從光音天命終，然後又出生在其餘空曠的梵天處；在那裡產生愛戀，生起貪著的心，又想讓其餘眾生也來生到這裡，其餘眾生命盡行盡，又出生在那裡。」當時，那些眾生自己這樣想：「我現在是大梵王，忽然就有了，沒有創造我的人；我能夠完全通達一切義理的歸趣，在千世界中最自在；能夠創造能夠變化，微妙第一，是眾生的父母。我先來到這裡，獨自一個沒有伴侶，因為我的力量，才有了這些眾生，我創造了這些眾生；其餘的眾生也順從我，稱我為梵王，忽然就有了，完全通達一切義理，在千世界中最自在，能夠創造能夠變化，微妙第一，是眾生的父母，先有我一個，後來才有我們這些，這個大梵王創造了我們。」這些眾生隨著他們的壽命終結來到這裡，漸漸長大，剃除鬚髮，穿上三法衣，出家修道。他們進入禪定三昧，隨著三昧的心憶起自己最初出生的地方，他們就說：這個大梵天忽然就有了，沒有創造者，完全通達一切義理，在千世界中最自在，能夠創造能夠變化，微妙第一，是眾生的父母。那個大梵天常住不變，沒有變易的法則，我們這些梵天所創造的，因此是無常的，不能長久住留，是變易的法則。』像這樣，婆羅門！那些沙門、婆羅門因為這個緣故，各自說那個梵自在天創造了這個世界。婆羅門！創造這個世界的人，不是他們所能瞭解的，只有佛才能知道。而且超過這件事，佛也完全知道，雖然知道卻不執著于苦、集、滅、味、過患、出離之道，如實地知道它們，以平等的心觀照，沒有餘留的解脫，這叫做如來。」 佛告訴婆羅門說：『有的沙門、婆羅門這樣說：「嬉笑懈怠是眾生的開始。」我問他們說：「你們怎麼確實說，嬉笑懈怠是眾生的開始呢？」他們不能回答，反而問我說：「瞿曇！這件事是怎麼回事？」當時我告訴他們說：「或許有光音天的眾生喜歡嬉笑懈怠，身體壞滅壽命終結，來到這裡出生，漸漸長大，剃除鬚髮，穿上三法衣，出家修道，就進入心定三昧，用三昧的力量認識自己最初出生的地方，就說：那些其餘的眾生不喜歡嬉笑，常住在那裡，永遠不變；因為我們常常喜歡嬉笑，導致了這種無常，是變易的法則。」像這樣，婆羅門！那些沙門、婆羅門因為這個緣故，說嬉笑是眾生的開始，像這樣佛完全知道這些，超過這些也知道，知道卻不執著，已經不執著于苦、集、滅、味、過患、出離之道，如實地知道它們，已經以平等的心觀照，沒有餘留的解脫，這叫做如來。』 佛告訴婆羅門說：『有的沙門、婆羅門說：「失意是眾生的開始。」』

'Kneeling on the ground, seeking a rat hole, burrowing through tombs to find corpses; wanting to roar like a lion, yet producing the sound of a jackal.' 「Head-Shaved One told him: 『You are also like this, receiving the Buddha's grace and power, surviving in the world, receiving people's offerings, and now you are even competing with the Tathagata.』 At that time, that Head-Shaved One used four metaphors, rebuked him to his face, and then returned to the assembly, reporting: 『I called out to Polizi with the voices of the crowd, and he replied to me, 「Should return! Should return!」 He turned his body on the rope bed, and the bed stuck to his feet, unable to leave; he cannot even leave the rope bed himself, how could he come to this assembly?』 At that time, the World Honored One told Head-Shaved One: 『I told you before, it is impossible to make this person come to the Buddha. Even if you tie him tightly with leather ropes, and have a herd of cattle pull him, until his body is broken, he will ultimately not abandon such words, such views, such arrogance, and come to me.』 Brahmin! At that time, I spoke various Dharma teachings to the assembly, revealing and guiding them, making them happy, and in that assembly, I roared three lion's roars, ascended into the sky, and then returned to my original place.」 The Buddha told the Brahmin: 『Some Shramanas and Brahmins say: 「All the world is created by the Brahma-Sovereign Heaven.」 I asked them: 「Is all the world really created by the Brahma-Sovereign Heaven?」 They could not answer, but instead asked me: 「Gautama! How is this matter?」 I told them: 「Perhaps when this world was first destroyed, some other beings, having exhausted their lives and actions, passed away from the Light Sound Heaven, and were then born in other empty Brahma places; there they developed love, and gave rise to attachment, and also wanted other beings to be born there, and other beings, having exhausted their lives and actions, were born there.」 At that time, those beings thought to themselves: 「I am now the Great Brahma King, suddenly existing, with no one creating me; I can fully understand the meaning of all things, and am the most free in a thousand worlds; I can create and transform, am the most subtle and supreme, and am the parent of beings. I came here first, alone without a companion, and because of my power, these beings came into existence, I created these beings; the other beings also followed me, calling me the Brahma King, suddenly existing, fully understanding all meanings, the most free in a thousand worlds, able to create and transform, the most subtle and supreme, and the parent of beings, first there was me, and later there were us, this Great Brahma King created us.」 These beings, as their lives end, come here, gradually grow up, shave their heads and beards, put on the three Dharma robes, and leave home to cultivate the Way. They enter into meditative samadhi, and with the mind of samadhi, recall their original place of birth, and they say: This Great Brahma Heaven suddenly existed, with no creator, fully understanding all meanings, the most free in a thousand worlds, able to create and transform, the most subtle and supreme, and the parent of beings. That Great Brahma Heaven is permanent and unchanging, with no law of change, and we, who are created by the Brahma Heaven, are therefore impermanent, unable to stay long, and are subject to change.』 Like this, Brahmin! Those Shramanas and Brahmins, for this reason, each say that the Brahma-Sovereign Heaven created this world. Brahmin! The one who created this world is not something they can understand, only the Buddha can know. Moreover, beyond this matter, the Buddha also fully knows, although knowing, he does not cling to suffering, its cause, its cessation, its taste, its danger, and the way out of it, he knows them as they truly are, with an equal mind, contemplating without any remaining attachment, this is called the Tathagata.」 The Buddha told the Brahmin: 『Some Shramanas and Brahmins say: 「Playful idleness is the beginning of beings.」 I asked them: 「How do you truly say that playful idleness is the beginning of beings?」 They could not answer, but instead asked me: 「Gautama! How is this matter?」 At that time, I told them: 「Perhaps there are beings in the Light Sound Heaven who like playful idleness, and when their bodies are destroyed and their lives end, they are born here, gradually grow up, shave their heads and beards, put on the three Dharma robes, leave home to cultivate the Way, and then enter into meditative samadhi, and with the power of samadhi, recognize their original place of birth, and then say: Those other beings do not like playful idleness, they always stay there, forever unchanging; because we often like playful idleness, we have caused this impermanence, which is subject to change.」 Like this, Brahmin! Those Shramanas and Brahmins, for this reason, say that playful idleness is the beginning of beings, like this the Buddha fully knows these things, and knows beyond these things, knowing without clinging, already not clinging to suffering, its cause, its cessation, its taste, its danger, and the way out of it, knowing them as they truly are, already with an equal mind, contemplating without any remaining attachment, this is called the Tathagata.』 The Buddha told the Brahmin: 『Some Shramanas and Brahmins say: 「Disappointment is the beginning of beings.」』

。』我語彼言：『汝等實言：失意是眾生始耶？』彼不知報，還問我言：『瞿曇！此事云何？』我語彼言：『或有眾生展轉相看已，便失意，由是命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：如彼眾生以不展轉相看，不失意故，常住不變；我等於彼數數相看已，便失意，致此無常，為變易法。』如是，梵志！彼沙門、婆羅門以是緣故，言失意是眾生始，如此唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之，知已平等觀無餘解脫，故名如來。」

佛告梵志：「或有沙門、婆羅門言：『我無因而出。』我語彼言：『汝等實言：本無因出耶？』彼不能報，逆來問我，我時報曰：『或有眾生無想無知，若彼眾生起想，則便命終來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：我本無有，今忽然有；此世間本無，今有，此實余虛。』如是，梵志！沙門、婆羅門以此緣故，言無因出，唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，故名如來。」

佛告梵志：「我所說如是，或有沙門、婆羅門于屏處誹謗我言：『沙門瞿曇自稱弟子入凈解脫，成就凈行，彼知清凈，不遍知凈。』然我不作是說：『我弟子入凈解脫，成就凈行，彼知清凈，不遍知凈。』梵志！我自言：『我弟子入凈解脫，成就凈行，彼知清凈，一切遍凈。』」

是時，梵志白佛言：「彼不得善利，譭謗沙門瞿曇言：『沙門自言：「我弟子入凈解脫，成就凈行，彼知清凈，不遍知凈。」』然世尊不作是語，世尊自言：『我弟子入凈解脫，成就凈行，彼知清凈，一切遍凈。』」

又白佛言：「我亦當入此凈解脫，成就凈行，一切遍知。」

佛告梵志：「汝欲入者，甚為難也。汝見異、忍異、行異，欲依余見入凈解脫者，難可得也；但使汝好樂佛，心不斷絕者，則于長夜，常得安樂。」

爾時，房伽婆梵志聞佛所說，歡喜奉行。

（一六）佛說長阿含第二分善生經第十二

一時，佛在羅閱祇耆阇崛山中，與大比丘眾千二百五十人俱。

爾時，世尊時到著衣持缽，入城乞食。時，羅閱祇城內有長者子，名曰善生，清旦出城，詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮，東、西、南、北、上、下諸方，皆悉周遍。

爾時，世尊見長者子善生詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮。世尊見已，即詣其所，告善生言：「汝以何緣，清旦出城，于園林中，舉身皆濕，向諸方禮？」

爾時，善生白佛言：「我父臨命終時，遺敕我言：『汝欲禮者，當先禮東方、南方、西方、北方、上方、下方。』我奉承父教不敢違背，故澡浴訖，先叉手東面，向東方禮；南、西、北方，上、下諸方，皆悉周遍。」

爾時，世尊告善生曰：「長者子！有此方名耳，非為不有；然我賢聖法中，非禮此六方以為恭敬

現代漢語譯本：『我問他們說：『你們說實話，失意是眾生的開始嗎？』他們不知道如何回答，反而問我：『瞿曇！這件事是怎麼回事？』我告訴他們：『有些眾生互相看著，然後就失意，因此死去，來到這裡出生，漸漸長大，剃除鬚髮，穿上三法衣，出家修行，就進入心定三昧，用三昧的力量認識到自己本來的出生，就說：像那些眾生因為不互相看，不失意，所以常住不變；我們因為互相看，就失意，導致這種無常，是變易的法則。』像這樣，婆羅門！那些沙門、婆羅門因為這個緣故，說失意是眾生的開始，只有佛知道這件事，也知道超越這件事的道理，知道后不執著于苦、集、滅、味、過患、出離，如實地知道，知道后平等地觀察無餘的解脫，所以稱為如來。』 現代漢語譯本：佛告訴婆羅門：『有些沙門、婆羅門說：『我沒有原因就出現了。』我問他們說：『你們說實話，本來沒有原因就出現嗎？』他們不能回答，反而來問我，我當時回答說：『有些眾生沒有思想也沒有知覺，如果那些眾生產生思想，就會死去，來到這裡出生，漸漸長大，剃除鬚髮，穿上三法衣，出家修行，就進入心定三昧，用三昧的力量認識到自己本來的出生，就說：我本來沒有，現在忽然有了；這個世間本來沒有，現在有了，這是真實的，其餘是虛假的。』像這樣，婆羅門！沙門、婆羅門因為這個緣故，說沒有原因就出現，只有佛知道這件事，也知道超越這件事的道理，知道后不執著于苦、集、滅、味、過患、出離，如實地知道，已經平等地觀察無餘的解脫，所以稱為如來。』 現代漢語譯本：佛告訴婆羅門：『我所說的是這樣，有些沙門、婆羅門在私下誹謗我說：『沙門瞿曇自稱弟子進入清凈解脫，成就清凈的行為，他們知道清凈，但不能遍知清凈。』然而我不是這樣說的：『我的弟子進入清凈解脫，成就清凈的行為，他們知道清凈，但不能遍知清凈。』婆羅門！我自己說：『我的弟子進入清凈解脫，成就清凈的行為，他們知道清凈，一切都遍知清凈。』 現代漢語譯本：當時，婆羅門對佛說：『那些人沒有得到好處，誹謗沙門瞿曇說：『沙門自稱：「我的弟子進入清凈解脫，成就清凈的行為，他們知道清凈，但不能遍知清凈。」』然而世尊不是這樣說的，世尊自己說：『我的弟子進入清凈解脫，成就清凈的行為，他們知道清凈，一切都遍知清凈。』 現代漢語譯本：又對佛說：『我也應當進入這種清凈解脫，成就清凈的行為，一切都遍知。』 現代漢語譯本：佛告訴婆羅門：『你想要進入，是很困難的。你見解不同、忍受不同、行為不同，想要依靠其他見解進入清凈解脫，是很難得到的；但如果你喜歡佛法，心不間斷，那麼在漫長的夜晚，常常可以得到安樂。』 現代漢語譯本：當時，房伽婆婆羅門聽了佛所說，歡喜地奉行。 現代漢語譯本：（一六）佛說長阿含第二分善生經第十二 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：一時，佛在羅閱祇耆阇崛山中，與一千二百五十位大比丘在一起。 現代漢語譯本：當時，世尊到了穿衣持缽的時候，進入城中乞食。當時，羅閱祇城內有一位長者的兒子，名叫善生，清晨出城，到園林中游玩，剛洗完澡，全身都濕著，向各個方向禮拜，東、西、南、北、上、下各個方向，都禮拜遍了。 現代漢語譯本：當時，世尊看見長者的兒子善生到園林中游玩，剛洗完澡，全身都濕著，向各個方向禮拜。世尊看見后，就走到他那裡，告訴善生說：『你因為什麼緣故，清晨出城，在園林中，全身都濕著，向各個方向禮拜？』 現代漢語譯本：當時，善生對佛說：『我的父親臨終時，遺囑我：『你想要禮拜，應當先禮拜東方、南方、西方、北方、上方、下方。』我奉承父親的教誨不敢違背，所以洗完澡后，先合掌面向東方，向東方禮拜；南、西、北方，上、下各個方向，都禮拜遍了。』 現代漢語譯本：當時，世尊告訴善生說：『長者子！有這些方向的名稱，並不是沒有；然而在我的賢聖法中，不是禮拜這六個方向來表示恭敬。』

English version: 'I said to them, 『Tell me truly, is loss of mind the beginning of sentient beings?』 They did not know how to answer, and instead asked me, 『Gautama, what is the matter?』 I told them, 『Some sentient beings look at each other, and then lose their minds, and therefore die, and are born here, gradually grow up, shave their heads and beards, put on the three robes, leave home to cultivate the Way, and then enter the samadhi of mind, and with the power of samadhi recognize their original birth, and then say: Like those sentient beings who do not look at each other, and do not lose their minds, therefore they remain constant and unchanging; we, because we look at each other, lose our minds, and cause this impermanence, which is the law of change.』 Like this, Brahmin! Those shramanas and Brahmins, for this reason, say that loss of mind is the beginning of sentient beings. Only the Buddha knows this matter, and also knows the principle of transcending this matter. After knowing, he does not cling to suffering, its cause, its cessation, its taste, its fault, its escape, and knows it as it truly is. After knowing, he equally observes the liberation without remainder, therefore he is called Tathagata.』 English version: The Buddha told the Brahmin, 『Some shramanas and Brahmins say, 『I appeared without a cause.』 I asked them, 『Tell me truly, did you appear without a cause?』 They could not answer, and instead came to ask me. I then replied, 『Some sentient beings have no thought and no perception. If those sentient beings have a thought, they will die, and be born here, gradually grow up, shave their heads and beards, put on the three robes, leave home to cultivate the Way, and then enter the samadhi of mind, and with the power of samadhi recognize their original birth, and then say: I originally did not exist, and now suddenly exist; this world originally did not exist, and now exists, this is real, and the rest is false.』 Like this, Brahmin! The shramanas and Brahmins, for this reason, say that they appeared without a cause. Only the Buddha knows this matter, and also knows the principle of transcending this matter. After knowing, he does not cling to suffering, its cause, its cessation, its taste, its fault, its escape, and knows it as it truly is. Having already equally observed the liberation without remainder, therefore he is called Tathagata.』 English version: The Buddha told the Brahmin, 『What I say is like this. Some shramanas and Brahmins slander me in private, saying, 『The shramana Gautama claims that his disciples enter pure liberation, achieve pure conduct, they know purity, but do not know purity everywhere.』 However, I do not say this: 『My disciples enter pure liberation, achieve pure conduct, they know purity, but do not know purity everywhere.』 Brahmin! I myself say: 『My disciples enter pure liberation, achieve pure conduct, they know purity, and know purity everywhere.』 English version: At that time, the Brahmin said to the Buddha, 『Those people have not gained benefit, slandering the shramana Gautama, saying, 『The shramana himself says: 「My disciples enter pure liberation, achieve pure conduct, they know purity, but do not know purity everywhere.」』 However, the World Honored One does not say this. The World Honored One himself says: 『My disciples enter pure liberation, achieve pure conduct, they know purity, and know purity everywhere.』 English version: He also said to the Buddha, 『I should also enter this pure liberation, achieve pure conduct, and know everything everywhere.』 English version: The Buddha told the Brahmin, 『If you want to enter, it is very difficult. Your views are different, your tolerance is different, your conduct is different, and if you want to rely on other views to enter pure liberation, it is difficult to achieve; but if you like the Buddha's teachings, and your mind is not interrupted, then in the long night, you can always obtain peace and happiness.』 English version: At that time, the Brahmin Fangjiapo, having heard what the Buddha said, joyfully practiced it. English version: (16) The Buddha Speaks the Good Life Sutra, the Twelfth of the Second Part of the Long Agama English version: Thus have I heard: English version: At one time, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of 1,250 bhikṣus. English version: At that time, the World Honored One, when it was time to put on his robes and carry his bowl, entered the city to beg for food. At that time, in the city of Rājagṛha, there was the son of an elder, named Good Life, who went out of the city in the early morning to visit the garden. Having just finished bathing, his whole body was wet, and he bowed in all directions, east, west, south, north, above, and below, all around. English version: At that time, the World Honored One saw the elder's son, Good Life, visiting the garden. Having just finished bathing, his whole body was wet, and he was bowing in all directions. The World Honored One, having seen this, went to him and said to Good Life, 『For what reason do you, in the early morning, go out of the city, into the garden, with your whole body wet, and bow in all directions?』 English version: At that time, Good Life said to the Buddha, 『When my father was dying, he left me a will, saying: 『If you want to bow, you should first bow to the east, south, west, north, above, and below.』 I obey my father's teachings and dare not disobey, so after bathing, I first put my palms together facing east, and bow to the east; south, west, north, above, and below, all around.』 English version: At that time, the World Honored One said to Good Life, 『Elder's son! There are these names of directions, it is not that they do not exist; however, in my virtuous and holy Dharma, it is not by bowing to these six directions that one shows respect.』

善生白佛言：「唯愿世尊善為我說賢聖法中禮六方法！」

佛告長者子：「諦聽！諦聽！善思念之，當爲汝說。」

善生對曰：「唯然，愿樂欲聞！」

佛告善生：「若長者、長者子知四結業不於四處而作惡行，又復能知六損財業，是謂，善生！長者、長者子離四惡行，禮敬六方。今世亦善，后獲善報，今世根基，後世根基，于現法中，智者所稱，獲世一果，身壞命終，生天、善處。善生！當知四結行者：一者殺生，二者盜竊，三者淫逸，四者妄語，是四結行。云何為四處？一者欲，二者恚，三者怖，四者癡。若長者、長者子於此四處而作惡者，則有損耗。」佛說是已，復作頌曰：

「欲瞋及怖癡，　　有此四法者； 名譽日損減，　　如月向于晦。」

佛告善生：「若長者、長者子於此四處不為惡者，則有增益。」爾時，世尊重作頌曰：

「于欲恚怖癡，　　不為惡行者， 名譽日增廣，　　如月向上滿。」

佛告善生：「六損財業者：一者耽湎于酒，二者博戲，三者放蕩，四者迷於伎樂，五者惡友相得，六者懈墮，是為六損財業。善生！若長者、長者子解知四結行，不於四處而為惡行，復知六損財業，是為，善生！於四處得離，供養六方，今善後善，今世根基，後世根基，于現法中，智者所譽，獲世一果，身壞命終，生天、善處。善生！當知飲酒有六失：一者失財，二者生病，三者斗諍，四者惡名流佈，五者恚怒暴生，六者智慧日損。善生！若彼長者、長者子飲酒不已，其家產業日日損減。善生！博戲有六失，云何為六？一者財產日耗，二者雖勝生怨，三者智者所責，四者人不敬信，五者為人疏外，六者生盜竊心。善生！是為博戲六失。若長者、長者子博戲不已，其家產業日日損減，放蕩有六失：一者不自護身，二者不護財貨，三者不護子孫，四者常自驚懼，五者諸苦惡法常自纏身，六者喜生虛妄，是為放蕩六失。若長者、長者子放蕩不已，其家財產日日損減。

「善生！迷於伎樂復有六失：一者求歌，二者求舞，三者求琴瑟，四者波內早，五者多羅槃，六者首呵那，是為伎樂六失。若長者、長者子伎樂不已，其家財產日日損減，惡友相得復有六失：一者方便生欺，二者好喜屏處，三者誘他家人，四者圖謀他物，五者財利自向，六者好發他過，是為惡友六失。若長者、長者子習惡友不已，其家財產日日損減，懈墮有六失：一者富樂不肯作務，二者貧窮不肯勤修，三者寒時不肯勤修，四者熱時不肯勤修，五者時早不肯勤修，六者時晚不肯勤修，是為懈墮六失。若長者、長者子懈墮不已，其家財業日日損減。」佛說是已，復作頌曰：

「迷惑于酒者，　　還有酒伴黨； 財產正集聚，　　隨己復散盡。 飲酒無節度，　　常喜歌舞戲； 晝則游他家，　　因此自陷墜。 隨惡友不改，　　誹謗出家人； 邪見世所嗤，　　行穢人所黜。 好惡著外色，　　但論勝負事； 親要無返復，　　行穢人所黜。 為酒所荒迷，　　貧窮不自量； 輕財好奢用，　　破家致禍患

善生對佛說：『我希望世尊能為我詳細解說賢聖之法中關於禮敬六方的道理！』 佛告訴長者子：『仔細聽！仔細聽！好好思考，我將為你解說。』 善生回答說：『是的，我非常樂意聽聞！』 佛告訴善生：『如果長者或長者子知道四種導致惡業的行為，並且不在四種情況下做惡事，又能知道六種損耗財富的行為，那麼，善生，這樣的長者或長者子就能遠離四種惡行，禮敬六方。他們今生安好，來世也能獲得善報，今生有根基，來世也有根基，在現世中，會被智者稱讚，獲得世間一果，身壞命終后，能生到天上或善處。善生，應當知道四種導致惡業的行為：第一是殺生，第二是偷盜，第三是淫亂，第四是妄語，這四種是導致惡業的行為。什麼是四處呢？第一是貪慾，第二是嗔恚，第三是恐懼，第四是愚癡。如果長者或長者子在這四種情況下做惡事，就會有損失。』佛說完這些，又說了偈語： 『貪慾、嗔恚、恐懼和愚癡，有這四種情況的人；名譽會一天天減少，就像月亮走向晦暗一樣。』 佛告訴善生：『如果長者或長者子在這四種情況下不做惡事，就會有增益。』這時，世尊又說了偈語： 『對於貪慾、嗔恚、恐懼和愚癡，不做惡行的人，名譽會一天天增長，就像月亮走向圓滿一樣。』 佛告訴善生：『六種損耗財富的行為是：第一是沉迷於飲酒，第二是賭博，第三是放蕩，第四是迷戀于歌舞伎樂，第五是結交惡友，第六是懈怠，這六種是損耗財富的行為。善生，如果長者或長者子瞭解四種導致惡業的行為，不在四種情況下做惡事，又知道六種損耗財富的行為，那麼，善生，他們就能遠離四處，供養六方，今生安好，來世也安好，今生有根基，來世也有根基，在現世中，會被智者稱讚，獲得世間一果，身壞命終后，能生到天上或善處。善生，應當知道飲酒有六種過失：第一是損失錢財，第二是生病，第三是引發爭鬥，第四是惡名遠揚，第五是容易暴怒，第六是智慧一天天減少。善生，如果長者或長者子不停地飲酒，他們的家業就會一天天減少。善生，賭博有六種過失，哪六種呢？第一是財產一天天耗盡，第二是即使贏了也會產生怨恨，第三是會被智者責備，第四是不會被人尊敬信任，第五是會被人疏遠，第六是會產生偷盜之心。善生，這就是賭博的六種過失。如果長者或長者子不停地賭博，他們的家業就會一天天減少。放蕩有六種過失：第一是不保護自己，第二是不保護財物，第三是不保護子孫，第四是常常感到驚恐，第五是各種痛苦和惡法常常纏身，第六是喜歡說謊，這就是放蕩的六種過失。如果長者或長者子不停地放蕩，他們的家業就會一天天減少。 『善生，迷戀于歌舞伎樂也有六種過失：第一是追求歌唱，第二是追求舞蹈，第三是追求琴瑟，第四是波內早，第五是多羅槃，第六是首呵那，這就是歌舞伎樂的六種過失。如果長者或長者子不停地迷戀歌舞伎樂，他們的家業就會一天天減少。結交惡友也有六種過失：第一是會用方便來欺騙，第二是喜歡在隱蔽的地方活動，第三是引誘他人家人，第四是圖謀他人財物，第五是把財利都歸自己，第六是喜歡揭發別人的過錯，這就是結交惡友的六種過失。如果長者或長者子不停地結交惡友，他們的家業就會一天天減少。懈怠有六種過失：第一是富裕時不肯工作，第二是貧窮時不肯努力，第三是寒冷時不肯努力，第四是炎熱時不肯努力，第五是時間早時不肯努力，第六是時間晚時不肯努力，這就是懈怠的六種過失。如果長者或長者子不停地懈怠，他們的家業就會一天天減少。』佛說完這些，又說了偈語： 『沉迷於飲酒的人，還有酒肉朋友；財產即使積聚起來，也會隨著自己而散盡。 飲酒沒有節制，常常喜歡歌舞嬉戲；白天就到別人家遊蕩，因此自己陷入墮落。 跟隨惡友不改過，誹謗出家人；邪見被世人嘲笑，行為污穢被人唾棄。 喜歡外在的聲色，只談論勝負之事；親近的人沒有回報，行為污穢被人唾棄。 被酒迷惑而荒唐，貧窮卻不自量；輕視錢財喜歡奢侈，導致家破人亡。』

Shansheng said to the Buddha, 'I wish that the World Honored One would kindly explain to me the principles of honoring the six directions in the Dharma of the Sages!' The Buddha told the elder's son, 'Listen carefully! Listen carefully! Think well, and I will explain it to you.' Shansheng replied, 'Yes, I am very willing to hear!' The Buddha told Shansheng, 'If an elder or an elder's son knows the four actions that lead to bad karma and does not do evil in four situations, and also knows the six actions that deplete wealth, then, Shansheng, such an elder or elder's son can stay away from the four evil actions and honor the six directions. They will be well in this life and will receive good rewards in the next life. They will have a foundation in this life and a foundation in the next life. In this present life, they will be praised by the wise, attain one of the worldly fruits, and after their body breaks and their life ends, they will be born in heaven or a good place. Shansheng, you should know that the four actions that lead to bad karma are: first, killing; second, stealing; third, sexual misconduct; and fourth, lying. These four are actions that lead to bad karma. What are the four situations? First is desire, second is anger, third is fear, and fourth is ignorance. If an elder or an elder's son does evil in these four situations, there will be losses.' After the Buddha finished speaking, he said a verse: 'Those who have desire, anger, fear, and ignorance; their reputation will decrease day by day, like the moon moving towards darkness.' The Buddha told Shansheng, 'If an elder or an elder's son does not do evil in these four situations, there will be gains.' At this time, the World Honored One said another verse: 'Those who do not do evil in desire, anger, fear, and ignorance; their reputation will increase day by day, like the moon moving towards fullness.' The Buddha told Shansheng, 'The six actions that deplete wealth are: first, indulging in alcohol; second, gambling; third, being dissolute; fourth, being infatuated with music and dance; fifth, associating with bad friends; and sixth, being lazy. These six are actions that deplete wealth. Shansheng, if an elder or an elder's son understands the four actions that lead to bad karma, does not do evil in the four situations, and also knows the six actions that deplete wealth, then, Shansheng, they can stay away from the four situations, honor the six directions, be well in this life, and be well in the next life. They will have a foundation in this life and a foundation in the next life. In this present life, they will be praised by the wise, attain one of the worldly fruits, and after their body breaks and their life ends, they will be born in heaven or a good place. Shansheng, you should know that drinking alcohol has six faults: first, loss of wealth; second, illness; third, causing disputes; fourth, spreading a bad reputation; fifth, easily becoming angry; and sixth, wisdom decreasing day by day. Shansheng, if an elder or an elder's son does not stop drinking alcohol, their family's property will decrease day by day. Shansheng, gambling has six faults, what are the six? First, property is depleted day by day; second, even if one wins, resentment arises; third, one will be blamed by the wise; fourth, one will not be respected or trusted; fifth, one will be alienated; and sixth, one will develop a thieving mind. Shansheng, these are the six faults of gambling. If an elder or an elder's son does not stop gambling, their family's property will decrease day by day. Dissoluteness has six faults: first, not protecting oneself; second, not protecting property; third, not protecting descendants; fourth, constantly feeling fear; fifth, various sufferings and evil dharmas constantly entangle oneself; and sixth, liking to lie. These are the six faults of dissoluteness. If an elder or an elder's son does not stop being dissolute, their family's property will decrease day by day. 'Shansheng, being infatuated with music and dance also has six faults: first, seeking songs; second, seeking dances; third, seeking lutes; fourth, 'bo nei zao'; fifth, 'duo luo pan'; and sixth, 'shou he na'. These are the six faults of music and dance. If an elder or an elder's son does not stop being infatuated with music and dance, their family's property will decrease day by day. Associating with bad friends also has six faults: first, using convenient means to deceive; second, liking to be in secluded places; third, seducing other people's family members; fourth, plotting to take other people's property; fifth, directing all profits to oneself; and sixth, liking to expose other people's faults. These are the six faults of associating with bad friends. If an elder or an elder's son does not stop associating with bad friends, their family's property will decrease day by day. Laziness has six faults: first, not being willing to work when wealthy; second, not being willing to work hard when poor; third, not being willing to work hard when it is cold; fourth, not being willing to work hard when it is hot; fifth, not being willing to work hard when it is early; and sixth, not being willing to work hard when it is late. These are the six faults of laziness. If an elder or an elder's son does not stop being lazy, their family's property will decrease day by day.' After the Buddha finished speaking, he said another verse: 'Those who are infatuated with alcohol, also have drinking companions; even if property is accumulated, it will be scattered with oneself. Drinking alcohol without moderation, often liking to sing, dance, and play; during the day, wandering to other people's homes, thus falling into ruin. Following bad friends without changing, slandering those who have left home; having wrong views that are ridiculed by the world, and having defiled actions that are rejected by people. Liking external sights and sounds, only talking about winning and losing; those who are close have no return, and having defiled actions that are rejected by people. Being confused and reckless by alcohol, being poor but not knowing one's limits; looking down on wealth and liking extravagance, leading to family ruin and disaster.'

擲博群飲酒，　　共伺他淫女； 玩習卑鄙行，　　如月向于晦。 行惡能受惡，　　與惡友同事； 今世及後世，　　終始無所獲。 晝則好睡眠，　　夜覺多悕望； 獨昏無善友，　　不能修家務。 朝夕不肯作，　　寒暑復懈墮； 所為事不究，　　亦復毀成功。 若不計寒暑，　　朝夕勤修務； 事業無不成，　　至終無憂患。」

佛告善生：「有四怨如親，汝當覺知。何謂為四？一者畏伏，二者美言，三者敬順，四者惡友。」

佛告善生：「畏伏有四事，云何為四？一者先與后奪，二者與少望多，三者畏故強親，四者為利故親，是為畏伏四事。」

佛告善生：「美言親復有四事，云何為四？一者善惡斯順，二者有難捨離，三者外有善來密止之，四者見有危事便排濟之，是為美言親四事。敬順親復有四事，云何為四？一者先誑，二者后誑，三者現誑，四者見有小過便加杖之，是為敬順親四事。惡友親復有四事，云何為四？一者飲酒時為友，二者博戲時為友，三者淫逸時為友，四者歌舞時為友，是為惡友親四事。」世尊說此已，復作頌曰：

「畏伏而強親，　　美言親亦爾； 敬順虛誑親，　　惡友為惡親。 此親不可恃，　　智者當覺知； 宜速遠離之，　　如避于險道。」

佛告善生：「有四親可親，多所饒益，為人救護。云何為四？一者止非，二者慈愍，三者利人，四者同事，是為四親可親，多所饒益，為人救護，當親近之。善生！彼止非有四事，多所饒益，為人救護。云何為四？一者見人為惡則能遮止，二者示人正直，三者慈心愍念，四者示人天路。是為四止非，多所饒益，為人救護。

「複次，慈愍有四事：一者見利代喜，二者見惡代憂，三者稱譽人德，四者見人說惡便能抑制，是為四慈愍，多所饒益，為人救護。利益有四，云何為四？一者護彼不令放逸，二者護彼放逸失財，三者護彼使不恐怖，四者屏相教誡，是為四利人，多所饒益，為人救護。同事有四，云何為四？一者為彼不惜身命，二者為彼不惜財寶，三者為彼濟其恐怖，四者為彼屏相教誡，是為四同事，多所饒益，為人救護。」世尊說是已，復作頌曰：

「制非防惡親，　　慈愍在他親； 利人益彼親，　　同事齊己親。 此親乃可親，　　智者所附近； 親中無等親，　　如慈母親子。 若欲親可親，　　當親堅固親； 親者戒具足，　　如火光照人。」

佛告善生：「當知六方，云何為六方？父母為東方，師長為南方，妻婦為西方，親黨為北方，僮僕為下方，沙門、婆羅門、諸高行者為上方。善生！夫為人子，當以五事敬順父母，云何為五？一者供奉能使無乏，二者凡有所為先白父母，三者父母所為恭順不逆，四者父母正令不敢違背，五者不斷父母所為正業。善生！夫為人子，當以此五事敬順父母，父母復以五事敬親其子。云何為五？一者制子不聽為惡，二者指授示其善處，三者慈愛入骨徹髓，四者為子求善婚娶，五者隨時供給所須。善生！子于父母敬順恭奉，則彼方安隱，無有憂畏

沉迷賭博，聚眾飲酒，一同侍奉他人； 習慣卑鄙的行為，就像月亮走向晦暗。 作惡的人會遭受惡報，與惡友為伍； 今生和來世，最終都一無所獲。 白天喜歡睡覺，夜晚感到諸多欲望； 獨自昏聵沒有善友，不能料理家務。 早晚都不肯勞作，寒冷炎熱又懈怠； 所做的事情不能完成，也會毀壞已有的成功。 如果不在意寒冷炎熱，早晚勤奮努力； 事業沒有不成功的，最終沒有憂患。 佛陀告訴善生：『有四種怨敵像親人一樣，你應該知道。哪四種呢？一是畏懼屈服，二是甜言蜜語，三是恭敬順從，四是惡友。』 佛陀告訴善生：『畏懼屈服的親人有四種表現，哪四種呢？一是先給予后奪取，二是給予少卻期望多，三是因畏懼而勉強親近，四是爲了利益而親近，這就是畏懼屈服的四種表現。』 佛陀告訴善生：『甜言蜜語的親人也有四種表現，哪四種呢？一是善惡都順從，二是有難就捨棄，三是表面讚揚卻暗中阻止，四是看到有危險的事情就設法排解，這就是甜言蜜語的四種表現。恭敬順從的親人也有四種表現，哪四種呢？一是先欺騙，二是后欺騙，三是現在欺騙，四是看到一點小過錯就加以責打，這就是恭敬順從的四種表現。惡友也有四種表現，哪四種呢？一是飲酒時為友，二是賭博時為友，三是淫亂時為友，四是歌舞時為友，這就是惡友的四種表現。』世尊說完這些，又說了偈語： 『因畏懼而勉強親近，甜言蜜語的親人也是這樣； 恭敬順從是虛假的親近，惡友是作惡的親人。 這種親人不可依賴，智者應當覺察； 應該迅速遠離他們，就像躲避危險的道路。』 佛陀告訴善生：『有四種親人可以親近，能帶來很多益處，可以救護他人。哪四種呢？一是阻止錯誤，二是慈悲憐憫，三是利益他人，四是共同做事，這就是四種可以親近的親人，能帶來很多益處，可以救護他人，應當親近他們。善生！那些阻止錯誤的親人有四種表現，能帶來很多益處，可以救護他人。哪四種呢？一是看到別人作惡就能夠阻止，二是教導別人正直的道理，三是慈悲憐憫，四是教導別人通往天界的道路。這就是四種阻止錯誤的親人，能帶來很多益處，可以救護他人。』 『其次，慈悲憐憫的親人有四種表現：一是看到別人獲得利益就替他高興，二是看到別人遭遇不幸就替他擔憂，三是稱讚別人的美德，四是看到別人說壞話就能夠制止，這就是四種慈悲憐憫的親人，能帶來很多益處，可以救護他人。利益他人的親人有四種表現，哪四種呢？一是保護他不讓他放縱，二是保護他不讓他因放縱而損失錢財，三是保護他不讓他感到恐懼，四是私下勸誡他，這就是四種利益他人的親人，能帶來很多益處，可以救護他人。共同做事的親人有四種表現，哪四種呢？一是為他不惜生命，二是為他不惜錢財，三是為他解除恐懼，四是私下勸誡他，這就是四種共同做事的親人，能帶來很多益處，可以救護他人。』世尊說完這些，又說了偈語： 『制止錯誤，防止作惡的親人，慈悲憐憫是關愛他人的親人； 利益他人，使他受益的親人，共同做事就像自己一樣親近。 這種親人才是可以親近的，智者應當親近； 親人中沒有比得上這種親人的，就像慈愛的母親對待孩子一樣。 如果想要親近可以親近的人，應當親近堅固的親人； 親人戒行具足，就像火光照耀他人。』 佛陀告訴善生：『應當知道六個方位，哪六個方位呢？父母是東方，師長是南方，妻子是西方，親戚朋友是北方，僕人是下方，沙門、婆羅門等高尚修行者是上方。善生！作為兒子，應當用五件事來尊敬順從父母，哪五件呢？一是供養父母使他們不缺乏，二是凡有所為先告訴父母，三是父母所做的事情恭敬順從不違逆，四是父母正確的命令不敢違背，五是不中斷父母所做的正當事業。善生！作為兒子，應當用這五件事來尊敬順從父母，父母也用五件事來愛護自己的兒子。哪五件呢？一是制止兒子不讓他作惡，二是教導他指出善良的地方，三是慈愛深入骨髓，四是為兒子尋求好的婚姻，五是隨時供給他所需要的。善生！兒子對父母尊敬順從，那麼這個方位就安穩，沒有憂慮和恐懼。

Indulging in gambling and drinking parties, they serve others together; Habituated to despicable acts, like the moon waning towards darkness. Those who do evil will suffer evil consequences, associating with bad friends; In this life and the next, they will ultimately gain nothing. They love to sleep during the day, and at night they feel many desires; Alone and confused without good friends, they cannot manage their household. They are unwilling to work morning and evening, and they are lazy in both cold and heat; The things they do are never completed, and they also ruin their past successes. If they do not mind the cold and heat, and work diligently morning and evening; There is no undertaking that will not succeed, and in the end, there will be no worries. The Buddha told Shan Sheng: 'There are four enemies who are like relatives, you should be aware of them. What are the four? First, those who are submissive out of fear; second, those who use sweet words; third, those who are respectful and obedient; and fourth, bad friends.' The Buddha told Shan Sheng: 'Those who are submissive out of fear have four characteristics. What are the four? First, they give first and then take away; second, they give little but expect much; third, they are close out of fear; and fourth, they are close for personal gain. These are the four characteristics of those who are submissive out of fear.' The Buddha told Shan Sheng: 'Those who use sweet words also have four characteristics. What are the four? First, they agree with both good and evil; second, they abandon you when you are in trouble; third, they praise you outwardly but secretly hinder you; and fourth, they try to resolve dangerous situations when they see them. These are the four characteristics of those who use sweet words. Those who are respectful and obedient also have four characteristics. What are the four? First, they deceive you initially; second, they deceive you later; third, they deceive you in the present; and fourth, they punish you for even small mistakes. These are the four characteristics of those who are respectful and obedient. Bad friends also have four characteristics. What are the four? First, they are friends when drinking; second, they are friends when gambling; third, they are friends when indulging in lust; and fourth, they are friends when dancing and singing. These are the four characteristics of bad friends.' After the World Honored One said this, he spoke a verse: 'Those who are close out of fear, and those who use sweet words are the same; Those who are respectful and obedient are false friends, and bad friends are evil friends. These kinds of friends cannot be relied upon, the wise should be aware of them; They should be quickly distanced, like avoiding a dangerous path.' The Buddha told Shan Sheng: 'There are four kinds of friends who are worth befriending, who can bring many benefits and protect others. What are the four? First, those who stop you from doing wrong; second, those who are compassionate; third, those who benefit others; and fourth, those who work together with you. These are the four kinds of friends who are worth befriending, who can bring many benefits and protect others, and you should be close to them. Shan Sheng! Those who stop you from doing wrong have four characteristics, which bring many benefits and protect others. What are the four? First, they can stop others from doing evil when they see it; second, they teach others the principles of righteousness; third, they are compassionate; and fourth, they teach others the path to heaven. These are the four characteristics of those who stop you from doing wrong, which bring many benefits and protect others.' 'Furthermore, those who are compassionate have four characteristics: first, they rejoice when others gain benefits; second, they worry when others encounter misfortune; third, they praise the virtues of others; and fourth, they can stop others from speaking ill of others. These are the four characteristics of those who are compassionate, which bring many benefits and protect others. Those who benefit others have four characteristics. What are the four? First, they protect you from being reckless; second, they protect you from losing wealth due to recklessness; third, they protect you from fear; and fourth, they privately advise you. These are the four characteristics of those who benefit others, which bring many benefits and protect others. Those who work together with you have four characteristics. What are the four? First, they do not hesitate to give their lives for you; second, they do not hesitate to give their wealth for you; third, they relieve your fears; and fourth, they privately advise you. These are the four characteristics of those who work together with you, which bring many benefits and protect others.' After the World Honored One said this, he spoke a verse: 'Those who stop you from doing wrong and prevent evil, those who are compassionate are friends who care for others; Those who benefit others and make them prosper, those who work together are as close as oneself. These kinds of friends are worth befriending, the wise should be close to them; There are no friends who can compare to these, like a loving mother to her child. If you want to be close to those who are worth befriending, you should be close to steadfast friends; Friends who are complete in precepts, like the light of a fire illuminating others.' The Buddha told Shan Sheng: 'You should know the six directions. What are the six directions? Parents are the east, teachers are the south, wives are the west, relatives and friends are the north, servants are the below, and monks, Brahmins, and other noble practitioners are the above. Shan Sheng! As a son, you should respect and obey your parents in five ways. What are the five? First, provide for your parents so that they lack nothing; second, inform your parents before doing anything; third, respect and obey your parents' actions without resistance; fourth, do not disobey your parents' correct commands; and fifth, do not interrupt your parents' righteous work. Shan Sheng! As a son, you should respect and obey your parents in these five ways, and parents should also love their sons in five ways. What are the five? First, stop your son from doing evil; second, teach him and point out the good; third, love him deeply; fourth, seek a good marriage for your son; and fifth, provide him with what he needs at all times. Shan Sheng! If a son respects and obeys his parents, then that direction will be peaceful, without worry or fear.'

「善生！弟子敬奉師長復有五事，云何為五？一者給侍所須，二者禮敬供養，三者尊重戴仰，四者師有教敕敬順無違，五者從師聞法善持不忘。善生！夫為弟子當以此五法敬事師長，師長復以五事敬視弟子，云何為五？一者順法調御，二者誨其未聞，三者隨其所問令善解義，四者示其善友，五者盡以所知誨授不吝。善生！弟子于師長敬順恭奉，則彼方安隱，無有憂畏。

「善生！夫之敬妻亦有五事，云何為五？一者相待以禮，二者威嚴不𡤏，三者衣食隨時，四者莊嚴以時，五者委付家內。善生！夫以此五事敬待于妻，妻復以五事恭敬于夫，云何為五？一者先起，二者後坐，三者和言，四者敬順，五者先意承旨。善生！是為夫之於妻敬待，如是則彼方安隱，無有憂畏。

「善生！夫為人者，當以五事親敬親族，云何為五？一者給施，二者善言，三者利益，四者同利，五者不欺。善生！是為五事親敬親族，親族亦以五事親敬於人，云何為五？一者護放逸，二者護放逸失財，三者護恐怖者，四者屏相教誡，五者常相稱歎。善生！如是敬視親族，則彼方安隱，無有憂畏。

「善生！主于僮使以五事教授，云何為五？一者隨能使役，二者飲食隨時，三者賜勞隨時，四者病與醫藥，五者縱其休假。善生！是為五事教授僮使，僮使復以五事奉事其主，云何為五？一者早起，二者為事周密，三者不與不取，四者作務以次，五者稱揚主名。是為主待僮使，則彼方安隱，無有憂畏。

「善生！檀越當以五事供奉沙門、婆羅門，云何為五？一者身行慈，二者口行慈，三者意行慈，四者以時施，五者門不制止。善生！若檀越以此五事供奉沙門、婆羅門，沙門、婆羅門當復以六事而教授之，云何為六？一者防護不令為惡，二者指授善處，三者教懷善心，四者使未聞者聞，五者已聞能使善解，六者開示天路。善生！如是檀越恭奉沙門、婆羅門，則彼方安隱，無有憂畏。」世尊說已，重說偈曰：

「父母為東方，　　師長名南方， 妻婦為西方，　　親族為北方， 僮僕為下方，　　沙門為上方。 諸有長者子，　　禮敬于諸方； 敬順不失時，　　死皆得生天。 惠施及軟言，　　利人多所益， 同利等彼己，　　所有與人共。 此四多負荷，　　任重如車輪； 世間無此四，　　則無有孝養。 此法在世間，　　智者所撰擇； 行則獲大果，　　名稱遠流佈。 嚴飾于床座，　　供設上飲食； 供給所當得，　　名稱遠流佈。 親舊不相遺，　　示以利益事； 上下常和同，　　於此得善譽。 先當習伎藝，　　然後獲財業； 財業既已具，　　宜當自守護。 出財未至奢，　　當撰擇前人； 欺誑抵突者，　　寧乞未舉與。 積財從小起，　　如蜂集眾花； 財寶日滋息，　　至終無損耗。 一食知止足，　　二修業勿怠， 三當先儲積，　　以擬於空乏， 四耕田商賈，　　澤地而置牧， 五當起塔廟，　　六立僧房舍， 在家勤六業，　　善修勿失時

『善生！弟子尊敬侍奉師長有五件事，是哪五件呢？第一是供給師長所需，第二是禮敬供養，第三是尊重敬仰，第四是師長有教誨訓誡要恭敬順從不違背，第五是跟隨師長聽聞佛法要善於受持不忘失。善生！作為弟子應當用這五種方法來尊敬侍奉師長，師長也應當用五件事來對待弟子，是哪五件呢？第一是依照佛法調御弟子，第二是教誨弟子未曾聽聞的道理，第三是隨順弟子所問，使他能正確理解含義，第四是為弟子指引善友，第五是毫無保留地將自己所知教導傳授給弟子。善生！弟子對師長恭敬順從，那麼師長那裡就會安穩，沒有憂愁和畏懼。 『善生！丈夫尊敬妻子也有五件事，是哪五件呢？第一是以禮相待，第二是保持威嚴不輕慢，第三是按時提供衣食，第四是按時給予妝扮，第五是把家務委託給妻子。善生！丈夫用這五件事來對待妻子，妻子也應當用五件事來恭敬丈夫，是哪五件呢？第一是丈夫未起自己先起，第二是丈夫坐下自己後坐，第三是說話和順，第四是恭敬順從，第五是先領會丈夫的意思並遵從。善生！這就是丈夫對待妻子的尊敬方式，這樣夫妻雙方都會安穩，沒有憂愁和畏懼。 『善生！作為人，應當用五件事來親近尊敬親族，是哪五件呢？第一是給予施捨，第二是說善言，第三是給予利益，第四是同享利益，第五是不欺騙。善生！這就是用五件事來親近尊敬親族，親族也應當用五件事來親近尊敬人，是哪五件呢？第一是保護不使人放逸，第二是保護不使人因放逸而失財，第三是保護使人免於恐懼，第四是私下互相勸誡，第五是常常互相稱讚。善生！這樣尊敬對待親族，那麼親族之間就會安穩，沒有憂愁和畏懼。 『善生！主人應當用五件事來教導僮僕，是哪五件呢？第一是根據能力使喚，第二是按時提供飲食，第三是按時給予報酬，第四是生病時給予醫藥，第五是允許他們休假。善生！這就是用五件事來教導僮僕，僮僕也應當用五件事來侍奉主人，是哪五件呢？第一是早起，第二是做事周到細緻，第三是不拿不屬於自己的東西，第四是按順序做事，第五是稱揚主人的名聲。這就是主人對待僮僕的方式，這樣主僕雙方都會安穩，沒有憂愁和畏懼。 『善生！施主應當用五件事來供奉沙門、婆羅門，是哪五件呢？第一是身行慈愛，第二是口說慈愛，第三是意念慈愛，第四是按時佈施，第五是不阻止他們進門。善生！如果施主用這五件事來供奉沙門、婆羅門，沙門、婆羅門也應當用六件事來教導施主，是哪六件呢？第一是保護不使施主作惡，第二是指引施主善處，第三是教導施主懷有善心，第四是使未聞佛法的人聽聞，第五是使已聞佛法的人能正確理解，第六是開示通往天界的道路。善生！這樣施主恭敬供奉沙門、婆羅門，那麼雙方都會安穩，沒有憂愁和畏懼。』世尊說完后，又說了偈語： 『父母是東方，師長是南方，妻子是西方，親族是北方，僮僕是下方，沙門是上方。凡是長者子，禮敬這六方；恭敬順從不失時，死後都能昇天。佈施和善言，利益他人多有益，同享利益平等對待，所有財物與人分享。這四種行為責任重大，像車輪一樣承載重物；世間如果沒有這四種行為，就沒有孝養。這種法在世間，是智者所選擇的；實行就能獲得大果報，名聲遠播。用床座裝飾，供奉上等飲食；供給應當得到的，名聲遠播。親友不相遺棄，指示利益之事；上下常常和睦，這樣就能獲得好名聲。先應當學習技藝，然後獲得財富；財富已經具備，應當自己守護。拿出錢財不要奢侈，應當選擇合適的人；對於欺騙抵賴的人，寧可乞討也不要給予。積累財富從小開始，像蜜蜂採集眾花；財富日益增長，最終不會損耗。吃飯知道適可而止，勤修事業不懈怠，應當先儲蓄，以備不時之需，耕田經商，選擇好的地方放牧，建造佛塔寺廟，建立僧房住所，在家勤勉這六種事業，好好修習不要錯過時機。』

『Good son! There are five things a disciple does to respect and serve their teacher. What are these five? First, providing for their needs; second, showing respect and making offerings; third, holding them in high esteem and reverence; fourth, respectfully obeying their teachings without defiance; and fifth, listening to the Dharma from the teacher, holding it well, and not forgetting it. Good son! A disciple should respect and serve their teacher with these five practices. A teacher should also treat their disciples with five things. What are these five? First, guiding them according to the Dharma; second, teaching them what they have not heard; third, answering their questions so they understand the meaning well; fourth, showing them good friends; and fifth, teaching them all they know without reservation. Good son! When a disciple respects and obeys their teacher, then that place will be peaceful, without worry or fear.』 『Good son! A husband also has five things to respect his wife. What are these five? First, treating her with courtesy; second, maintaining dignity without being disrespectful; third, providing food and clothing in a timely manner; fourth, adorning her at the right times; and fifth, entrusting her with household affairs. Good son! When a husband treats his wife with these five things, the wife should also respect her husband with five things. What are these five? First, rising before the husband; second, sitting after the husband; third, speaking gently; fourth, being respectful and obedient; and fifth, understanding and following the husband's intentions. Good son! This is how a husband should respect his wife. Then both will be peaceful, without worry or fear.』 『Good son! As a person, one should respect and be kind to their relatives with five things. What are these five? First, giving alms; second, speaking kind words; third, providing benefits; fourth, sharing benefits; and fifth, not deceiving them. Good son! These are the five things to respect and be kind to relatives. Relatives should also respect and be kind to a person with five things. What are these five? First, protecting them from recklessness; second, protecting them from losing wealth due to recklessness; third, protecting them from fear; fourth, privately advising each other; and fifth, always praising each other. Good son! When relatives are treated with respect in this way, then they will be peaceful, without worry or fear.』 『Good son! A master should teach their servants with five things. What are these five? First, employing them according to their abilities; second, providing food and drink in a timely manner; third, giving rewards in a timely manner; fourth, providing medicine when they are sick; and fifth, allowing them time off. Good son! These are the five things to teach servants. Servants should also serve their master with five things. What are these five? First, rising early; second, being thorough in their work; third, not taking what is not theirs; fourth, doing tasks in order; and fifth, praising the master's name. This is how a master should treat their servants. Then both will be peaceful, without worry or fear.』 『Good son! A donor should make offerings to the Shramanas and Brahmins with five things. What are these five? First, acting with loving-kindness; second, speaking with loving-kindness; third, thinking with loving-kindness; fourth, giving alms at the right time; and fifth, not preventing them from entering. Good son! If a donor makes offerings to the Shramanas and Brahmins with these five things, the Shramanas and Brahmins should also teach the donor with six things. What are these six? First, protecting them from doing evil; second, guiding them to good places; third, teaching them to have good intentions; fourth, enabling those who have not heard the Dharma to hear it; fifth, enabling those who have heard the Dharma to understand it correctly; and sixth, showing them the path to heaven. Good son! When a donor respectfully makes offerings to the Shramanas and Brahmins, then both will be peaceful, without worry or fear.』 After the World Honored One finished speaking, he spoke the following verses: 『Parents are the East, teachers are the South, wives are the West, relatives are the North, servants are below, and Shramanas are above. All sons of elders, should respect these six directions; respecting and obeying them at the right time, they will all be reborn in heaven after death. Giving alms and speaking kind words, benefiting others is very beneficial, sharing benefits equally, sharing all possessions with others. These four actions are very important, like wheels carrying heavy loads; if the world did not have these four actions, there would be no filial piety. This Dharma is in the world, chosen by the wise; practicing it will bring great rewards, and fame will spread far and wide. Adorning beds and seats, offering the best food and drink; providing what is due, fame will spread far and wide. Not abandoning friends and relatives, showing them what is beneficial; those above and below are always harmonious, and thus one will gain a good reputation. First, one should learn skills, then acquire wealth; once wealth is acquired, one should protect it. When spending money, do not be extravagant, choose the right people; for those who deceive and resist, it is better to beg than to give. Accumulate wealth from small beginnings, like bees collecting flowers; wealth will grow daily, and in the end, there will be no loss. Know when to stop eating, diligently cultivate one's career without laziness, one should save first, to prepare for times of need, cultivate fields and trade, choose good places for grazing, build pagodas and temples, establish monasteries and residences, diligently engage in these six activities at home, cultivate them well and do not miss the opportunity.』

　如是修業者，　　則家無損減； 財寶日滋長，　　如海吞眾流。」

爾時，善生白世尊言：「甚善！世尊！實過本望，逾我父教，能使覆者得仰，閉者得開，迷者得悟，冥室燃燈，有目得視。如來所說，亦復如是，以無數方便，開悟愚冥，現清白法。所以者何？佛為如來、至真、等正覺，故能開示，為世明導。今我歸依佛、歸依法、歸依僧，唯愿世尊聽我于正法中為憂婆塞，自今日始，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

爾時，善生聞佛所說，歡喜奉行。

佛說長阿含經卷第十二

（一七）第二分清凈經第十三

一時，佛在迦維羅衛國緬祇優婆塞林中，與大比丘眾千二百五十人俱。

時，有沙彌周那在波波國，夏安居已，執持衣缽，漸詣迦維羅衛緬祇園中，至阿難所，頭面禮足，於一面立，白阿難言：「波波城內有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無覆上下，迭相求短，競其知見：『我能知是，汝不能知；我行真正，汝為邪見。以前著后，以後著前，顛倒錯亂，無有法則。我所為妙，汝所言非，汝有所疑，當咨問我。』大德阿難！時，彼國人民事尼乾者，聞諍訟已，生厭患心。」

阿難語周那沙彌曰：「我等有言欲啟世尊，今共汝往，宣啟此事，若世尊有所戒敕，當共奉行。」

爾時，沙彌周那聞阿難語已，即共詣世尊，頭面禮足，在一面立。爾時，阿難白世尊曰：「此沙彌周那在波波國夏安居已，執持衣缽，漸來至此，禮我足，語我言：『波波國有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無覆上下，迭相求短，競其知見：「我能知是，汝不能知；我行真正，汝為邪見。以前著后，以後著前，顛倒錯亂，無有法則。我所言是，汝所言非，汝有所疑，當咨問我。」時，彼國人民事尼乾者，聞諍訟已，生厭患心。』」

世尊告周那沙彌曰：「如是。周那！彼非法中不足聽聞，此非三耶三佛所說，猶如朽塔難可污色。彼雖有師，盡懷邪見；雖復有法，盡不真正，不足聽采，不能出要，非是三耶三佛所說，猶如故塔不可污也

現代漢語譯本：如果修行者能這樣實踐，那麼家庭就不會有損失減少；財富會日益增長，就像大海吞納眾多的河流一樣。 現代漢語譯本：這時，善生對世尊說：『太好了！世尊！這實在超過了我原本的期望，也超越了我父親的教誨，能使被遮蓋的得以顯露，被關閉的得以開啟，迷惑的得以覺悟，在黑暗的房間里點燃燈火，使有眼睛的人能夠看見。如來所說的也是這樣，用無數的方法，開導愚昧無知的人，展現清凈的佛法。這是為什麼呢？因為佛是如來、至真、等正覺，所以能夠開示，為世人指明方向。現在我皈依佛、皈依法、皈依僧，只希望世尊允許我在正法中成為優婆塞，從今天開始，直到生命結束，不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 現代漢語譯本：這時，善生聽了佛所說的話，歡喜地接受並實行。 現代漢語譯本：佛說長阿含經卷第十一 現代漢語譯本：大正藏第 01 冊 No. 0001 長阿含經 現代漢語譯本：佛說長阿含經卷第十二 現代漢語譯本：後秦弘始年佛陀耶舍共竺佛念譯 現代漢語譯本：（一七）第二分清凈經第十三 現代漢語譯本：一時，佛陀在迦維羅衛國的緬祇優婆塞林中，與一千二百五十位大比丘在一起。 現代漢語譯本：當時，有一位沙彌周那在波波國，結束了夏季安居后，拿著衣缽，逐漸來到迦維羅衛的緬祇園中，到了阿難那裡，頂禮他的雙足，站在一邊，對阿難說：『波波城裡有一位尼乾子，去世不久，他的弟子們分為兩派，互相爭論，互相謾罵，沒有上下之分，互相揭短，爭論他們的見解：「我能知道這個，你不能知道；我行的是正道，你是邪見。把前面的說成後面的，把後面的說成前面的，顛倒錯亂，沒有法則。我說的才是對的，你說的都是錯的，你有什麼疑問，應當來問我。」大德阿難！當時，那個國家信奉尼乾子的人民，聽到他們的爭論后，都產生了厭惡之心。』 現代漢語譯本：阿難對周那沙彌說：『我們正想向世尊稟告這件事，現在和你一起去，稟告這件事，如果世尊有什麼教誨，我們應當一起奉行。』 現代漢語譯本：當時，沙彌周那聽了阿難的話后，就一起去見世尊，頂禮他的雙足，站在一邊。這時，阿難對世尊說：『這位沙彌周那在波波國結束了夏季安居后，拿著衣缽，逐漸來到這裡，禮拜我的雙足，對我說：「波波國有一位尼乾子，去世不久，他的弟子們分為兩派，互相爭論，互相謾罵，沒有上下之分，互相揭短，爭論他們的見解：『我能知道這個，你不能知道；我行的是正道，你是邪見。把前面的說成後面的，把後面的說成前面的，顛倒錯亂，沒有法則。我說的才是對的，你說的都是錯的，你有什麼疑問，應當來問我。』當時，那個國家信奉尼乾子的人民，聽到他們的爭論后，都產生了厭惡之心。」』 現代漢語譯本：世尊告訴周那沙彌說：『是的，周那！那些非法之徒的言論不值得聽聞，這不是三耶三佛所說的，就像朽壞的塔難以著色一樣。他們雖然有老師，卻都懷有邪見；雖然有法，卻都不真正，不值得采納，不能使人解脫，不是三耶三佛所說的，就像舊塔不能被染色一樣。』

English version: If a practitioner cultivates in this way, then the family will have no loss or decrease; wealth will increase daily, like the sea swallowing many rivers. English version: At that time, Good-Life said to the World-Honored One, 'Excellent! World-Honored One! This truly exceeds my original expectations and surpasses my father's teachings. It can make the covered be revealed, the closed be opened, the confused be enlightened, and light a lamp in a dark room so that those with eyes can see. What the Tathagata has said is also like this, using countless methods to enlighten the ignorant and reveal the pure Dharma. Why is this so? Because the Buddha is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, therefore he can reveal and guide the world. Now I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I only wish that the World-Honored One would allow me to become an Upasaka in the Right Dharma. From today until the end of my life, I will not kill, not steal, not commit sexual misconduct, not lie, and not drink alcohol.' English version: At that time, Good-Life, having heard what the Buddha said, joyfully accepted and practiced it. English version: The Buddha Speaks the Long Agama Sutra, Scroll 11 English version: Taisho Tripitaka Volume 01, No. 0001, Long Agama Sutra English version: The Buddha Speaks the Long Agama Sutra, Scroll 12 English version: Translated by Buddhayasas and Zhu Fonian in the Later Qin Hongshi Era English version: (17) The Thirteenth Sutra of the Second Section, the Pure Sutra English version: At one time, the Buddha was in the Myan-gi Upasaka Grove in Kapilavastu, together with a great assembly of 1,250 Bhikkhus. English version: At that time, there was a Shramanera named Juna in the country of Papa. Having completed his summer retreat, he took his robes and bowl and gradually went to the Myan-gi Garden in Kapilavastu. He arrived at Ananda's place, bowed his head to his feet, stood to one side, and said to Ananda, 'In the city of Papa, there was a Niganta who passed away not long ago. His disciples have divided into two factions, arguing with each other, reviling each other, with no sense of hierarchy, seeking each other's faults, and competing in their views: 「I know this, you do not know; I practice the true path, you are of wrong view. They put the former as the latter, and the latter as the former, confused and disordered, without any rules. What I say is wonderful, what you say is wrong, if you have any doubts, you should ask me.」 Venerable Ananda! At that time, the people of that country who followed the Niganta, having heard their disputes, developed a sense of disgust.' English version: Ananda said to the Shramanera Juna, 'We have something to report to the World-Honored One. Let us go together with you now to report this matter. If the World-Honored One has any instructions, we should follow them together.' English version: At that time, the Shramanera Juna, having heard Ananda's words, went together to see the World-Honored One, bowed his head to his feet, and stood to one side. At that time, Ananda said to the World-Honored One, 'This Shramanera Juna, having completed his summer retreat in the country of Papa, took his robes and bowl and gradually came here. He bowed to my feet and said to me, 「In the country of Papa, there was a Niganta who passed away not long ago. His disciples have divided into two factions, arguing with each other, reviling each other, with no sense of hierarchy, seeking each other's faults, and competing in their views: 『I know this, you do not know; I practice the true path, you are of wrong view. They put the former as the latter, and the latter as the former, confused and disordered, without any rules. What I say is right, what you say is wrong, if you have any doubts, you should ask me.』 At that time, the people of that country who followed the Niganta, having heard their disputes, developed a sense of disgust.」' English version: The World-Honored One said to the Shramanera Juna, 'That is so, Juna! The words of those who are not in the Dharma are not worth listening to. This is not what the Samyak-sambuddha has spoken. It is like a decaying tower that is difficult to color. Although they have a teacher, they all harbor wrong views; although they have a Dharma, it is not true, not worth adopting, and cannot lead to liberation. It is not what the Samyak-sambuddha has spoken, just like an old tower that cannot be dyed.'

。彼諸弟子有不順其法，舍彼異見，行於正見。周那！若有人來語彼弟子：『諸賢！汝師法正，當於中行，何以舍離？』其彼弟子信其言者，則二俱失道，獲無量罪，所以者何？彼雖有法，然不真正故。周那！若師不邪見，其法真正，善可聽采，能得出要，三耶三佛所說，譬如新塔易可污色。然諸弟子於此法中，不能勤修，不能成就，舍平等道，入于邪見，若有人來語彼弟子：『諸賢！汝師法正，當於中行，何以舍離，入于邪見？』其彼弟子信其言者，則二俱見真正，獲無量福。所以者何？其法真正。」

佛告周那：「彼雖有師，然懷邪見，雖復有法，盡不真正，不足聽采，不能出要，非三耶三佛所說，猶如朽塔不可污色。彼諸弟子法法成就，隨順其行，起諸邪見。周那！若有人來語其弟子言：『汝師法正，汝所行是，今所修行勤苦如是，應于現法成就道果。』彼諸弟子信受其言者，則二俱失道，獲無量罪。所以者何？以法不真正故。周那！若師不邪見，其法真正，善可聽采，能得出要，三耶三佛所說，譬如新塔易為污色。又其弟子法法成就，隨順修行而生正見，若有人來語其弟子言：『汝師法正，汝所行是，今所修行勤苦如是，應于現法成就道果。』彼諸弟子信受其言，二俱正見，獲無量福。所以者何？法真正故。

「周那！或有導師出世，使弟子生憂；或有導師出世，使弟子無憂。云何導師出世，使弟子生憂？周那！導師新出世間，成道未久，其法具足，梵行清凈，如實真要而不布現，然彼導師速取滅度，其諸弟子不得修行，皆愁憂言：『師初出世，成道未久，其法清凈，梵行具足，如實真要，竟不布現，而今導師便速滅度，我等弟子不得修行。』是為導師出世，弟子愁憂。云何導師出世，弟子不憂？謂導師出世，其法清凈，梵行具足，如實真要而廣流佈，然後導師方取滅度，其諸弟子皆得修行，不懷憂言：『師初出世，成道未久，其法清凈，梵行具足，如實真要而不布現，而今導師便速滅度，使我弟子不得修行。』如是，周那！導師出世，弟子無憂。」

佛告周那：「此支成就梵行，謂導師出世，出家未久，名聞未廣，是謂梵行支不具足。周那！導師出世，出家既久，名聞廣遠，是謂梵行支具足滿

現代漢語譯本：周那！那些弟子中，有些不遵循他老師的教法，捨棄了老師的異見，轉而奉行正見。周那！如果有人來對這些弟子說：『各位賢者！你們老師的教法是正確的，你們應當遵循它，為什麼捨棄它呢？』如果這些弟子相信了那人的話，那麼他們師徒二人都會失去正道，並會獲得無量的罪過。這是為什麼呢？因為他們的老師雖然有教法，但那教法並不是真正的正法。周那！如果老師沒有邪見，他的教法是真正的正法，是值得聽從和採納的，能夠使人解脫生死，是三耶三佛所宣說的，就像新塔一樣容易被染色。然而，如果這些弟子對於老師的教法不能勤奮修行，不能成就道果，捨棄了平等之道，反而陷入邪見，這時如果有人來對這些弟子說：『各位賢者！你們老師的教法是正確的，你們應當遵循它，為什麼捨棄它，反而陷入邪見呢？』如果這些弟子相信了那人的話，那麼他們師徒二人都會見到真正的正道，並會獲得無量的福報。這是為什麼呢？因為他們的老師的教法是真正的正法。 佛陀告訴周那：『有些老師雖然有教法，但卻懷有邪見，雖然有教法，但都不是真正的正法，不值得聽從和採納，不能使人解脫生死，不是三耶三佛所宣說的，就像朽壞的塔一樣無法被染色。』那些弟子雖然在教法上有所成就，也隨順老師的教法修行，卻產生了邪見。周那！如果有人來對這些弟子說：『你們老師的教法是正確的，你們所行也是正確的，現在所修行的勤苦也應該如此，應當在現世就成就道果。』如果這些弟子相信了那人的話，那麼他們師徒二人都會失去正道，並會獲得無量的罪過。這是為什麼呢？因為他們的老師的教法不是真正的正法。周那！如果老師沒有邪見，他的教法是真正的正法，是值得聽從和採納的，能夠使人解脫生死，是三耶三佛所宣說的，就像新塔一樣容易被染色。而且，如果這些弟子在教法上有所成就，也隨順老師的教法修行，併產生了正見，這時如果有人來對這些弟子說：『你們老師的教法是正確的，你們所行也是正確的，現在所修行的勤苦也應該如此，應當在現世就成就道果。』如果這些弟子相信了那人的話，那麼他們師徒二人都會見到真正的正道，並會獲得無量的福報。這是為什麼呢？因為他們的老師的教法是真正的正法。 『周那！有些導師出世，會使弟子感到憂愁；有些導師出世，會使弟子感到無憂。』什麼樣的導師出世，會使弟子感到憂愁呢？周那！有些導師新近出世，成道的時間不長，他的教法雖然完備，梵行也清凈，真實而重要的道理也具備，但是他沒有廣泛地宣揚這些道理，然後這位導師就很快地入滅了。他的弟子們因為沒有得到修行，都會感到憂愁，說：『我們的老師剛出世，成道的時間不長，他的教法清凈，梵行完備，真實而重要的道理都具備，但是他竟然沒有廣泛地宣揚這些道理，現在老師就很快地入滅了，我們這些弟子沒有得到修行。』這就是導師出世，使弟子感到憂愁的情況。什麼樣的導師出世，會使弟子感到無憂呢？就是導師出世后，他的教法清凈，梵行完備，真實而重要的道理都廣泛地宣揚了，然後這位導師才入滅。他的弟子們都得到了修行，不會感到憂愁，不會說：『我們的老師剛出世，成道的時間不長，他的教法清凈，梵行完備，真實而重要的道理都具備，但是他竟然沒有廣泛地宣揚這些道理，現在老師就很快地入滅了，使我們這些弟子沒有得到修行。』周那！這就是導師出世，使弟子感到無憂的情況。 佛陀告訴周那：『這種成就梵行的條件，是指導師出世，出家的時間不長，名聲還沒有廣泛傳播，這就是梵行支不具足的情況。周那！導師出世，出家的時間已經很久了，名聲也已經廣泛傳播，這就是梵行支具足圓滿的情況。』

English version: 'Juna, among those disciples, some do not follow their teacher's teachings, abandoning his wrong views and instead practicing right views. Juna, if someone were to come and say to those disciples, 『Good sirs, your teacher's teachings are correct, you should follow them, why are you abandoning them?』 If those disciples believed that person, then both the teacher and the disciples would lose the right path and incur immeasurable sins. Why is that? Because although their teacher has teachings, those teachings are not truly right. Juna, if the teacher does not have wrong views, and his teachings are truly right, worthy of being listened to and adopted, able to lead to liberation from birth and death, and are what the Samyaksambuddhas have proclaimed, like a new stupa that is easily colored. However, if those disciples are not diligent in practicing their teacher's teachings, cannot achieve the fruits of the path, abandon the path of equality, and instead fall into wrong views, then if someone were to come and say to those disciples, 『Good sirs, your teacher's teachings are correct, you should follow them, why are you abandoning them and falling into wrong views?』 If those disciples believed that person, then both the teacher and the disciples would see the true right path and gain immeasurable blessings. Why is that? Because their teacher's teachings are truly right.' The Buddha said to Juna, 『Some teachers, although they have teachings, harbor wrong views, and although they have teachings, they are not truly right, not worthy of being listened to and adopted, unable to lead to liberation from birth and death, and not what the Samyaksambuddhas have proclaimed, like a dilapidated stupa that cannot be colored.』 Those disciples, although they have some achievements in the teachings and follow their teacher's teachings, develop wrong views. Juna, if someone were to come and say to those disciples, 『Your teacher's teachings are correct, what you are doing is also correct, and the diligence you are practicing now should be like this, you should achieve the fruits of the path in this very life.』 If those disciples believed that person, then both the teacher and the disciples would lose the right path and incur immeasurable sins. Why is that? Because their teacher's teachings are not truly right. Juna, if the teacher does not have wrong views, and his teachings are truly right, worthy of being listened to and adopted, able to lead to liberation from birth and death, and are what the Samyaksambuddhas have proclaimed, like a new stupa that is easily colored. Moreover, if those disciples have some achievements in the teachings, follow their teacher's teachings, and develop right views, then if someone were to come and say to those disciples, 『Your teacher's teachings are correct, what you are doing is also correct, and the diligence you are practicing now should be like this, you should achieve the fruits of the path in this very life.』 If those disciples believed that person, then both the teacher and the disciples would see the true right path and gain immeasurable blessings. Why is that? Because their teacher's teachings are truly right.' 'Juna, some teachers who appear in the world cause their disciples to feel sorrow; some teachers who appear in the world cause their disciples to feel no sorrow.' What kind of teacher who appears in the world causes his disciples to feel sorrow? Juna, some teachers who have newly appeared in the world, whose attainment of enlightenment is not long, although their teachings are complete, their pure conduct is also pure, and the true and important principles are also present, but they do not widely proclaim these principles, and then this teacher quickly passes into extinction. Because their disciples have not received the practice, they all feel sorrow, saying, 『Our teacher has just appeared in the world, his attainment of enlightenment is not long, his teachings are pure, his pure conduct is complete, and the true and important principles are all present, but he did not widely proclaim these principles, and now the teacher has quickly passed into extinction, and we disciples have not received the practice.』 This is the situation of a teacher appearing in the world who causes his disciples to feel sorrow. What kind of teacher who appears in the world causes his disciples to feel no sorrow? It is when a teacher appears in the world, his teachings are pure, his pure conduct is complete, and the true and important principles are widely proclaimed, and then this teacher passes into extinction. His disciples have all received the practice, and they do not feel sorrow, and they do not say, 『Our teacher has just appeared in the world, his attainment of enlightenment is not long, his teachings are pure, his pure conduct is complete, and the true and important principles are all present, but he did not widely proclaim these principles, and now the teacher has quickly passed into extinction, causing us disciples not to receive the practice.』 Juna, this is the situation of a teacher appearing in the world who causes his disciples to feel no sorrow.' The Buddha said to Juna, 『This condition for achieving pure conduct refers to a teacher appearing in the world, whose time of leaving home is not long, and whose fame has not spread widely, this is the situation of the branch of pure conduct not being complete. Juna, a teacher appearing in the world, whose time of leaving home has been long, and whose fame has spread widely, this is the situation of the branch of pure conduct being complete and full.』

。周那！導師出世，出家既久，名聞亦廣，而諸弟子未受訓誨，未具梵行，未至安處，未獲己利，未能受法分佈演說，有異論起不能如法而往滅之，未能變化成神通證，是為梵行支不具足。周那！導師出世，出家既久，名聞亦廣，而諸弟子盡受教訓，梵行具足，至安隱處，已獲己利，又能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。

「周那！導師出世，出家亦久，名聞亦廣，諸比丘尼未受訓誨，未至安處，未獲己利，未能受法分佈演說，有異論起不能以法如實除滅，未能變化成神通證，是為梵行支未具足。周那！導師出世，出家亦久，名聞亦廣，諸比丘尼盡受教訓，梵行具足，至安隱處，已獲己利，復能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。周那！諸優婆塞、優婆夷廣修梵行，乃至變化具足成神通證，亦復如是。

「周那！若導師不在世，無有名聞，利養損減，則梵行支不具足滿。若導師在世，名聞利養，皆悉具足，無有損減，則梵行支為具足滿。若導師在世，名聞利養，皆悉具足，而諸比丘名聞利養，不能具足，是為梵行支不具足。若導師在世，名聞利養，具足無損，諸比丘眾亦復具足，則梵行支為具足滿，比丘尼眾亦復如是。

「周那！我出家久，名聞廣遠，我諸比丘已受教誡，到安隱處，自獲己利，復能受法為人說法，有異論起能如法滅，變化具足成神通證，諸比丘、比丘尼、優婆塞、優婆夷皆亦如是。周那！我以廣流佈梵行，——乃至變化具足成神通證。周那！一切世間所有導師，不見有得名聞利養如我如來、至真、等正覺者也。周那！諸世間所有徒眾，不見有名聞利養如我眾也。周那！若欲正說者，當言見不可見。云何見不可見？一切梵行清凈具足，宣示布現，是名見不可見。」

爾時，世尊告諸比丘：「郁頭藍子在大眾中而作是說：『有見不見，云何名見不見？如刀可見，刃不可見。』諸比丘！彼子乃引凡夫無識之言以為譬喻，如是，周那！若欲正說者，當言見不見。云何見不見？汝當正欲說言：『一切梵行清凈具足，宣示流佈，是不可見。』周那！彼相續法不具足而可得，不相續法具足而不可得。周那！諸法中梵行，酪酥中醍醐

現代漢語譯本：周那！如果導師出世，出家很久，名聲也很廣，但是弟子們沒有接受教誨，沒有具備清凈的行為，沒有到達安穩的境地，沒有獲得自身的利益，不能接受佛法並加以傳播演說，遇到不同的見解不能依法消除，不能通過修行獲得神通，這就是清凈行為的支分不完備。周那！如果導師出世，出家很久，名聲也很廣，弟子們都接受了教誨，清凈行為完備，到達安穩的境地，已經獲得自身的利益，又能接受佛法並加以傳播演說，遇到不同的見解能依法消除，通過修行獲得神通，這就是清凈行為的支分完備圓滿。 周那！如果導師出世，出家也很久，名聲也很廣，但是比丘尼們沒有接受教誨，沒有到達安穩的境地，沒有獲得自身的利益，不能接受佛法並加以傳播演說，遇到不同的見解不能依法如實地消除，不能通過修行獲得神通，這就是清凈行為的支分不完備。周那！如果導師出世，出家也很久，名聲也很廣，比丘尼們都接受了教誨，清凈行為完備，到達安穩的境地，已經獲得自身的利益，又能接受佛法並加以傳播演說，遇到不同的見解能依法消除，通過修行獲得神通，這就是清凈行為的支分完備圓滿。周那！優婆塞、優婆夷如果廣泛地修習清凈的行為，乃至通過修行獲得神通，也是如此。 周那！如果導師不在世，沒有名聲，利益供養減少，那麼清凈行為的支分就不完備圓滿。如果導師在世，名聲和利益供養都完備，沒有減少，那麼清凈行為的支分就完備圓滿。如果導師在世，名聲和利益供養都完備，但是比丘們的名聲和利益供養不能完備，這就是清凈行為的支分不完備。如果導師在世，名聲和利益供養完備沒有減少，比丘僧眾也完備，那麼清凈行為的支分就完備圓滿，比丘尼僧眾也是如此。 周那！我出家很久，名聲廣遠，我的比丘們已經接受了教誨，到達安穩的境地，自己獲得了利益，又能接受佛法為他人說法，遇到不同的見解能依法消除，通過修行獲得神通，比丘、比丘尼、優婆塞、優婆夷都是如此。周那！我廣泛地傳播清凈的行為，——乃至通過修行獲得神通。周那！一切世間所有的導師，沒有見到有名聲和利益供養像我如來、至真、等正覺這樣的。周那！世間所有的徒眾，沒有見到有名聲和利益供養像我的僧眾這樣的。周那！如果想要正確地說，應當說『見不可見』。什麼是見不可見？一切清凈的行為清凈完備，宣示流佈，這就是所謂的見不可見。 當時，世尊告訴眾比丘：『郁頭藍子在大眾中這樣說：『有見不見，什麼是見不見？比如刀可見，刀刃不可見。』諸比丘！那個郁頭藍子引用凡夫沒有智慧的話作為比喻。周那！如果想要正確地說，應當說『見不見』。什麼是見不見？你們應當正確地說：『一切清凈的行為清凈完備，宣示流佈，這是不可見的。』周那！那些相續的法不完備卻可以得到，不相續的法完備卻不可以得到。周那！在一切法中，清凈的行為就像酪酥中的醍醐。

English version: Juna! If a teacher appears in the world, has been ordained for a long time, and is widely renowned, but his disciples have not received instruction, have not cultivated pure conduct, have not reached a state of peace, have not attained their own benefit, are unable to receive the Dharma and propagate it, are unable to eliminate differing views according to the Dharma, and are unable to attain supernatural powers through practice, this is considered the branch of pure conduct not being complete. Juna! If a teacher appears in the world, has been ordained for a long time, and is widely renowned, and his disciples have all received instruction, have complete pure conduct, have reached a state of peace, have already attained their own benefit, are able to receive the Dharma and propagate it, are able to eliminate differing views according to the Dharma, and attain supernatural powers through practice, this is considered the branch of pure conduct being complete and fulfilled. Juna! If a teacher appears in the world, has been ordained for a long time, and is widely renowned, but the nuns have not received instruction, have not reached a state of peace, have not attained their own benefit, are unable to receive the Dharma and propagate it, are unable to eliminate differing views according to the Dharma, and are unable to attain supernatural powers through practice, this is considered the branch of pure conduct not being complete. Juna! If a teacher appears in the world, has been ordained for a long time, and is widely renowned, and the nuns have all received instruction, have complete pure conduct, have reached a state of peace, have already attained their own benefit, are able to receive the Dharma and propagate it, are able to eliminate differing views according to the Dharma, and attain supernatural powers through practice, this is considered the branch of pure conduct being complete and fulfilled. Juna! If laymen and laywomen widely cultivate pure conduct, and even attain supernatural powers through practice, it is also the same. Juna! If the teacher is not in the world, there is no renown, and the benefits and offerings decrease, then the branch of pure conduct is not complete and fulfilled. If the teacher is in the world, and renown and benefits and offerings are complete, without decrease, then the branch of pure conduct is complete and fulfilled. If the teacher is in the world, and renown and benefits and offerings are complete, but the monks' renown and benefits and offerings are not complete, this is considered the branch of pure conduct not being complete. If the teacher is in the world, and renown and benefits and offerings are complete without decrease, and the monastic community of monks is also complete, then the branch of pure conduct is complete and fulfilled, and the monastic community of nuns is also the same. Juna! I have been ordained for a long time, and my renown is widespread. My monks have already received instruction, have reached a state of peace, have attained their own benefit, and are able to receive the Dharma and teach it to others. They are able to eliminate differing views according to the Dharma, and attain supernatural powers through practice. The monks, nuns, laymen, and laywomen are all the same. Juna! I widely propagate pure conduct, — even to the point of attaining supernatural powers through practice. Juna! Among all the teachers in the world, there is none who has attained renown and benefits and offerings like me, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. Juna! Among all the disciples in the world, there is none who has attained renown and benefits and offerings like my monastic community. Juna! If one wants to speak correctly, one should say 'seeing the unseen'. What is seeing the unseen? All pure conduct is pure and complete, proclaimed and propagated, this is what is called seeing the unseen. At that time, the World Honored One told the monks: 'Uddaka Ramaputta said in the assembly: 'There is seeing and not seeing, what is seeing and not seeing? For example, a knife is visible, but the blade is not visible.' Monks! That Uddaka Ramaputta used the words of ignorant ordinary people as a metaphor. Juna! If one wants to speak correctly, one should say 'seeing and not seeing'. What is seeing and not seeing? You should correctly say: 'All pure conduct is pure and complete, proclaimed and propagated, this is what is unseen.' Juna! Those continuous dharmas are not complete but can be obtained, and those non-continuous dharmas are complete but cannot be obtained. Juna! Among all dharmas, pure conduct is like the ghee in milk and butter.

爾時，世尊告諸比丘：「我於是法躬自作證，謂四念處、四神足、四意斷、四禪、五根、五力、七覺意、賢聖八道，汝等盡共和合，勿生諍訟，同一師受，同一水乳；于如來正法，當自熾然，快得安樂。得安樂已，若有比丘說法中有作是言：『彼所說句不正，義理不正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何？諸賢！我句如是，汝句如是；我義如是，汝義如是。何者為勝？何者為負？』若彼比丘報言：『我句如是，我義如是；汝句如是，汝義如是；汝句亦勝，汝義亦勝。』彼比丘說此，亦不得非，亦不得是。當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一受，同一師，同一乳；于如來正法，當自熾然，快得安樂。

「得安樂已，若有比丘說法，中有比丘作是言：『彼所說句不正，義正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何？比丘！我句如是，汝句如是，何者為是？何者為非？』若彼比丘報言：『我句如是，汝句如是，汝句亦勝。』彼比丘說此，亦不得言是，不得言非，當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一師受，同一水乳；于如來正法，當自熾然，快得安樂。

「得安樂已，若有比丘說法，中有比丘作是言：『彼所說句正，義不正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何？比丘！我義如是，汝義如是，何者為是？何者為非？』若彼報言：『我義如是，汝義如是，汝義亦勝。』彼比丘說此已，亦不得言是，亦不得言非，當諫彼比丘，當呵當止，當共推求，如是比丘盡共和合，勿生諍訟，同一師受，同一水乳，于如來正法，當自熾然，快得安樂。

「得安樂已，若有比丘說法，中有比丘作如是言：『彼所說句正，義正。』比丘聞已，不得言非，當稱讚彼言：『汝所言是，汝所言是。』是故，比丘！於十二部經自身作證，當廣流佈，一曰《貫經》，二曰《祇夜經》，三曰《受記經》，四曰《偈經》，五曰《法句經》，六曰《相應經》，七曰《本緣經》，八曰《天本經》，九曰《廣經》，十曰《未曾有經》，十一曰《譬喻經》，十二曰《大教經》，當善受持，稱量觀察，廣演分佈

那時，世尊告訴眾比丘：『我親自證悟了這些法，即四念處、四神足、四意斷、四禪、五根、五力、七覺支、八正道。你們應當全部和合，不要產生爭執，接受同一位老師的教導，像水乳交融一樣；對於如來的正法，應當自己努力精進，快速獲得安樂。獲得安樂后，如果有比丘在說法時，有其他比丘說：『他所說的語句不正，義理也不正。』聽到這話的比丘，不可說『是』，也不可說『非』，應當對那位比丘說：『怎麼樣？諸位賢者！我的語句是這樣，你的語句是這樣；我的義理是這樣，你的義理是這樣。哪個更勝？哪個更差？』如果那位比丘回答說：『我的語句是這樣，我的義理是這樣；你的語句是這樣，你的義理是這樣；你的語句也勝，你的義理也勝。』那位比丘這樣說，也不可說『非』，也不可說『是』。應當勸諫那位比丘，應當呵斥制止他，應當共同推求。像這樣全部和合，不要產生爭執，接受同一位老師的教導，像水乳交融一樣；對於如來的正法，應當自己努力精進，快速獲得安樂。』 『獲得安樂后，如果有比丘在說法時，有其他比丘說：『他所說的語句不正，但義理是正的。』聽到這話的比丘，不可說『是』，也不可說『非』，應當對那位比丘說：『怎麼樣？比丘！我的語句是這樣，你的語句是這樣，哪個是對的？哪個是錯的？』如果那位比丘回答說：『我的語句是這樣，你的語句是這樣，你的語句也勝。』那位比丘這樣說，也不可說『是』，也不可說『非』。應當勸諫那位比丘，應當呵斥制止他，應當共同推求。像這樣全部和合，不要產生爭執，接受同一位老師的教導，像水乳交融一樣；對於如來的正法，應當自己努力精進，快速獲得安樂。』 『獲得安樂后，如果有比丘在說法時，有其他比丘說：『他所說的語句是正的，但義理不正。』聽到這話的比丘，不可說『是』，也不可說『非』，應當對那位比丘說：『怎麼樣？比丘！我的義理是這樣，你的義理是這樣，哪個是對的？哪個是錯的？』如果那位比丘回答說：『我的義理是這樣，你的義理是這樣，你的義理也勝。』那位比丘這樣說，也不可說『是』，也不可說『非』。應當勸諫那位比丘，應當呵斥制止他，應當共同推求。像這樣比丘們全部和合，不要產生爭執，接受同一位老師的教導，像水乳交融一樣；對於如來的正法，應當自己努力精進，快速獲得安樂。』 『獲得安樂后，如果有比丘在說法時，有其他比丘說：『他所說的語句是正的，義理也是正的。』聽到這話的比丘，不可說『非』，應當稱讚他說：『你所說的是對的，你所說的是對的。』因此，比丘們！對於十二部經，要親自作證，應當廣泛流傳，第一是《貫經》，第二是《祇夜經》，第三是《受記經》，第四是《偈經》，第五是《法句經》，第六是《相應經》，第七是《本緣經》，第八是《天本經》，第九是《廣經》，第十是《未曾有經》，第十一是《譬喻經》，第十二是《大教經》，應當好好受持，稱量觀察，廣泛演說。』

At that time, the World Honored One told the bhikkhus: 'I have personally realized these dharmas, namely the four foundations of mindfulness, the four paths to power, the four right exertions, the four jhanas, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. You should all be in harmony, not engage in disputes, receive instruction from the same teacher, and be like milk and water blended together; regarding the Tathagata's true Dharma, you should strive diligently yourselves and quickly attain peace and happiness. Having attained peace and happiness, if a bhikkhu is teaching the Dharma and another bhikkhu says, 'What he said is incorrect in both wording and meaning,' the bhikkhu who hears this should neither say 'yes' nor 'no,' but should say to that bhikkhu, 'How is it? Venerable ones! My wording is like this, and your wording is like this; my meaning is like this, and your meaning is like this. Which is superior? Which is inferior?' If that bhikkhu replies, 'My wording is like this, and my meaning is like this; your wording is like this, and your meaning is like this; your wording is also superior, and your meaning is also superior,' that bhikkhu who says this should neither be affirmed nor denied. You should admonish that bhikkhu, rebuke and restrain him, and seek together. In this way, all should be in harmony, not engage in disputes, receive instruction from the same teacher, and be like milk and water blended together; regarding the Tathagata's true Dharma, you should strive diligently yourselves and quickly attain peace and happiness.' 'Having attained peace and happiness, if a bhikkhu is teaching the Dharma and another bhikkhu says, 'What he said is incorrect in wording, but the meaning is correct,' the bhikkhu who hears this should neither say 'yes' nor 'no,' but should say to that bhikkhu, 'How is it? Bhikkhu! My wording is like this, and your wording is like this. Which is correct? Which is incorrect?' If that bhikkhu replies, 'My wording is like this, and your wording is like this; your wording is also superior,' that bhikkhu who says this should neither be affirmed nor denied. You should admonish that bhikkhu, rebuke and restrain him, and seek together. In this way, all should be in harmony, not engage in disputes, receive instruction from the same teacher, and be like milk and water blended together; regarding the Tathagata's true Dharma, you should strive diligently yourselves and quickly attain peace and happiness.' 'Having attained peace and happiness, if a bhikkhu is teaching the Dharma and another bhikkhu says, 'What he said is correct in wording, but the meaning is incorrect,' the bhikkhu who hears this should neither say 'yes' nor 'no,' but should say to that bhikkhu, 'How is it? Bhikkhu! My meaning is like this, and your meaning is like this. Which is correct? Which is incorrect?' If that bhikkhu replies, 'My meaning is like this, and your meaning is like this; your meaning is also superior,' that bhikkhu who says this should neither be affirmed nor denied. You should admonish that bhikkhu, rebuke and restrain him, and seek together. In this way, all bhikkhus should be in harmony, not engage in disputes, receive instruction from the same teacher, and be like milk and water blended together; regarding the Tathagata's true Dharma, you should strive diligently yourselves and quickly attain peace and happiness.' 'Having attained peace and happiness, if a bhikkhu is teaching the Dharma and another bhikkhu says, 'What he said is correct in both wording and meaning,' the bhikkhu who hears this should not deny it, but should praise him, saying, 'What you said is correct, what you said is correct.' Therefore, bhikkhus! Regarding the twelve divisions of the scriptures, you should personally realize them and widely propagate them. The first is the 'Sutra,' the second is the 'Geya,' the third is the 'Vyakarna,' the fourth is the 'Gatha,' the fifth is the 'Udana,' the sixth is the 'Nidana,' the seventh is the 'Itivuttaka,' the eighth is the 'Jataka,' the ninth is the 'Vaipulya,' the tenth is the 'Adbhuta-dharma,' the eleventh is the 'Avadana,' and the twelfth is the 'Upadesha.' You should diligently uphold them, weigh and observe them, and widely expound them.'

「諸比丘！我所製衣，若冢間衣，若長者衣、粗賤衣；此衣足障寒暑、蚊虻，足蔽四體。諸比丘！我所制食，若乞食，若居士食；此食自足，若身苦惱，眾患切已，恐遂至死，故聽此食，知足而已。諸比丘！我所制住處，若在樹下，若在露地，若在房內，若樓閣上，若在窟內，若在種種住處；此處自足，為障寒暑、風雨、蚊虻，下至閑靜懈息之處。諸比丘！我所製藥，若大小便，酥油蜜、黑石蜜；此藥自足，若身生苦惱，眾患切已，恐遂至死，故聽此藥。」

佛言：「或有外道梵志來作是語：『沙門釋子以眾樂自娛。』若有此言，當如是報：『汝等莫作此言，謂沙門釋子以眾樂自娛。所以者何？有樂自娛，如來呵責；有樂自娛，如來稱譽。』若外道梵志問言：『何樂自娛，瞿曇呵責？』設有此語，汝等當報：『五欲功德，可愛可樂，人所貪著。云何為五？眼知色，可愛可樂，人所貪著；耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著。諸賢！猶是五欲緣生喜樂，此是如來、至真、等正覺之所呵責也。猶如有人故殺眾生，自以為樂，此是如來、至真、等正覺之所呵責。猶如有人私竊偷盜，自以為樂，此為如來之所呵責。猶如有人犯于梵行，自以為樂，此是如來之所呵責。猶如有人故作妄語，自以為樂，此是如來之所呵責。猶如有人放蕩自恣，此是如來之所呵責。猶如有人行外苦行，非是如來所說正行，自以為樂，此是如來之所呵責。』

「諸比丘！呵責五欲功德，人所貪著。云何為五？眼知色，可愛可樂，人所貪著；耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著；如此諸樂，沙門釋子無如此樂。猶如有人故殺眾生，以此為樂，沙門釋子無如此樂。猶如有人公為盜賊，自以為樂，沙門釋子無如是樂。猶如有人犯于梵行，自以為樂，沙門釋子無如是樂。猶如有人故作妄語，自以為樂，沙門釋子無如是樂。猶如有人放蕩自恣，自以為樂，沙門釋子無如是樂。猶如有人行外苦行，自以為樂，沙門釋子無如是樂。

「若外道梵志作如是問『何樂自娛，沙門瞿曇之所稱譽？』諸比丘！彼若有此言，汝等當答彼言：『諸賢！有五欲功德，可愛可樂，人所貪著。云何為五？眼知色，——乃至身知觸，可愛可樂，人所貪著。諸賢！五欲因緣生樂，當速除滅

『諸位比丘！我所制定的衣服，無論是從墳墓里撿來的，還是從長者那裡得到的，或是粗劣的衣服；這些衣服足以遮擋寒冷和暑熱，蚊蟲叮咬，足以遮蔽身體。諸位比丘！我所制定的食物，無論是乞討來的，還是居士供養的；這些食物足夠維持生命，如果身體感到痛苦，各種疾病纏身，擔心會因此而死，所以才允許食用這些食物，只是爲了知足而已。諸位比丘！我所制定的住所，無論是在樹下，還是在露天，還是在房屋內，還是在樓閣上，還是在洞穴里，還是在各種不同的住所；這些住所足夠使用，爲了遮擋寒冷和暑熱，風雨，蚊蟲叮咬，甚至是爲了安靜休息。諸位比丘！我所制定的藥物，無論是大小便，酥油，蜂蜜，黑石蜜；這些藥物足夠使用，如果身體感到痛苦，各種疾病纏身，擔心會因此而死，所以才允許使用這些藥物。』 佛陀說：『或許有外道婆羅門來這樣說：『沙門釋迦的弟子以各種享樂來娛樂自己。』如果有人這樣說，應當這樣回答：『你們不要這樣說，說沙門釋迦的弟子以各種享樂來娛樂自己。為什麼呢？有些享樂是如來所呵責的；有些享樂是如來所稱讚的。』如果外道婆羅門問：『什麼樣的享樂是瞿曇所呵責的？』如果他們這樣問，你們應當回答：『五種慾望的快樂，是可愛可樂的，人們所貪戀的。哪五種呢？眼睛看到美好的顏色，是可愛可樂的，人們所貪戀的；耳朵聽到美好的聲音，鼻子聞到美好的氣味，舌頭嚐到美好的味道，身體感受到美好的觸感，都是可愛可樂的，人們所貪戀的。諸位賢者！這些由五欲所產生的喜樂，是如來、至真、等正覺所呵責的。就像有人故意殺害眾生，以此為樂，這是如來、至真、等正覺所呵責的。就像有人私下偷盜，以此為樂，這是如來所呵責的。就像有人違犯清凈的修行，以此為樂，這是如來所呵責的。就像有人故意說謊，以此為樂，這是如來所呵責的。就像有人放縱自己，這是如來所呵責的。就像有人進行外道的苦行，這不是如來所說的正行，卻以此為樂，這是如來所呵責的。』 『諸位比丘！呵責五欲的快樂，是人們所貪戀的。哪五種呢？眼睛看到美好的顏色，是可愛可樂的，人們所貪戀的；耳朵聽到美好的聲音，鼻子聞到美好的氣味，舌頭嚐到美好的味道，身體感受到美好的觸感，都是可愛可樂的，人們所貪戀的；這些快樂，沙門釋迦的弟子沒有這樣的快樂。就像有人故意殺害眾生，以此為樂，沙門釋迦的弟子沒有這樣的快樂。就像有人公開做盜賊，以此為樂，沙門釋迦的弟子沒有這樣的快樂。就像有人違犯清凈的修行，以此為樂，沙門釋迦的弟子沒有這樣的快樂。就像有人故意說謊，以此為樂，沙門釋迦的弟子沒有這樣的快樂。就像有人放縱自己，以此為樂，沙門釋迦的弟子沒有這樣的快樂。就像有人進行外道的苦行，以此為樂，沙門釋迦的弟子沒有這樣的快樂。』 『如果外道婆羅門這樣問：『什麼樣的享樂是沙門瞿曇所稱讚的？』諸位比丘！如果他們這樣問，你們應當回答他們：『諸位賢者！有五種慾望的快樂，是可愛可樂的，人們所貪戀的。哪五種呢？眼睛看到美好的顏色，——乃至身體感受到美好的觸感，都是可愛可樂的，人們所貪戀的。諸位賢者！五欲所產生的快樂，應當迅速去除。』

'Monks! The robes I have prescribed, whether they are from the charnel ground, from elders, or are coarse; these robes are sufficient to ward off cold and heat, mosquitoes and flies, and to cover the body. Monks! The food I have prescribed, whether it is alms food or food offered by lay people; this food is sufficient to sustain life. If the body is suffering, afflicted by various diseases, and there is fear of death, then this food is permitted, simply for the sake of contentment. Monks! The dwelling places I have prescribed, whether under a tree, in the open air, in a house, on a terrace, in a cave, or in various other dwellings; these places are sufficient, to ward off cold and heat, wind and rain, mosquitoes and flies, and even for quiet rest. Monks! The medicines I have prescribed, whether they are urine, feces, ghee, honey, or molasses; these medicines are sufficient. If the body is suffering, afflicted by various diseases, and there is fear of death, then these medicines are permitted.' The Buddha said, 'Perhaps some non-Buddhist Brahmins will come and say, 『The disciples of the Shramana Shakya entertain themselves with various pleasures.』 If anyone says this, you should reply, 『Do not say that the disciples of the Shramana Shakya entertain themselves with various pleasures. Why? Because there are pleasures that the Tathagata condemns, and there are pleasures that the Tathagata praises.』 If the non-Buddhist Brahmins ask, 『What kind of pleasures does Gautama condemn?』 If they ask this, you should reply, 『The pleasures of the five senses are desirable and enjoyable, and people are attached to them. What are the five? The eye perceives beautiful sights, which are desirable and enjoyable, and people are attached to them; the ear hears beautiful sounds, the nose smells beautiful fragrances, the tongue tastes delicious flavors, and the body feels pleasant sensations, all of which are desirable and enjoyable, and people are attached to them. Venerable ones! These joys and pleasures that arise from the five senses are condemned by the Tathagata, the Truly Enlightened One, the Perfectly Awakened One. Just as someone deliberately kills living beings and takes pleasure in it, this is condemned by the Tathagata, the Truly Enlightened One, the Perfectly Awakened One. Just as someone secretly steals and takes pleasure in it, this is condemned by the Tathagata. Just as someone violates the pure conduct and takes pleasure in it, this is condemned by the Tathagata. Just as someone deliberately lies and takes pleasure in it, this is condemned by the Tathagata. Just as someone indulges in licentiousness, this is condemned by the Tathagata. Just as someone practices external austerities, which are not the right practice taught by the Tathagata, and takes pleasure in it, this is condemned by the Tathagata.』 'Monks! The pleasures of the five senses are condemned, and people are attached to them. What are the five? The eye perceives beautiful sights, which are desirable and enjoyable, and people are attached to them; the ear hears beautiful sounds, the nose smells beautiful fragrances, the tongue tastes delicious flavors, and the body feels pleasant sensations, all of which are desirable and enjoyable, and people are attached to them; the disciples of the Shramana Shakya do not have such pleasures. Just as someone deliberately kills living beings and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures. Just as someone openly acts as a thief and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures. Just as someone violates the pure conduct and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures. Just as someone deliberately lies and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures. Just as someone indulges in licentiousness and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures. Just as someone practices external austerities and takes pleasure in it, the disciples of the Shramana Shakya do not have such pleasures.』 'If the non-Buddhist Brahmins ask, 『What kind of pleasures does the Shramana Gautama praise?』 Monks! If they ask this, you should answer them, 『Venerable ones! There are the pleasures of the five senses, which are desirable and enjoyable, and people are attached to them. What are the five? The eye perceives beautiful sights, — and so on, until the body feels pleasant sensations, all of which are desirable and enjoyable, and people are attached to them. Venerable ones! The pleasures that arise from the five senses should be quickly eliminated.』

。猶如有人故殺眾生，自以為樂；有如此樂，應速除滅。猶如有人公為盜賊，自以為樂；有如此樂，應速除滅。猶如有人犯于梵行，自以為樂；有如此樂，應速除滅。猶如有人故為妄語，自以為樂；有如此樂，應速除滅。猶如有人放蕩自恣，自以為樂；有如此樂，應速除滅。猶如有人行外苦行，自以為樂；有如是樂，應速除滅。猶如有人去離貪慾，無復惡法，有覺、有觀，離生喜、樂，入初禪；如是樂者，佛所稱譽。猶如有人滅于覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪；如是樂者，佛所稱譽。猶如有人除喜入舍，自知身樂，賢聖所求，護念一心，入第三禪；如是樂者，佛所稱譽。樂盡苦盡，憂、喜先滅，不苦不樂，護念清凈，入第四禪；如是樂者，佛所稱譽。』

「若有外道梵志作如是問：『汝等於此樂中求幾果功德？』應答彼言：『此樂當有七果功德。云何為七？于現法中，得成道證，正使不成，臨命終時，當成道證；若臨命終復不成者，當盡五下結，中間般涅槃、生彼般涅槃、行般涅槃、無行般涅槃、上流阿迦尼吒般涅槃。諸賢！是為此樂有七功德。諸賢！若比丘在學地欲上，求安隱處，未除五蓋，云何為五？貪慾蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。彼學比丘方欲上求，求安隱處，未滅五蓋，於四念處不能精勤，於七覺意不能勤修，欲得上人法、賢聖智慧增盛，求欲知欲見者，無有是處。諸賢！學地比丘欲上求，求安隱處，能滅五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。於四意處又能精勤，於七覺意如實修行，欲得上人法、賢聖智慧增上，求欲知欲見者，則有是處。諸賢！若有比丘漏盡阿羅漢，所作已辦，舍于重擔，自獲己利，盡諸有結使，正智解脫，不為九事。云何為九？一者不殺，二者不盜，三者不淫，四者不妄語，五者不捨道，六者不隨欲，七者不隨恚，八者不隨怖，九者不隨癡。諸賢！是為漏盡阿羅漢所作已辦，舍于重擔，自獲己利，盡諸有結，正智得解，遠離九事。』

「或有外道梵志作是說言：『沙門釋子有不住法。』應報彼言：『諸賢！莫作是說：沙門釋子有不住法。所以者何？沙門釋子，其法常住，不可動轉，譬如門閫常住不動，沙門釋子亦復如是，其法常住，無有移動。』或有外道梵志作是說言：『沙門瞿曇盡知過去世事，不知未來事

現代漢語譯本：'就像有人故意殺害眾生，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人公開做盜賊，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人違犯清凈的修行，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人故意說謊，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人放縱自己，不受約束，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人進行外道的苦行，自己卻以此為樂；有這樣的快樂，應該迅速消除。就像有人捨棄貪慾，不再有惡法，有覺知、有觀察，因遠離而生喜悅和快樂，進入初禪；這樣的快樂，是佛所稱讚的。就像有人滅除覺知和觀察，內心喜悅、一心專注，沒有覺知、沒有觀察，由禪定而生喜悅和快樂，進入二禪；這樣的快樂，是佛所稱讚的。就像有人捨棄喜悅而進入平靜，自己知道身體的快樂，這是賢聖所追求的，守護正念，一心專注，進入三禪；這樣的快樂，是佛所稱讚的。快樂和痛苦都已消失，憂愁和喜悅先已滅除，不苦不樂，守護正念，清凈無染，進入四禪；這樣的快樂，是佛所稱讚的。' 現代漢語譯本：'如果有外道修行者這樣問：『你們從這種快樂中追求多少果報功德？』應該回答他們說：『這種快樂有七種果報功德。哪七種呢？在現世中，可以成就道果，即使不能成就，在臨終時，也會成就道果；如果臨終時仍然不能成就，就會斷除五下分結，在中間般涅槃、生彼般涅槃、行般涅槃、無行般涅槃、上流阿迦尼吒般涅槃。各位賢者！這就是這種快樂的七種功德。各位賢者！如果比丘在學道階段想要向上，尋求安穩之處，還沒有去除五蓋，哪五蓋呢？貪慾蓋、嗔恚蓋、睡眠蓋、掉舉蓋、疑蓋。那些在學道階段的比丘想要向上追求，尋求安穩之處，還沒有滅除五蓋，不能在四念處精勤修行，不能在七覺支勤奮修習，想要得到超人的境界、賢聖的智慧增長，想要知道和見到真理，這是不可能的。各位賢者！在學道階段的比丘想要向上追求，尋求安穩之處，能夠滅除五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉舉蓋、疑蓋。在四念處又能精勤修行，在七覺支如實修行，想要得到超人的境界、賢聖的智慧增長，想要知道和見到真理，這是可能的。各位賢者！如果有比丘已經漏盡煩惱，成為阿羅漢，所作已辦，放下重擔，自己獲得利益，斷盡一切有結，以正智解脫，不受九種行為的束縛。哪九種呢？一是不殺生，二是不偷盜，三是不邪淫，四是不妄語，五是不捨棄正道，六是不隨順慾望，七是不隨順嗔恚，八是不隨順恐懼，九是不隨順愚癡。各位賢者！這就是漏盡煩惱的阿羅漢所作已辦，放下重擔，自己獲得利益，斷盡一切有結，以正智解脫，遠離九種行為的束縛。' 現代漢語譯本：'或者有外道修行者這樣說：『沙門釋迦弟子有不穩定的法。』應該回答他們說：『各位賢者！不要這樣說：沙門釋迦弟子有不穩定的法。為什麼呢？沙門釋迦弟子的法是恒常不變的，不可動搖，就像門檻一樣，恒常不動，沙門釋迦弟子的法也是這樣，恒常不變，不會移動。』或者有外道修行者這樣說：『沙門瞿曇完全知道過去世的事情，卻不知道未來的事情。』

English version: 'It is like someone deliberately killing living beings, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone publicly acting as a thief, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone violating pure conduct, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone deliberately lying, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone being unrestrained and indulging themselves, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone practicing external asceticism, and taking pleasure in it; such pleasure should be quickly eliminated. It is like someone abandoning greed, no longer having evil dharmas, having awareness and observation, and from detachment, joy and happiness arise, entering the first dhyana; such pleasure is praised by the Buddha. It is like someone extinguishing awareness and observation, inner joy, one-pointedness, without awareness or observation, joy and happiness arising from samadhi, entering the second dhyana; such pleasure is praised by the Buddha. It is like someone abandoning joy and entering equanimity, knowing the body's happiness, which is sought by the wise and noble, guarding mindfulness, one-pointedness, entering the third dhyana; such pleasure is praised by the Buddha. When happiness and suffering are exhausted, sorrow and joy are first extinguished, neither suffering nor happiness, guarding mindfulness, pure and undefiled, entering the fourth dhyana; such pleasure is praised by the Buddha.' English version: 'If there are external ascetics who ask: 『How many fruits and merits do you seek from this pleasure?』 You should answer them: 『This pleasure has seven fruits and merits. What are the seven? In this present life, one can attain the path, and if not, at the time of death, one will attain the path; if one still does not attain it at the time of death, one will eliminate the five lower fetters, and attain parinirvana in between, parinirvana upon birth, parinirvana through practice, parinirvana without practice, or parinirvana in the Akanistha heaven. Venerable ones! These are the seven merits of this pleasure. Venerable ones! If a bhikkhu in training desires to ascend, seeking a place of peace, and has not yet removed the five hindrances, what are the five? The hindrance of greed, the hindrance of anger, the hindrance of drowsiness, the hindrance of restlessness, and the hindrance of doubt. Those bhikkhus in training who desire to ascend, seeking a place of peace, and have not yet eliminated the five hindrances, cannot diligently practice the four foundations of mindfulness, cannot diligently cultivate the seven factors of enlightenment, and desire to attain the state of a superior person, the wisdom of the noble ones, and desire to know and see the truth, this is not possible. Venerable ones! Bhikkhus in training who desire to ascend, seeking a place of peace, and are able to eliminate the five hindrances: the hindrance of greed, the hindrance of anger, the hindrance of drowsiness, the hindrance of restlessness, and the hindrance of doubt. They can also diligently practice the four foundations of mindfulness, and truly cultivate the seven factors of enlightenment, and desire to attain the state of a superior person, the wisdom of the noble ones, and desire to know and see the truth, this is possible. Venerable ones! If there is a bhikkhu who has exhausted all outflows, is an Arhat, has done what needs to be done, has laid down the burden, has attained his own benefit, has exhausted all fetters, is liberated through right knowledge, and is not bound by nine things. What are the nine? One is not killing, two is not stealing, three is not engaging in sexual misconduct, four is not lying, five is not abandoning the path, six is not following desire, seven is not following anger, eight is not following fear, and nine is not following ignorance. Venerable ones! This is what an Arhat who has exhausted all outflows has done, has laid down the burden, has attained his own benefit, has exhausted all fetters, is liberated through right knowledge, and is free from the nine things.' English version: 'Or there are external ascetics who say: 『The disciples of the Shakyas have unstable teachings.』 You should answer them: 『Venerable ones! Do not say that the disciples of the Shakyas have unstable teachings. Why is that? The teachings of the disciples of the Shakyas are constant and unmoving, like a door sill that is always unmoving, the teachings of the disciples of the Shakyas are also like this, constant and unmoving. Or there are external ascetics who say: 『The Shramana Gautama completely knows the events of the past, but does not know the events of the future.』

。』『彼比丘、彼異學梵志智異，智觀亦異，所言虛妄。如來於彼過去事，若在目前，無不知見；于未來世，生於道智。過去世事虛妄不實，不足喜樂，無所利益，佛則不記；或過去事有實，無可喜樂，無所利益，佛亦不記；若過去事有實、可樂，而無利益，佛亦不記；若過去事有實、可樂，有所利益，如來盡知然後記之；未來、現在，亦復如是。如來於過去、未來、現在，應時語、實語、義語、利語、法語、律語，無有虛也。佛于初夜成最正覺，及末後夜，于其中間有所言說，盡皆如實，故名如來。複次，如來所說如事，事如所說，故名如來。以何等義，名等正覺？佛所知見、所滅、所覺，佛盡覺知，故名等正覺。』

「或有外道梵志作如是說：『世間常存，唯此為實，餘者虛妄。』或復說言：『此世無常，唯此為實，餘者虛妄。』或復有言：『世間有常無常，唯此為實，餘者虛妄。』或復有言：『此世間非有常非無常，唯此為實，餘者虛妄。』或復有言：『此世間有邊，唯此為實，餘者為虛妄。』或復有言：『世間無邊，唯此為實，餘者虛妄。』或復有言：『世間有邊無邊，唯此為實，餘者虛妄。』或復有言：『世間非有邊非無邊，唯此為實，餘者虛妄。』或復有言：『是命是身，此實余虛。』或復有言：『非命非身，此實余虛。』或復有言：『命異身異，此實余虛。』或復有言：『非異命非異身，此實余虛。』或復有言：『如來有終，此實余虛。』或復有言：『如來不終，此實余虛。』或復有言：『如來終不終，此實余虛。』或復有言：『如來非終非不終，此實余虛。』諸有此見，名本生本見，今為汝記，謂：『此世常存，——乃至如來非終非不終，唯此為實，餘者虛妄，是為本見本生。』為汝記之。

「所謂未見未生者，我亦記之。何者未見未生，我所記者？色是我，從想有終，此實余虛；無色是我，從想有終；亦有色亦無色是我，從想有終；非有色非無色是我，從想有終。我有邊，我無邊，我有邊無邊，我非有邊非無邊，從想有終。我有樂，從想有終；我無樂，從想有終；我有苦樂，從想有終；我無苦樂，從想有終。一想是我，從想有終；種種想是我，從想有終；少想是我，從想有終；無量想是我，從想有終，此實余虛。是為邪見本見本生，我之所記

『那些比丘和外道梵志的智慧不同，他們的觀察也不同，他們所說的話是虛妄的。如來對於過去的事情，如果像在眼前一樣，沒有不知道、看不見的；對於未來世，生起道智。過去世的事情如果是虛妄不實的，不值得歡喜，沒有利益，佛就不會記述；或者過去的事情是真實的，但沒有值得歡喜的，沒有利益，佛也不會記述；如果過去的事情是真實的、值得歡喜的，但沒有利益，佛也不會記述；如果過去的事情是真實的、值得歡喜的，並且有利益，如來完全知道后才會記述；未來和現在的情況也是如此。如來對於過去、未來、現在，說應時的話、真實的話、有意義的話、有利益的話、符合佛法的話、符合戒律的話，沒有虛妄的。佛在初夜成就最正覺，以及在末後夜，在這中間所說的話，都完全真實，所以稱為如來。此外，如來所說的事情與實際相符，實際情況與所說相符，所以稱為如來。以什麼意義稱為等正覺呢？佛所知、所見、所滅、所覺，佛都完全覺知，所以稱為等正覺。』 『或者有外道梵志這樣說：『世間是常存的，只有這個是真實的，其餘都是虛妄的。』或者又說：『這個世間是無常的，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『世間既有常又有無常，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『這個世間既非有常也非無常，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『這個世間是有邊的，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『世間是無邊的，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『世間既有邊又無邊，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『世間既非有邊也非無邊，只有這個是真實的，其餘都是虛妄的。』或者又有人說：『生命就是身體，這個是真實的，其餘是虛妄的。』或者又有人說：『生命不是身體，這個是真實的，其餘是虛妄的。』或者又有人說：『生命和身體是不同的，這個是真實的，其餘是虛妄的。』或者又有人說：『生命和身體不是不同的，這個是真實的，其餘是虛妄的。』或者又有人說：『如來有終結，這個是真實的，其餘是虛妄的。』或者又有人說：『如來沒有終結，這個是真實的，其餘是虛妄的。』或者又有人說：『如來既有終結又沒有終結，這個是真實的，其餘是虛妄的。』或者又有人說：『如來既非有終結也非沒有終結，這個是真實的，其餘是虛妄的。』所有這些見解，稱為本生本見，現在我為你們記述，說：『這個世間是常存的，——乃至如來既非有終結也非沒有終結，只有這個是真實的，其餘都是虛妄的，這就是本見本生。』我為你們記述這些。 『所謂未見未生的，我也記述。什麼是未見未生的，我所記述的呢？色是我，從想而有終結，這個是真實的，其餘是虛妄的；無色是我，從想而有終結；既有色又無色是我，從想而有終結；既非有色也非無色是我，從想而有終結。我有邊，我無邊，我既有邊又無邊，我既非有邊也非無邊，從想而有終結。我有快樂，從想而有終結；我沒有快樂，從想而有終結；我既有苦又有樂，從想而有終結；我既無苦也無樂，從想而有終結。一種想法是我，從想而有終結；種種想法是我，從想而有終結；少許想法是我，從想而有終結；無量想法是我，從想而有終結，這個是真實的，其餘是虛妄的。這就是邪見本見本生，我所記述的。』

'Those monks and other ascetics have different wisdom, their observations are also different, and what they say is false. The Tathagata, regarding past events, if they are as if present before him, has no lack of knowledge or sight; regarding the future world, he gives rise to the wisdom of the path. If past events are false and unreal, not worth rejoicing over, and without benefit, the Buddha will not record them; or if past events are real, but not worth rejoicing over, and without benefit, the Buddha will also not record them; if past events are real, worth rejoicing over, but without benefit, the Buddha will also not record them; if past events are real, worth rejoicing over, and beneficial, the Tathagata will fully know them before recording them; the same is true for the future and the present. The Tathagata, regarding the past, future, and present, speaks timely words, true words, meaningful words, beneficial words, words in accordance with the Dharma, and words in accordance with the Vinaya, without falsehood. The Buddha attained the most perfect enlightenment in the first watch of the night, and in the last watch of the night, and in between, whatever he said was completely true, therefore he is called the Tathagata. Furthermore, what the Tathagata says is in accordance with the facts, and the facts are in accordance with what he says, therefore he is called the Tathagata. In what sense is he called the Perfectly Enlightened One? What the Buddha knows, sees, extinguishes, and awakens to, the Buddha fully awakens to, therefore he is called the Perfectly Enlightened One.' 'Or some other ascetics say this: 『The world is permanent, only this is real, the rest is false.』 Or they say: 『This world is impermanent, only this is real, the rest is false.』 Or some say: 『The world is both permanent and impermanent, only this is real, the rest is false.』 Or some say: 『This world is neither permanent nor impermanent, only this is real, the rest is false.』 Or some say: 『This world has an end, only this is real, the rest is false.』 Or some say: 『The world is without end, only this is real, the rest is false.』 Or some say: 『The world is both with end and without end, only this is real, the rest is false.』 Or some say: 『The world is neither with end nor without end, only this is real, the rest is false.』 Or some say: 『Life is the body, this is real, the rest is false.』 Or some say: 『Life is not the body, this is real, the rest is false.』 Or some say: 『Life and body are different, this is real, the rest is false.』 Or some say: 『Life and body are not different, this is real, the rest is false.』 Or some say: 『The Tathagata has an end, this is real, the rest is false.』 Or some say: 『The Tathagata has no end, this is real, the rest is false.』 Or some say: 『The Tathagata both has an end and has no end, this is real, the rest is false.』 Or some say: 『The Tathagata is neither with end nor without end, this is real, the rest is false.』 All these views are called original views, and now I record them for you, saying: 『This world is permanent, — up to the Tathagata is neither with end nor without end, only this is real, the rest is false, this is the original view.』 I record these for you. 'What is unseen and unborn, I also record. What is unseen and unborn, that I record? Form is me, from thought it has an end, this is real, the rest is false; formless is me, from thought it has an end; both form and formless is me, from thought it has an end; neither form nor formless is me, from thought it has an end. I have an end, I have no end, I have both an end and no end, I am neither with end nor without end, from thought it has an end. I have pleasure, from thought it has an end; I have no pleasure, from thought it has an end; I have both suffering and pleasure, from thought it has an end; I have neither suffering nor pleasure, from thought it has an end. One thought is me, from thought it has an end; various thoughts are me, from thought it has an end; few thoughts are me, from thought it has an end; countless thoughts are me, from thought it has an end, this is real, the rest is false. These are the false views, original views, that I record.'

「或有沙門、婆羅門有如是論、有如是見：『此世常存，此實余虛，——乃至無量想是我，此實余虛。』彼沙門、婆羅門復作如是說、如是見：『此實，餘者虛妄。』當報彼言：『汝實作此論，云何此世常存？此實余虛耶？如此語者，佛所不許。所以者何？此諸見中各有結使，我以理推，諸沙門、婆羅門中，無與我等者，況欲出過？此諸邪見但有言耳，不中共論，——乃至無量想是我，亦復如是。』

「或有沙門、婆羅門作是說：『此世間自造。』復有沙門、婆羅門言：『此世間他造。』或復有言：『自造他造。』或復有言：『非自造非他造，忽然而有。』彼沙門、婆羅門言世間自造者，是沙門、婆羅門皆因觸因緣，若離觸因而能說者，無有是處。所以者何？由六入身故生觸，由觸故生受，由受故生愛，由愛故生取，由取故生有，由有故生生，由生故有老、死、憂、悲、苦惱，大患陰集。若無六入則無觸，無觸則無受，無受則無愛，無愛則無取，無取則無有，無有則無生，無生則無老、死、憂、悲、苦惱，大患陰集。又言此世間他造，又言此世間自造他造，又言此世間非自造非他造，忽然而有，亦復如是，因觸而有，無觸則無。」

佛告諸比丘：「若欲滅此諸邪惡見者，於四念處當修三行。云何比丘滅此諸惡，於四念處當修三行？比丘謂內身身觀，精勤不懈，憶念不忘，除世貪憂；外身身觀，精勤不懈，憶念不忘，除世貪憂；內外身身觀，憶念不忘，除世貪憂；受、意、法觀，亦復如是。是為滅眾惡法，於四念處，三種修行。有八解脫，云何為八？色觀色，初解脫。內無色想，外觀色，二解脫。凈解脫，三解脫。度色想滅有對想，住空處，四解脫。舍空處，住識處，五解脫。舍識處，住不用處，六解脫。舍不用處，住有想無想處，七解脫。滅盡定，八解脫。」

爾時，阿難在世尊后執扇扇佛，即偏露右肩，右膝著地，叉手白佛言：「甚奇！世尊！此法清凈，微妙第一。當云何名？云何奉持？」

佛告阿難：「此經名為清凈，汝當清凈持之。」

（一八）佛說長阿含第二分自歡喜經第十四

一時，佛在那難陀城波波利庵婆林，與大比丘眾千二百五十人俱

『或者有沙門、婆羅門持有這樣的論調、這樣的見解：『這個世界是永恒存在的，這是真實的，其餘是虛妄的，』——乃至『無量的想法就是我，這是真實的，其餘是虛妄的。』那些沙門、婆羅門又這樣說、這樣認為：『這是真實的，其餘是虛妄的。』應當告訴他們：『你們確實持有這樣的論調，怎麼說這個世界是永恒存在的？這是真實的，其餘是虛妄的嗎？』這樣說的人，佛是不允許的。為什麼呢？因為這些見解中各有束縛，我用道理推究，在沙門、婆羅門中，沒有能與我相比的，何況想要超越我？這些邪見只是說說而已，不能共同討論，——乃至『無量的想法就是我』，也是這樣。 『或者有沙門、婆羅門這樣說：『這個世界是自己創造的。』又有沙門、婆羅門說：『這個世界是他人創造的。』或者又有人說：『是自己創造也是他人創造的。』或者又有人說：『既不是自己創造也不是他人創造，而是突然出現的。』那些說世界是自己創造的沙門、婆羅門，都是因為接觸的因緣，如果離開接觸的因緣而能說出這些話，是沒有道理的。為什麼呢？因為六根與身體接觸而產生觸覺，因為觸覺而產生感受，因為感受而產生愛慾，因為愛慾而產生執取，因為執取而產生存在，因為存在而產生出生，因為出生而有衰老、死亡、憂愁、悲傷、痛苦、煩惱，這些巨大的苦惱聚集在一起。如果沒有六根，就沒有觸覺，沒有觸覺就沒有感受，沒有感受就沒有愛慾，沒有愛慾就沒有執取，沒有執取就沒有存在，沒有存在就沒有出生，沒有出生就沒有衰老、死亡、憂愁、悲傷、痛苦、煩惱，這些巨大的苦惱就不會聚集在一起。又說這個世界是他人創造的，又說這個世界是自己創造也是他人創造的，又說這個世界既不是自己創造也不是他人創造，而是突然出現的，也是這樣，都是因為接觸而有，沒有接觸就沒有。』 佛告訴眾比丘：『如果想要滅除這些邪惡的見解，應當在四念處修習三種修行。比丘如何滅除這些邪惡，在四念處修習三種修行呢？比丘觀察內身，精勤不懈，憶念不忘，去除世間的貪慾和憂愁；觀察外身，精勤不懈，憶念不忘，去除世間的貪慾和憂愁；觀察內外身，憶念不忘，去除世間的貪慾和憂愁；觀察感受、意念、法，也是這樣。這就是滅除各種惡法，在四念處進行的三種修行。有八種解脫，哪八種呢？觀察色，是第一解脫。內心沒有色想，觀察外在的色，是第二解脫。清凈解脫，是第三解脫。超越色想，滅除有對想，安住于空處，是第四解脫。捨棄空處，安住于識處，是第五解脫。捨棄識處，安住于不用處，是第六解脫。捨棄不用處，安住于有想無想處，是第七解脫。滅盡定，是第八解脫。』 當時，阿難在世尊身後，拿著扇子為佛扇風，隨即偏袒右肩，右膝著地，合掌對佛說：『真是稀奇！世尊！這個法清凈，微妙第一。應當叫什麼名字？應當如何奉持？』 佛告訴阿難：『這部經名為清凈，你應當清凈地奉持它。』 當時，阿難聽了佛所說，歡喜奉行。 一時，佛在那難陀城波波利庵婆林，與大比丘眾千二百五十人在一起。

『Or there might be some ascetics or Brahmins who hold such views and opinions: 『This world is eternal; this is the truth, and all else is false』—even to 『The immeasurable thought is me; this is the truth, and all else is false.』 Those ascetics and Brahmins further say and believe: 『This is the truth, and all else is false.』 They should be told: 『You indeed hold such a view, how can you say this world is eternal? Is this the truth, and all else is false?』 Such a statement is not permitted by the Buddha. Why is that? Because each of these views has its own fetters. I have reasoned it out, and among the ascetics and Brahmins, none can compare to me, let alone surpass me. These wrong views are just words, and cannot be discussed together—even 『The immeasurable thought is me』 is the same.』 『Or there might be some ascetics or Brahmins who say: 『This world is self-created.』 And there are other ascetics and Brahmins who say: 『This world is created by others.』 Or there are some who say: 『It is both self-created and created by others.』 Or there are some who say: 『It is neither self-created nor created by others, but arises spontaneously.』 Those ascetics and Brahmins who say the world is self-created, all do so because of the condition of contact. If they could speak of it apart from the condition of contact, there would be no such possibility. Why is that? Because the six sense bases give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age, death, sorrow, lamentation, pain, and distress, a great mass of suffering. If there are no six sense bases, there is no contact; if there is no contact, there is no feeling; if there is no feeling, there is no craving; if there is no craving, there is no grasping; if there is no grasping, there is no becoming; if there is no becoming, there is no birth; if there is no birth, there is no old age, death, sorrow, lamentation, pain, and distress, a great mass of suffering. And those who say this world is created by others, or that this world is both self-created and created by others, or that this world is neither self-created nor created by others but arises spontaneously, are also the same, they all arise from contact, and without contact, there is nothing.』 The Buddha told the monks: 『If you wish to eliminate these evil views, you should practice the three kinds of mindfulness in the four foundations of mindfulness. How does a monk eliminate these evils and practice the three kinds of mindfulness in the four foundations of mindfulness? A monk contemplates the body internally, diligently and unremittingly, with mindfulness and without forgetting, removing worldly greed and sorrow; contemplates the body externally, diligently and unremittingly, with mindfulness and without forgetting, removing worldly greed and sorrow; contemplates the body both internally and externally, with mindfulness and without forgetting, removing worldly greed and sorrow; and also does the same with feelings, mind, and phenomena. This is how to eliminate all evil dharmas, by practicing the three kinds of mindfulness in the four foundations of mindfulness. There are eight liberations, what are the eight? Contemplating form, is the first liberation. Internally without the perception of form, contemplating external forms, is the second liberation. Pure liberation, is the third liberation. Transcending the perception of form, eliminating the perception of resistance, abiding in the space of emptiness, is the fourth liberation. Abandoning the space of emptiness, abiding in the space of consciousness, is the fifth liberation. Abandoning the space of consciousness, abiding in the space of nothingness, is the sixth liberation. Abandoning the space of nothingness, abiding in the space of neither perception nor non-perception, is the seventh liberation. The cessation of perception and feeling, is the eighth liberation.』 At that time, Ananda was behind the World-Honored One, holding a fan to fan the Buddha. He then bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha: 『How wonderful! World-Honored One! This Dharma is pure, and supremely subtle. What should it be called? How should it be upheld?』 The Buddha told Ananda: 『This sutra is called Purity, you should uphold it with purity.』 At that time, Ananda heard what the Buddha said, and joyfully practiced it. (18) The Fourteenth Sutra of the Second Part of the Long Agama, the Sutra of Self-Joy Spoken by the Buddha At one time, the Buddha was in the Ambapali Grove in the city of Nalandā, together with a great assembly of 1,250 monks.

時，長老舍利弗于閑靜處，默自念言：「我心決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」時，舍利弗從靜室起，往至世尊所，頭面禮足，在一面坐，白佛言：「向于靜室，默自思念：過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」

佛告舍利弗：「善哉！善哉！汝能于佛前說如是語，一向受持，正師子吼，余沙門、婆羅門無及汝者。云何？舍利弗！汝能知過去諸佛心中所念，彼佛有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」

對曰：「不知。」

「云何？舍利弗！汝能知當來諸佛心中所念，有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」

答曰：「不知。」

「云何？舍利弗！如我今如來、至真、等正覺心中所念，如是戒、如是法、如是智、如是解脫、如是解脫堂，汝能知不？」

又告舍利弗：「過去、未來、現在如來、至真、等正覺心中所念，汝不能知，何故決定作是念？因何事生是念？一向堅持而師子吼，余沙門、婆羅門若聞汝言：『我決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。』當不信汝言。」

舍利弗白佛言：「我於過去、未來、現在諸佛心中所念，我不能知，佛總相法我則能知。如來為我說法，轉高轉妙，說黑、白法，緣、無緣法，照、無照法，如來所說，轉高轉妙，我聞法已，知一一法，於法究竟，信如來、至真、等正覺，信如來法善可分別，信如來眾苦滅成就，諸善法中，此為最上。世尊智慧無餘，神通無餘，諸世間所有沙門、婆羅門無有能與如來等者，況欲出其上？

「世尊說法復有上者，謂製法。製法者，謂四念處、四正勤、四神足、四禪、五根、五力、七覺意、八賢聖道，是為無上制。智慧無餘，神通無餘，諸世間所有沙門、婆羅門皆無有與如來等者，況欲出其上者？

「世尊說法又有上者，謂制諸入

當時，長老舍利弗在安靜的地方，默默地思考：『我確信知道過去、未來、現在的沙門、婆羅門的智慧、神通、功德、道力，沒有能與如來、無所著、等正覺相提並論的。』這時，舍利弗從靜室起身，來到世尊那裡，頂禮佛足，在一旁坐下，對佛說：『我剛才在靜室中，默默地思考：過去、未來、現在的沙門、婆羅門的智慧、神通、功德、道力，沒有能與如來、無所著、等正覺相提並論的。』 佛告訴舍利弗：『好啊！好啊！你能在佛前說這樣的話，一心受持，發出真正的獅子吼，其他的沙門、婆羅門都比不上你。但是，舍利弗，你能知道過去諸佛心中所想的嗎？他們有怎樣的戒律、怎樣的法、怎樣的智慧、怎樣的解脫、怎樣的解脫堂嗎？』 舍利弗回答說：『不知道。』 『那麼，舍利弗，你能知道未來諸佛心中所想的嗎？他們有怎樣的戒律、怎樣的法、怎樣的智慧、怎樣的解脫、怎樣的解脫堂嗎？』 『那麼，舍利弗，你能知道我現在如來、至真、等正覺心中所想的嗎？我有怎樣的戒律、怎樣的法、怎樣的智慧、怎樣的解脫、怎樣的解脫堂嗎？』 佛又告訴舍利弗：『過去、未來、現在如來、至真、等正覺心中所想的，你都不能知道，為什麼還要如此肯定地認為？因為什麼而產生這樣的想法？如此堅持而發出獅子吼，其他的沙門、婆羅門如果聽到你說：『我確信知道過去、未來、現在的沙門、婆羅門的智慧、神通、功德、道力，沒有能與如來、無所著、等正覺相提並論的。』他們會不相信你的話。』 舍利弗對佛說：『我對於過去、未來、現在諸佛心中所想的，我不能知道，但是佛的總體法相我卻能知道。如來為我說法，越來越高深微妙，講述黑法、白法，有緣法、無緣法，有照法、無照法，如來所說的法，越來越高深微妙，我聽聞佛法后，知道每一法，對於佛法究竟通達，相信如來、至真、等正覺，相信如來的法善於分別，相信如來能成就眾苦的滅盡，在所有善法中，這是最上的。世尊的智慧無與倫比，神通無與倫比，世間所有的沙門、婆羅門沒有能與如來相提並論的，更何況要超越如來呢？』 『世尊所說的法還有更殊勝的，就是製法。製法是指四念處、四正勤、四神足、四禪、五根、五力、七覺支、八正道，這是無上的製法。智慧無與倫比，神通無與倫比，世間所有的沙門、婆羅門都沒有能與如來相提並論的，更何況要超越如來呢？』 『世尊所說的法還有更殊勝的，就是制諸入』

At that time, the elder Shariputra, in a quiet place, silently contemplated: 'I am certain that I know the wisdom, supernatural powers, merits, and spiritual strength of the past, future, and present shramanas and brahmins, and that none are equal to the Tathagata, the Unattached One, the Perfectly Enlightened One.' Then, Shariputra arose from his quiet chamber, went to where the World Honored One was, bowed his head to his feet, sat to one side, and said to the Buddha: 'Just now in my quiet chamber, I silently contemplated: the wisdom, supernatural powers, merits, and spiritual strength of the past, future, and present shramanas and brahmins, none are equal to the Tathagata, the Unattached One, the Perfectly Enlightened One.' The Buddha said to Shariputra: 'Excellent! Excellent! You are able to speak such words before the Buddha, wholeheartedly uphold them, and utter a true lion's roar, and no other shramana or brahmin can compare to you. But, Shariputra, can you know what the past Buddhas thought in their minds? Did they have such precepts, such dharma, such wisdom, such liberation, such a hall of liberation?' Shariputra replied: 'I do not know.' 'Then, Shariputra, can you know what the future Buddhas will think in their minds? Will they have such precepts, such dharma, such wisdom, such liberation, such a hall of liberation?' 'Then, Shariputra, can you know what I, the present Tathagata, the Truthful One, the Perfectly Enlightened One, think in my mind? Do I have such precepts, such dharma, such wisdom, such liberation, such a hall of liberation?' The Buddha further said to Shariputra: 'You cannot know what the past, future, and present Tathagatas, the Truthful Ones, the Perfectly Enlightened Ones, think in their minds, so why do you so certainly think this? What caused you to have such a thought? By so insisting and uttering a lion's roar, if other shramanas and brahmins hear you say: 'I am certain that I know the wisdom, supernatural powers, merits, and spiritual strength of the past, future, and present shramanas and brahmins, and that none are equal to the Tathagata, the Unattached One, the Perfectly Enlightened One,' they will not believe your words.' Shariputra said to the Buddha: 'I cannot know what the past, future, and present Buddhas think in their minds, but I can know the general characteristics of the Buddha's Dharma. The Tathagata teaches me the Dharma, which becomes increasingly profound and subtle, explaining the black dharma, the white dharma, the conditioned dharma, the unconditioned dharma, the illuminated dharma, the unilluminated dharma. The Dharma taught by the Tathagata becomes increasingly profound and subtle. After hearing the Dharma, I understand each and every dharma, and I have thoroughly penetrated the Dharma. I believe in the Tathagata, the Truthful One, the Perfectly Enlightened One. I believe that the Tathagata's Dharma is good and can be distinguished. I believe that the Tathagata can achieve the cessation of all suffering. Among all good dharmas, this is the highest. The World Honored One's wisdom is unparalleled, and his supernatural powers are unparalleled. None of the shramanas and brahmins in the world can compare to the Tathagata, let alone surpass him.' 'The Dharma taught by the World Honored One has something even more superior, which is the 'restraint dharma'. The 'restraint dharma' refers to the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, the four dhyanas, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. This is the unsurpassed restraint. The wisdom is unparalleled, and the supernatural powers are unparalleled. None of the shramanas and brahmins in the world can compare to the Tathagata, let alone surpass him.' 'The Dharma taught by the World Honored One has something even more superior, which is the restraint of the entrances.'

。諸入者，謂眼色、耳聲、鼻香、舌味、身觸、意法，如過去如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；正使未來如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；今我如來、至真、等正覺亦制此入，所謂眼色，——乃至意法。此法無上，無能過者，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？

「世尊說法又有上者，謂識入胎。入胎者，一謂亂入胎、亂住、亂出，二者不亂入、亂住、亂出，三者不亂入、不亂住而亂出，四者不亂入、不亂住、不亂出。彼不亂入、不亂住、不亂出者，入胎之上。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？

「如來說法復有上者，所謂道也。所謂道者，諸沙門、婆羅門以種種方便，入定慧意三昧，隨三昧心修念覺意，依欲、依離、依滅盡、依出要法；精進、喜、猗、定、舍覺意，依欲、依離、依滅盡、依出要。此法最上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？

「如來說法復有上者，所謂為滅。滅者，謂苦滅遲得，二俱卑陋；苦滅速得，唯苦卑陋；樂滅遲得，唯遲卑陋；樂滅速得，然不廣普，以不廣普，故名卑陋。如今如來樂滅速得，而復廣普，乃至天人見神變化。」

舍利弗白佛言：「世尊所說微妙第一，下至女人，亦能受持，盡有漏成無漏，心解脫、慧解脫，于現法中自身作證：生死已盡，梵行已立，所作已辦，不受後有，是為如來說無上滅。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？

「如來說法復有上者，謂言清凈。言清凈者，世尊于諸沙門、婆羅門，不說無益虛妄之言，言不求勝，亦不朋黨，所言柔和，不失時節，言不虛發，是為言清凈。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？

「如來說法復有上者，謂見定。彼見定者，謂有沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀頭至足，觀足至頭，面板內外，但有不淨髮、毛、爪甲，肝、肺、腸、胃、脾、腎五臟，汗、肪、髓、腦、屎、尿、涕、、淚，臭處不凈，無一可貪，是初見定

『諸入』指的是眼所見的顏色、耳所聽的聲音、鼻所聞的香氣、舌所嘗的味道、身體所感的觸覺以及意念所想的事物。過去的如來、至真、等正覺也制定了這些『入』的規範，即眼所見的顏色，乃至意念所想的事物；未來的如來、至真、等正覺也會制定這些『入』的規範，即眼所見的顏色，乃至意念所想的事物；現在我，如來、至真、等正覺，也制定了這些『入』的規範，即眼所見的顏色，乃至意念所想的事物。此法至高無上，沒有任何事物可以超越它，其智慧無所遺漏，神通無所不及。世間的沙門、婆羅門沒有能與如來相提並論的，更何況想要超越如來呢？ 世尊所說的法還有更殊勝的，那就是『識入胎』。關於入胎，有四種情況：第一種是亂入胎、亂住胎、亂出胎；第二種是不亂入胎，但亂住胎、亂出胎；第三種是不亂入胎、不亂住胎，但亂出胎；第四種是不亂入胎、不亂住胎、不亂出胎。這第四種不亂入胎、不亂住胎、不亂出胎的情況，是入胎中最殊勝的。此法至高無上，其智慧無所遺漏，神通無所不及。世間的沙門、婆羅門沒有能與如來相提並論的，更何況想要超越如來呢？ 如來說的法還有更殊勝的，那就是『道』。所謂的『道』，是指沙門、婆羅門通過各種方法，進入禪定、智慧和意念的三昧境界，在三昧心中修習念覺支，依欲、依離、依滅盡、依出離之法；修習精進、喜、猗、定、舍覺支，依欲、依離、依滅盡、依出離之法。此法最為殊勝，其智慧無所遺漏，神通無所不及。世間的沙門、婆羅門沒有能與如來相提並論的，更何況想要超越如來呢？ 如來說的法還有更殊勝的，那就是『滅』。所謂的『滅』，指的是苦的滅除如果緩慢獲得，那麼苦和緩慢都顯得卑劣；苦的滅除如果快速獲得，那麼只有苦顯得卑劣；樂的滅除如果緩慢獲得，那麼只有緩慢顯得卑劣；樂的滅除如果快速獲得，但卻不廣泛普及，因為不廣泛普及，所以也顯得卑劣。如今，如來所獲得的樂的滅除，不僅快速，而且廣泛普及，甚至天人和神都能看到這種變化。 舍利弗對佛說：『世尊所說的法微妙第一，即使是女人也能接受並奉行，最終能從有漏的狀態達到無漏的狀態，獲得心解脫和慧解脫，在現世中親自證悟：生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世的輪迴。這就是如來所說的無上之滅。』此法至高無上，其智慧無所遺漏，神通無所不及。世間的沙門、婆羅門沒有能與如來相提並論的，更何況想要超越如來呢？ 如來說的法還有更殊勝的，那就是『言語清凈』。所謂的『言語清凈』，是指世尊對於沙門、婆羅門，不說無益的虛妄之言，說話不求勝過他人，也不拉幫結派，所說的話語柔和，不失時機，言語不虛發。這就是言語清凈。此法至高無上，其智慧無所遺漏，神通無所不及。世間的沙門、婆羅門沒有能與如來相提並論的，更何況想要超越如來呢？ 如來說的法還有更殊勝的，那就是『見定』。所謂的『見定』，是指沙門、婆羅門通過各種方法，進入禪定和意念的三昧境界，在三昧心中，觀察從頭到腳，從腳到頭，面板內外，只有不凈的頭髮、毛髮、指甲，肝、肺、腸、胃、脾、腎五臟，汗、脂肪、骨髓、腦、屎、尿、鼻涕、眼淚，這些污穢不凈之處，沒有一樣值得貪戀。這是初級的見定。

'The entrances' refer to the colors seen by the eyes, the sounds heard by the ears, the fragrances smelled by the nose, the tastes savored by the tongue, the tactile sensations felt by the body, and the thoughts conceived by the mind. The past Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, also established these norms for the 'entrances,' namely, the colors seen by the eyes, and so on, up to the thoughts conceived by the mind; the future Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, will also establish these norms for the 'entrances,' namely, the colors seen by the eyes, and so on, up to the thoughts conceived by the mind; and now I, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, also establish these norms for the 'entrances,' namely, the colors seen by the eyes, and so on, up to the thoughts conceived by the mind. This Dharma is supreme, and nothing can surpass it. Its wisdom is complete, and its spiritual powers are boundless. The world's ascetics and Brahmins cannot compare to the Tathagata, let alone surpass him. The Dharma spoken by the World-Honored One has something even more superior, which is 'consciousness entering the womb.' Regarding entering the womb, there are four situations: the first is entering the womb in a confused manner, residing in the womb in a confused manner, and exiting the womb in a confused manner; the second is not entering the womb in a confused manner, but residing in the womb in a confused manner and exiting the womb in a confused manner; the third is not entering the womb in a confused manner, not residing in the womb in a confused manner, but exiting the womb in a confused manner; and the fourth is not entering the womb in a confused manner, not residing in the womb in a confused manner, and not exiting the womb in a confused manner. This fourth situation, not entering the womb in a confused manner, not residing in the womb in a confused manner, and not exiting the womb in a confused manner, is the most superior way of entering the womb. This Dharma is supreme, its wisdom is complete, and its spiritual powers are boundless. The world's ascetics and Brahmins cannot compare to the Tathagata, let alone surpass him. The Dharma spoken by the Tathagata has something even more superior, which is the 'path.' The so-called 'path' refers to ascetics and Brahmins who, through various methods, enter the samadhi of meditation, wisdom, and intention. In the samadhi mind, they cultivate the mindfulness enlightenment factor, relying on desire, detachment, cessation, and the path of liberation; they cultivate the energy, joy, tranquility, concentration, and equanimity enlightenment factors, relying on desire, detachment, cessation, and the path of liberation. This Dharma is the most superior, its wisdom is complete, and its spiritual powers are boundless. The world's ascetics and Brahmins cannot compare to the Tathagata, let alone surpass him. The Dharma spoken by the Tathagata has something even more superior, which is 'extinction.' The so-called 'extinction' refers to the fact that if the extinction of suffering is obtained slowly, then both suffering and slowness are considered inferior; if the extinction of suffering is obtained quickly, then only suffering is considered inferior; if the extinction of joy is obtained slowly, then only slowness is considered inferior; if the extinction of joy is obtained quickly, but it is not widely accessible, then it is considered inferior because it is not widely accessible. Now, the extinction of joy obtained by the Tathagata is not only quick but also widely accessible, even to gods and humans who can witness this transformation. Sariputra said to the Buddha, 'The Dharma spoken by the World-Honored One is subtle and supreme. Even women can accept and practice it, ultimately reaching the state of no outflows from the state of outflows, attaining liberation of mind and liberation of wisdom, and personally realizing in this life: birth and death have ended, the pure practice has been established, what needed to be done has been completed, and there will be no more rebirth. This is the supreme extinction spoken by the Tathagata.' This Dharma is supreme, its wisdom is complete, and its spiritual powers are boundless. The world's ascetics and Brahmins cannot compare to the Tathagata, let alone surpass him. The Dharma spoken by the Tathagata has something even more superior, which is 'purity of speech.' The so-called 'purity of speech' refers to the fact that the World-Honored One, when speaking to ascetics and Brahmins, does not utter useless or false words, does not seek to surpass others in speech, does not form factions, speaks gently, does not miss the opportune time, and does not speak in vain. This is purity of speech. This Dharma is supreme, its wisdom is complete, and its spiritual powers are boundless. The world's ascetics and Brahmins cannot compare to the Tathagata, let alone surpass him. The Dharma spoken by the Tathagata has something even more superior, which is 'meditative insight.' The so-called 'meditative insight' refers to ascetics and Brahmins who, through various methods, enter the samadhi of meditation and intention. In the samadhi mind, they observe from head to toe, and from toe to head, the inside and outside of the skin, and see only the impure hair, nails, liver, lungs, intestines, stomach, spleen, kidneys, sweat, fat, marrow, brain, feces, urine, mucus, and tears. These are filthy and impure places, and there is nothing to be desired. This is the initial meditative insight.

。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不凈，唯觀白骨及與牙齒，是為二見定。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不凈及白骨，唯觀心識在何處住？為在今世？為在後世？今世不斷，後世不斷；今世不解脫，後世不解脫，是為三見定。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不凈及除白骨，復重觀識；識在後世，不在今世；今世斷，後世不斷；今世解脫，後世不解脫，是為四見定。諸有沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不凈及除白骨，復重觀識，不在今世，不在後世；二俱斷，二俱解脫，是為五見定。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？

「如來說法復有上者，謂說常法。常法者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識世間二十成劫敗劫，彼作是言：『世間常存，此為真實，餘者虛妄，所以者何？由我憶識，故知有此成劫敗劫，其餘過去我所不知，未來成敗我亦不知。』此人朝暮以無智說言：『世間常存，唯此為實，餘者為虛。』是為初常法。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識四十成劫敗劫，彼作是言：『此世間常，此為真實，餘者虛妄。所以者何？以我憶識故知成劫敗劫，我復能過是，知過去成劫敗劫，我不知未來劫之成敗。』此說知始，不說知終，此人朝暮以無智說言：『世間常存，唯此真實，餘者虛妄。』此是二常法。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識八十成劫敗劫，彼言：『此世間常，餘者虛妄。所以者何？以我憶識故知有成劫敗劫，復過是知過去成劫敗劫，未來劫之成敗我亦悉知。』此人朝暮以無智說言：『世間常存，唯此為實，餘者虛妄。』是為三常存法。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有能與如來等者，況欲出其上？

「如來說法復有上者，謂觀察。觀察者，謂有沙門、婆羅門以想觀察，他心爾趣，此心爾趣，彼心作是想時，或虛或實，是為一觀察。諸沙門、婆羅門不以想觀察，或聞諸天及非人語，而語彼言：『汝心如是，汝心如是。』此亦或實或虛，是二觀察

現代漢語譯本：'諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，去除皮肉等不凈之物，只觀察白骨和牙齒，這被稱為二見定。諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，去除皮肉等不凈之物以及白骨，只觀察心識在何處停留？是在今生？還是在來世？認為今生不斷滅，來世也不斷滅；今生不解脫，來世也不解脫，這被稱為三見定。諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，去除皮肉等不凈之物以及白骨，再次觀察心識；認為心識在來世，不在今生；今生斷滅，來世不斷滅；今生解脫，來世不解脫，這被稱為四見定。諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，去除皮肉等不凈之物以及白骨，再次觀察心識，認為心識不在今生，也不在來世；兩者都斷滅，兩者都解脫，這被稱為五見定。這種法是無上的，智慧是無餘的，神通是無餘的，世間的沙門、婆羅門沒有能與如來相提並論的，更何況要超越如來呢？' '如來說法還有更殊勝的，那就是宣說常法。所謂的常法，是指諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，回憶起世間的二十個成劫和敗劫，他們這樣說：『世間是常存的，這是真實的，其餘都是虛妄的。為什麼呢？因為我能回憶起這些，所以知道有成劫和敗劫，其餘過去我不知道，未來成敗我也不知道。』這個人早晚都用無知的言論說：『世間是常存的，只有這個是真實的，其餘都是虛妄的。』這是第一種常法。諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，回憶起四十個成劫和敗劫，他們這樣說：『這個世間是常存的，這是真實的，其餘都是虛妄的。為什麼呢？因為我能回憶起這些，所以知道有成劫和敗劫，我還能超越這些，知道過去的成劫和敗劫，我不知道未來劫的成敗。』這個人只說知道開始，不說知道終結，這個人早晚都用無知的言論說：『世間是常存的，只有這個是真實的，其餘都是虛妄的。』這是第二種常法。諸位沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定中的心念，回憶起八十個成劫和敗劫，他們說：『這個世間是常存的，其餘都是虛妄的。為什麼呢？因為我能回憶起這些，所以知道有成劫和敗劫，還能超越這些知道過去的成劫和敗劫，未來劫的成敗我也都知道。』這個人早晚都用無知的言論說：『世間是常存的，只有這個是真實的，其餘都是虛妄的。』這是第三種常存法。這種法是無上的，智慧是無餘的，神通是無餘的，世間的沙門、婆羅門沒有能與如來相提並論的，更何況要超越如來呢？' '如來說法還有更殊勝的，那就是觀察。所謂的觀察，是指有的沙門、婆羅門通過想像來觀察，知道他人的心念是這樣的，這個心念是那樣的，當那個心念產生時，有時是真實的，有時是虛假的，這是第一種觀察。有的沙門、婆羅門不通過想像來觀察，而是聽到諸天或非人的語言，就對他們說：『你的心是這樣的，你的心是那樣的。』這也可能是真實的，也可能是虛假的，這是第二種觀察。'

English version: 'Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, remove the impurities of skin and flesh, observing only the white bones and teeth. This is called the second view-concentration. Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, remove the impurities of skin and flesh and the white bones, observing only where the consciousness resides. Is it in this life? Or in the next life? They believe that this life does not cease, nor does the next life; this life is not liberated, nor is the next life. This is called the third view-concentration. Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, remove the impurities of skin and flesh and the white bones, and again observe the consciousness. They believe that the consciousness is in the next life, not in this life; this life ceases, the next life does not cease; this life is liberated, the next life is not liberated. This is called the fourth view-concentration. Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, remove the impurities of skin and flesh and the white bones, and again observe the consciousness. They believe that the consciousness is neither in this life nor in the next life; both cease, both are liberated. This is called the fifth view-concentration. This Dharma is supreme, its wisdom is without remainder, its spiritual powers are without remainder. No ascetic or Brahmin in the world can be compared to the Tathagata, let alone surpass him?' 'The Tathagata's teachings also have a superior aspect, which is the teaching of permanence. The so-called permanence refers to various ascetics and Brahmins who, through various means, enter meditative concentration, and with the mind in concentration, recall twenty cycles of formation and destruction of the world. They say: 『The world is permanent, this is the truth, the rest is false. Why? Because I can recall these, so I know there are cycles of formation and destruction. The rest of the past I do not know, and the future formation and destruction I also do not know.』 This person, morning and evening, with ignorant words, says: 『The world is permanent, only this is true, the rest is false.』 This is the first permanence teaching. Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, recall forty cycles of formation and destruction of the world. They say: 『This world is permanent, this is the truth, the rest is false. Why? Because I can recall these, so I know there are cycles of formation and destruction. I can also go beyond these and know the past cycles of formation and destruction, but I do not know the future cycles of formation and destruction.』 This person only speaks of knowing the beginning, not knowing the end. This person, morning and evening, with ignorant words, says: 『The world is permanent, only this is true, the rest is false.』 This is the second permanence teaching. Various ascetics and Brahmins, through various means, enter meditative concentration, and with the mind in concentration, recall eighty cycles of formation and destruction of the world. They say: 『This world is permanent, the rest is false. Why? Because I can recall these, so I know there are cycles of formation and destruction. I can also go beyond these and know the past cycles of formation and destruction, and I also know the future cycles of formation and destruction.』 This person, morning and evening, with ignorant words, says: 『The world is permanent, only this is true, the rest is false.』 This is the third permanence teaching. This Dharma is supreme, its wisdom is without remainder, its spiritual powers are without remainder. No ascetic or Brahmin in the world can be compared to the Tathagata, let alone surpass him?' 'The Tathagata's teachings also have a superior aspect, which is observation. The so-called observation refers to some ascetics and Brahmins who observe through imagination, knowing that another's mind is like this, this mind is like that. When that thought arises, sometimes it is true, sometimes it is false. This is the first observation. Some ascetics and Brahmins do not observe through imagination, but hear the words of gods or non-humans, and then say to them: 『Your mind is like this, your mind is like that.』 This may also be true or false. This is the second observation.'

。或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，自觀己身，又聽他言，語彼人言：『汝心如是，汝心如是。』此亦有實有虛，是為三觀察。或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，又不自觀、觀他，除覺、觀已，得定意三昧，觀察他心，而語彼言：『汝心如是，汝心如是。』如是觀察則為真實，是為四觀察。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？

「如來說法復有上者，所謂教誡。教誡者，或時有人不違教誡，盡有漏成無漏，心解脫、智慧解脫，于現法中自身作證：生死已盡，梵行已立，所作已辦，不復受有，是為初教誡。或時有人不違教誡，盡五下結，于彼滅度，不還此世，是為二教誡。或時有人不違教誡，三結盡，薄淫、怒、癡，得斯陀含，還至此世而取滅度，是為三教誡。或時有人不違教誡，三結盡，得須陀洹，極七往返，必成道果，不墮惡趣，是為四教誡。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？

「如來說法復有上者，為他說法，使戒清凈。戒清凈者，有諸沙門、婆羅門所語至誠，無有兩舌，常自敬肅，捐除睡眠，不懷邪諂，口不妄言，不為世人記于吉兇，不自稱說從他所得以示於人，更求他利，坐禪修智，辯才無礙，專念不亂，精勤不怠。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？

「如來說法復有上者，謂解脫智。謂解脫智者，世尊由他因緣內自思惟言：『此人是須陀洹，此是斯陀含，此是阿那含，此是阿羅漢。』此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？

「如來說法復有上者，謂自識宿命智證。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，自憶往昔無數世事，一生、二生，——乃至百千產生劫敗劫，如是無數我于某處生，名字如是，種、姓如是，壽命如是，飲食如是，苦樂如是；從此生彼，從彼生此，若干種相，自憶宿命無數劫事，晝夜常念本所經歷。此是色，此是無色；此是想，此是無想，此是非無想，盡憶盡知。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？

「如來說法復有上者，謂天眼智

現代漢語譯本：或者有沙門、婆羅門不通過觀察想法，也不聽諸天及非人的語言，而是自己觀察自身，又聽取他人的言語，然後對那人說：『你的心是這樣的，你的心是那樣的。』這種情況有真實也有虛假，這是第三種觀察。或者有沙門、婆羅門不通過觀察想法，也不聽諸天及非人的語言，既不自己觀察，也不觀察他人，而是排除感覺和觀察后，進入禪定三昧，觀察他人的心，然後對那人說：『你的心是這樣的，你的心是那樣的。』這樣的觀察才是真實的，這是第四種觀察。這種方法是無上的，智慧是無盡的，神通是無盡的，世間的沙門、婆羅門沒有能與如來相比的，更何況要超越他呢？ 現代漢語譯本：如來說法還有更殊勝的，那就是教誡。教誡是指，有時有人不違背教誡，徹底斷除有漏，成就無漏，心解脫、智慧解脫，在現世中親自證悟：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受後有，這是第一種教誡。有時有人不違背教誡，斷除五下分結，在彼處滅度，不再返回這個世界，這是第二種教誡。有時有人不違背教誡，斷除三結，淡薄淫慾、嗔怒、愚癡，證得斯陀含果，還到這個世界一次然後滅度，這是第三種教誡。有時有人不違背教誡，斷除三結，證得須陀洹果，最多往返七次，必定成就道果，不會墮入惡道，這是第四種教誡。這種方法是無上的，智慧是無盡的，神通是無盡的，世間的沙門、婆羅門沒有能與如來相比的，更何況要超越他呢？ 現代漢語譯本：如來說法還有更殊勝的，那就是為他人說法，使戒律清凈。戒律清凈是指，有些沙門、婆羅門所說的話真實誠懇，沒有兩舌，常常自我敬畏，摒棄睡眠，不懷邪念和諂媚，口不妄言，不為世人占卜吉兇，不自稱從他人那裡得到什麼來向人炫耀，而是爲了追求他人的利益，坐禪修習智慧，辯才無礙，專心致志不散亂，精進不懈怠。這種方法是無上的，智慧是無盡的，神通是無盡的，世間的沙門、婆羅門沒有能與如來相比的，更何況要超越他呢？ 現代漢語譯本：如來說法還有更殊勝的，那就是解脫智。解脫智是指，世尊通過其他因緣，內心自己思量說：『這個人是須陀洹，這個人是斯陀含，這個人是阿那含，這個人是阿羅漢。』這種方法是無上的，智慧是無盡的，神通是無盡的，世間的沙門、婆羅門沒有能與如來相比的，更何況要超越他呢？ 現代漢語譯本：如來說法還有更殊勝的，那就是自知宿命智的證悟。那些沙門、婆羅門用各種方法，進入禪定三昧，隨著三昧的心，自己回憶起過去無數世的事情，一生、二生，乃至百千生，成劫敗劫，像這樣無數次，我曾在某處出生，名字是這樣，種姓是這樣，壽命是這樣，飲食是這樣，苦樂是這樣；從這裡生到那裡，從那裡生到這裡，各種各樣的情形，自己回憶起過去無數劫的事情，日夜常常憶念自己曾經經歷的事情。這是色，這是無色；這是有想，這是無想，這是非有想非無想，全部憶起全部知道。這種方法是無上的，智慧是無盡的，神通是無盡的，世間的沙門、婆羅門沒有能與如來相比的，更何況要超越他呢？ 現代漢語譯本：如來說法還有更殊勝的，那就是天眼智。

English version: Or there may be ascetics and Brahmins who do not observe through thought, nor hear the languages of gods and non-humans, but observe themselves, and listen to the words of others, and then say to that person: 'Your mind is like this, your mind is like that.' This situation has both truth and falsehood, this is the third kind of observation. Or there may be ascetics and Brahmins who do not observe through thought, nor hear the languages of gods and non-humans, nor observe themselves, nor observe others, but after excluding feeling and observation, enter into meditative concentration, observe the minds of others, and then say to that person: 'Your mind is like this, your mind is like that.' Such observation is true, this is the fourth kind of observation. This method is supreme, wisdom is inexhaustible, supernatural powers are inexhaustible, the ascetics and Brahmins of the world have no one who can compare with the Tathagata, let alone surpass him? English version: The Tathagata's teachings also have something more superior, which is called admonition. Admonition refers to, sometimes there are people who do not violate the admonition, completely eliminate the outflows, achieve no outflows, mind liberation, wisdom liberation, and personally realize in this life: birth and death have ended, pure practice has been established, what should be done has been completed, and no longer receive future existence, this is the first admonition. Sometimes there are people who do not violate the admonition, eliminate the five lower fetters, and attain Nirvana there, no longer returning to this world, this is the second admonition. Sometimes there are people who do not violate the admonition, eliminate the three fetters, weaken lust, anger, and delusion, attain the state of Once-Returner, return to this world once and then attain Nirvana, this is the third admonition. Sometimes there are people who do not violate the admonition, eliminate the three fetters, attain the state of Stream-Enterer, at most return seven times, and will surely achieve the fruit of the path, and will not fall into evil realms, this is the fourth admonition. This method is supreme, wisdom is inexhaustible, supernatural powers are inexhaustible, the ascetics and Brahmins of the world have no one who can compare with the Tathagata, let alone surpass him? English version: The Tathagata's teachings also have something more superior, which is to preach the Dharma to others, making the precepts pure. Purity of precepts refers to, some ascetics and Brahmins whose words are true and sincere, without double-tongue, often self-respectful, abandoning sleep, not harboring evil thoughts and flattery, not speaking falsely, not divining good or bad for the world, not claiming to have received something from others to show off to people, but pursuing the benefit of others, sitting in meditation to cultivate wisdom, with unobstructed eloquence, focused and not distracted, diligent and not lazy. This method is supreme, wisdom is inexhaustible, supernatural powers are inexhaustible, the ascetics and Brahmins of the world have no one who can compare with the Tathagata, let alone surpass him? English version: The Tathagata's teachings also have something more superior, which is the wisdom of liberation. The wisdom of liberation refers to, the World Honored One, through other causes and conditions, thinks in his heart: 'This person is a Stream-Enterer, this person is a Once-Returner, this person is a Non-Returner, this person is an Arhat.' This method is supreme, wisdom is inexhaustible, supernatural powers are inexhaustible, the ascetics and Brahmins of the world have no one who can compare with the Tathagata, let alone surpass him? English version: The Tathagata's teachings also have something more superior, which is the realization of the wisdom of knowing past lives. Those ascetics and Brahmins use various methods, enter into meditative concentration, and with the mind of concentration, recall countless past lives, one life, two lives, even hundreds of thousands of lives, the formation and destruction of kalpas, like this countless times, I was born in a certain place, my name was like this, my lineage was like this, my lifespan was like this, my diet was like this, my suffering and joy were like this; from here I was born there, from there I was born here, all kinds of situations, I recall countless past kalpas, day and night I often remember what I have experienced. This is form, this is formless; this is with thought, this is without thought, this is neither with thought nor without thought, all are remembered and all are known. This method is supreme, wisdom is inexhaustible, supernatural powers are inexhaustible, the ascetics and Brahmins of the world have no one who can compare with the Tathagata, let alone surpass him? English version: The Tathagata's teachings also have something more superior, which is the divine eye wisdom.

。天眼智者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀諸眾生，死者、生者，善色、惡色，善趣、惡趣，若好、若丑，隨其所行，盡見盡知。或有眾生，成就身惡行、口惡行、意惡行，誹謗賢聖，信邪倒見，身壞命終，墮三惡道。或有眾生，身行善、口言善、意念善，不謗賢聖，見正信行，身壞命終，生天人中，以天眼凈，觀諸眾生，如實知見。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？

「如來說法復有上者，謂神足證。神足證者，諸沙門、婆羅門以種種方便，入定意三昧，隨三昧心，作無數神力，能變一身為無數身，以無數身合為一身，石壁無礙，于虛空中結加趺坐。猶如飛鳥，出入于地；猶如在水，履水如地；身出煙火，如火積燃；以手捫日月，立至梵天。若沙門、婆羅門稱是神足者，當報彼言：『有此神足，非為不有。此神足者，卑賤下劣，凡夫所行，非是賢聖之所修習。若比丘于諸世間愛色不染，舍離此已，如所應行，斯乃名為賢聖神足。于無喜色，亦不憎惡，舍離此已，如所應行，斯乃名曰賢聖神足。于諸世間愛色、不愛色，二俱舍已，修平等護，專念不忘，斯乃名曰賢聖神足。猶如世尊精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。世尊今亦不樂於欲，不樂卑賤凡夫所習，亦不勞勤受諸苦惱。世尊若欲除弊惡法，有覺、有觀，離生喜、樂，游于初禪，如是便能除弊惡法，有覺、有觀，離生喜、樂，游于初禪；二禪、三禪、四禪，亦復如是。精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。』」

佛告舍利弗：「若有外道異學來問汝言：『過去沙門、婆羅門與沙門瞿曇等不？』汝當云何答？彼復問言：『未來沙門、婆羅門與沙門瞿曇等不？』汝當云何答？彼復問言現在沙門、婆羅門與沙門瞿曇等不？汝當云何答？」

時，舍利弗白佛言：「設有是問：『過去沙門、婆羅門與佛等不？』當答言：『有。』設問：『未來沙門、婆羅門與佛等不？』當答言：『有。』設問：『現在沙門、婆羅門與佛等不？』當答言：『無

現代漢語譯本：天眼智者，那些沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定之心，觀察眾生，包括死亡的和出生的，善色的和惡色的，善道的和惡道的，好的和醜的，都根據他們所行的業力，完全看見並完全知曉。有些眾生，身行惡事、口說惡語、意念惡念，誹謗賢聖，相信邪見，身壞命終后，墮入三惡道。有些眾生，身行善事、口說善語、意念善念，不誹謗賢聖，見解正確並依此修行，身壞命終后，生於天界，以清凈的天眼，觀察眾生，如實知見。這種法是無上的，智慧是無餘的，神通是無餘的，世間的沙門、婆羅門沒有能與如來相提並論的，更何況超越如來呢？ 如來說法還有更殊勝的，那就是神足通的證得。所謂神足通，那些沙門、婆羅門通過各種方法，進入禪定三昧，隨著禪定之心，展現無數神通力量，能將一個身體變成無數個身體，又能將無數個身體合為一個身體，在石壁中穿行無礙，在虛空中結跏趺坐，如同飛鳥一般，出入于地面；如同在水中，在水面上行走如履平地；身體能發出煙火，如同火焰燃燒；用手觸控日月，瞬間到達梵天。如果沙門、婆羅門自稱擁有這種神足通，應當告訴他們：『這種神足通是存在的，並非沒有。但這種神足通是卑賤下劣的，是凡夫所行的，不是賢聖所修習的。如果比丘對於世間的愛慾不執著，捨棄這些之後，按照應有的修行，這才能稱為賢聖的神足通。對於不喜歡的色，也不憎恨厭惡，捨棄這些之後，按照應有的修行，這才能稱為賢聖的神足通。對於世間喜歡的色和不喜歡的色，都捨棄之後，修習平等守護，專心不忘，這才能稱為賢聖的神足通。』就像世尊精進勇猛，具有大智慧，有知有覺，獲得第一覺悟，所以稱為等覺。世尊現在也不貪戀慾望，不貪戀卑賤凡夫所習的，也不勞苦受諸苦惱。世尊如果想要去除弊惡之法，有覺有觀，離開由欲而生的喜樂，進入初禪，這樣就能去除弊惡之法，有覺有觀，離開由欲而生的喜樂，進入初禪；二禪、三禪、四禪，也是如此。精進勇猛，具有大智慧，有知有覺，獲得第一覺悟，所以稱為等覺。」 佛陀告訴舍利弗：『如果有外道異學來問你：『過去的沙門、婆羅門與沙門瞿曇相等嗎？』你應當如何回答？他們又問：『未來的沙門、婆羅門與沙門瞿曇相等嗎？』你應當如何回答？他們又問：『現在的沙門、婆羅門與沙門瞿曇相等嗎？』你應當如何回答？』 當時，舍利弗對佛陀說：『如果有人問：『過去的沙門、婆羅門與佛相等嗎？』應當回答說：『有。』如果問：『未來的沙門、婆羅門與佛相等嗎？』應當回答說：『有。』如果問：『現在的沙門、婆羅門與佛相等嗎？』應當回答說：『沒有。』

English version: The wise with the divine eye, those ascetics and Brahmins, through various means, enter into meditative concentration, and with their concentrated minds, observe all beings, those who have died and those who have been born, those of good appearance and those of bad appearance, those in good realms and those in bad realms, the good and the ugly, all according to their actions, seeing and knowing everything completely. Some beings, engaging in evil deeds of body, evil speech, and evil thoughts, slandering the noble ones, believing in wrong views, after their bodies break and their lives end, fall into the three evil realms. Some beings, engaging in good deeds of body, good speech, and good thoughts, not slandering the noble ones, having right views and practicing accordingly, after their bodies break and their lives end, are born among the gods, and with their pure divine eye, observe all beings, knowing and seeing them as they truly are. This Dharma is supreme, the wisdom is without remainder, the spiritual powers are without remainder, and among the ascetics and Brahmins of the world, there is none equal to the Tathagata, let alone surpassing him? The Tathagata's teaching also has a higher aspect, which is the attainment of spiritual powers. Regarding spiritual powers, those ascetics and Brahmins, through various means, enter into meditative concentration, and with their concentrated minds, manifest countless spiritual powers, able to transform one body into countless bodies, and countless bodies into one body, passing through stone walls without obstruction, sitting cross-legged in the empty sky, like birds flying, entering and exiting the ground; as if in water, walking on water as if on land; the body emitting smoke and fire, like a burning flame; touching the sun and moon with their hands, instantly reaching the Brahma realm. If ascetics and Brahmins claim to have such spiritual powers, they should be told: 'These spiritual powers exist, they are not non-existent. But these spiritual powers are base and inferior, practiced by ordinary people, not cultivated by the noble ones. If a bhikkhu is not attached to the objects of desire in the world, having abandoned them, and practices as he should, this is called the noble spiritual power. If he does not hate or dislike unpleasant objects, having abandoned them, and practices as he should, this is called the noble spiritual power. If he abandons both the liked and disliked objects of the world, cultivating equanimity and mindfulness, this is called the noble spiritual power.' Just like the World-Honored One, who is diligent and courageous, possesses great wisdom, has knowledge and awareness, and has attained the first awakening, therefore he is called the Fully Awakened One. The World-Honored One now does not delight in desires, does not delight in what is practiced by base ordinary people, and does not labor to suffer afflictions. If the World-Honored One wishes to remove evil and unwholesome dharmas, with initial and sustained thought, having abandoned the joy and pleasure born of desire, he dwells in the first jhana, and thus he can remove evil and unwholesome dharmas, with initial and sustained thought, having abandoned the joy and pleasure born of desire, he dwells in the first jhana; the second jhana, the third jhana, and the fourth jhana are also the same. He is diligent and courageous, possesses great wisdom, has knowledge and awareness, and has attained the first awakening, therefore he is called the Fully Awakened One.' The Buddha said to Sariputra: 'If an outsider or heretic comes and asks you: 'Were the past ascetics and Brahmins equal to the ascetic Gautama?' How should you answer? If they ask again: 'Will the future ascetics and Brahmins be equal to the ascetic Gautama?' How should you answer? If they ask again: 'Are the present ascetics and Brahmins equal to the ascetic Gautama?' How should you answer?' Then, Sariputra said to the Buddha: 'If someone asks: 'Were the past ascetics and Brahmins equal to the Buddha?' one should answer: 'Yes.' If they ask: 'Will the future ascetics and Brahmins be equal to the Buddha?' one should answer: 'Yes.' If they ask: 'Are the present ascetics and Brahmins equal to the Buddha?' one should answer: 'No.'

佛告舍利弗：「彼外道梵志或復問言：『汝何故或言有？或言無？』汝當云何答？」

舍利弗言：「我當報彼：『過去三耶三佛與如來等，未來三耶三佛與如來等，我躬從佛聞，欲使現在有三耶三佛與如來等者，無有是處。』世尊！我如所聞，依法順法，作如是答，將無咎耶？」

佛言：「如是答，依法順法，不違也。所以然者？過去三耶三佛與我等，未來三耶三佛與我等，欲使現在有二佛出世，無有是處。」

爾時，尊者郁陀夷在世尊后執扇扇佛，佛告之曰：「郁陀夷！汝當觀世尊少欲知足，今我有大神力，有大威德，而少欲知足，不樂在欲。郁陀夷！若余沙門、婆羅門於此法中能勤苦得一法者，彼便當豎幡，告四遠言：『如來今者少欲知足，今觀如來少欲知足，如來有大神力，有大威德，不用在欲。』」

爾時，尊者郁陀夷正衣服，偏露右肩，右膝著地，叉手白佛言：「甚奇！世尊！少有少欲知足如世尊者，世尊有大神力，有大威德，不用在欲。若復有餘沙門、婆羅門於此法中能勤苦得一法者，便能豎幡，告四遠言：『世尊今者少欲知足。』舍利弗！當爲諸比丘、比丘尼、優婆塞、優婆夷數說此法，彼若於佛、法、僧，于道有疑者，聞說此法，無復疑網。」

爾時，世尊告舍利弗：「汝當爲諸比丘、比丘尼、優婆塞、優婆夷數說此法。所以者何？彼于佛、法、僧，于道有疑者，聞汝所說，當得開解。」

對曰：「唯然。世尊！」

時，舍利弗即便數數為諸比丘、比丘尼、優婆塞、優婆夷說法，以自清凈故，故名清凈經。

爾時，舍利弗聞佛所說，歡喜奉行。

（一九）佛說長阿含第二分大會經第十五

一時，佛在釋翅提國迦維林中，與大比丘眾五百人俱，儘是羅漢，復有十方諸神妙天皆來集會，禮敬如來及比丘僧。

時，四凈居天即于天上各自念言：「今者，世尊在釋翅提迦維林中，與大比丘眾五百人俱，盡得阿羅漢，復有十方諸神妙天皆來集會，禮敬如來及比丘僧。我等今者亦可往共詣世尊所，各當以偈稱讚如來。」

時，四凈居天猶如力士屈伸臂頃，于彼天沒，至釋翅提迦維林中。爾時，四凈居天到已，頭面禮足，在一面立

佛陀告訴舍利弗：『如果那些外道梵志反問你：『你為什麼有時說有，有時說無？』你應當如何回答？』 舍利弗回答說：『我應當這樣回答他們：『過去的等正覺佛與如來相等，未來的等正覺佛與如來相等，我親自從佛陀那裡聽聞，想要現在有等正覺佛與如來相等的情況，這是不可能的。』世尊！我如實聽聞，依法順法，這樣回答，應該沒有過錯吧？』 佛陀說：『這樣回答，依法順法，沒有違背。為什麼呢？因為過去的等正覺佛與我相等，未來的等正覺佛與我相等，想要現在有兩位佛同時出現於世，這是不可能的。』 當時，尊者郁陀夷在世尊身後執扇為佛陀扇風，佛陀告訴他說：『郁陀夷！你應當觀察世尊的少欲知足，我現在有大神力，有大威德，卻少欲知足，不貪戀慾望。郁陀夷！如果其他沙門、婆羅門能在此法中勤苦修得一法，他們就應當豎起旗幟，告訴四方說：『如來現在少欲知足，現在觀察如來少欲知足，如來有大神力，有大威德，不用在慾望之中。』 當時，尊者郁陀夷整理好衣服，袒露右肩，右膝著地，合掌對佛陀說：『真是稀奇！世尊！像世尊這樣少欲知足的人真是少有，世尊有大神力，有大威德，不用在慾望之中。如果還有其他沙門、婆羅門能在此法中勤苦修得一法，就能豎起旗幟，告訴四方說：『世尊現在少欲知足。』舍利弗！應當為諸比丘、比丘尼、優婆塞、優婆夷多次宣說此法，他們如果對佛、法、僧，對道有疑惑，聽聞此法，就不會再有疑惑了。』 當時，世尊告訴舍利弗：『你應當為諸比丘、比丘尼、優婆塞、優婆夷多次宣說此法。為什麼呢？因為他們如果對佛、法、僧，對道有疑惑，聽聞你所說的，就能得到開解。』 舍利弗回答說：『是的，世尊！』 當時，舍利弗就多次為諸比丘、比丘尼、優婆塞、優婆夷說法，因為他自身清凈的緣故，所以這部經被稱為清凈經。 當時，舍利弗聽聞佛陀所說，歡喜奉行。 一時，佛陀在釋翅提國迦維林中，與五百位大比丘眾在一起，他們都是阿羅漢，還有十方諸神妙天都來集會，禮敬如來和比丘僧。 當時，四凈居天在天上各自心想：『現在，世尊在釋翅提迦維林中，與五百位大比丘眾在一起，他們都證得了阿羅漢果，還有十方諸神妙天都來集會，禮敬如來和比丘僧。我們現在也可以一起去拜見世尊，各自用偈頌稱讚如來。』 當時，四凈居天就像力士屈伸手臂一樣，從天上消失，來到釋翅提迦維林中。當時，四凈居天到達后，頭面禮足，站在一旁。

The Buddha said to Sariputra, 'If those non-Buddhist ascetics ask you, 『Why do you sometimes say there is and sometimes say there is not?』 how should you answer?' Sariputra replied, 'I should answer them like this: 『The past Samyaksambuddhas were equal to the Tathagata, the future Samyaksambuddhas will be equal to the Tathagata. I have personally heard from the Buddha that it is impossible for there to be a Samyaksambuddha equal to the Tathagata in the present.』 World Honored One, I have heard it as it is, and in accordance with the Dharma, I answer like this. Is there any fault in this?' The Buddha said, 'Answering like this, in accordance with the Dharma, is not a violation. Why is that? Because the past Samyaksambuddhas were equal to me, the future Samyaksambuddhas will be equal to me. It is impossible for two Buddhas to appear in the world at the same time in the present.' At that time, the Venerable Udayin was behind the World Honored One, fanning the Buddha with a fan. The Buddha said to him, 'Udayin, you should observe the World Honored One's contentment with little desire. Now I have great divine power and great virtue, yet I am content with little desire and do not indulge in desires. Udayin, if other ascetics or Brahmins can diligently cultivate and attain one Dharma in this teaching, they should raise a banner and proclaim to the four directions: 『The Tathagata is now content with little desire. Now observe the Tathagata's contentment with little desire. The Tathagata has great divine power and great virtue, and does not indulge in desires.』' At that time, the Venerable Udayin adjusted his robes, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 'It is truly amazing! World Honored One! There are few who are as content with little desire as the World Honored One. The World Honored One has great divine power and great virtue, and does not indulge in desires. If there are other ascetics or Brahmins who can diligently cultivate and attain one Dharma in this teaching, they can raise a banner and proclaim to the four directions: 『The World Honored One is now content with little desire.』 Sariputra, you should repeatedly explain this Dharma to the monks, nuns, laymen, and laywomen. If they have doubts about the Buddha, the Dharma, the Sangha, or the path, upon hearing this Dharma, they will no longer have doubts.' At that time, the World Honored One said to Sariputra, 'You should repeatedly explain this Dharma to the monks, nuns, laymen, and laywomen. Why is that? Because if they have doubts about the Buddha, the Dharma, the Sangha, or the path, upon hearing what you say, they will be enlightened.' Sariputra replied, 'Yes, World Honored One!' At that time, Sariputra repeatedly explained the Dharma to the monks, nuns, laymen, and laywomen. Because of his own purity, this sutra is called the Pure Sutra. At that time, Sariputra heard what the Buddha said and joyfully practiced it. (19) The Buddha Speaks the Long Agama, Second Part, Great Assembly Sutra, Fifteenth At one time, the Buddha was in the Kapila Grove in the country of Sakya, together with a great assembly of five hundred monks, all of whom were Arhats. There were also divine and wondrous beings from the ten directions who came to gather, paying homage to the Tathagata and the monastic community. At that time, the four Pure Abode Gods each thought in their heavens, 'Now, the World Honored One is in the Kapila Grove in the country of Sakya, together with a great assembly of five hundred monks, all of whom have attained Arhatship. There are also divine and wondrous beings from the ten directions who have come to gather, paying homage to the Tathagata and the monastic community. We should also go together to visit the World Honored One, and each praise the Tathagata with verses.' At that time, the four Pure Abode Gods, as quickly as a strong man extends and retracts his arm, disappeared from their heavens and arrived in the Kapila Grove in the country of Sakya. When the four Pure Abode Gods arrived, they bowed their heads to the ground in reverence and stood to one side.

。時，一凈居天即于佛前，以偈贊曰：

「今日大眾會，　　諸天神普集； 皆為法故來，　　欲禮無上眾。」

說此偈已，退一面立。時，一凈居天覆作頌曰：

「比丘見眾穢，　　端心自防護； 欲如海吞流，　　智者護諸根。」

說是偈已，退一面立。時，一凈居天覆作頌曰：

「斷刺平愛坑，　　及填無明塹； 獨遊清凈場，　　如善象調御。」

「諸歸依佛者，　　終不墮惡趣； 舍此人中形，　　受天清凈身。」

爾時，四凈居天說此偈已，世尊印可，即禮佛足，繞佛三匝，忽然不現。其去未久，佛告諸比丘：「今者諸天大集，今者諸天大集，十方諸神妙天無不來此禮覲如來及比丘僧。諸比丘！過去諸如來、至真、等正覺亦有諸天大集，如我今日；當來諸如來、至真、等正覺亦有諸天大集，如我今日。諸比丘！今者諸天大集，十方諸神妙天無不來此禮覲如來及比丘僧，亦當稱彼名號，為其說偈。比丘當知：

「諸依地山谷，　　隱藏見可畏； 身著純白衣，　　潔凈無垢穢。 天人聞此已，　　皆歸於梵天； 今我稱其名，　　次第無錯謬。 諸天眾今來，　　比丘汝當知； 世間凡人智，　　百中不見一。 何由乃能見，　　鬼神七萬眾？ 若見十萬鬼，　　猶不見一邊； 何況諸鬼神，　　周遍于天下。」

地神有七千悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。時，有雪山神將六千鬼悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。有一舍羅神將三千鬼悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。此萬六千鬼神悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。

復有毗波蜜神，住在馬國，將五百鬼，皆有神足、威德。復有金毗羅神，住王舍城毗富羅山，將無數鬼神恭敬圍繞。復有東方提頭賴吒天王，領干沓和神，有大威德，有九十一子，盡字因陀羅，皆有大神力。南方毗樓勒天王，領諸龍王，有大威德，有九十一子，亦字因陀羅，有大神力。西方毗樓博叉天王，領諸鳩槃茶鬼，有大威德，有九十一子，亦字因陀羅，有大神力

現代漢語譯本：當時，一位凈居天的天神在佛陀面前，用偈頌讚嘆道： 『今日大眾集會，諸天神普遍聚集；都是爲了佛法而來，想要禮敬無上尊貴的佛陀。』 說完這偈頌后，他退到一旁站立。這時，另一位凈居天的天神又作偈頌說： 『比丘見到種種污穢，要端正心念自我防護；慾望如同大海吞噬河流，有智慧的人要守護自己的六根。』 說完這偈頌后，他退到一旁站立。這時，又一位凈居天的天神又作偈頌說： 『斷除煩惱的刺，填平愛慾的深坑，以及填滿無明的深淵；獨自在清凈的場所遊走，如同善於調御的大象。』 『凡是歸依佛陀的人，最終不會墮入惡道；捨棄這個人間的形體，將獲得天界的清凈之身。』 當時，這四位凈居天的天神說完這些偈頌后，世尊表示認可，他們就禮拜佛陀的腳，繞佛三圈，然後忽然消失不見。他們離開后不久，佛陀告訴眾比丘：『今天諸天神大集會，今天諸天神大集會，十方諸神妙的天神沒有不來這裡禮敬如來和比丘僧的。諸比丘！過去諸如來、至真、等正覺也有諸天大集會，如同我今天這樣；未來諸如來、至真、等正覺也會有諸天大集會，如同我今天這樣。諸比丘！今天諸天神大集會，十方諸神妙的天神沒有不來這裡禮敬如來和比丘僧的，也應當稱念他們的名號，為他們說偈頌。比丘們應當知道：』 『那些依附於地山山谷，隱藏起來顯得可怕的；身穿純白衣服，潔凈沒有污垢的。天人聽到這些后，都歸向梵天；現在我稱念他們的名字，依次沒有錯謬。 諸天眾今天來到這裡，比丘你們應當知道；世間凡人的智慧，一百個中也見不到一個。 怎麼能夠見到，七萬鬼神眾呢？如果見到十萬鬼，也見不到一邊；何況那些鬼神，遍佈于天下。』 地神有七千種夜叉，各有不同的種類，都有神通、形貌、顏色、名稱，懷著歡喜心來到比丘眾的樹林中。當時，有雪山神將領六千種鬼夜叉，各有不同的種類，都有神通、形貌、顏色、名稱，懷著歡喜心來到比丘眾的樹林中。有一舍羅神將領三千種鬼夜叉，各有不同的種類，都有神通、形貌、顏色、名稱，懷著歡喜心來到比丘眾的樹林中。這一萬六千種鬼神夜叉，各有不同的種類，都有神通、形貌、顏色、名稱，懷著歡喜心來到比丘眾的樹林中。 還有毗波蜜神，住在馬國，帶領五百鬼，都有神通和威德。還有金毗羅神，住在王舍城毗富羅山，帶領無數鬼神恭敬圍繞。還有東方提頭賴吒天王，統領乾闥婆神，有大威德，有九十一個兒子，都叫因陀羅，都有大神力。南方毗樓勒天王，統領諸龍王，有大威德，有九十一個兒子，也叫因陀羅，有大神力。西方毗樓博叉天王，統領諸鳩槃茶鬼，有大威德，有九十一個兒子，也叫因陀羅，有大神力。

English version: At that time, a Pure Abode god, in front of the Buddha, praised with a verse: 'Today the great assembly gathers, all the gods universally assemble; they all come for the sake of the Dharma, wishing to pay homage to the unsurpassed assembly.' Having spoken this verse, he retreated to one side and stood. Then, another Pure Abode god again spoke a verse: 'When a monk sees various impurities, he should straighten his mind and protect himself; desire is like the sea swallowing rivers, the wise should guard their senses.' 'Cut off the thorns of affliction, fill the pit of desire, and fill the abyss of ignorance; wander alone in the pure place, like a well-tamed elephant.' 'Those who take refuge in the Buddha will ultimately not fall into evil realms; abandoning this human form, they will receive a pure body in the heavens.' At that time, after these four Pure Abode gods spoke these verses, the World Honored One approved, and they bowed at the Buddha's feet, circumambulated the Buddha three times, and then suddenly disappeared. Not long after they left, the Buddha told the monks: 'Today the gods have gathered in great numbers, today the gods have gathered in great numbers, all the wondrous gods of the ten directions have come here to pay homage to the Tathagata and the monastic community. Monks! In the past, the Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones also had great gatherings of gods, just like I do today; in the future, the Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones will also have great gatherings of gods, just like I do today. Monks! Today the gods have gathered in great numbers, all the wondrous gods of the ten directions have come here to pay homage to the Tathagata and the monastic community, and their names should be recited, and verses should be spoken for them. Monks should know:' 'Those who rely on the mountains and valleys, hiding and appearing fearsome; wearing pure white clothes, clean and without defilement. When the gods and humans hear this, they all return to Brahma; now I recite their names, in order without error. The assembly of gods has come here today, monks you should know; the wisdom of ordinary people in the world, not even one in a hundred can see. How can one see, the seventy thousand ghost and spirit assembly? If one sees a hundred thousand ghosts, one still cannot see one side; how much more so with the ghosts and spirits, pervading the world.' The earth gods have seven thousand Yakshas of various kinds, all with supernatural powers, forms, colors, and names, coming to the forest of monks with joyful hearts. At that time, the Snow Mountain god led six thousand kinds of ghost Yakshas, all with supernatural powers, forms, colors, and names, coming to the forest of monks with joyful hearts. A Shala god led three thousand kinds of ghost Yakshas, all with supernatural powers, forms, colors, and names, coming to the forest of monks with joyful hearts. These sixteen thousand kinds of ghost and spirit Yakshas, all with supernatural powers, forms, colors, and names, came to the forest of monks with joyful hearts. There was also the Vipamita god, residing in the country of horses, leading five hundred ghosts, all with supernatural powers and virtues. There was also the Kumbhira god, residing on Mount Vipula in Rajagriha, leading countless ghosts and spirits respectfully surrounding him. There was also the Eastern King Dhatarastra, leading the Gandharva gods, with great power and virtue, having ninety-one sons, all named Indra, all with great divine power. The Southern King Virudhaka, leading the dragon kings, with great power and virtue, having ninety-one sons, also named Indra, with great divine power. The Western King Virupaksha, leading the Kumbhanda ghosts, with great power and virtue, having ninety-one sons, also named Indra, with great divine power.

。北方天王名毗沙門，領諸悅叉鬼，有大威德，有九十一子，亦字因陀羅，有大神力。此四天王護持世者，有大威德，身放光明，來詣迦維林中。

爾時，世尊欲降其幻偽虛妄之心，故結咒曰：

「摩拘樓羅摩拘樓羅　毗樓羅毗樓羅　𥙡陀那加摩世致　迦尼延豆　尼延豆　波那攎嗚呼奴奴主　提婆蘇暮　摩頭羅　支多羅斯那　干沓波　那羅主　阇尼沙　尸呵　無蓮陀羅　鼻波蜜多羅　樹塵陀羅　那閭尼呵　斗浮樓　輸支婆跡婆」

如是，諸王干沓婆及羅剎皆有神足、形貌、色像，懷歡喜心來詣比丘眾林中

現代漢語譯本：北方天王名為毗沙門，統領著眾多悅叉鬼，具有強大的威德，有九十一個兒子，也叫因陀羅，擁有強大的神力。這四大天王護持著世間，具有強大的威德，身上散發著光明，來到了迦維林中。 當時，世尊爲了降伏他們虛幻偽妄的心，所以結了咒語說： 『摩拘樓羅摩拘樓羅 毗樓羅毗樓羅 𥙡陀那加摩世致 迦尼延豆 尼延豆 波那攎嗚呼奴奴主 提婆蘇暮 摩頭羅 支多羅斯那 干沓波 那羅主 阇尼沙 尸呵 無蓮陀羅 鼻波蜜多羅 樹塵陀羅 那閭尼呵 斗浮樓 輸支婆跡婆』 這樣，諸位天王、干沓婆以及羅剎都具有神足、形貌、色相，懷著歡喜的心情來到了比丘眾所在的林中。

English version: The Northern Heavenly King is named Vaishravana, who leads many Yaksha ghosts, possesses great power and virtue, has ninety-one sons, also named Indra, and possesses great divine power. These four heavenly kings protect the world, possess great power and virtue, emit light from their bodies, and came to the Kavi forest. At that time, the World Honored One, in order to subdue their illusory and false minds, therefore recited a mantra, saying: 'Makurora Makurora, Birura Birura, 𥙡dhanakama Sethi, Kaniyan Dou, Niyan Dou, Pana Lu Wu Hu Nu Nu Zhu, Deva Sumu, Matura, Zhituo Luosina, Gandapo, Nara Zhu, She Ni Sha, Shi He, Wu Lian Tuo Luo, Bi Bo Mi Tuo Luo, Shu Chen Tuo Luo, Na Lu Ni He, Dou Fu Lou, Shu Zhi Po Ji Po' Thus, the kings, Gandharvas, and Rakshasas all possessed divine feet, forms, and appearances, and with joyful hearts came to the forest where the assembly of monks was.

。爾時，世尊復結咒曰：

「阿醯　那陀瑟　那頭　毗舍離　沙呵　帶叉蛇　婆提　提頭賴吒　帝婆　沙呵　若利耶　加毗羅　攝波那伽　阿陀伽摩　天提伽　伊羅婆陀　摩呵那伽　毗摩那伽多　陀伽陀余　那伽羅阇　婆呵沙呵　叉奇提　婆提羅帝　婆提羅帝　毗枚大跡閦　毗呵四　婆嚀　阿婆婆四　質多羅　速和尼那　求四多　阿婆由　那伽羅除　阿四　修跋羅　薩帝奴　阿伽　佛陀灑　失羅嚀　婆耶　憂羅頭婆延樓　素槃㝹　佛頭　舍羅㝹　伽類樓」

爾時，世尊為阿修羅而結咒曰：

「祇陀　跋阇　呵諦　三物第　阿修羅　阿失陀　婆延地　婆三婆四　伊弟阿陀　提婆摩　天地　伽黎妙　摩呵秘摩　阿修羅　陀那秘羅陀　鞞摩質兜樓　修質諦麗　婆羅呵黎　無夷連那婆　舍黎阿細　跋黎　弗多羅那　薩鞞　鞞樓耶那那迷　薩那迷諦　婆黎　細如　羅耶跋兜樓　伊呵庵婆羅迷　三摩由伊　陀那　跋陀若　比丘那　三彌涕　泥拔」

爾時，世尊復為諸天而結咒曰：

「阿浮　提婆　萆犁醯陛　提豫　婆由　多陀㝹　跋樓㝹　婆樓尼　世帝蘇彌　耶舍阿頭　彌多羅婆　伽羅那移婆　阿邏　提婆　摩天梯與　陀舍提舍　伽予　薩鞞　那難多羅婆跋那　伊地槃大　仇地　槃那槃大　耶舍卑㝹　暮陀婆那　阿醯揵大　比丘那　婆朱弟　婆尼　鞞弩　提步　舍伽利　阿醯地　勇迷　那剎帝隸富羅息幾大　阿陀蔓　陀羅　婆羅鞞栴大蘇　婆尼捎　提婆　阿陀𥙡陀　富羅翅支大　蘇黎耶蘇婆尼捎　提婆　阿陀　蘇提耶　富羅翅大　摩伽陀　婆蘇因　圖攎阿頭　釋拘　富羅大攎　叔伽　伽羅摩　羅那阿大　鞞摩尼婆　嗚婆提　奇呵　波羅無呵　鞞婆羅　微阿尼　薩陀摩多　阿呵黎　彌沙阿尼缽仇菟嘆奴阿　攎余提舍阿醯跋沙　賒摩　摩呵賒摩　摩菟沙阿　摩菟䟽多摩　乞陀波頭灑阿陀摩　菟波頭灑阿　醯阿羅夜　提婆　阿陀　黎陀夜　婆私　波羅　摩訶　波羅阿陀　提婆摩天　梯夜　差摩　兜率陀　夜摩　伽沙尼阿尼　藍鞞藍婆折帝　樹提　那摩伊灑　念摩羅提　阿陀醯　波羅念彌大　阿醯　提婆　提婆　阇蘭提　阿奇　尸吁波　摩阿栗吒攎耶　嗚摩　浮浮　尼婆私遮婆　陀暮　阿周陀　阿尼　輸豆檀耶　菟阿頭　阿邏　毗沙門伊灑」

此是六十種天

現代漢語譯本：當時，世尊又結咒語說： 『阿醯，那陀瑟，那頭，毗舍離，沙呵，帶叉蛇，婆提，提頭賴吒，帝婆，沙呵，若利耶，加毗羅，攝波那伽，阿陀伽摩，天提伽，伊羅婆陀，摩呵那伽，毗摩那伽多，陀伽陀余，那伽羅阇，婆呵沙呵，叉奇提，婆提羅帝，婆提羅帝，毗枚大跡閦，毗呵四，婆嚀，阿婆婆四，質多羅，速和尼那，求四多，阿婆由，那伽羅除，阿四，修跋羅，薩帝奴，阿伽，佛陀灑，失羅嚀，婆耶，憂羅頭婆延樓，素槃㝹，佛頭，舍羅㝹，伽類樓』。 當時，世尊為阿修羅而結咒語說： 『祇陀，跋阇，呵諦，三物第，阿修羅，阿失陀，婆延地，婆三婆四，伊弟阿陀，提婆摩，天地，伽黎妙，摩呵秘摩，阿修羅，陀那秘羅陀，鞞摩質兜樓，修質諦麗，婆羅呵黎，無夷連那婆，舍黎阿細，跋黎，弗多羅那，薩鞞，鞞樓耶那那迷，薩那迷諦，婆黎，細如，羅耶跋兜樓，伊呵庵婆羅迷，三摩由伊，陀那，跋陀若，比丘那，三彌涕，泥拔』。 當時，世尊又為諸天而結咒語說： 『阿浮，提婆，萆犁醯陛，提豫，婆由，多陀㝹，跋樓㝹，婆樓尼，世帝蘇彌，耶舍阿頭，彌多羅婆，伽羅那移婆，阿邏，提婆，摩天梯與，陀舍提舍，伽予，薩鞞，那難多羅婆跋那，伊地槃大，仇地，槃那槃大，耶舍卑㝹，暮陀婆那，阿醯揵大，比丘那，婆朱弟，婆尼，鞞弩，提步，舍伽利，阿醯地，勇迷，那剎帝隸富羅息幾大，阿陀蔓，陀羅，婆羅鞞栴大蘇，婆尼捎，提婆，阿陀𥙡陀，富羅翅支大，蘇黎耶蘇婆尼捎，提婆，阿陀，蘇提耶，富羅翅大，摩伽陀，婆蘇因，圖攎阿頭，釋拘，富羅大攎，叔伽，伽羅摩，羅那阿大，鞞摩尼婆，嗚婆提，奇呵，波羅無呵，鞞婆羅，微阿尼，薩陀摩多，阿呵黎，彌沙阿尼缽仇菟嘆奴阿，攎余提舍阿醯跋沙，賒摩，摩呵賒摩，摩菟沙阿，摩菟䟽多摩，乞陀波頭灑阿陀摩，菟波頭灑阿，醯阿羅夜，提婆，阿陀，黎陀夜，婆私，波羅，摩訶，波羅阿陀，提婆摩天，梯夜，差摩，兜率陀，夜摩，伽沙尼阿尼，藍鞞藍婆折帝，樹提，那摩伊灑，念摩羅提，阿陀醯，波羅念彌大，阿醯，提婆，提婆，阇蘭提，阿奇，尸吁波，摩阿栗吒攎耶，嗚摩，浮浮，尼婆私遮婆，陀暮，阿周陀，阿尼，輸豆檀耶，菟阿頭，阿邏，毗沙門伊灑』。 這是六十種天。

English version: At that time, the World Honored One again recited a mantra, saying: 'Ahi, Nadhasa, Natho, Visali, Saha, Daikshasa, Bhadhe, Dhiturasta, Deva, Saha, Yariya, Kapila, Sabpanaga, Adhagama, Thendiga, Iravatha, Mahanga, Vimana Gata, Thagathaya, Nagaraja, Vahasa, Sakshithi, Bhadhiroti, Bhadhiroti, Vimai Dajikshu, Viha Si, Bhaming, Abhavasi, Chithara, Suvanina, Kusihta, Abhavayu, Nagarachura, Asi, Subhala, Sathenu, Aga, Buddha Sa, Silaraning, Bhaya, Ura Thubha Yanlu, Subhanu, Buddha, Sarannu, Kalailu'. At that time, the World Honored One recited a mantra for the Asuras, saying: 'Jitha, Bhaja, Hathi, Samvathi, Asura, Asitha, Bhayandi, Bhasambasi, Idhi Adha, Devama, Thendhi, Kalimayo, Maha Bima, Asura, Thana Bilaratha, Bhema Chithuru, Suchithathi, Bhalahari, Muyi Lianava, Saliaasi, Bhali, Phuthorana, Sabhi, Bhelu Yanana Me, Saname Thi, Bhali, Siyu, Raya Bathuru, Iha Ambalame, Samayuyi, Thana, Bhathara, Bhikshuna, Samithi, Nibha'. At that time, the World Honored One again recited a mantra for the Devas, saying: 'Abhu, Deva, Bipalihi Bhe, Theyu, Bhayu, Thathannu, Bhalannu, Bhaluni, Sethi Sumi, Yasa Athu, Mithara Bha, Kalana Yiva, Ala, Deva, Mathan Theyu, Thasa Thisa, Gayo, Sabhi, Nananda Thara Bha Bha, Ithi Pantha, Kudi, Pantha Pantha, Yasa Biyu, Mutha Bha, Ahi Kanda, Bhikshuna, Bha Juthi, Bhani, Bhenu, Thibu, Sagali, Ahi Thi, Yumi, Na Kshathili Phura Sikhi Tha, Adha Man, Thara, Bhalabhe Chantha Su, Bha Ni Shao, Deva, Adha Thatha, Phura Chiki Tha, Suriya Su Bha Ni Shao, Deva, Adha, Suthia, Phura Chiki Tha, Magatha, Bha Su In, Thuru Athu, Siku, Phura Tha Thuru, Suka, Kalama, Lana Atha, Bhema Ni Bha, U Bha Thi, Kiha, Pala Muha, Bhe Bha La, Vi A Ni, Satha Matha, Aha Li, Misa A Ni Bha Chu Thu Thanu A, Thuru Yu Thisa Ahi Bhasa, Sama, Maha Sama, Mathu Sa A, Mathu Suta Ma, Kitha Bha Thu Sa A Tha Ma, Thu Bha Thu Sa A, Hi A La Ya, Deva, Adha, Li Tha Ya, Bha Si, Pala, Maha, Pala Adha, Deva Mathan, Thiya, Chasa, Thushitha, Yama, Gasa Ni A Ni, Lam Bhe Lam Bha Chathi, Suthithi, Nama Isa, Nema La Thi, Adha Hi, Pala Nema Mi Tha, Ahi, Deva, Deva, Jalandhi, Achi, Si Yu Bha, Ma A Rista Thuru Ya, U Ma, Phu Phu, Ni Bha Si Cha Bha, Tha Mu, A Chu Tha, A Ni, Su Thu Thana Ya, Thu A Thu, Ala, Visamun Isa'. These are the sixty kinds of Devas.

。爾時，世尊復為六十八五通婆羅門而結咒曰：

「羅耶梨沙耶何醯犍大婆尼　伽毗羅跋兜鞞地阇菟阿頭差暮薩提　鴦祇鞞地牟尼阿頭閉𤛆耶差伽　尸梨沙婆呵若菟阿頭梵摩提婆提那婆鞞地牟尼阿頭　拘薩梨伊尼攎摩阇邏　鴦祇邏野般阇阿樓嗚猿頭　摩訶羅野阿拘提樓杙菟阿頭　六閉俱薩梨阿樓伽陵倚伽夷羅檀醯罪否符野福都盧梨灑先陀步　阿頭　提那伽否婆呵移伽耶羅野多陀阿伽度　婆羅蔓陀菟迦牧羅野阿頭　因陀羅樓迷迦符陀攎暮摩伽醯阿敕傷俱卑予阿頭醯蘭若伽否鞞梨味余梨多他阿伽度　阿醯婆好羅子彌都盧多陀阿伽度　婆斯佛離首陀羅羅予多陀阿伽度　伊梨耶差摩訶羅予先阿步多陀阿伽度　般阇婆予婆梨地翅阿羅予多陀阿伽度　郁阿蘭摩訶羅予便被婆梨摩梨輸婆醯大　那摩阿槃地苦摩梨羅予阿具斯利陀那婆地阿頭　翅鞞羅予尸伊昵彌昵摩呵羅予復婆樓多陀阿伽度　跋陀婆利摩呵羅予俱薩梨摩提輸尸漢提苫婆梨羅予修陀羅樓多他阿伽度　阿呵因頭樓阿頭摩羅予余蘇利與他鞞地提步阿呵鞞利四阿頭　恒阿耶樓婆羅目遮耶暮阿夷菟阿頭一摩耶舍枇那婆　差摩羅予何梨揵度余枇度缽支余是數波那路摩蘇羅予耶賜多由醯蘭若蘇槃那秘愁度致夜數羅舍　波羅鞞陀郁陀婆呵婆灑婆呵婆婆謀娑呵沙貪覆賒大賒法阇沙麗羅陀　那摩般枝[病-丙+(白/(ㄎ戈))]多哆羅干沓婆　沙呵婆薩多提蘇鞞羅予阿醯揵[病-丙+(白/(ㄎ戈))]　比丘三彌地婆尼地婆尼」

爾時，復有千五通婆羅門，如來亦為結咒。時，此世界第一梵王及諸梵天皆有神通，有一梵童子名曰提舍，有大神力。復有十方余梵天王，各與眷屬圍繞而來。復越千世界，有大梵王見諸大眾在世尊所，尋與眷屬圍繞而來。

爾時，魔王見諸大眾在世尊所，懷毒害心，即自念言：「我當將諸鬼兵往壞彼眾，圍繞盡取，不令有遺。」時，即召四兵，以手拍車，聲如霹靂，諸有見者無不驚怖，放大風雨、雷電、霹靂，向迦維林圍繞大眾。

佛告諸比丘樂此眾者：「汝等當知，今日魔眾懷惡而來。」於是頌曰：

「汝今當敬順，　　建立於佛法； 當滅此魔眾，　　如象壞花藂。 專念無放逸，　　具足於凈戒； 定意自念惟，　　善護其志意。 若於正法中，　　能不放逸者； 則度老死地，　　永盡諸苦本

現代漢語譯本：當時，世尊又為六十八位具有五神通的婆羅門結咒說：『羅耶梨沙耶何醯犍大婆尼，伽毗羅跋兜鞞地阇菟阿頭差暮薩提，鴦祇鞞地牟尼阿頭閉𤛆耶差伽，尸梨沙婆呵若菟阿頭梵摩提婆提那婆鞞地牟尼阿頭，拘薩梨伊尼攎摩阇邏，鴦祇邏野般阇阿樓嗚猿頭，摩訶羅野阿拘提樓杙菟阿頭，六閉俱薩梨阿樓伽陵倚伽夷羅檀醯罪否符野福都盧梨灑先陀步，阿頭，提那伽否婆呵移伽耶羅野多陀阿伽度，婆羅蔓陀菟迦牧羅野阿頭，因陀羅樓迷迦符陀攎暮摩伽醯阿敕傷俱卑予阿頭醯蘭若伽否鞞梨味余梨多他阿伽度，阿醯婆好羅子彌都盧多陀阿伽度，婆斯佛離首陀羅羅予多陀阿伽度，伊梨耶差摩訶羅予先阿步多陀阿伽度，般阇婆予婆梨地翅阿羅予多陀阿伽度，郁阿蘭摩訶羅予便被婆梨摩梨輸婆醯大，那摩阿槃地苦摩梨羅予阿具斯利陀那婆地阿頭，翅鞞羅予尸伊昵彌昵摩呵羅予復婆樓多陀阿伽度，跋陀婆利摩呵羅予俱薩梨摩提輸尸漢提苫婆梨羅予修陀羅樓多他阿伽度，阿呵因頭樓阿頭摩羅予余蘇利與他鞞地提步阿呵鞞利四阿頭，恒阿耶樓婆羅目遮耶暮阿夷菟阿頭一摩耶舍枇那婆，差摩羅予何梨揵度余枇度缽支余是數波那路摩蘇羅予耶賜多由醯蘭若蘇槃那秘愁度致夜數羅舍，波羅鞞陀郁陀婆呵婆灑婆呵婆婆謀娑呵沙貪覆賒大賒法阇沙麗羅陀，那摩般枝[病-丙+(白/(ㄎ戈))]多哆羅干沓婆，沙呵婆薩多提蘇鞞羅予阿醯揵[病-丙+(白/(ㄎ戈))]，比丘三彌地婆尼地婆尼。』 當時，又有千位具有五神通的婆羅門，如來也為他們結咒。當時，這個世界的第一梵王和諸梵天都有神通，有一位梵童子名叫提舍，有大神力。又有十方其餘的梵天王，各自帶領眷屬圍繞而來。又越過千個世界，有一位大梵王看見大眾在世尊那裡，隨即帶領眷屬圍繞而來。 當時，魔王看見大眾在世尊那裡，心懷毒害，就自己想：『我應當帶領鬼兵去破壞他們，把他們全部抓起來，不讓他們有一個遺漏。』當時，就召集四種兵馬，用手拍打車子，聲音像霹靂一樣，所有看見的人沒有不驚恐害怕的，放出大風雨、雷電、霹靂，向迦維林圍繞大眾而來。 佛告訴諸位喜歡這個集會的比丘：『你們應當知道，今天魔眾懷著惡意而來。』於是說了偈頌：『你們現在應當恭敬順從，建立佛法；應當消滅這些魔眾，像大象摧毀花叢一樣。專心念佛不要放逸，具足清凈的戒律；安定心意自我反省，好好守護自己的意志。如果在正法中，能夠不放逸；就能度過老死之地，永遠斷絕一切痛苦的根源。』

English version: At that time, the World Honored One again recited a mantra for sixty-eight Brahmins who possessed the five supernatural powers, saying: 'Raya lisaya hexi jian da po ni, qie pi luo ba dou pi di zha tu a tou cha mu sa ti, yang qi pi di mou ni a tou bi yi ye cha qie, shi li sha po he ruo tu a tou fan mo ti po ti na po pi di mou ni a tou, ju sa li yi ni luo mo zha luo, yang qi luo ye ban zha a lou wu yuan tou, mo he luo ye a ju ti lou yi tu a tou, liu bi ju sa li a lou qie ling yi qie yi luo tan xi zui fou fu ye fu du lu li sha xian tuo bu, a tou, ti na qie fou po he yi qie ye luo ye duo tuo a qie du, po luo man tuo tu jia mu luo ye a tou, yin tuo luo lou mi jia fu tuo lu mu mo qie xi a chi shang ju bei yu a tou xi lan ruo qie fou pi li wei yu li duo ta a qie du, a xi po hao luo zi mi du lu duo ta a qie du, po si fo li shou tuo luo luo yu duo ta a qie du, yi li ye cha mo he luo yu xian a bu duo ta a qie du, ban zha po yu po li di chi a luo yu duo ta a qie du, yu a lan mo he luo yu bian bei po li mo li shu po xi da, na mo a pan di ku mo li luo yu a ju si li tuo na po di a tou, chi pi luo yu shi yi ni mi ni mo he luo yu fu po lou duo ta a qie du, ba tuo po li mo he luo yu ju sa li mo ti shu shi han ti shan po li luo yu xiu tuo luo lou duo ta a qie du, a he yin tou lou a tou mo luo yu yu su li yu ta pi di ti bu a he pi li si a tou, heng a ye lou po luo mu zhe ye mu a yi tu a tou yi mo ye she pi na po, cha mo luo yu he li jian du yu pi du bo zhi yu shi shu bo na lu mo su luo yu ye ci duo you xi lan ruo su ban na mi chou du zhi ye shu luo she, bo luo pi tuo yu tuo po he po sha po he po po mou suo he sha tan fu she da she fa zha sha li luo tuo, na mo ban zhi [bing-bing+(bai/(ㄎge))] duo duo luo gan ta po, sha he po sa duo ti su pi luo yu a xi jian [bing-bing+(bai/(ㄎge))], bi qiu san mi di po ni di po ni.' At that time, there were also a thousand Brahmins with the five supernatural powers, and the Tathagata also recited a mantra for them. At that time, the first Brahma King of this world and all the Brahma heavens had supernatural powers. There was a Brahma boy named Tisha, who had great divine power. There were also Brahma Kings from the other ten directions, each with their retinues, who came to surround them. Moreover, crossing a thousand worlds, a great Brahma King saw the multitude at the World Honored One's place, and immediately came with his retinue to surround them. At that time, the Demon King saw the multitude at the World Honored One's place, harboring a poisonous and harmful mind. He thought to himself: 'I should lead my demon soldiers to destroy them, capture them all, and not let a single one escape.' At that time, he summoned his four kinds of troops, struck his chariot with his hand, and the sound was like thunder. All who saw it were terrified. He released great winds, rain, lightning, and thunder, and came towards the Kavi forest to surround the multitude. The Buddha told the Bhikkhus who enjoyed this assembly: 'You should know that today the demon host has come with evil intentions.' Then he spoke a verse: 'You should now respectfully obey, establish the Buddha Dharma; you should destroy this demon host, like an elephant destroying a flower cluster. Concentrate your mind without being lax, fulfill the pure precepts; settle your mind and reflect on yourself, and well protect your will. If in the true Dharma, one can be without laxity; then one can cross the land of old age and death, and forever end the root of all suffering.'

諸弟子聞已，　　當勤加精進； 超度于眾欲，　　一毛不傾動。 此眾為最勝，　　有大智名聞； 弟子皆勇猛，　　為眾之所敬。」

爾時，諸天、神、鬼、五通仙人皆集迦維園中，見魔所為，怪未曾有。佛說此法時，八萬四千諸天遠塵離垢，得法眼凈。諸天、龍、鬼、神、阿修羅、迦樓羅、真陀羅、摩睺羅伽、人與非人聞佛所說，歡喜奉行。

佛說長阿含經卷第十三

（二〇）第三分阿摩晝經第一

一時，佛游俱薩羅國，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，即于彼伊車林中止宿。

時，有沸伽羅娑羅婆羅門，止郁伽羅村，其村豐樂，人民熾盛，波斯匿王即封此村，與沸伽羅娑羅婆羅門，以為梵分。此婆羅門七世已來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，又能善解大人相法、祭祀儀禮，有五百弟子，教授不廢。其第一摩納弟子名阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，亦能善解大人相法、祭祀儀禮，亦有五百摩納弟子，教授不廢，與師無異。

時，沸伽羅娑羅婆羅門聞沙門瞿曇釋種子出家成道，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，止伊車林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下善，義味具足，梵行清凈。如此真人應往親覲，我今寧可觀沙門瞿曇，為定有三十二相，名聞流佈，為稱實不？當以何緣得見佛相？復作是念言：今我弟子阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書盡能分別，又能善解大人相法、祭祀儀禮，唯有此人可使觀佛，知相有無。

時，婆羅門即命弟子阿摩晝而告之曰：「汝往觀彼沙門瞿曇，為定有三十二相，為虛妄耶？」

時，阿摩晝尋白師言：「我以何驗觀瞿曇相，知其虛實？」

師即報曰：「我今語汝，其有具足三十二大人相者，必趣二處，無有疑也

『諸位弟子聽聞這些話后，應當勤奮精進；超越各種慾望的束縛，內心堅定如磐石，毫不動搖。這個僧團是最殊勝的，他們擁有廣大的智慧和美名；弟子們都勇猛精進，為眾人所敬仰。』 當時，諸天、神、鬼、五通仙人都聚集在迦維園中，看到魔王的所作所為，感到非常驚異，前所未見。佛陀宣說此法時，八萬四千諸天遠離塵垢，獲得了清凈的法眼。諸天、龍、鬼、神、阿修羅、迦樓羅、真陀羅、摩睺羅伽、人以及非人等聽聞佛陀所說，都歡喜地奉行。 《佛說長阿含經》卷第十二 大正藏第 01 冊 No. 0001 《長阿含經》 《佛說長阿含經》卷第十三 後秦弘始年佛陀耶舍與竺佛念共同翻譯 （二〇）第三分《阿摩晝經》第一 一時，佛陀在拘薩羅國游化，與一千二百五十位大比丘一同來到伊車能伽羅拘薩羅婆羅門村，就在那裡的伊車林中休息。 當時，有一位名叫沸伽羅娑羅的婆羅門，住在郁伽羅村。那個村莊富饒繁榮，人民眾多。波斯匿王將這個村莊封賜給沸伽羅娑羅婆羅門，作為他的梵分。這位婆羅門七代以來父母血統純正，不被他人輕視譭謗，精通三部舊典，能夠流利地背誦，各種經書都能分辨理解，並且善於解讀大人相法和祭祀儀禮。他有五百位弟子，教授從不間斷。他最得意的弟子名叫阿摩晝，七代以來父母血統純正，不被他人輕視譭謗，精通三部舊典，能夠流利地背誦，各種經書都能分辨理解，也善於解讀大人相法和祭祀儀禮。他也有五百位弟子，教授從不間斷，與他的老師一樣。 當時，沸伽羅娑羅婆羅門聽說沙門瞿曇，也就是釋迦族的王子出家修行成道，與一千二百五十位大比丘一同來到伊車能伽羅拘薩羅婆羅門村，住在伊車林中。他擁有極高的聲望，名揚天下，被稱為如來、至真、等正覺，具備十種稱號，在諸天、世人、魔、若魔、天、沙門、婆羅門中，親自證悟真理，為他人說法，所說之法從初善到中善到后善，義理和味道都圓滿具足，梵行清凈。像這樣的真人應該去親自拜見。我如今應該去觀察沙門瞿曇，看看他是否真的具有三十二相，名聲是否屬實？我應該通過什麼方法才能見到佛陀的相貌呢？他又想到：現在我的弟子阿摩晝，七代以來父母血統純正，不被他人輕視譭謗，精通三部舊典，能夠流利地背誦，各種經書都能分辨理解，也善於解讀大人相法和祭祀儀禮，只有這個人可以派去觀察佛陀，瞭解他是否真的具有三十二相。 當時，婆羅門就命令弟子阿摩晝，對他說：『你前去觀察那位沙門瞿曇，看看他是否真的具有三十二相，還是虛假的？』 當時，阿摩晝立刻對他的老師說：『我用什麼方法來觀察瞿曇的相貌，從而知道他的真實情況呢？』 他的老師回答說：『我現在告訴你，凡是具備三十二大人相的人，必定會走向兩種結果，這是毫無疑問的。

'When you disciples have heard this, you should diligently strive; transcend all desires, and remain as steadfast as a rock, unmoved. This assembly is the most excellent, possessing great wisdom and renown; the disciples are all courageous and diligent, respected by all.' At that time, all the gods, spirits, ghosts, and five-powered immortals gathered in the Kavi Garden, witnessing the actions of the demon king, and were astonished, having never seen such a thing before. When the Buddha spoke this Dharma, eighty-four thousand gods were freed from defilement and attained the pure Dharma eye. The gods, dragons, ghosts, spirits, Asuras, Garudas, Gandharvas, Mahoragas, humans, and non-humans, upon hearing what the Buddha had said, joyfully practiced it. The Sutra of the Long Agama Spoken by the Buddha, Volume 12 Taisho Tripitaka Volume 01, No. 0001, The Long Agama Sutra The Sutra of the Long Agama Spoken by the Buddha, Volume 13 Translated by Buddhayasas and Zhu Fonian in the Later Qin Dynasty (20) The First Sutra of the Ambattha in the Third Section At one time, the Buddha was traveling in the country of Kosala, and together with a great assembly of twelve hundred and fifty Bhikkhus, arrived at the village of Ichanangala Kosala Brahmin. They rested in the Icha Grove there. At that time, there was a Brahmin named Pokkharasadi, who lived in the village of Ukkala. That village was prosperous and flourishing, with many people. King Pasenadi had granted this village to Pokkharasadi Brahmin as his Brahmin portion. This Brahmin's parents had been of pure lineage for seven generations, and he was not despised or slandered by others. He was well-versed in the three old Vedas, able to recite them fluently, and could distinguish and understand all kinds of scriptures. He was also skilled in interpreting the marks of a great man and the rituals of sacrifice. He had five hundred disciples, and his teaching never ceased. His most esteemed disciple was named Ambattha, whose parents had been of pure lineage for seven generations, and he was not despised or slandered by others. He was well-versed in the three old Vedas, able to recite them fluently, and could distinguish and understand all kinds of scriptures. He was also skilled in interpreting the marks of a great man and the rituals of sacrifice. He also had five hundred disciples, and his teaching never ceased, just like his teacher. At that time, Pokkharasadi Brahmin heard that the Shramana Gautama, the prince of the Shakya clan, had left home to practice and attained enlightenment. He had come to the village of Ichanangala Kosala Brahmin with twelve hundred and fifty Bhikkhus, and was staying in the Icha Grove. He had a great reputation, known throughout the world, as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing ten titles. Among gods, humans, Mara, Brahma, Shramanas, and Brahmins, he had personally realized the truth and was teaching it to others. His teachings were good in the beginning, good in the middle, and good in the end, complete with meaning and flavor, and his practice was pure. Such a true person should be visited in person. I should now observe Shramana Gautama to see if he truly possesses the thirty-two marks, and if his reputation is true. How can I see the Buddha's appearance? He then thought: Now my disciple Ambattha, whose parents have been of pure lineage for seven generations, and who is not despised or slandered by others, is well-versed in the three old Vedas, able to recite them fluently, and can distinguish and understand all kinds of scriptures. He is also skilled in interpreting the marks of a great man and the rituals of sacrifice. Only this person can be sent to observe the Buddha and find out if he truly possesses the thirty-two marks. At that time, the Brahmin commanded his disciple Ambattha, saying to him, 'Go and observe that Shramana Gautama, and see if he truly possesses the thirty-two marks, or if it is false?' At that time, Ambattha immediately said to his teacher, 'How shall I observe Gautama's appearance to know the truth?' His teacher replied, 'I will tell you now, those who possess the thirty-two marks of a great man will certainly go to one of two destinations, without a doubt.'

。若在家，當爲轉輪聖王，王四天下，以法治化統領民物，七寶具足：一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、居士寶，七、典兵寶。王有千子，勇猛多智，降伏怨敵，兵杖不用，天下泰平，國內民物無所畏懼。若其不樂世間，出家求道，當成如來、至真、等正覺，十號具足。以此可知瞿曇虛實。」

時，阿摩晝受師教已，即嚴駕寶車，將五百摩納弟子，清旦出村，往詣伊車林。到已下車，步進詣世尊所；佛坐彼立，佛立彼坐，于其中間共談義理。佛告摩納曰：「汝曾與諸耆舊長宿大婆羅門如是論耶？」

摩納白佛：「此為何言？」

佛告摩納：「我坐汝立，我立汝坐，中間共論，汝師論法當如是耶？」

摩納白佛言：「我婆羅門論法，坐則俱坐，立則俱立，臥則俱臥。今諸沙門毀形鰥獨，卑陋下劣，習黑冥法，我與此輩共論義時，坐起無在。」

爾時，世尊即語彼言：「卿摩納未被調伏。」

時，摩納聞世尊稱卿，又聞未被調伏，即生忿恚，譭謗佛言：「此釋種子，好懷嫉惡，無有義法。」

佛告摩納：「諸釋種子，何過於卿？」

摩納言：「昔我一時為師少緣，在釋迦迦維羅越國。時，有眾多諸釋種子，以少因緣集在講堂，遙見我來，輕慢戲弄，不順儀法，不相敬待。」

佛告摩納：「彼諸釋子還在本國，遊戲自恣，猶如飛鳥自於樔林，出入自在。諸釋種子自於本國，遊戲自在，亦復如是。」

摩納白佛言：「世有四姓——剎利、婆羅門、居士、首陀羅，其彼三姓，常尊重、恭敬、供養婆羅門；彼諸釋子義不應爾。彼釋廝細、卑陋、下劣，而不恭敬我婆羅門。」

爾時，世尊默自念言：「此摩納子！數數毀罵言及廝細，我今寧可說其本緣調伏之耶！」佛告摩納：「汝姓何等？」

摩納答言：「我姓聲王。」

佛告摩納：「汝姓爾者，則為是釋迦奴種。」

時，彼五百摩納弟子，皆舉大聲而語佛言：「勿說此言！謂：『此摩納為釋迦奴種。』所以者何？此大摩納，真族姓子，顏貌端正，辯才應機，廣博多聞，足與瞿曇往返談論。」

爾時，世尊告五百摩納：「若汝師盡不如汝言者，當舍汝師共汝論義；若汝師有如上事如汝言者，汝等宜默，當共汝師論

"『如果在家，他將成為轉輪聖王，統治四方天下，以正法治理和統領人民和萬物，擁有七寶：一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、居士寶，七、典兵寶。國王將有一千個兒子，勇猛而有智慧，降伏怨敵，無需動用兵器，天下太平，國內人民和萬物都無所畏懼。如果他不樂於世俗，出家求道，將成就如來、至真、等正覺，具備十種稱號。由此可知瞿曇的虛實。』", "當時，阿摩晝接受老師的教導后，立即準備好寶車，帶領五百名摩納弟子，清晨離開村莊，前往伊車林。到達后，他們下車，步行前往世尊所在之處；佛陀坐著，他們站著，佛陀站著，他們坐著，在他們之間共同討論義理。佛陀告訴摩納：『你曾經和那些年長德高的大婆羅門這樣討論過嗎？』", "摩納對佛陀說：『這是什麼話？』", "佛陀告訴摩納：『我坐著你站著，我站著你坐著，中間共同討論，你的老師論法是這樣的嗎？』", "摩納對佛陀說：『我們婆羅門論法，坐則一起坐，站則一起站，臥則一起臥。現在這些沙門毀壞形體，孤獨無依，卑賤低下，修習黑暗的法門，我和這些人討論義理時，坐著還是站著都無所謂。』", "當時，世尊就對他說：『你摩納還沒有被調伏。』", "當時，摩納聽到世尊稱他為『卿』，又聽到說他『沒有被調伏』，立即產生憤怒，誹謗佛陀說：『這個釋迦種姓的人，喜歡嫉妒邪惡，沒有正義的法。』", "佛陀告訴摩納：『釋迦種姓的人，哪裡比得上你？』", "摩納說：『以前我曾經因為一些小事，在釋迦迦維羅越國做老師。當時，有很多釋迦種姓的人，因為一些小事聚集在講堂，遠遠看到我來，就輕慢戲弄，不遵守禮儀，不互相尊敬。』", "佛陀告訴摩納：『那些釋迦子弟還在自己的國家，自由自在地玩耍，就像飛鳥在自己的巢林中，出入自由。釋迦種姓的人在自己的國家，自由自在地玩耍，也是如此。』", "摩納對佛陀說：『世上有四種姓——剎帝利、婆羅門、居士、首陀羅，其中前三種姓，常常尊重、恭敬、供養婆羅門；那些釋迦子弟不應該這樣。那些釋迦子弟卑微、低下、劣等，卻不恭敬我們婆羅門。』", "當時，世尊默默地想：『這個摩納子！屢次毀罵說我卑微，我現在寧可說出他的本源來調伏他！』佛陀告訴摩納：『你姓什麼？』", "摩納回答說：『我姓聲王。』", "佛陀告訴摩納：『你姓這個，那麼就是釋迦的奴隸種。』", "當時，那五百名摩納弟子，都大聲對佛陀說：『不要說這樣的話！說：『這個摩納是釋迦的奴隸種。』為什麼呢？這個大摩納，是真正的族姓之子，容貌端正，辯才敏捷，博學多聞，足以和瞿曇往返談論。』", "當時，世尊告訴五百名摩納：『如果你們的老師完全不如你們所說，就應該捨棄你們的老師，和我討論義理；如果你們的老師有像你們所說的那些優點，你們就應該保持沉默，和你們的老師一起討論。』" "'If he remains at home, he will become a Chakravartin, a universal monarch, ruling the four quarters of the world, governing and leading the people and all things with righteousness, possessing the seven treasures: first, the golden wheel treasure; second, the white elephant treasure; third, the dark horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the householder treasure; and seventh, the military commander treasure. The king will have a thousand sons, brave and wise, subduing enemies without using weapons, bringing peace to the world, and the people and all things within the country will have nothing to fear. If he does not delight in the world and leaves home to seek the Way, he will become a Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten titles. From this, one can know the truth or falsehood of Gautama.'", "At that time, Amavata, having received his teacher's instructions, immediately prepared his precious chariot and, leading five hundred Manava disciples, left the village early in the morning and went to the Icchala Grove. Upon arriving, they got out of the chariot and walked to where the World-Honored One was; the Buddha sat, and they stood; the Buddha stood, and they sat, and they discussed the meaning of the Dharma between them. The Buddha said to the Manava, 'Have you ever discussed in this way with the elder, long-standing great Brahmins?'", "The Manava said to the Buddha, 'What is this you are saying?'", "The Buddha said to the Manava, 'I sit, and you stand; I stand, and you sit, and we discuss together. Is this how your teacher discusses the Dharma?'", "The Manava said to the Buddha, 'When we Brahmins discuss the Dharma, we sit together when sitting, stand together when standing, and lie down together when lying down. Now, these Shramanas have destroyed their forms, are solitary and alone, lowly and inferior, practicing dark arts. When I discuss the Dharma with these people, it doesn't matter whether I sit or stand.'", "At that time, the World-Honored One said to him, 'You, Manava, have not yet been tamed.'", "At that time, the Manava, hearing the World-Honored One address him as 'you' and hearing that he had 'not been tamed,' immediately became angry and slandered the Buddha, saying, 'This Shakya seed, harbors jealousy and evil, and has no righteous Dharma.'", "The Buddha said to the Manava, 'How are the Shakya seeds inferior to you?'", "The Manava said, 'Once, when I was a teacher for a short time in the Shakya Kapilavastu country, there were many Shakya seeds who gathered in the lecture hall for some small reason. Seeing me coming from afar, they were disrespectful and playful, not following the proper etiquette, and not respecting each other.'", "The Buddha said to the Manava, 'Those Shakya children are still in their own country, playing freely, like birds in their own nest forest, coming and going freely. The Shakya seeds in their own country, playing freely, are also like that.'", "The Manava said to the Buddha, 'There are four castes in the world—Kshatriyas, Brahmins, householders, and Shudras. The first three castes always respect, revere, and make offerings to Brahmins; those Shakya children should not be like that. Those Shakya children are petty, lowly, and inferior, yet they do not respect us Brahmins.'", "At that time, the World-Honored One silently thought, 'This Manava son! He repeatedly slanders me, calling me petty. I would rather reveal his origin to tame him!' The Buddha said to the Manava, 'What is your surname?'", "The Manava replied, 'My surname is Sheng Wang.'", "The Buddha said to the Manava, 'If that is your surname, then you are a slave of the Shakya lineage.'", "At that time, the five hundred Manava disciples all raised their voices and said to the Buddha, 'Do not say such things! Saying, "This Manava is a slave of the Shakya lineage." Why? This great Manava is a true son of a noble family, with a handsome appearance, quick wit, and extensive knowledge, sufficient to engage in discussions with Gautama.'", "At that time, the World-Honored One said to the five hundred Manavas, 'If your teacher is completely not as you say, then you should abandon your teacher and discuss the Dharma with me; if your teacher has the merits you describe, then you should remain silent and discuss with your teacher.'"

時，五百摩納白佛言：「我等盡默，聽共師論。」時，五百摩納盡皆默然。

爾時，世尊告阿摩晝：「乃往過去久遠世時，有王名聲摩。王有四子：一名面光，二名象食，三名路指，四名莊嚴。其王四子少有所犯，王擯出國到雪山南，住直樹林中，其四子母及諸家屬，皆追念之，即共集議，詣聲摩王所，白言：『大王！當知我等與四子別久，欲往看視。』王即告曰：『欲往隨意。』時，母眷屬聞王教已，即詣雪山南直樹林中，到四子所。時諸母言：『我女與汝子，汝女與我子，即相配匹遂成夫婦，後生男子，容貌端正。』

「時，聲摩王聞其四子諸母與女共為夫婦，生子端正，王即歡喜，而發此言：『此真釋子！真釋童子！』能自存立，因此名釋(釋。秦言能在直樹林。故名釋。釋。秦言亦言直)。聲摩王即釋種先也。王有青衣，名曰方面，顏貌端正，與一婆羅門交通，遂便有娠，生一摩納子，墮地能言，尋語父母：『當洗浴我，除諸穢惡；我年大已，自當報恩。』以其初生能言，故名聲王。如今初生有能言者，人皆怖畏，名為可畏；彼亦如是，生便能言，故名聲王。從此已來，婆羅門種遂以聲王為姓。」

又告摩納：「汝頗從先宿耆舊大婆羅門，聞此種姓因緣已不？」

時，彼摩納默然不對。如是再問，又復不對。佛至三問，語摩納言：「吾問至三，汝宜速答，設不答者，密跡力士手執金杵在吾左右，即當破汝頭為七分。」

時，密跡力士手執金杵，當摩納頭上虛空中立，若摩納不時答問，即下金杵碎摩納首。佛告摩納：「汝可仰觀。」

摩納仰觀，見密跡力士手執金杵立虛空中，見已恐怖，衣毛為豎，即起移坐附近世尊，依恃世尊為救為護，白世尊言：「世尊當問，我今當答。」

佛即告摩納：「汝曾於先宿耆舊大婆羅門，聞說如是種姓緣不？」

摩納答言：「我信曾聞，實有是事。」

時，五百摩納弟子，皆各舉聲自相謂言：「此阿摩晝，實是釋迦奴種也。沙門瞿曇所說真實，我等無狀，懷輕慢心。」

爾時，世尊便作是念：「此五百摩納后必懷慢，稱彼為奴，今當方便滅其奴名。」即告五百摩納曰：「汝等諸人！慎勿稱彼為奴種也。所以者何？彼先婆羅門是大仙人，有大威力，伐聲摩王索女，王以畏故，即以女與

當時，五百位摩納對佛說：『我們都保持沉默，聽您和老師辯論。』當時，五百位摩納都保持了沉默。 這時，世尊告訴阿摩晝：『在過去很久遠的時代，有一位國王名叫聲摩。國王有四個兒子：一個叫面光，一個叫象食，一個叫路指，一個叫莊嚴。這國王的四個兒子犯了些過錯，被國王驅逐出國，到了雪山南邊，住在直樹林中。他們的母親和家屬都非常思念他們，就一起商議，去見聲摩王，稟告說：『大王！我們和四個兒子分別很久了，想去看看他們。』國王就說：『想去就去吧。』當時，母親和家屬聽了國王的允許，就到了雪山南邊的直樹林中，找到了四個兒子。母親們說：『我的女兒嫁給你的兒子，你的女兒嫁給我的兒子，這樣互相婚配，就成了夫妻，後來生了男孩，容貌端正。』 『當時，聲摩王聽說他的四個兒子的母親和女兒互相婚配，生下的孩子容貌端正，就非常高興，說：『這真是釋迦的後代！真是釋迦的子孫！』他們能夠自立，因此被稱為釋（釋，秦語意為『能在直樹林』，所以叫釋。釋，秦語也說『直』）。聲摩王是釋迦種姓的先祖。國王有一個侍女，名叫方面，容貌端正，她和一個婆羅門私通，就懷了孕，生了一個摩納兒子，這孩子一落地就能說話，立刻對父母說：『應當給我洗澡，除去污穢；我長大后，自然會報答你們的恩情。』因為他剛出生就能說話，所以名叫聲王。現在如果剛出生的孩子能說話，人們都會感到害怕，稱之為可怕；他也是這樣，剛出生就能說話，所以名叫聲王。從此以後，婆羅門種姓就以聲王為姓。』 又告訴摩納：『你是否從年長的、德高望重的大婆羅門那裡，聽說過這種姓氏的由來？』 當時，那個摩納沉默不語。這樣問了兩次，他還是不回答。佛陀問了第三次，對摩納說：『我已經問了三次，你應當儘快回答，如果不回答，密跡力士手持金杵在我左右，就會把你的頭打成七份。』 當時，密跡力士手持金杵，站在摩納的頭頂上方的空中，如果摩納不及時回答問題，就會用金杵打碎摩納的頭。佛陀告訴摩納：『你可以抬頭看看。』 摩納抬頭一看，看見密跡力士手持金杵站在空中，看到后非常害怕，汗毛都豎了起來，立刻起身移到靠近世尊的地方坐下，依靠世尊作為救護，對世尊說：『世尊請問，我現在就回答。』 佛陀就告訴摩納：『你是否從年長的、德高望重的大婆羅門那裡，聽說過這種姓氏的由來？』 摩納回答說：『我確實聽說過，確實有這件事。』 當時，五百位摩納弟子，都各自大聲議論說：『這個阿摩晝，確實是釋迦的奴隸種姓。沙門瞿曇所說的是真實的，我們太無知了，竟然懷有輕慢之心。』 這時，世尊就想：『這五百位摩納以後一定會懷有傲慢，稱他們為奴隸，現在應當想辦法消除他們奴隸的稱呼。』就告訴五百位摩納說：『你們這些人！千萬不要稱他們為奴隸種姓。這是為什麼呢？因為他們之前的婆羅門是大仙人，有很大的威力，向聲摩王索要女兒，國王因為害怕，就把女兒給了他。

At that time, five hundred Manas said to the Buddha, 'We will all remain silent and listen to you and the teacher debate.' At that time, all five hundred Manas remained silent. Then, the World Honored One told Amavasa, 'In the distant past, there was a king named Shengmo. The king had four sons: one named Mian Guang, one named Xiang Shi, one named Lu Zhi, and one named Zhuang Yan. These four sons of the king committed some offenses and were banished from the country by the king. They went to the south of the Snowy Mountains and lived in the Straight Tree Forest. Their mothers and families missed them very much, so they discussed together and went to see King Shengmo, reporting, 'Great King! We have been separated from our four sons for a long time and want to go see them.' The king said, 'If you want to go, then go.' At that time, the mothers and families, having heard the king's permission, went to the Straight Tree Forest south of the Snowy Mountains and found the four sons. The mothers said, 'My daughter will marry your son, and your daughter will marry my son. Thus, they will marry each other and become husband and wife. Later, they will have sons who are handsome.' 'At that time, King Shengmo heard that the mothers and daughters of his four sons had married each other and had given birth to handsome children. He was very happy and said, 'These are truly descendants of Shakya! Truly descendants of Shakya!' They are able to be self-reliant, and therefore they are called Shakya (Shakya, in Qin language, means 'able to be in the Straight Tree Forest,' so they are called Shakya. Shakya, in Qin language, also means 'straight'). King Shengmo was the ancestor of the Shakya lineage. The king had a maid named Fangmian, who was beautiful. She had an affair with a Brahmin and became pregnant. She gave birth to a Mana son who could speak as soon as he was born. He immediately said to his parents, 'You should bathe me and remove the filth; when I grow up, I will naturally repay your kindness.' Because he could speak as soon as he was born, he was named Sheng Wang. Now, if a newborn child can speak, people will be afraid and call it terrifying; it was the same with him, he could speak as soon as he was born, so he was named Sheng Wang. From then on, the Brahmin lineage took Sheng Wang as their surname.' He also told Mana, 'Have you heard about the origin of this lineage from the elder, respected, and great Brahmins?' At that time, that Mana remained silent. He did not answer even after being asked twice. The Buddha asked a third time and said to Mana, 'I have asked three times, you should answer quickly. If you do not answer, the Vajrapani, holding a golden pestle, is by my side and will smash your head into seven pieces.' At that time, the Vajrapani, holding a golden pestle, stood in the air above Mana's head. If Mana did not answer the question in time, he would smash Mana's head with the golden pestle. The Buddha told Mana, 'You can look up.' Mana looked up and saw the Vajrapani holding a golden pestle standing in the air. After seeing this, he was very frightened, and his hair stood on end. He immediately got up and moved to sit closer to the World Honored One, relying on the World Honored One for protection. He said to the World Honored One, 'World Honored One, please ask, I will answer now.' The Buddha then told Mana, 'Have you heard about the origin of this lineage from the elder, respected, and great Brahmins?' Mana replied, 'I have indeed heard of it, it is indeed true.' At that time, the five hundred Mana disciples all spoke loudly to each other, saying, 'This Amavasa is indeed of the Shakya slave lineage. What the Shramana Gautama said is true. We are too ignorant and have harbored contempt.' At this time, the World Honored One thought, 'These five hundred Manas will surely become arrogant later and call them slaves. Now I should find a way to eliminate their slave name.' He then told the five hundred Manas, 'You people! Do not call them the slave lineage. Why is that? Because their previous Brahmin was a great immortal with great power. He asked King Shengmo for his daughter, and the king, out of fear, gave his daughter to him.'

。」由佛此言得免奴名。

爾時，世尊告阿摩晝曰：「云何？摩納！若剎利女七世已來父母真正，不為他人之所輕毀，若與一婆羅門為妻生子，摩納！容貌端正，彼入剎利種，得坐受水誦剎利法不？」

答曰：「不得。」

「得父財業不？」

「得嗣父職不？」

「云何？摩納！若婆羅門女七世以來父母真正，不為他人之所輕毀，與剎利為妻，生一童子，顏貌端正，彼入婆羅門眾中，得坐起受水不？」

答曰：「得。」

「得誦婆羅門法，得父遺財，嗣父職不？」

「云何，摩納！若婆羅門擯婆羅門投剎利種者，寧得坐起受水，誦剎利法不？」

「得父遺財，嗣父職不？」

「若剎利種擯剎利投婆羅門，寧得坐起受水，誦婆羅門法，得父遺財，嗣父職不？」

「是故，摩納！女中剎利女勝，男中剎利男勝，非婆羅門也。」

梵天躬自說偈言：

「剎利生中勝，　　種姓亦純真； 明行悉具足，　　天人中最勝。」

佛告摩納：「梵天說此偈，實為善說，非不善也，我所然可，所以者何？我今如來、至真、等正覺，亦說此義：

摩納白佛言：「瞿曇！何者是無上士，明行具足？」

佛告摩納：「諦聽！諦聽！善思念之，當爲汝說。」

對曰：「唯然！愿樂欲聞。」

佛告摩納：「若如來出現於世，應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於一切諸天、世人、沙門、婆羅門、天、魔、梵王中，獨覺自證，為人說法。上語亦善、中語亦善、下語亦善，義味具足，開清凈行。若居士、居士子及餘種姓，聞正法者即生信樂，以信樂心而作是念：『我今在家，妻子繫縛，不得清凈純修梵行；今者寧可剃除鬚髮，服三法衣，出家修道。』彼于異時，舍家財產，捐棄親族，剃除鬚髮、服三法衣，出家修道，與出家人同舍飾好，具諸戒行，不害眾生

『因為佛陀說了這些話，我才得以免除奴隸的身份。』 當時，世尊告訴阿摩晝說：『怎麼樣？摩納！如果剎帝利女子七世以來父母血統純正，沒有被他人輕視玷污，她嫁給一個婆羅門為妻生子，摩納！如果孩子容貌端正，他能進入剎帝利種姓，可以坐著接受水供，誦讀剎帝利法嗎？』 回答說：『不能。』 『能繼承父親的財產嗎？』 『能繼承父親的職位嗎？』 『怎麼樣？摩納！如果婆羅門女子七世以來父母血統純正，沒有被他人輕視玷污，她嫁給一個剎帝利為妻，生下一個男孩，容貌端正，他能進入婆羅門種姓，可以坐著接受水供嗎？』 回答說：『可以。』 『能誦讀婆羅門法，繼承父親的遺產，繼承父親的職位嗎？』 『怎麼樣，摩納！如果婆羅門被婆羅門種姓驅逐而投靠剎帝利種姓，他能坐著接受水供，誦讀剎帝利法嗎？』 『能繼承父親的遺產，繼承父親的職位嗎？』 『如果剎帝利種姓被剎帝利種姓驅逐而投靠婆羅門，他能坐著接受水供，誦讀婆羅門法，繼承父親的遺產，繼承父親的職位嗎？』 『所以，摩納！女子中剎帝利女子最優秀，男子中剎帝利男子最優秀，而不是婆羅門。』 梵天親自說了偈語： 『剎帝利種姓中最為殊勝， 血統也最為純正； 智慧和德行都具備， 在天人和人中最為尊貴。』 佛告訴摩納：『梵天說的這偈語，確實說得很好，沒有說錯，我認可他的說法，為什麼呢？因為我，如來、至真、等正覺，也說這個道理：』 摩納對佛說：『瞿曇！什麼是無上士，智慧和德行都具備？』 佛告訴摩納：『仔細聽！仔細聽！好好思考，我將為你解說。』 回答說：『是的！我願意聽。』 佛告訴摩納：『如果如來出現在世間，應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在一切諸天、世人、沙門、婆羅門、天、魔、梵王中，獨自覺悟，自己證得真理，為人們說法。他的開示，開頭也好，中間也好，結尾也好，都很好，意義和味道都完整，開啟清凈的修行。如果在家居士、居士子以及其他種姓的人，聽到正法就產生信仰和喜悅，因為信仰和喜悅而這樣想：『我現在在家，被妻子兒女束縛，不能清凈地專修梵行；現在我寧可剃除鬚髮，穿上三法衣，出家修道。』他們在其他時候，捨棄家產，拋棄親族，剃除鬚髮，穿上三法衣，出家修道，與出家人一樣捨棄裝飾，具備各種戒律，不傷害眾生。

'Because the Buddha said these words, I was freed from the name of a slave.' At that time, the World Honored One said to Amavata: 'What do you think, Manava? If a Kshatriya woman, whose parents have been of pure lineage for seven generations, and who has not been despised or defiled by others, marries a Brahmin and has a child, Manava! If the child is handsome, can he enter the Kshatriya caste, sit and receive water, and recite the Kshatriya law?' He replied: 'No.' 'Can he inherit his father's property?' 'Can he inherit his father's position?' 'What do you think, Manava? If a Brahmin woman, whose parents have been of pure lineage for seven generations, and who has not been despised or defiled by others, marries a Kshatriya and has a son, if the boy is handsome, can he enter the Brahmin caste, sit and receive water?' He replied: 'Yes.' 'Can he recite the Brahmin law, inherit his father's property, and inherit his father's position?' 'What do you think, Manava? If a Brahmin is expelled from the Brahmin caste and joins the Kshatriya caste, can he sit and receive water, and recite the Kshatriya law?' 'Can he inherit his father's property and inherit his father's position?' 'If a Kshatriya is expelled from the Kshatriya caste and joins the Brahmin caste, can he sit and receive water, recite the Brahmin law, inherit his father's property, and inherit his father's position?' 'Therefore, Manava! Among women, the Kshatriya woman is superior, and among men, the Kshatriya man is superior, not the Brahmin.' Brahma himself spoke a verse: 'Among the Kshatriya lineage, the most superior, The lineage is also the purest; Wisdom and virtue are both complete, Among gods and humans, the most honored.' The Buddha told Manava: 'This verse spoken by Brahma is indeed well said, not wrongly said, and I approve of his statement. Why? Because I, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, also speak this truth:' Manava said to the Buddha: 'Gautama! What is the unsurpassed person, complete in wisdom and virtue?' The Buddha told Manava: 'Listen carefully! Listen carefully! Think well, and I will explain it to you.' He replied: 'Yes! I am willing to listen.' The Buddha told Manava: 'If a Tathagata appears in the world, worthy of offerings, perfectly enlightened, complete in wisdom and conduct, well-gone, understanding the world, unsurpassed, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One, among all gods, humans, ascetics, Brahmins, gods, demons, and Brahma kings, he alone awakens, realizes the truth himself, and teaches the Dharma to people. His teachings, whether at the beginning, in the middle, or at the end, are all good, complete in meaning and flavor, and open up a pure practice. If a householder, a householder's son, or people of other castes, hear the true Dharma, they will generate faith and joy, and because of faith and joy, they will think: 'Now I am at home, bound by wife and children, unable to purely cultivate the Brahma conduct; now I would rather shave my beard and hair, put on the three robes, and leave home to cultivate the Way.' At another time, they will abandon their family property, forsake their relatives, shave their beard and hair, put on the three robes, leave home to cultivate the Way, and like those who have left home, abandon adornments, possess all the precepts, and not harm living beings.

「舍于刀杖，懷慚愧心，慈念一切，是為不殺；舍竊盜心，不與不取，其心清凈，無私竊意，是為不盜；舍離淫慾，凈修梵行，慇勤精進，不為欲染，潔凈而住，是為不淫；舍離妄語，至誠無欺，不誑他人，是為不妄語；舍離兩舌，若聞此語，不傳至彼，若聞彼語，不傳至此，有離別者，善為和合，使相親敬，凡所言說，和順知時，是為不兩舌；舍離惡口，所言粗獷，喜惱他人，令生忿結，舍如是言，言則柔𣽈，不生怨害，多所饒益，眾人敬愛，樂聞其言，是為不惡口；舍離綺語，所言知時，誠實如法，依律滅諍，有緣而言，言不虛發，是為舍離綺語；舍于飲酒，離放逸處，不著香華瓔珞，歌舞倡伎不往觀聽，不坐高床，非時不食，金銀七寶不取不用，不娶妻妾，不畜奴婢、象馬、車牛、雞犬、豬羊、田宅、園觀，不為虛詐斗秤欺人，不以手拳共相牽抴，亦不抵債，不誣罔人，不為偽詐。舍如是惡，滅于諍訟諸不善事，行則知時，非時不行，量腹而食無所藏積，度身而衣趣足而已，法服應器常與身俱，猶如飛鳥羽翮隨身，比丘無餘亦復如是。

「摩納！如余沙門、婆羅門受他信施，更求余積，衣服飲食無有厭足；入我法者，無如此事。摩納！如余沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依；入我法者，無如是事。摩納！如余沙門婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大床、種種文繡、綩綖被褥；入我法者，無如是事。摩納！如余沙門、婆羅門受他信施，更作方便，求自莊嚴，酥油摩身，香水洗沐，香末自涂，香澤梳頭，著好華鬘，染目紺色，拭面莊嚴，镮紐澡潔，以鏡自照，雜色革屣，上服純白，刀杖、侍從、寶蓋、寶扇、莊嚴寶車；入我法者，無如此事。摩納！如余沙門、婆羅門食他信施，專為嬉戲，棋局博奕，八道、十道、百道，至一切道，種種戲笑；入我法者，無如此事。

「摩納！如余沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬥、軍馬之事，群僚、大臣、騎乘出入、遊園觀事，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海采寶之事；入我法者，無如此事。摩納！如余沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀訾，以利求利；入我法者，無如此事

'放下刀杖，懷著慚愧之心，慈悲地對待一切眾生，這就是不殺生；放下偷盜之心，不給予就不拿取，內心清凈，沒有偷竊的念頭，這就是不偷盜；放下淫慾，清凈地修持梵行，勤奮精進，不被慾望污染，保持潔凈的生活，這就是不淫慾；放下妄語，真誠不欺騙，不欺誑他人，這就是不妄語；放下兩舌，如果聽到這裡的話，不傳到那裡，如果聽到那裡的話，不傳到這裡，對於有離間的人，善於調和，使他們互相親近敬愛，凡所說的話，都和順且知道時機，這就是不兩舌；放下惡口，所說的話粗暴，喜歡惱怒他人，使他人產生怨恨，放下這樣的話，說話則柔和，不產生怨恨和傷害，多有饒益，眾人敬愛，喜歡聽他說的話，這就是不惡口；放下綺語，所說的話知道時機，誠實如法，依據戒律平息爭端，有因緣才說話，說話不虛發，這就是放下綺語；放下飲酒，遠離放逸之處，不貪著香花瓔珞，不去看聽歌舞倡伎，不坐高床，不在非時吃飯，不取用金銀七寶，不娶妻妾，不蓄養奴婢、象馬、車牛、雞犬、豬羊、田宅、園林，不進行虛假的欺詐，不用拳頭互相拉扯，也不抵賴債務，不誣陷人，不做虛偽的欺騙。放下這些惡行，消除爭訟和各種不善之事，行走則知道時機，不是時候就不行走，量腹而食，不積蓄財物，量身而穿衣，滿足需要而已，法衣和應器常常與身體在一起，就像飛鳥的羽毛翅膀隨身一樣，比丘也是如此。

'摩納！像其他的沙門、婆羅門接受別人的佈施，還追求更多的積蓄，對於衣服飲食沒有滿足的時候；進入我的佛法的人，不會有這樣的事情。摩納！像其他的沙門、婆羅門吃別人的佈施，自己經營生計，種植樹木，作為鬼神所依附的地方；進入我的佛法的人，不會有這樣的事情。摩納！像其他的沙門、婆羅門吃別人的佈施，還用各種方法，追求各種利益，象牙、雜寶、高大寬廣的床、各種花紋的刺繡、精美的被褥；進入我的佛法的人，不會有這樣的事情。摩納！像其他的沙門、婆羅門接受別人的佈施，還用各種方法，追求自我裝飾，用酥油塗抹身體，用香水洗浴，用香粉塗抹自己，用香油梳頭，戴著美麗的花環，把眼睛染成紺色，擦拭臉面進行裝飾，佩戴環紐進行洗漱，用鏡子照自己，穿著雜色的皮鞋，上衣是純白色的，拿著刀杖、侍從、寶蓋、寶扇、裝飾華麗的寶車；進入我的佛法的人，不會有這樣的事情。摩納！像其他的沙門、婆羅門吃別人的佈施，專門爲了嬉戲，下棋博弈，八道、十道、百道，乃至一切的博弈，各種嬉笑；進入我的佛法的人，不會有這樣的事情。

'摩納！像其他的沙門、婆羅門吃別人的佈施，只說那些遮蔽正道沒有益處的話，關於國王、戰鬥、軍隊的事情，關於群臣、大臣、騎馬出入、遊園觀賞的事情，以及談論睡覺、起床、行走、女人的事情，衣服、飲食、親戚的事情，又說入海采寶的事情；進入我的佛法的人，不會有這樣的事情。摩納！像其他的沙門、婆羅門吃別人的佈施，用無數的方法，只是爲了邪命，諂媚奉承，說好聽的話，表面上讚美，背地裡詆譭，用利益來追求利益；進入我的佛法的人，不會有這樣的事情。

'Giving up weapons, harboring a sense of shame, and being compassionate towards all beings, this is not killing; giving up the mind of stealing, not taking what is not given, with a pure mind, without any intention of stealing, this is not stealing; giving up sexual desire, purely cultivating Brahma-conduct, diligently striving forward, not being defiled by desire, living a pure life, this is not engaging in sexual misconduct; giving up false speech, being sincere and not deceiving, not deceiving others, this is not lying; giving up divisive speech, if hearing words here, not transmitting them there, if hearing words there, not transmitting them here, for those who are separated, skillfully reconciling them, making them close and respectful to each other, all that is spoken is harmonious and timely, this is not divisive speech; giving up harsh speech, speaking rudely, liking to annoy others, causing others to generate resentment, giving up such words, speaking gently, not generating resentment or harm, being greatly beneficial, respected by all, and people like to hear their words, this is not harsh speech; giving up frivolous speech, speaking at the right time, being honest and lawful, settling disputes according to the precepts, speaking only when there is a reason, not speaking in vain, this is giving up frivolous speech; giving up drinking alcohol, staying away from places of indulgence, not being attached to fragrant flowers and garlands, not going to watch or listen to singing and dancing, not sitting on high beds, not eating at the wrong time, not taking or using gold, silver, or the seven treasures, not marrying wives or concubines, not keeping slaves, elephants, horses, carts, oxen, chickens, dogs, pigs, sheep, fields, or gardens, not engaging in false fraud, not pulling each other with fists, not denying debts, not slandering people, not engaging in false deception. Giving up these evils, eliminating disputes and all unwholesome things, walking at the right time, not walking when it is not the right time, eating according to the capacity of the stomach, not accumulating wealth, wearing clothes according to the body, just enough to meet the needs, the Dharma robes and bowls are always with the body, just like the feathers and wings of a bird are with it, so too is the Bhikkhu.

'Manava! Like other ascetics and Brahmins who receive offerings from others, they seek more accumulation, and are never satisfied with clothing and food; those who enter my Dharma will not do such things. Manava! Like other ascetics and Brahmins who eat the offerings of others, they manage their own livelihoods, planting trees, which become the dwelling places of ghosts and spirits; those who enter my Dharma will not do such things. Manava! Like other ascetics and Brahmins who eat the offerings of others, they use various methods to seek various benefits, such as ivory, miscellaneous treasures, high and wide beds, various embroidered patterns, and fine bedding; those who enter my Dharma will not do such things. Manava! Like other ascetics and Brahmins who receive offerings from others, they use various methods to seek self-adornment, smearing their bodies with ghee, bathing with fragrant water, applying fragrant powder to themselves, combing their hair with fragrant oil, wearing beautiful garlands, dyeing their eyes with blue color, wiping their faces for adornment, wearing rings and washing, looking at themselves in the mirror, wearing multi-colored leather shoes, with pure white upper garments, carrying swords, attendants, jeweled canopies, jeweled fans, and adorned jeweled carriages; those who enter my Dharma will not do such things. Manava! Like other ascetics and Brahmins who eat the offerings of others, they are devoted to amusement, playing chess and board games, eight-way, ten-way, hundred-way, and all kinds of games and laughter; those who enter my Dharma will not do such things.

'Manava! Like other ascetics and Brahmins who eat the offerings of others, they only speak of useless words that obscure the path, about kings, battles, and armies, about ministers, officials, riding in and out, visiting gardens, and discussing sleeping, waking, walking, and women, about clothing, food, and relatives, and also about going to the sea to collect treasures; those who enter my Dharma will not do such things. Manava! Like other ascetics and Brahmins who eat the offerings of others, they use countless methods, only for wrong livelihood, flattering and praising, speaking sweet words, outwardly praising, and secretly slandering, using benefits to seek benefits; those who enter my Dharma will not do such things.

。摩納！如余沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：『我知經律，汝無所知；我趣正道，汝向邪徑；以前著后，以後著前；我能忍汝，汝不能忍；汝所言說，皆不真正；若有所疑，當來問我，我盡能答。』入我法者，無如此事。

「摩納！如余沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通訊使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為；入我法者，無如此事。摩納！如余沙門、婆羅門食他信施，但習戰陣斗諍之事，或習刀杖、弓矢之事，或鬥雞犬、豬羊、象馬、牛駝諸畜，或斗男女，及作眾聲：貝聲、鼙聲、歌聲、舞聲，緣幢倒絕，種種伎戲；入我法者，無如此事。摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉兇好醜，及相畜生，以求利養；入我法者，無如此事。

「摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，或能令住，種種𧞣禱，無數方道，恐嚇於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能咒人使作驢馬，亦能使人盲聾瘖啞，現諸技術，叉手向日月，作諸苦行以求利養；入我法者，無如是事。摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，為人咒病，或誦惡術，或為善咒，或為醫方、鍼灸、藥石，療治眾病；入我法者，無如是事。摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，或咒水火，或為鬼咒，或誦剎利咒，或誦鳥咒，或支節咒，或是安宅符咒，或火燒、鼠嚙能為解咒，或誦別死生書，或讀夢書，或相手面，或誦天文書，或誦一切音書；入我法者，無如是事。摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，谷貴谷賤，多病少病，恐怖安隱，或說地動、彗星、日月薄蝕，或言星蝕，或言不蝕，如是善瑞，如是惡徴；入我法者，無如是事。

「摩納！如余沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國勝彼，彼國不如；或言彼國勝此，此國不如；瞻相吉兇，說其盛衰；入我法者，無如是事

現代漢語譯本：摩納！其他的沙門、婆羅門接受他人的佈施，卻只顧爭論，或在園林，或在浴池，或在廳堂，互相指責，說：『我懂經律，你什麼都不懂；我走正道，你走向邪路；以前的說法與後來的說法矛盾，後來的說法與以前的說法矛盾；我能忍受你，你不能忍受我；你所說的話，都不真實；如果有什麼疑問，應當來問我，我都能解答。』進入我的教法的人，不會有這樣的事情。 摩納！其他的沙門、婆羅門接受他人的佈施，還想方設法，充當使者，為國王、大臣、婆羅門、居士傳遞資訊，從這裡到那裡，從那裡到這裡，把這個資訊帶給那個人，把那個資訊帶給這個人，或者自己做，或者教別人做；進入我的教法的人，不會有這樣的事情。摩納！其他的沙門、婆羅門接受他人的佈施，卻只熱衷於戰爭和爭鬥，或者練習刀槍弓箭，或者鬥雞鬥狗、斗豬斗羊、斗象斗馬、鬥牛斗駱駝等各種牲畜，或者斗男女，以及製造各種聲音：貝殼聲、鼓聲、歌聲、舞蹈聲，緣竿倒立，各種雜耍；進入我的教法的人，不會有這樣的事情。摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，觀察男女的相貌，判斷吉兇好壞，以及觀察牲畜的相貌，以此來謀取利益；進入我的教法的人，不會有這樣的事情。 摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，召喚鬼神，或者驅趕鬼神，或者讓鬼神停留，進行各種祈禱，使用無數的方法，恐嚇他人，能使人聚集也能使人分散，能使人痛苦也能使人快樂，還能為人安胎、接生，也能詛咒人使之變成驢馬，也能使人變成盲聾啞，展示各種技藝，雙手合十朝向日月，進行各種苦行來謀取利益；進入我的教法的人，不會有這樣的事情。摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，為人唸咒治病，或者誦讀惡咒，或者誦讀善咒，或者提供醫療方法、鍼灸、藥物，治療各種疾病；進入我的教法的人，不會有這樣的事情。摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，或者對水火唸咒，或者為鬼唸咒，或者誦讀剎帝利咒，或者誦讀鳥咒，或者誦讀肢體咒，或者是安宅符咒，或者為火燒、鼠咬進行解咒，或者誦讀關於生死命運的書，或者解讀夢境，或者看手相面相，或者誦讀天文書，或者誦讀各種聲音的書；進入我的教法的人，不會有這樣的事情。摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，觀察天時，預言下雨或不下雨，穀物貴或賤，多病或少病，恐怖或安寧，或者說地震、彗星、日月蝕，或者說星蝕，或者說不蝕，諸如此類的吉兆，諸如此類的兇兆；進入我的教法的人，不會有這樣的事情。 摩納！其他的沙門、婆羅門接受他人的佈施，卻從事不正當的行業，用邪門歪道來維持生計，或者說這個國家比那個國家強，那個國家不如這個國家；或者說那個國家比這個國家強，這個國家不如那個國家；觀察吉兇，預言國家的興盛衰敗；進入我的教法的人，不會有這樣的事情。

English version: 'Monks, some ascetics and Brahmins, while living on the alms given by others, engage only in disputes, whether in gardens, at bathing places, or in halls, criticizing each other, saying: 『I know the scriptures and rules, you know nothing; I am on the right path, you are on the wrong path; what was said before contradicts what was said later, and what was said later contradicts what was said before; I can tolerate you, you cannot tolerate me; what you say is not true; if you have any doubts, you should come and ask me, and I can answer everything.』 Those who enter my Dharma do not do such things. 'Monks, some ascetics and Brahmins, while living on the alms given by others, further seek to act as messengers, whether for kings, ministers, Brahmins, or householders, going from here to there, and from there to here, carrying messages from one to another, either doing it themselves or instructing others to do it; those who enter my Dharma do not do such things. Monks, some ascetics and Brahmins, while living on the alms given by others, are only interested in war and fighting, or practicing with swords, spears, bows, and arrows, or fighting cocks, dogs, pigs, sheep, elephants, horses, cattle, camels, and other animals, or fighting men and women, and making various sounds: conch shell sounds, drum sounds, singing, dancing, pole-climbing, and various other performances; those who enter my Dharma do not do such things. Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, observing the appearances of men and women, judging good and bad fortune, and observing the appearances of animals, in order to gain profit; those who enter my Dharma do not do such things. 'Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, summoning spirits, or driving them away, or making them stay, performing various prayers, using countless methods, threatening people, able to gather people and disperse them, able to cause suffering and happiness, and also able to help with pregnancy and childbirth, and also able to curse people to become donkeys and horses, and also able to make people blind, deaf, and mute, displaying various skills, folding their hands towards the sun and moon, performing various ascetic practices to gain profit; those who enter my Dharma do not do such things. Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, reciting spells to cure diseases, or reciting evil spells, or reciting good spells, or providing medical methods, acupuncture, and medicine, treating various diseases; those who enter my Dharma do not do such things. Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, or reciting spells over water and fire, or reciting spells for ghosts, or reciting Kshatriya spells, or reciting bird spells, or reciting limb spells, or house protection spells, or performing spells to undo fire burns and rat bites, or reciting books about life and death, or interpreting dreams, or reading palms and faces, or reciting astronomical books, or reciting books about all kinds of sounds; those who enter my Dharma do not do such things. Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, observing the weather, predicting whether it will rain or not, whether grains will be expensive or cheap, whether there will be much sickness or little sickness, whether there will be fear or peace, or talking about earthquakes, comets, solar and lunar eclipses, or saying there will be an eclipse, or saying there will not be an eclipse, such good omens, such bad omens; those who enter my Dharma do not do such things. 'Monks, some ascetics and Brahmins, while living on the alms given by others, engage in improper occupations, using wrong means to make a living, or saying that this country is stronger than that country, and that country is not as good as this country; or saying that that country is stronger than this country, and this country is not as good as that country; observing good and bad fortune, predicting the rise and fall of countries; those who enter my Dharma do not do such things.'

。但修聖戒，無染著心，內懷喜樂，目雖見色而不取相，眼不為色之所拘繫，堅固寂然，無所貪著，亦無憂患，不漏諸惡，堅持戒品，善護眼根，耳、鼻、舌、身、意亦復如是。善御六觸，護持調伏，令得安隱，猶如平地駕四馬車，善調御者，執鞭持控，使不失轍，比丘如是，御六根馬，安隱無失。彼有如是聖戒，得聖眼根，食知止足，亦不貪味，趣以養身，令無苦患而不貢高，調和其身，令故苦滅，新苦不生，有力無事，令身安樂。猶如有人以藥涂瘡，趣使瘡差，不求飾好，不以自高。摩納！比丘如是，食足支身，不懷慢恣。又如膏車，欲使通利以用運載，有所至到；比丘如是，食足支身，欲為行道。

「摩納！比丘如是成就聖戒，得聖諸根，食知止足，初夜后夜，精進覺悟。又于晝日，若行若坐，常念一心，除眾陰蓋。彼于初夜，若行若坐，常念一心，除眾陰蓋；乃至中夜，偃右脅而臥，念當時起，系想在明，心無錯亂；至於后夜，便起思惟，若行若坐，常念一心，除眾陰蓋。比丘有如是聖戒具足，得聖諸根，食知止足，初夜后夜，精勤覺悟，常念一心，無有錯亂。

「云何比丘念無錯亂？如是比丘內身身觀，精勤不懈，憶念不忘，除世貪憂；外身身觀、內外身身觀，精勤不懈，憶念不忘，舍世貪憂，受、意、法觀亦復如是，是為比丘念無錯亂。云何一心？如是比丘若行步出入，左右顧視，屈申俯仰，執持衣缽，受取飲食，左右便利，睡眠覺悟，坐立語默，於一切時，常念一心，不失威儀，是為一心。譬如有人與大眾行，若在前行，若在中、后，常得安隱，無有怖畏。摩納！比丘如是行步出入，——至於語默，常念一心，無有憂畏。

「比丘有如是聖戒，得聖諸根，食知止足，初夜后夜，精勤覺悟，常念一心，無有錯亂，樂在靜處、樹下、冢間。若在山窟，或在露地及糞聚間，至時乞食，還洗手足，安置衣缽，結跏趺坐，端身正意，繫念在前。除去慳貪，心不與俱，滅瞋恨心，無有怨結，心住清凈，常懷慈愍；除去睡眠，系想在明，念無錯亂，斷除掉戲，心不與俱。內行寂滅，滅掉戲心，斷除疑惑，已度疑網，其心專一，在於善法。譬如僮僕，大家賜姓，安隱解脫，免於僕使，其心歡喜，無復憂畏

現代漢語譯本：然而，修持神聖的戒律，內心不執著任何事物，內心充滿喜悅，眼睛雖然看到色彩，卻不被其表象所迷惑，眼睛不被色彩所束縛，保持堅定和寂靜，沒有任何貪戀，也沒有憂愁，不讓任何邪惡滲漏，堅持戒律的品德，好好守護眼根，耳朵、鼻子、舌頭、身體和意念也是如此。善於駕馭六種感官的接觸，守護和調伏它們，使它們獲得安寧，就像在平坦的地面上駕駛四匹馬拉的車，善於駕馭的人，拿著鞭子控制，使車不偏離軌道，比丘也是這樣，駕馭六根如馬，安穩無失。他擁有這樣的神聖戒律，獲得神聖的眼根，飲食知道適可而止，也不貪圖味道，只是爲了滋養身體，使身體沒有痛苦和疾病，而不驕傲自大，調和身體，使過去的痛苦消滅，新的痛苦不再產生，身體有力而無事，使身體安樂。就像有人用藥塗抹瘡口，只是爲了使瘡口痊癒，不求美觀，也不以此自誇。摩納！比丘也是這樣，飲食足夠維持身體，不懷有傲慢和放縱。又像給車軸塗上潤滑油，是爲了使車子運轉順暢，以便運輸貨物，到達目的地；比丘也是這樣，飲食足夠維持身體，是爲了修行佛道。 現代漢語譯本：『摩納！比丘這樣成就神聖的戒律，獲得神聖的諸根，飲食知道適可而止，在初夜和后夜，精進覺悟。又在白天，無論是行走還是坐著，都常常保持一心，排除各種煩惱的遮蓋。他在初夜，無論是行走還是坐著，都常常保持一心，排除各種煩惱的遮蓋；直到中夜，側身向右躺下睡覺，想著當時醒來，把意念集中在光明上，心中沒有錯亂；到了后夜，就起來思考，無論是行走還是坐著，都常常保持一心，排除各種煩惱的遮蓋。比丘擁有這樣的神聖戒律，具備神聖的諸根，飲食知道適可而止，在初夜和后夜，精勤覺悟，常常保持一心，沒有錯亂。 現代漢語譯本：『什麼樣的比丘是意念沒有錯亂呢？這樣的比丘觀察自己身體的內部，精勤不懈，憶念不忘，去除世俗的貪婪和憂愁；觀察自己身體的外部，觀察自己身體的內外，精勤不懈，憶念不忘，捨棄世俗的貪婪和憂愁，感受、意念、法也是這樣，這就是比丘意念沒有錯亂。什麼是一心呢？這樣的比丘，無論是行走、出入、左右顧視、屈身伸展、俯身仰頭、拿著衣缽、接受飲食、左右方便、睡眠覺醒、坐立、說話、沉默，在一切時候，都常常保持一心，不失去威儀，這就是一心。譬如有人與大眾同行，無論是在前面走，還是在中間、後面，都常常感到安穩，沒有恐懼。摩納！比丘也是這樣，無論是行走、出入，——直到說話、沉默，都常常保持一心，沒有憂愁和恐懼。 現代漢語譯本：『比丘擁有這樣的神聖戒律，獲得神聖的諸根，飲食知道適可而止，在初夜和后夜，精勤覺悟，常常保持一心，沒有錯亂，喜歡在安靜的地方、樹下、墳墓之間。如果在山洞裡，或者在露天的地方以及糞堆之間，到了乞食的時候，就回去洗手洗腳，安置好衣缽，結跏趺坐，端正身體，集中意念，把意念放在前面。去除慳吝和貪婪，心中不與它們同在，消滅嗔恨心，沒有怨恨和糾結，心住在清凈之中，常常懷有慈悲和憐憫；去除睡眠，把意念集中在光明上，意念沒有錯亂，斷除掉舉和戲論，心中不與它們同在。內心修行寂滅，消滅掉舉和戲論的心，斷除疑惑，已經度過疑惑的網，他的心專一，專注于善法。譬如一個奴僕，主人賜予他姓氏，安穩解脫，免於奴役，他的內心歡喜，不再有憂愁和恐懼。

English version: 'However, practicing the holy precepts, with a mind free from attachment, filled with inner joy, though the eyes see colors, they are not captivated by their appearance, the eyes are not bound by colors, maintaining steadfastness and tranquility, without any craving, nor any sorrow, not allowing any evil to seep in, upholding the virtues of the precepts, well guarding the eye faculty, and so it is with the ears, nose, tongue, body, and mind. Being skilled in managing the contact of the six senses, guarding and subduing them, enabling them to attain peace, like driving a four-horse chariot on level ground, the skilled driver, holding the whip and controlling, keeps the chariot from straying off course, so too is the bhikkhu, managing the six senses like horses, secure and without loss. He possesses such holy precepts, attains the holy eye faculty, knows moderation in eating, not craving flavors, but merely nourishing the body, so that there is no pain or illness, without arrogance, harmonizing the body, causing past suffering to cease, and new suffering not to arise, the body is strong and without trouble, bringing the body ease. Just as one applies medicine to a wound, merely to heal the wound, not seeking beauty, nor boasting about it. Monaka! So too is the bhikkhu, eating enough to sustain the body, without arrogance or indulgence. And like oiling the axle of a cart, to make it run smoothly for carrying goods, to reach its destination; so too is the bhikkhu, eating enough to sustain the body, for the purpose of practicing the path.' English version: 'Monaka! Thus, the bhikkhu achieves the holy precepts, attains the holy faculties, knows moderation in eating, and in the first and last watches of the night, is diligent in awakening. And during the day, whether walking or sitting, he constantly maintains one-pointedness of mind, removing the coverings of various defilements. In the first watch of the night, whether walking or sitting, he constantly maintains one-pointedness of mind, removing the coverings of various defilements; until the middle watch, he lies down on his right side to sleep, thinking of the time to wake up, focusing his mind on the light, without confusion; and in the last watch of the night, he arises to contemplate, whether walking or sitting, he constantly maintains one-pointedness of mind, removing the coverings of various defilements. The bhikkhu possesses such holy precepts, is equipped with the holy faculties, knows moderation in eating, and in the first and last watches of the night, is diligent in awakening, constantly maintaining one-pointedness of mind, without confusion.' English version: 'What kind of bhikkhu has a mind without confusion? Such a bhikkhu observes his own body internally, diligently and unceasingly, with mindfulness, removing worldly greed and sorrow; observes his own body externally, observes his own body both internally and externally, diligently and unceasingly, with mindfulness, abandoning worldly greed and sorrow, and so it is with feelings, mind, and phenomena, this is the bhikkhu whose mind is without confusion. What is one-pointedness of mind? Such a bhikkhu, whether walking, entering or exiting, looking left or right, bending or stretching, bowing or raising the head, holding the robe and bowl, receiving food, attending to bodily functions, sleeping or waking, sitting or standing, speaking or being silent, at all times, he constantly maintains one-pointedness of mind, without losing his composure, this is one-pointedness of mind. Just as one walks with a crowd, whether walking in front, in the middle, or behind, he always feels secure, without fear. Monaka! So too is the bhikkhu, whether walking, entering or exiting, — until speaking or being silent, he constantly maintains one-pointedness of mind, without sorrow or fear.' English version: 'The bhikkhu possesses such holy precepts, attains the holy faculties, knows moderation in eating, and in the first and last watches of the night, is diligent in awakening, constantly maintaining one-pointedness of mind, without confusion, he delights in quiet places, under trees, among graves. If he is in a mountain cave, or in an open space, or among piles of refuse, when it is time to beg for food, he returns to wash his hands and feet, arranges his robe and bowl, sits in the lotus position, straightens his body, focuses his mind, and places his attention in front of him. He removes stinginess and greed, his mind is not with them, he extinguishes hatred, without resentment or entanglement, his mind dwells in purity, constantly filled with loving-kindness and compassion; he removes sleepiness, focuses his mind on the light, his mind is without confusion, he cuts off restlessness and frivolity, his mind is not with them. He practices inner tranquility, extinguishes the mind of restlessness and frivolity, cuts off doubt, has crossed the net of doubt, his mind is focused, on wholesome things. Just like a servant, who is given a surname by his master, is secure and liberated, freed from servitude, his heart is joyful, and he no longer has sorrow or fear.'

「又如有人舉財治生，大得利還，還本主物，余財足用，彼自念言：『我本舉財，恐不如意，今得利還，還主本物，余財足用，無復憂畏，發大歡喜。』如人久病，從病得差，飲食消化，色力充足，彼作是念：『我先有病，而今得差，飲食消化，色力充足，無復憂畏，發大歡喜。』又如人久閉牢獄，安隱得出，彼自念言：『我先拘閉，今已解脫，無復憂畏，發大歡喜。』又如人多持財寶，經大曠野，不遭賊盜，安隱得過，彼自念言：『我持財寶過此險難，無復憂畏發大歡喜，其心安樂。』

「摩納！比丘有五蓋自覆，常懷憂畏亦復如奴。如負債人、久病在獄、行大曠野，自見未離，諸陰蓋心，覆蔽闇冥，慧眼不明，彼即精勤舍欲、惡不善法，與覺、觀俱，離生喜、樂，得入初禪。彼已喜樂潤漬于身，周遍盈溢，無不充滿。如人巧浴器盛眾藥，以水漬之，中外俱潤，無不周遍。比丘如是得入初禪，喜樂遍身，無不充滿。如是，摩納！是為最初現身得樂，所以者何？斯由精進，念無錯亂，樂靜閑居之所得也。

「彼于覺、觀，便生為信，專念一心，無覺、無觀，定生喜、樂，入第二禪。彼已一心喜樂潤漬于身，周遍盈溢，無不充滿，猶如山頂涼泉水自中出，不從外來，即此池中出清凈水，還自浸漬，無不周遍。摩納！比丘如是入第二禪，定生喜、樂，無不充滿，是為第二現身得樂。

「彼舍喜、住，護念不錯亂，身受快樂，如聖所說，起護念樂，入第三禪。彼身無喜，以樂潤漬，周遍盈溢，無不充滿，譬如優缽花、缽頭摩華、拘頭摩花、分陀利花，始出淤泥而未出水，根莖枝葉潤漬水中，無不周遍。摩納！比丘如是入第三禪。離喜、住樂，潤漬于身，無不周遍，此是第三現身得樂。

「彼舍喜、樂，憂、喜先滅，不苦不樂，護念清凈，入第四禪，身心清凈，具滿盈溢，無不周遍。猶如有人沐浴清潔，以新白疊被覆其身，舉體清凈。摩納！比丘如是入第四禪，其心清凈，充滿於身，無不周遍，又入第四禪，心無增減，亦不傾動，住無愛恚、無動之地。譬如密室，內外塗治，堅閉戶向，無有風塵，于內燃燈無觸嬈者，其燈焰上怗然不動

『又比如有人拿錢做生意，賺了很多利潤，歸還了本金，剩下的錢足夠用，他自己會想：『我當初拿錢，恐怕不如意，現在賺了利潤，歸還了本金，剩下的錢足夠用，不再有憂慮和害怕，感到非常高興。』又比如有人久病，病好了，飲食消化正常，氣色和體力都充足，他會這樣想：『我之前生病，現在病好了，飲食消化正常，氣色和體力都充足，不再有憂慮和害怕，感到非常高興。』又比如有人被長期關在監獄裡，平安地出來了，他自己會想：『我之前被關押，現在已經解脫了，不再有憂慮和害怕，感到非常高興。』又比如有人帶著很多財寶，經過廣闊的荒野，沒有遇到盜賊，平安地過去了，他自己會想：『我帶著財寶經過了這危險的地方，不再有憂慮和害怕，感到非常高興，內心安樂。』 『摩納！比丘被五蓋覆蓋，常常懷有憂慮和害怕，也像奴隸一樣。就像負債的人、久病的人、在監獄裡的人、行走在廣闊荒野的人，自己看到還沒有脫離，各種陰蓋覆蓋內心，昏暗不明，智慧的眼睛不清楚，他就精勤地捨棄慾望、邪惡的不善法，與覺、觀一起，脫離了由慾望產生的喜悅和快樂，進入初禪。他已經用喜悅和快樂滋潤身體，周遍充滿，沒有不充滿的地方。就像一個善於洗澡的人用器皿盛滿各種藥材，用水浸泡，內外都滋潤，沒有不周遍的地方。比丘這樣進入初禪，喜悅和快樂遍佈全身，沒有不充滿的地方。這樣，摩納！這是最初現身獲得快樂，為什麼呢？這是由於精進，念頭沒有錯亂，喜歡安靜閑居所得到的。』 『他對於覺、觀，就生起了信心，專心一意，沒有覺、沒有觀，由禪定產生喜悅和快樂，進入二禪。他已經用一心產生的喜悅和快樂滋潤身體，周遍充滿，沒有不充滿的地方，就像山頂的涼泉水從中間涌出，不是從外面來的，就在這個池子里涌出清凈的水，又自己浸潤，沒有不周遍的地方。摩納！比丘這樣進入二禪，由禪定產生喜悅和快樂，沒有不充滿的地方，這是第二種現身獲得快樂。』 『他捨棄喜悅，安住于舍，守護念頭不散亂，身體感受快樂，就像聖人所說，生起守護念頭的快樂，進入三禪。他身體沒有喜悅，用快樂滋潤，周遍充滿，沒有不充滿的地方，比如優缽羅花、缽頭摩花、拘頭摩花、分陀利花，剛從淤泥里長出來還沒有出水，根莖枝葉都浸潤在水中，沒有不周遍的地方。摩納！比丘這樣進入三禪。脫離喜悅，安住于快樂，滋潤身體，沒有不周遍的地方，這是第三種現身獲得快樂。』 『他捨棄喜悅和快樂，憂愁和喜悅先滅，不苦不樂，守護念頭清凈，進入四禪，身心清凈，具足充滿，沒有不周遍的地方。就像有人沐浴清潔，用新的白布覆蓋身體，全身都清凈。摩納！比丘這樣進入四禪，他的心清凈，充滿全身，沒有不周遍的地方，又進入四禪，心沒有增減，也不動搖，安住在沒有愛恨、沒有動搖的地方。就像密室，內外都塗抹修繕，緊閉門窗，沒有風塵，在裡面點燈，沒有東西觸碰干擾，燈焰平穩不動。』

'For example, if someone invests money in business and makes a great profit, returns the principal, and has enough remaining wealth, they would think: 『I initially invested money, fearing it might not go well. Now I've made a profit, returned the principal, and have enough remaining wealth, so I have no more worries or fears, and I feel great joy.』 Or, if someone has been sick for a long time and recovers, their digestion is normal, and their complexion and strength are restored, they would think: 『I was sick before, but now I've recovered, my digestion is normal, and my complexion and strength are restored, so I have no more worries or fears, and I feel great joy.』 Or, if someone has been imprisoned for a long time and is released safely, they would think: 『I was imprisoned before, but now I'm free, so I have no more worries or fears, and I feel great joy.』 Or, if someone carries a lot of treasure through a vast wilderness without encountering thieves and passes safely, they would think: 『I carried treasure through this dangerous place, so I have no more worries or fears, and I feel great joy, and my heart is at peace.』 'Monā! A bhikkhu covered by the five hindrances is always filled with worry and fear, like a slave. Like a person in debt, a person who has been sick for a long time, a person in prison, or a person traveling through a vast wilderness, seeing that they have not yet escaped, the various hindrances cover their mind, making it dark and unclear, and their eye of wisdom is not clear. They then diligently abandon desire, evil, and unwholesome states, and together with initial and sustained thought, they detach from the joy and pleasure born of desire and enter the first jhāna. They have already moistened their body with joy and pleasure, which pervades and fills it completely. It is like a skilled bather filling a vessel with various herbs and soaking them in water, so that both the inside and outside are moistened, and nothing is left unmoistened. A bhikkhu who enters the first jhāna in this way is filled with joy and pleasure throughout their body. Thus, Monā! This is the first instance of experiencing happiness in this very life. Why is this so? It is because of diligence, undistracted mindfulness, and the joy of dwelling in quiet seclusion.』 'Having faith in initial and sustained thought, they focus their mind, without initial or sustained thought, and from concentration, joy and pleasure arise, and they enter the second jhāna. They have already moistened their body with the joy and pleasure born of concentration, which pervades and fills it completely, like a cool spring on a mountaintop that flows from within, not from outside. From this pool, pure water flows and soaks itself, leaving nothing unmoistened. Monā! A bhikkhu who enters the second jhāna in this way is filled with the joy and pleasure born of concentration, and this is the second instance of experiencing happiness in this very life.』 'Having abandoned joy, they abide in equanimity, with mindfulness undistracted, and experience bodily pleasure, as the noble ones have said, they cultivate the pleasure of mindfulness and enter the third jhāna. Their body is without joy, but is moistened with pleasure, which pervades and fills it completely, like the blue lotus, the red lotus, the white lotus, and the white water lily, which have just emerged from the mud but have not yet risen above the water, their roots, stems, and leaves are moistened in the water, leaving nothing unmoistened. Monā! A bhikkhu who enters the third jhāna in this way, having abandoned joy and abiding in pleasure, moistens their body, leaving nothing unmoistened, and this is the third instance of experiencing happiness in this very life.』 'Having abandoned joy and pleasure, with the previous cessation of sorrow and joy, they enter the fourth jhāna, which is neither painful nor pleasant, with pure mindfulness, their body and mind are pure, completely filled, and nothing is left unpervaded. It is like someone who has bathed and is clean, and covers their body with a new white cloth, so that their whole body is pure. Monā! A bhikkhu who enters the fourth jhāna in this way, their mind is pure, filling their whole body, leaving nothing unpervaded. Furthermore, having entered the fourth jhāna, their mind neither increases nor decreases, nor does it waver, but abides in a place without love or hate, without agitation. It is like a sealed room, plastered and repaired inside and out, with the doors and windows tightly closed, so that there is no dust, and a lamp is lit inside, with nothing touching or disturbing it, and the flame is steady and unmoving.'

。摩納！比丘如是入第四禪，心無增減，亦不傾動，住無愛恚、無動之地，此是第四現身得樂，所以者何？斯由精勤不懈，念不錯亂，樂靜閑居之所得也。

「彼得定心，清凈無穢，柔濡調伏，住無動地，自於身中起變化心，化作異身，支節具足，諸根無闕，彼作是觀：『此身色四大化成彼身，此身亦異，彼身亦異，從此身起心，化成彼身，諸根具足，支節無闕。』譬如有人鞘中拔刀，彼作是念：『鞘異刀異，而刀從鞘出。』又如有人合麻為繩，彼作是念：『麻異繩異，而繩從麻出。』又如有人篋中出蛇，彼作是念：『篋異蛇異，而蛇從篋出。』又如有人從簏出衣，彼作是念：『簏異衣異，而衣從簏出。』摩納！比丘亦如是，此是最初所得勝法。所以者何？斯由精進，念不錯亂，樂靜閑居之所得也。

「彼已定心，清凈無穢，柔𣽈調伏，住無動地，從己四大色身中起心，化作化身，一切諸根、支節具足，彼作是觀：『此身是四大合成，彼身從化而有，此身亦異，彼身亦異，此心在此身中，依此身住，至化身中。』譬如琉璃、摩尼，瑩治甚明，清凈無穢，若以青、黃、赤綖貫之，有目之士置掌而觀，知珠異綖異，而綖依于珠，從珠至珠。摩納！比丘觀心依此身住，至彼化身亦復如是，此是比丘第二勝法。所以者何？斯由精勤，念不錯亂，樂獨閑居之所得也。

「彼以定心，清凈無穢，柔濡調伏，住無動地，一心修習神通智證，能種種變化，變化一身為無數身，以無數身還合為一；身能飛行，石壁無礙；游空如鳥，履水如地；身出煙焰，如大火𧂐；手捫日月，立至梵天。譬如陶師善調和泥，隨意所造，任作何器，多所饒益。亦如巧匠善能治木，隨意所造，自在能成，多所饒益。又如牙師善治象牙，亦如金師善煉真金，隨意所造，多所饒益。摩納！比丘如是，定心清凈，住無動地，隨意變化，乃至手捫日月，立至梵天，此是比丘第三勝法。

「彼以心定，清凈無穢，柔濡調伏，住無動地，一心修習，證天耳智。彼天耳凈，過於人耳，聞二種聲：天聲、人聲。譬如城內有大講堂，高廣顯敞，有聰聽人居此堂內，堂內有聲，不勞聽功，種種悉聞；比丘如是，以心定故，天耳清凈，聞二種聲。摩納！此是比丘第四勝法

現代漢語譯本：摩納！比丘這樣進入第四禪，心無增減，也不動搖，安住于無愛無憎、不動搖的境界。這是第四種在現世獲得快樂的方式。為什麼呢？這是因為精勤不懈，念頭不散亂，喜歡安靜獨處而得到的。 他獲得禪定之心，清凈無垢，柔軟調順，安住于不動搖的境界。他從自身中生起變化之心，化作另一個身體，肢體完整，諸根不缺。他這樣觀察：『這個身體是四大元素形成的，那個身體也是。這個身體和那個身體是不同的。從這個身體生起心，化成那個身體，諸根完整，肢體不缺。』譬如有人從刀鞘中拔出刀，他會想：『刀鞘和刀是不同的，但刀是從刀鞘中出來的。』又如有人把麻搓成繩子，他會想：『麻和繩子是不同的，但繩子是從麻中出來的。』又如有人從箱子里拿出蛇，他會想：『箱子和蛇是不同的，但蛇是從箱子里出來的。』又如有人從籃子里拿出衣服，他會想：『籃子和衣服是不同的，但衣服是從籃子里出來的。』摩納！比丘也是這樣。這是最初獲得的殊勝之法。為什麼呢？這是因為精進，念頭不散亂，喜歡安靜獨處而得到的。 他已經獲得禪定之心，清凈無垢，柔軟調順，安住于不動搖的境界。他從自己四大元素組成的身體中生起心，化作化身，一切諸根、肢體都完整。他這樣觀察：『這個身體是四大合成的，那個身體是從變化而來的。這個身體和那個身體是不同的。這個心在這個身體中，依附這個身體而住，然後到達化身中。』譬如琉璃、摩尼，經過打磨非常明亮，清凈無垢。如果用青、黃、赤色的線穿過它，有眼睛的人放在手掌上觀察，會知道珠子和線是不同的，但線是依附於珠子的，從一個珠子到另一個珠子。摩納！比丘觀察心依附這個身體而住，到達化身也是這樣。這是比丘獲得的第二種殊勝之法。為什麼呢？這是因為精勤，念頭不散亂，喜歡獨自安靜地居住而得到的。 他以禪定之心，清凈無垢，柔軟調順，安住于不動搖的境界，一心修習神通智慧，能夠進行種種變化，將一個身體變化成無數個身體，又將無數個身體合為一個；身體能夠飛行，穿過石壁沒有障礙；在空中像鳥一樣飛行，在水上行走像在地上一樣；身體發出煙焰，像大火炬一樣；手可以觸控日月，立即到達梵天。譬如陶工善於調和泥土，隨意製作，無論做什麼器皿，都能帶來很多益處。又如巧匠善於加工木材，隨意製作，自在地完成，帶來很多益處。又如牙匠善於加工象牙，也如金匠善於提煉真金，隨意製作，帶來很多益處。摩納！比丘也是這樣，禪定之心清凈，安住于不動搖的境界，隨意變化，甚至手可以觸控日月，立即到達梵天。這是比丘獲得的第三種殊勝之法。 他以禪定之心，清凈無垢，柔軟調順，安住于不動搖的境界，一心修習，證得天耳智。他的天耳清凈，超過人耳，能聽到兩種聲音：天上的聲音和人間的聲音。譬如城裡有一個大講堂，高大寬敞，有聽力好的人住在這個講堂里，講堂里有聲音，不用費力去聽，各種聲音都能聽到；比丘也是這樣，因為心定，天耳清凈，能聽到兩種聲音。摩納！這是比丘獲得的第四種殊勝之法。

English version: 'Monā! A bhikkhu thus enters the fourth jhāna, with a mind that neither increases nor decreases, nor wavers, dwelling in a state of no love or hatred, and no agitation. This is the fourth way of experiencing happiness in the present life. Why is that? It is because of diligent effort, unscattered mindfulness, and the joy of dwelling in quiet seclusion.' 'Having attained a concentrated mind, pure and without defilement, soft and subdued, dwelling in an unmoving state, he generates a transformative mind within his own body, creating another body, complete with limbs and all faculties intact. He observes thus: 『This body is formed of the four great elements, and so is that body. This body is different, and that body is different. From this body arises the mind, transforming into that body, complete with all faculties and limbs.』 Just as someone draws a sword from its scabbard, he thinks: 『The scabbard is different from the sword, but the sword comes from the scabbard.』 Or as someone twists hemp into a rope, he thinks: 『The hemp is different from the rope, but the rope comes from the hemp.』 Or as someone takes a snake from a basket, he thinks: 『The basket is different from the snake, but the snake comes from the basket.』 Or as someone takes clothes from a hamper, he thinks: 『The hamper is different from the clothes, but the clothes come from the hamper.』 Monā! So it is with a bhikkhu. This is the first superior attainment. Why is that? It is because of diligence, unscattered mindfulness, and the joy of dwelling in quiet seclusion.' 'Having attained a concentrated mind, pure and without defilement, soft and subdued, dwelling in an unmoving state, from his own body of the four great elements, he generates a mind, creating a manifested body, complete with all faculties and limbs. He observes thus: 『This body is composed of the four great elements, and that body is manifested. This body is different, and that body is different. This mind is in this body, dwelling in this body, and then goes to the manifested body.』 Just as a crystal or a gem, polished very brightly, pure and without defilement, if threaded with blue, yellow, or red thread, a person with sight, placing it in their palm, would see that the gem is different from the thread, but the thread is attached to the gem, from one gem to another. Monā! A bhikkhu observes the mind dwelling in this body, and so it is when it goes to the manifested body. This is the second superior attainment of a bhikkhu. Why is that? It is because of diligent effort, unscattered mindfulness, and the joy of dwelling alone in quiet seclusion.' 'With a concentrated mind, pure and without defilement, soft and subdued, dwelling in an unmoving state, he cultivates the wisdom of psychic powers, able to perform various transformations, transforming one body into countless bodies, and then combining countless bodies back into one; the body can fly, passing through stone walls without obstruction; flying in the air like a bird, walking on water as on land; the body emits smoke and flames, like a great torch; the hand can touch the sun and moon, and immediately reach the Brahma realm. Just as a potter is skilled in mixing clay, making whatever he wishes, creating any vessel, bringing much benefit. Or as a craftsman is skilled in working with wood, making whatever he wishes, freely accomplishing it, bringing much benefit. Or as a tusk carver is skilled in working with ivory, or as a goldsmith is skilled in refining pure gold, making whatever he wishes, bringing much benefit. Monā! So it is with a bhikkhu, with a concentrated mind, pure, dwelling in an unmoving state, able to transform at will, even to touch the sun and moon with his hand, and immediately reach the Brahma realm. This is the third superior attainment of a bhikkhu.' 'With a concentrated mind, pure and without defilement, soft and subdued, dwelling in an unmoving state, he cultivates the wisdom of the divine ear. His divine ear is pure, surpassing human ears, hearing two kinds of sounds: heavenly sounds and human sounds. Just as in a city there is a large lecture hall, high and spacious, and a person with good hearing resides in this hall, and there are sounds in the hall, without effort he hears all kinds of sounds; so it is with a bhikkhu, because of his concentrated mind, his divine ear is pure, hearing two kinds of sounds. Monā! This is the fourth superior attainment of a bhikkhu.'

「彼以定心，清凈無穢，柔濡調伏，住無動地，一心修習，證他心智。彼知他心有欲無慾、有垢無垢、有癡無癡、廣心狹心、小心大心、定心亂心、縛心解心、上心下心，至無上心皆悉知之。譬如有人以清水自照，好惡必察；比丘如是，以心凈故，能知他心。摩納！此是比丘第五勝法。

「彼以心定，清凈無穢，柔濡調伏，住無動地，一心修習宿命智證，便能憶識宿命無數若干種事，能憶一生至無數生，劫數成敗、死此生彼、名姓種族、飲食好惡、壽命長短、所受苦樂、形色相貌皆悉憶識。譬如有人，從己村落至他國邑，在於彼處，若行若住，若語若默，復從彼國至於余國，如是展轉便還本土，不勞心力，盡能憶識所行諸國，從此到彼，從彼到此，行住語默，皆悉憶之。摩納！比丘如是，能以定心清凈無穢，住無動地，以宿命智慧憶宿命無數劫事，此是比丘得第一勝。無明永滅，大明法生，闇冥消滅，光曜法生，此是比丘宿命智明。所以者何？斯由精勤，念無錯亂，樂獨閑居之所得也。

「彼以定心，清凈無穢，柔𣽈調伏，住無動處，一心修習見生死智證。彼天眼凈，見諸眾生死此生彼、從彼生此、形色好醜、善惡諸果、尊貴卑賤、隨所造業報應因緣皆悉知之。此人身行惡，口言惡，意念惡，誹謗賢聖，信邪倒見，身敗命終，墮三惡道；此人身行善，口言善，意念善，不謗賢聖，見正信行，身壞命終，生天、人中。以天眼凈，見諸眾生隨所業緣，往來五道，譬如城內高廣平地，四交道頭起大高樓，明目之士在上而觀，見諸行人東西南北，舉動所為皆悉見之。摩納！比丘如是，以定心清凈，住無動處，見生死智證。以天眼凈，盡見眾生所為善惡，隨業受生，往來五道皆悉知之，此是比丘得第二明。斷除無明，生於慧明，舍離闇冥，出智慧光，此是見眾生生死智證明也。所以者何？斯由精勤，念不錯亂，樂獨閑居之所得也。

「彼以定心，清凈無穢，柔𣽈調伏，住不動地，一心修習無漏智證。彼如實知苦聖諦，如實知有漏集，如實知有漏盡，如實知趣漏盡道。彼如是知、如是見，欲漏、有漏、無明漏，心得解脫，得解脫智，生死已盡，梵行已立，所作已辦，不受後有。譬如清水中，有木石、魚鱉水性之屬東西遊行，有目之士明瞭見之：此是木石，此是魚鱉

『他以堅定的心，清凈無染，柔和調順，安住于不動搖的境界，一心修行，證得他心智。他知道他人心中有慾望或無慾望，有污垢或無污垢，有愚癡或無愚癡，心胸寬廣或狹窄，心量小或大，心定或心亂，心被束縛或解脫，心向上或向下，乃至無上心，都能完全知曉。譬如有人用清水照鏡子，好壞都能清楚地看到；比丘也是如此，因為心清凈，所以能知道他人的心。摩納！這是比丘的第五種殊勝之法。 『他以心安定，清凈無染，柔和調順，安住于不動搖的境界，一心修行，證得宿命智，便能回憶起無數種宿命之事，能回憶起一生乃至無數生，劫數的成敗、在此死亡在彼出生、姓名種族、飲食喜好、壽命長短、所受的苦樂、形色相貌，都能完全回憶起來。譬如有人，從自己的村落到其他城鎮，在那裡，或行走或停留，或說話或沉默，又從那個城鎮到其他城鎮，這樣輾轉，最終回到自己的家鄉，不費心力，就能完全回憶起所經過的各個城鎮，從這裡到那裡，從那裡到這裡，行走、停留、說話、沉默，都能完全回憶起來。摩納！比丘也是如此，能以堅定的心清凈無染，安住于不動搖的境界，以宿命智回憶起無數劫的事情，這是比丘獲得的第一種殊勝。無明永遠消滅，大光明法產生，黑暗消散，光耀之法產生，這是比丘的宿命智光明。這是為什麼呢？這是因為精勤努力，念頭不亂，樂於獨處閑居所得到的。 『他以堅定的心，清凈無染，柔和調順，安住于不動搖的境界，一心修行，證得見生死智。他天眼清凈，看到眾生死去又出生，從那裡出生到這裡，形色好壞，善惡果報，尊貴卑賤，隨著所造的業報應因緣，都能完全知曉。這個人身行惡，口說惡語，意念惡念，誹謗賢聖，相信邪見，身敗命終，墮入三惡道；這個人身行善，口說善語，意念善念，不誹謗賢聖，見正信行，身壞命終，生於天界或人間。以天眼清凈，看到眾生隨著業緣，往來於五道，譬如城內高廣平坦的地面，四條道路交匯的地方建起高樓，明眼的人站在上面觀看，看到行人東西南北，舉動所為都能看到。摩納！比丘也是如此，以堅定的心清凈，安住于不動搖的境界，證得見生死智。以天眼清凈，完全看到眾生所作的善惡，隨著業力受生，往來於五道，都能完全知曉，這是比丘獲得的第二種光明。斷除無明，生出智慧光明，捨棄黑暗，發出智慧之光，這是見眾生生死智的證明。這是為什麼呢？這是因為精勤努力，念頭不亂，樂於獨處閑居所得到的。 『他以堅定的心，清凈無染，柔和調順，安住于不動搖的境界，一心修行，證得無漏智。他如實地知道苦聖諦，如實地知道有漏的集起，如實地知道有漏的滅盡，如實地知道通往漏盡的道路。他這樣知道、這樣看到，欲漏、有漏、無明漏，心得到解脫，得到解脫的智慧，生死已經終結，清凈的修行已經建立，所作的事情已經完成，不再有後世的生命。譬如在清水中，有木頭、石頭、魚鱉等水生動物東西遊動，有眼睛的人能清楚地看到：這是木頭、石頭，這是魚鱉。

'He, with a steadfast mind, pure and undefiled, gentle and subdued, dwells in an immovable state, and with focused concentration, attains the knowledge of others' minds. He knows whether others' minds have desire or are without desire, are defiled or undefiled, are deluded or not deluded, are broad or narrow, are small or large, are concentrated or scattered, are bound or liberated, are elevated or degraded, and even the supreme mind, he knows all. Just as a person uses clear water to see their reflection, discerning good and bad, so too, a bhikkhu, with a pure mind, can know the minds of others. Mana! This is the fifth superior attainment of a bhikkhu.' 'He, with a mind settled, pure and undefiled, gentle and subdued, dwells in an immovable state, and with focused concentration, attains the knowledge of past lives. He can recall countless past lives, from one life to countless lives, the rise and fall of eons, deaths and rebirths, names and lineages, food and preferences, lengths of life, experiences of suffering and joy, and physical appearances, all of which he can fully recall. Just as a person travels from their village to another town, and there, whether walking or staying, speaking or silent, then from that town to another, and so on, eventually returning to their home, without effort, they can fully recall all the towns they passed through, from here to there, from there to here, walking, staying, speaking, and silent, all of which they can recall. Mana! So too, a bhikkhu, with a steadfast mind, pure and undefiled, dwelling in an immovable state, with the knowledge of past lives, can recall countless eons of events. This is the first superior attainment of a bhikkhu. Ignorance is forever extinguished, the great light of the Dharma arises, darkness is dispelled, and the light of wisdom arises. This is the light of the bhikkhu's knowledge of past lives. Why is this so? It is because of diligent effort, undistracted mindfulness, and the joy of solitary dwelling.' 'He, with a steadfast mind, pure and undefiled, gentle and subdued, dwells in an immovable state, and with focused concentration, attains the knowledge of the passing away and rebirth of beings. With his pure divine eye, he sees beings passing away and being reborn, from there to here, their forms beautiful or ugly, their good or bad consequences, their noble or lowly status, all according to the karmic causes and conditions they have created. This person, with evil deeds of body, evil words of mouth, and evil thoughts of mind, slandering the noble ones, believing in wrong views, at the end of their life, falls into the three evil realms. This person, with good deeds of body, good words of mouth, and good thoughts of mind, not slandering the noble ones, holding right views, at the end of their life, is reborn in the heavens or among humans. With his pure divine eye, he sees beings according to their karmic actions, going to and fro in the five realms. Just as in a city, on a high and level ground, at the intersection of four roads, a tall building is erected, and a person with clear vision, standing on top, sees people going east, west, north, and south, and all their actions, so too, Mana! A bhikkhu, with a steadfast mind, pure and undefiled, dwelling in an immovable state, attains the knowledge of the passing away and rebirth of beings. With his pure divine eye, he sees all the good and evil actions of beings, and according to their karma, their rebirths in the five realms, all of which he knows. This is the second light attained by a bhikkhu. Ignorance is extinguished, the light of wisdom arises, darkness is abandoned, and the light of wisdom shines forth. This is the proof of the knowledge of the passing away and rebirth of beings. Why is this so? It is because of diligent effort, undistracted mindfulness, and the joy of solitary dwelling.' 'He, with a steadfast mind, pure and undefiled, gentle and subdued, dwells in an immovable state, and with focused concentration, attains the knowledge of the extinction of the outflows. He truly knows the noble truth of suffering, truly knows the arising of the outflows, truly knows the cessation of the outflows, and truly knows the path leading to the cessation of the outflows. Knowing and seeing thus, the outflows of desire, the outflows of becoming, and the outflows of ignorance, his mind is liberated, he attains the knowledge of liberation, birth and death are ended, the holy life is established, what had to be done is done, and there is no more future existence. Just as in clear water, there are pieces of wood, stones, fish, turtles, and other aquatic creatures moving about, and a person with eyes can clearly see: this is wood, this is stone, this is fish, this is turtle.'

。摩納！比丘如是，以定心清凈，住無動地，得無漏智證，乃至不受後有，此是比丘得第三明。斷除無明，生於慧明，舍離闇冥，出大智光，是為無漏智明。所以者何？斯由精勤，念不錯亂，樂獨閑居之所得也。摩納！是為無上明行具足，于汝意云何？如是明行為是，為非？」

佛告摩納：「有人不能得無上明行具足，而行四方便，云何為四？摩納！或有人不得無上明行具足，而持斫負籠，入山求藥，食樹木根。是為，摩納！不得無上明行具足，而行第一方便。云何？摩納！此第一方便，汝及汝師行此法不？」

答曰：「不也。」

佛告摩納：「汝自卑微，不識真偽，而便誹謗，輕罵釋子，自種罪根，長地獄本。複次，摩納！有人不能得無上明行具足，而手執澡瓶，持杖算術，入山林中，食自落果。是為，摩納！不得無上明行具足，而行第二方便，云何？摩納！汝及汝師行此法不？」

佛告摩納：「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。複次，摩納！不得無上明行具足，而舍前採藥及拾落果，還來向村依附人間，起草菴舍，食草木葉。摩納！是為不得明行具足，而行第三方便。云何？摩納！汝及汝師行此法不？」

佛告摩納：「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，是為第三方便。複次，摩納！不得無上明行具足，不食藥草，不食落果，不食草葉，而於村城起大堂閣，諸有東西南北行人過者隨力供給，是為不得無上明行具足，而行第四方便。云何？摩納！汝及汝師行此法不？」

佛告摩納：「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，云何？摩納！諸舊婆羅門及諸仙人多諸伎術，讚歎稱說本所誦習，如今婆羅門所可諷誦稱說：一、阿咤摩，二、婆摩，三、婆摩提婆，四、鼻波密多，五、伊兜瀨悉，六、耶婆提伽，七、婆婆婆悉吒，八、迦葉，九、阿樓那，十、瞿曇，十一、首夷婆，十二、損陀羅。如此諸大仙、婆羅門皆掘塹建立堂閣，如汝師徒今所居止不？」

「彼諸大仙頗起城墎，圍繞舍宅，居止其中，如汝師徒今所止不？」

答曰：「不也

現代漢語譯本：摩納！比丘就是這樣，以禪定使心清凈，安住于不動搖的境界，獲得無漏的智慧證悟，乃至不再受後有輪迴，這就是比丘獲得的第三種明。斷除無明，生起智慧光明，捨棄黑暗，發出大智慧的光芒，這就是無漏的智慧光明。為什麼呢？這是因為精勤努力，念頭不散亂，樂於獨處閑靜所得到的。摩納！這就是無上的明行圓滿具足。你認為如何？這樣的明行是正確的，還是不正確的？' 佛陀告訴摩納：'有些人不能獲得無上的明行圓滿具足，卻實行四種方便法門。哪四種呢？摩納！有些人不能獲得無上的明行圓滿具足，就揹著砍柴的筐子，進入山中尋找草藥，吃樹木的根。摩納！這就是不能獲得無上的明行圓滿具足，而實行的第一種方便法門。怎麼樣？摩納！你和你的老師實行這種法門嗎？' 回答說：'不實行。' 佛陀告訴摩納：'你真是卑微淺薄，不識真假，卻誹謗、輕慢釋迦牟尼的弟子，自己種下罪惡的根源，增長地獄的根本。再說，摩納！有些人不能獲得無上的明行圓滿具足，就手持凈水瓶，拿著手杖，計算著日子，進入山林中，吃自己掉落的果實。摩納！這就是不能獲得無上的明行圓滿具足，而實行的第二種方便法門。怎麼樣？摩納！你和你的老師實行這種法門嗎？' 佛陀告訴摩納：'你真是卑微淺薄，不識真假，卻誹謗、輕慢釋迦牟尼的弟子，自己種下罪惡的根源，增長地獄的根本。再說，摩納！有些人不能獲得無上的明行圓滿具足，就捨棄之前採藥和撿拾落果的行為，回到村莊依附於人，搭建草菴居住，吃草木的葉子。摩納！這就是不能獲得明行圓滿具足，而實行的第三種方便法門。怎麼樣？摩納！你和你的老師實行這種法門嗎？' 佛陀告訴摩納：'你真是卑微淺薄，不識真假，卻誹謗、輕慢釋迦牟尼的弟子，自己種下罪惡的根源，增長地獄的根本。這就是第三種方便法門。再說，摩納！有些人不能獲得無上的明行圓滿具足，不吃草藥，不吃落果，不吃草葉，卻在村莊城市建造高大的樓閣，凡是有東西南北的行人經過，就隨力供給他們。這就是不能獲得無上的明行圓滿具足，而實行的第四種方便法門。怎麼樣？摩納！你和你的老師實行這種法門嗎？' 佛陀告訴摩納：'你真是卑微淺薄，不識真假，卻誹謗、輕慢釋迦牟尼的弟子，自己種下罪惡的根源，增長地獄的根本。怎麼樣？摩納！那些古老的婆羅門和仙人，他們有很多的技藝，讚歎稱頌他們所學習的經典，就像現在的婆羅門所誦讀稱頌的：一、阿咤摩，二、婆摩，三、婆摩提婆，四、鼻波密多，五、伊兜瀨悉，六、耶婆提伽，七、婆婆婆悉吒，八、迦葉，九、阿樓那，十、瞿曇，十一、首夷婆，十二、損陀羅。這些大仙和婆羅門都挖掘地基，建造樓閣，就像你們師徒現在居住的地方一樣嗎？' 回答說：'不是。' 『那些大仙是否建造城墻，圍繞著住宅，居住在其中，就像你們師徒現在居住的地方一樣嗎？』

English version: 'Monā! A bhikkhu, in this way, with a mind purified by samadhi, dwells in an unmoving state, attains the wisdom of non-outflow, and even does not receive future existence. This is the third enlightenment attained by a bhikkhu. Having eliminated ignorance, wisdom-light arises, abandoning darkness, and emitting the light of great wisdom. This is the light of non-outflow wisdom. Why is this so? It is because of diligent effort, unscattered mindfulness, and the joy of solitary seclusion. Monā! This is the complete perfection of unsurpassed wisdom and conduct. What do you think? Is such wisdom and conduct right or wrong?' The Buddha told Monā: 'Some people cannot attain the complete perfection of unsurpassed wisdom and conduct, but practice four expedient methods. What are the four? Monā! Some people cannot attain the complete perfection of unsurpassed wisdom and conduct, so they carry a wood-chopping basket, enter the mountains to seek herbs, and eat the roots of trees. Monā! This is the first expedient method practiced by those who cannot attain the complete perfection of unsurpassed wisdom and conduct. What do you think? Monā! Do you and your teacher practice this method?' He replied: 'No, we do not.' The Buddha told Monā: 'You are truly humble and shallow, not knowing truth from falsehood, yet you slander and belittle the disciples of Shakyamuni, sowing the seeds of your own sin and increasing the roots of hell. Furthermore, Monā! Some people cannot attain the complete perfection of unsurpassed wisdom and conduct, so they hold a water bottle, carry a staff, calculate the days, enter the forests, and eat the fruits that fall by themselves. Monā! This is the second expedient method practiced by those who cannot attain the complete perfection of unsurpassed wisdom and conduct. What do you think? Monā! Do you and your teacher practice this method?' The Buddha told Monā: 'You are truly humble and shallow, not knowing truth from falsehood, yet you slander and belittle the disciples of Shakyamuni, sowing the seeds of your own sin and increasing the roots of hell. Furthermore, Monā! Some people cannot attain the complete perfection of unsurpassed wisdom and conduct, so they abandon the previous practice of gathering herbs and picking fallen fruits, return to the village to rely on people, build a grass hut to live in, and eat the leaves of plants. Monā! This is the third expedient method practiced by those who cannot attain the complete perfection of wisdom and conduct. What do you think? Monā! Do you and your teacher practice this method?' The Buddha told Monā: 'You are truly humble and shallow, not knowing truth from falsehood, yet you slander and belittle the disciples of Shakyamuni, sowing the seeds of your own sin and increasing the roots of hell. This is the third expedient method. Furthermore, Monā! Some people cannot attain the complete perfection of unsurpassed wisdom and conduct, so they do not eat herbs, do not eat fallen fruits, do not eat plant leaves, but build large pavilions in villages and cities, and provide for those who pass by from the east, west, south, and north according to their ability. This is the fourth expedient method practiced by those who cannot attain the complete perfection of unsurpassed wisdom and conduct. What do you think? Monā! Do you and your teacher practice this method?' The Buddha told Monā: 'You are truly humble and shallow, not knowing truth from falsehood, yet you slander and belittle the disciples of Shakyamuni, sowing the seeds of your own sin and increasing the roots of hell. What do you think? Monā! Those ancient Brahmins and sages, they had many skills, praising and extolling the scriptures they had learned, just like the Brahmins of today recite and praise: one, Aṭāma; two, Bhāma; three, Bhāmatideva; four, Bhipamita; five, Itusiddhi; six, Yavatika; seven, Bhābhāvasita; eight, Kāśyapa; nine, Aruṇa; ten, Gautama; eleven, Śvībhava; twelve, Suṃdhara. Did these great sages and Brahmins dig foundations and build pavilions, like where you and your disciples live now?' He replied: 'No, they did not.' 'Did those great sages build city walls, surround their dwellings, and live within them, like where you and your disciples live now?'

「彼諸大仙頗處高床重褥，綩綖細軟，如汝師徒今所止不？」

「彼諸大仙頗以金銀、瓔珞、雜色花鬘、美女自娛，如汝師徒不？彼諸大仙頗駕乘寶車，持[金*戟]導引，白蓋自覆，手執寶拂，著雜色寶屣，又著全白疊，如汝師徒今所服不？」

「摩納！汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。云何？摩納！如彼諸大仙、舊婆羅門，讚歎稱說本所諷誦，如今婆羅門所可稱說諷誦阿咤摩等，若傳彼所說，以教他人，慾望生梵天者，無有是處。猶如，摩納！王波斯匿與人共議，或與諸王，或與大臣、婆羅門、居士共論，余細人聞，入舍衛城，遇人便說波斯匿王有如是語。云何？摩納！王與是人共言議不？」

「摩納！此人諷誦王言以語餘人，寧得為王作大臣不？」

答曰：「無有是處。」

「摩納！汝等今日傳先宿、大仙、舊婆羅門，諷誦教人，欲至生梵天者，無有是處。云何？摩納！汝等受他供養，能隨法行不？」

答曰：「如是，瞿曇！受他供養，當如法行。」

「摩納！汝師沸伽羅娑羅受王村封，而與王波斯匿共論議時，說王不要論無益之言，不以正事共相諫曉，汝今自觀及汝師過，且置是事，但當求汝所來因緣。」

摩納即時舉目觀如來身，求諸相好，盡見余相，唯不見二相，心即懷疑。爾時，世尊默自念言：「今此摩納不見二相，以此生疑。」即出廣長舌相，舐耳覆面。時，彼摩納復疑一相，世尊復念：「今此摩納猶疑一相。」即以神力，使彼摩納獨見陰馬藏。爾時，摩納盡見相已，乃于如來無復狐疑，即從座起，繞佛而去。

時，沸伽羅婆羅門立於門外，遙望弟子，見其遠來，逆問之言：「汝觀瞿曇實具相不？功德神力實如所聞不？」

即白師言：「瞿曇沙門三十二相皆悉具足，功德神力實如所聞。」

師又問曰：「汝頗與瞿曇少語議不？」

答曰：「實與瞿曇言語往返

『那些大仙們是否住在高床厚褥上，鋪著柔軟的細毯，像你們師徒現在住的地方一樣？』 回答說：『不是的。』 『那些大仙們是否用金銀、瓔珞、各色花環、美女來娛樂自己，像你們師徒一樣？那些大仙們是否乘坐寶車，拿著金戟引導，用白傘遮蓋，手持寶拂，穿著各色寶鞋，又穿著全白的疊衣，像你們師徒現在穿的衣服一樣？』 『摩納！你如此卑微，不識真假，卻誹謗、輕慢釋迦弟子，自己種下罪根，增長地獄的根本。為什麼呢？摩納！像那些大仙、古老的婆羅門，讚歎稱頌他們所誦讀的，如今婆羅門所稱頌誦讀的阿咤摩等，如果傳述他們所說的，用來教導他人，想要生到梵天，是沒有這種道理的。就像，摩納！波斯匿王與人商議，或者與諸王、或者與大臣、婆羅門、居士討論，其他小人物聽到了，進入舍衛城，遇到人就說波斯匿王說了這樣的話。為什麼呢？摩納！國王會和這個人一起談論嗎？』 回答說：『不會的。』 『摩納！這個人誦讀國王的話來告訴其他人，難道就能成為國王的大臣嗎？』 回答說：『沒有這種道理。』 『摩納！你們今天傳述先輩、大仙、古老婆羅門所誦讀的來教導他人，想要生到梵天，是沒有這種道理的。為什麼呢？摩納！你們接受別人的供養，能夠按照佛法修行嗎？』 回答說：『是的，瞿曇！接受別人的供養，應當按照佛法修行。』 『摩納！你的老師沸伽羅娑羅接受國王的村封，而與波斯匿王一起討論時，說國王不要談論無益的話，不用正事互相勸誡，你現在自己看看你和你的老師的過錯，暫且放下這些事，只應當尋求你來的因緣。』 摩納立刻舉目觀察如來的身體，尋求各種相好，看到了其餘的相，唯獨沒有看到兩個相，心中就產生了懷疑。這時，世尊默默地想：『現在這個摩納沒有看到兩個相，因此產生了懷疑。』就伸出廣長的舌相，舔到耳朵覆蓋到臉面。當時，那個摩納又懷疑一個相，世尊又想：『現在這個摩納仍然懷疑一個相。』就用神力，讓那個摩納獨自看到陰馬藏。這時，摩納看完了所有的相，才對如來不再有任何懷疑，就從座位上站起來，繞著佛離開了。 這時，沸伽羅婆羅門站在門外，遙望弟子，看到他從遠處走來，就迎上去問：『你觀察瞿曇，他真的具備相好嗎？功德神力真的像傳說的那樣嗎？』 他立刻告訴老師說：『瞿曇沙門的三十二相都完全具備，功德神力真的像傳說的那樣。』 老師又問：『你有沒有和瞿曇稍微交談過？』 回答說：『確實和瞿曇有過言語往來。』

'Do those great sages dwell on high beds with thick quilts, spread with soft, fine carpets, like where you and your disciples are staying now?' He replied, 'No, they do not.' 'Do those great sages entertain themselves with gold and silver, necklaces, various colored flower garlands, and beautiful women, like you and your disciples? Do those great sages ride in precious carriages, holding golden halberds as guides, with white canopies covering them, holding precious whisks, wearing various colored precious shoes, and also wearing all-white layered clothing, like the clothes you and your disciples are wearing now?' 'Māṇava! You are so humble, not knowing the true from the false, yet you slander and belittle the disciples of Śākya, planting the roots of sin for yourself, and increasing the foundation of hell. Why is that? Māṇava! Like those great sages, the old Brahmins, who praise and extol what they recite, like what the Brahmins today praise and recite, such as the Aṭāma, etc., if they transmit what they say to teach others, desiring to be born in the Brahma heaven, there is no such reason. Just like, Māṇava! King Pasenadi discusses with people, or with other kings, or with ministers, Brahmins, or householders, and other small people hear it, enter Śrāvastī, and tell people they meet that King Pasenadi said such things. Why is that? Māṇava! Would the king discuss with this person?' He replied, 'No, he would not.' 'Māṇava! If this person recites the king's words to tell others, could he become a minister of the king?' He replied, 'There is no such reason.' 'Māṇava! Today you transmit what the ancestors, great sages, and old Brahmins recited to teach others, desiring to be born in the Brahma heaven, there is no such reason. Why is that? Māṇava! You receive offerings from others, can you practice according to the Dharma?' He replied, 'Yes, Gautama! Receiving offerings from others, one should practice according to the Dharma.' 'Māṇava! Your teacher, Bhṛgu-Kāśyapa, received a village grant from the king, and when discussing with King Pasenadi, he said that the king should not discuss useless words, and should not admonish each other with righteous matters. Now you should look at your own and your teacher's faults, and put these matters aside for now, and only seek the reason for your coming.' Māṇava immediately raised his eyes to observe the Tathāgata's body, seeking all the auspicious marks, and saw all the other marks, but did not see two marks, and his heart became suspicious. At that time, the World-Honored One silently thought, 'Now this Māṇava has not seen two marks, and therefore has become suspicious.' He then extended his long tongue, licking his ears and covering his face. At that time, that Māṇava again doubted one mark, and the World-Honored One again thought, 'Now this Māṇava still doubts one mark.' He then used his divine power to make that Māṇava alone see the hidden male organ. At that time, Māṇava, having seen all the marks, no longer had any doubts about the Tathāgata, and immediately rose from his seat, circled the Buddha, and left. At this time, Bhṛgu-Kāśyapa Brahmin was standing outside the gate, looking at his disciple from afar, and seeing him coming from afar, he went to meet him and asked, 'Did you observe Gautama, is he truly endowed with auspicious marks? Is his merit and divine power truly as rumored?' He immediately told his teacher, 'The Śramaṇa Gautama is fully endowed with all thirty-two marks, and his merit and divine power are truly as rumored.' The teacher then asked, 'Did you have any brief conversation with Gautama?' He replied, 'Indeed, I had some back-and-forth conversation with Gautama.'

師又問曰：「汝與瞿曇共論何事？」

時，摩納如共佛論，具以白師，師言：「我遂得聰明弟子致使如是者，我等將入地獄不久，所以者何？汝語諸欲勝毀呰瞿曇，使之不悅，於我轉疏，汝與聰明弟子致使如是，使我入地獄不久。」於是，其師懷忿結心，即蹴摩納令墮，師自乘車。時，彼摩納當墮車時，即生白癩。

時，沸伽羅娑羅婆羅門仰觀日已，然自念言：「今覲沙門瞿曇，非是時也，須待明日，當往覲問。」于明日旦，嚴駕寶車，從五百弟子前後圍繞，詣伊車林中，下車步進，到世尊所，問訊已，一面坐，仰觀如來身，具見諸相，唯不見二相。

時，婆羅門疑於二相，佛知其念，即出廣長舌相，舐耳覆面。時，婆羅門又疑一相，佛知其念，即以神力，使見陰馬藏。時，婆羅門具見如來三十二相，心即開悟，無復狐疑，尋白佛言：「若我行時，中路遇佛，少停止乘，當知我已禮敬世尊，所以者何？我受他村封，設下乘者，當失此封，惡聲流佈。」

又白佛言：「若我下乘，解劍退蓋，併除幢麾，澡瓶履屣，當知我已禮敬如來，所以者何？我受他封，故有五威儀，若禮拜者，即失所封，惡名流佈。」

又白佛言：「若我在眾見佛起者，若偏露右臂，自稱姓字，則知我已敬禮如來，所以者何？我受他封，若禮拜者，則失封邑，惡名流佈。」

又白佛言：「我歸依佛，歸依法，歸依僧，聽我于正法中為優婆塞！自今已后不殺、不盜、不淫、不欺、不飲酒，唯愿世尊及諸大眾當受我請。」爾時，世尊默然受請。

時，婆羅門見佛默然，知以許可，即從坐起，不覺禮佛繞三匝而去。歸設飯食，供膳既辦，還白：「時到。」

爾時，世尊著衣持缽，與諸大眾千二百五十人往詣其舍，就坐而坐。

時，婆羅門手自斟酌，以種種甘膳供佛及僧，食訖去缽，行澡水畢，時婆羅門右手執弟子阿摩晝臂至世尊前言：「唯愿如來聽其悔過！唯愿如來聽其悔過！」如是至三，又白佛言：「猶如善調象馬，猶有蹶倒還復正路，此人如是，雖有漏失，愿聽悔過。」

佛告婆羅門：「當使汝壽命延長，現世安隱，使汝弟子白癩得除。」佛言適訖，時彼弟子白癩即除

老師又問：『你和瞿曇討論了什麼？』 當時，摩納如實地把和佛陀討論的事情告訴了老師，老師說：『我竟然有如此聰明的弟子，以至於做出這樣的事，我們不久就要下地獄了。為什麼呢？你告訴那些想勝過、詆譭瞿曇的人，使他不高興，對我反而疏遠。你和聰明的弟子做出這樣的事，使我很快就要下地獄了。』於是，他的老師懷著憤怒，心中結怨，就踢了摩納，使他摔倒，老師自己則乘車走了。當時，那個摩納在摔下車的時候，就生了白癩病。 當時，沸伽羅娑羅婆羅門抬頭看了看太陽，然後自己想：『現在去見沙門瞿曇，不是時候，需要等到明天，再去拜見請教。』到了第二天早上，他準備好寶車，帶著五百個弟子前後簇擁著，前往伊車林中。他下車步行，來到世尊所在的地方，問候過後，在一旁坐下，抬頭觀看如來的身體，看到了所有的相好，唯獨沒有看到兩個相好。 當時，婆羅門對這兩個相好感到疑惑，佛陀知道他的想法，就伸出廣長的舌頭，舔到耳朵，覆蓋了整個面部。當時，婆羅門又對一個相好感到疑惑，佛陀知道他的想法，就用神力，讓他看到了隱秘的馬陰藏相。當時，婆羅門看到了如來的三十二相，心中豁然開悟，不再有任何疑惑，隨即對佛陀說：『如果我行走時，在路上遇到佛陀，稍微停下車，就表示我已經禮敬了世尊。為什麼呢？我受封于其他村莊，如果下車，就會失去這個封地，惡名也會流傳開來。』 他又對佛陀說：『如果我下車，解下佩劍，退去車蓋，併除去幢幡，放下澡瓶和鞋子，就表示我已經禮敬瞭如來。為什麼呢？我受封于其他地方，所以有五種威儀，如果禮拜，就會失去封地，惡名也會流傳開來。』 他又對佛陀說：『如果我在眾人中見到佛陀站起來，如果偏袒右臂，自稱姓名，就表示我已經敬禮瞭如來。為什麼呢？我受封于其他地方，如果禮拜，就會失去封地，惡名也會流傳開來。』 他又對佛陀說：『我皈依佛，皈依法，皈依僧，請允許我在正法中成為優婆塞！從今以後，我不殺生、不偷盜、不邪淫、不欺騙、不飲酒，只希望世尊和諸位大眾接受我的邀請。』當時，世尊默然接受了邀請。 當時，婆羅門看到佛陀默然，知道是允許了，就從座位上站起來，不知不覺地禮拜佛陀，繞了三圈才離開。他回去準備飯食，供膳完畢，就回來稟告：『時間到了。』 當時，世尊穿上袈裟，拿著缽，和一千二百五十位大眾一起前往他的住所，就座而坐。 當時，婆羅門親自斟酌，用各種美味佳餚供養佛陀和僧眾，吃完飯，放下缽，行過澡水后，婆羅門右手拉著弟子阿摩晝的胳膊，來到世尊面前說：『希望如來允許他懺悔！希望如來允許他懺悔！』這樣說了三次，又對佛陀說：『就像善於調教的象馬，即使有跌倒的時候，也能回到正路，這個人也是這樣，雖然有錯誤，希望允許他懺悔。』 佛陀告訴婆羅門：『應當使你壽命延長，現世安穩，使你弟子的白癩病得以消除。』佛陀說完，當時他弟子的白癩病就消除了。

The teacher then asked: 'What did you discuss with Gautama?' At that time, the young man, Manava, told his teacher everything he had discussed with the Buddha. The teacher said: 'I have such a clever disciple that he has caused this to happen. We will soon go to hell. Why? You told those who wanted to overcome and slander Gautama, making him unhappy and causing him to distance himself from me. You and your clever disciple have caused this, making me go to hell soon.' Then, his teacher, harboring anger and resentment, kicked Manava, causing him to fall. The teacher then got into his chariot and left. At the time when Manava fell from the chariot, he developed white leprosy. At that time, the Brahmin, Bhaggava, looked up at the sun and thought to himself: 'Now is not the time to see the Shramana Gautama. I need to wait until tomorrow to go and pay my respects and ask questions.' The next morning, he prepared his precious chariot and, with five hundred disciples surrounding him, went to the Ichchha Forest. He got out of the chariot and walked to where the World Honored One was. After greeting him, he sat to one side and looked up at the Tathagata's body, seeing all the marks of excellence, except for two. At that time, the Brahmin was doubtful about these two marks. The Buddha, knowing his thoughts, extended his long tongue, licked his ears, and covered his entire face. Then, the Brahmin was doubtful about one more mark. The Buddha, knowing his thoughts, used his divine power to show him the hidden male organ. At that time, the Brahmin saw all thirty-two marks of the Tathagata, and his mind was enlightened, with no more doubts. He then said to the Buddha: 'If I am walking and meet the Buddha on the road, if I stop my chariot slightly, it will indicate that I have already paid my respects to the World Honored One. Why? I am granted a fief in another village. If I get out of the chariot, I will lose this fief, and a bad reputation will spread.' He also said to the Buddha: 'If I get out of the chariot, remove my sword, take off the canopy, and remove the banners, and put down the water pot and shoes, it will indicate that I have already paid my respects to the Tathagata. Why? I am granted a fief in another place, so I have five forms of dignity. If I bow down, I will lose the fief, and a bad reputation will spread.' He also said to the Buddha: 'If I see the Buddha standing up in the crowd, if I expose my right arm and state my name, it will indicate that I have already paid my respects to the Tathagata. Why? I am granted a fief in another place. If I bow down, I will lose the fief, and a bad reputation will spread.' He also said to the Buddha: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. Please allow me to become a lay disciple in the true Dharma! From now on, I will not kill, not steal, not commit sexual misconduct, not lie, and not drink alcohol. I only hope that the World Honored One and all the assembly will accept my invitation.' At that time, the World Honored One silently accepted the invitation. At that time, the Brahmin saw that the Buddha was silent and knew that he had accepted. He stood up from his seat and, without realizing it, bowed to the Buddha and circled him three times before leaving. He went back to prepare food, and after the meal was ready, he returned and reported: 'The time has come.' At that time, the World Honored One put on his robe, took his bowl, and went with the assembly of one thousand two hundred and fifty people to his residence, where they sat down. At that time, the Brahmin personally poured and served various delicious foods to the Buddha and the Sangha. After they finished eating, put down their bowls, and washed their hands, the Brahmin took his disciple, Amavasa, by the arm and brought him before the World Honored One, saying: 'May the Tathagata allow him to repent! May the Tathagata allow him to repent!' He said this three times, and then said to the Buddha: 'Just like a well-trained elephant or horse, even if it falls, it can return to the right path, this person is the same. Although he has made mistakes, I hope you will allow him to repent.' The Buddha said to the Brahmin: 'May your life be extended, may you be peaceful in this life, and may your disciple's white leprosy be cured.' As soon as the Buddha finished speaking, his disciple's white leprosy was cured.

時，婆羅門取一小座于佛前坐，世尊即為婆羅門說法，示教利喜，施論、戒論、生天之論，欲為穢污，上漏為患，出要為上，演布清凈。爾時，世尊知婆羅門心已調柔、清凈、無垢，堪受道教，如諸佛常法，說苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。時，婆羅門即于座上遠塵離垢，得法眼凈，猶如凈潔白疊，易為受染；沸伽羅娑羅婆羅門亦復如是，見法得法，決定道果，不信余道，得無所畏，即白佛言：「我今再三歸依佛、法及比丘僧，聽我于正法中為優婆塞！盡形壽不殺、不盜、不淫、不欺、不飲酒，唯愿世尊及諸大眾哀愍我故，受七日請。」爾時，世尊默然許之。時，婆羅門即於七日中，種種供養佛及大眾。爾時，世尊過七日已，遊行人間。

佛去未久，沸伽羅娑羅婆羅門遇病命終。時諸比丘聞此婆羅門於七日中供養佛已，便取命終，各自念：「此命終，為生何趣？」爾時，眾比丘往至世尊所，禮佛已，一面坐，白佛言：「彼婆羅門於七日中供養佛已，身壞命終，當生何處？」

佛告比丘：「此族姓子諸善普集，法法具足，不違法行，斷五下結，于彼般涅槃，不來此世。」

佛說長阿含經卷第十四

（二一）第三分梵動經第二

一時，佛游摩竭國，與大比丘眾千二百五十人俱，遊行人間，詣竹林，止宿在王堂上。時，有梵志名曰善念，善念弟子名梵摩達，師徒常共隨佛後行，而善念梵志以無數方便譭謗佛、法及比丘僧，其弟子梵摩達以無數方便稱讚佛、法及比丘僧，師徒二人各懷異心，共相違背。所以者何？斯由異習、異見、異親近故。

爾時，眾多比丘于乞食後集會講堂，作如是論：「甚奇！甚特！世尊有大神力，威德具足，盡知眾生志意所趣。而此善念梵志及其弟子梵摩達隨逐如來及比丘僧；而善念梵志以無數方便譭謗佛、法及與眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧；師徒二人各懷異心，異見、異習、異親近故

現代漢語譯本：當時，婆羅門取了一個小座位在佛前坐下，世尊就為婆羅門說法，開示教導，使他歡喜。講說佈施的道理、持戒的道理、以及昇天的道理，指出慾望是污穢的，執著是禍患，解脫才是最上的，闡述清凈的修行。那時，世尊知道婆羅門的心已經調柔、清凈、沒有污垢，堪能接受佛法教誨，就按照諸佛的常法，宣說苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。當時，婆羅門就在座位上遠離塵垢，得到法眼清凈，就像潔白的布匹，容易被染色一樣。沸伽羅娑羅婆羅門也同樣如此，見到佛法，得到佛法，確信道果，不再相信其他道法，得到無所畏懼。他立即對佛說：『我今再三歸依佛、法以及比丘僧，請允許我在正法中成為優婆塞！我將終身不殺生、不偷盜、不邪淫、不妄語、不飲酒。希望世尊以及諸位大眾憐憫我，接受我七日的供養。』當時，世尊默然允許了他。於是，婆羅門就在七日中，用各種物品供養佛和大眾。七日過後，世尊離開了人間。 佛陀離開后不久，沸伽羅娑羅婆羅門因病去世。當時，眾比丘聽到這位婆羅門在供養佛七日後就去世了，各自思量：『他去世后，會投生到哪裡呢？』於是，眾比丘來到世尊處，向佛行禮后，在一旁坐下，對佛說：『那位婆羅門在供養佛七日後，身壞命終，他會投生到哪裡呢？』 佛告訴比丘們：『這位善男子諸善業都已圓滿，佛法也已具足，不違背佛法修行，斷除了五下分結，他將在那裡般涅槃，不會再來這個世間。』 當時，眾比丘聽了佛所說，歡喜奉行。 《佛說長阿含經》卷第十四 一時，佛在摩竭國游化，與一千二百五十位大比丘一同，在人間游化，來到竹林，住在王堂上。當時，有一位婆羅門名叫善念，善念的弟子名叫梵摩達，師徒二人常常跟隨在佛的後面。善念婆羅門用無數的方法譭謗佛、法以及比丘僧，他的弟子梵摩達則用無數的方法稱讚佛、法以及比丘僧。師徒二人各懷異心，互相違背。這是為什麼呢？這是因為他們各自的習性不同、見解不同、親近的人不同。 當時，眾多比丘在乞食后，在講堂里，議論說：『真是奇特！真是稀有！世尊有大神力，威德具足，完全知道眾生的心意所向。而這位善念婆羅門和他的弟子梵摩達跟隨在如來和比丘僧的後面；善念婆羅門用無數的方法譭謗佛、法以及僧眾，弟子梵摩達則用無數的方法稱讚如來、佛法和僧眾；師徒二人各懷異心，見解不同、習性不同、親近的人也不同。』

English version: At that time, the Brahmin took a small seat and sat before the Buddha. The World Honored One then preached the Dharma to the Brahmin, instructing and delighting him. He spoke of the merits of giving, the precepts of morality, and the path to heavenly rebirth, pointing out that desires are defiled, attachments are a source of suffering, and liberation is the highest goal, expounding on the purity of practice. At that time, the World Honored One knew that the Brahmin's mind had become gentle, pure, and free from defilement, and was capable of receiving the Buddha's teachings. Following the usual practice of all Buddhas, he proclaimed the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. At that moment, the Brahmin, while still seated, was freed from dust and defilement, and attained the pure Dharma Eye, just as a clean white cloth is easily dyed. The Brahmin, Vekkharasala, was also the same, seeing the Dharma, attaining the Dharma, confirming the fruit of the path, no longer believing in other paths, and gaining fearlessness. He immediately said to the Buddha, 'I now take refuge in the Buddha, the Dharma, and the Sangha for the third time. Please allow me to become a lay disciple in the true Dharma! I will abstain from killing, stealing, sexual misconduct, lying, and drinking alcohol for the rest of my life. May the World Honored One and all the assembly have compassion on me and accept my seven days of offerings.' At that time, the World Honored One silently agreed. So, for seven days, the Brahmin offered various things to the Buddha and the assembly. After seven days, the World Honored One left the human realm. Not long after the Buddha left, the Brahmin Vekkharasala died of illness. At that time, the monks heard that this Brahmin had passed away after offering to the Buddha for seven days, and they each wondered, 'Where will he be reborn?' So, the monks went to the World Honored One, bowed to the Buddha, and sat to one side. They said to the Buddha, 'That Brahmin, after offering to the Buddha for seven days, has passed away. Where will he be reborn?' The Buddha told the monks, 'This son of a good family has accumulated all good deeds, has fulfilled the Dharma, does not violate the Dharma practice, has severed the five lower fetters, and will attain Parinirvana there, not returning to this world.' At that time, the monks, having heard what the Buddha said, joyfully practiced accordingly. The Sutra of the Long Discourses, Volume 13, spoken by the Buddha Taisho Tripitaka, Volume 01, No. 0001, The Sutra of the Long Discourses The Sutra of the Long Discourses, Volume 14, spoken by the Buddha (21) The Second Discourse of the Brahma Net Sutra, Third Section At one time, the Buddha was traveling in Magadha, together with a great assembly of 1,250 monks, traveling in the human realm, and arrived at the Bamboo Grove, staying in the King's Hall. At that time, there was a Brahmin named Good Thought, and Good Thought's disciple was named Brahma Datta. The teacher and disciple always followed behind the Buddha. The Brahmin Good Thought used countless methods to slander the Buddha, the Dharma, and the Sangha, while his disciple Brahma Datta used countless methods to praise the Buddha, the Dharma, and the Sangha. The teacher and disciple each held different views and contradicted each other. Why was this so? It was because of their different habits, different views, and different associations. At that time, many monks, after their alms round, were in the lecture hall, discussing, 'How amazing! How extraordinary! The World Honored One has great divine power and is full of majestic virtue, fully knowing the intentions of all beings. Yet this Brahmin Good Thought and his disciple Brahma Datta follow behind the Tathagata and the Sangha; the Brahmin Good Thought uses countless methods to slander the Buddha, the Dharma, and the Sangha, while his disciple Brahma Datta uses countless methods to praise the Tathagata, the Dharma, and the Sangha; the teacher and disciple each hold different views, different habits, and different associations.'

爾時，世尊于靜室中以天凈耳過於人耳，聞諸比丘有如是論，世尊于凈室起詣講堂所，大眾前坐，知而故問：「諸比丘！汝等以何因緣集此講堂？何所論說？」

時，諸比丘白佛言：「我等於乞食後集此講堂，眾共議言：『甚奇！甚特！如來有大神力，威德具足，盡知眾生心志所趣。而今善念梵志及弟子梵摩達常隨如來及與眾僧，以無數方便譭謗如來及法、眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧。所以者何？以其異見、異習、異親近故。』向集講堂議如是事。」

爾時，世尊告諸比丘：「若有方便譭謗如來及法、眾僧者，汝等不得懷忿結心，害意于彼，所以者何？若誹謗我、法及比丘僧，汝等懷忿結心，起害意者，則自陷溺，是故汝等不得懷忿結心，害意于彼。比丘若稱譽佛及法、眾僧者，汝等於中亦不足以為歡喜慶幸，所以者何？若汝等生歡喜心，即為陷溺，是故汝等不應生喜。所以者何？此是小緣威儀戒行，凡夫寡聞，不達深義，直以所見如實讚歎。

「云何小緣威儀戒行，凡夫寡聞，直以所見如實稱讚？彼讚歎言：『沙門瞿曇滅殺、除殺，舍于刀杖，懷慚愧心，慈愍一切。』此是小緣威儀戒行，彼寡聞凡夫以此嘆佛。又嘆：『沙門瞿曇舍不與取，滅不與取，無有盜心。』又嘆：『沙門瞿曇舍于淫慾，凈修梵行，一向護戒，不習淫逸，所行清潔。』又嘆：『沙門瞿曇舍滅妄語，所言至誠，所說真實，不誑世人。沙門瞿曇舍滅兩舌，不以此言壞亂于彼，不以彼言壞亂於此；有諍訟者能令和合，已和合者增其歡喜，有所言說不離和合，誠實入心，所言知時。沙門瞿曇舍滅惡口，若有粗言傷損於人，增彼結恨長怨憎者，如此粗言盡皆不為；常以善言悅可人心，眾所愛樂，聽無厭足，但說此言。沙門瞿曇舍滅綺語，知時之語、實語、利語、法語、律語、止非之語，但說是言。

「『沙門瞿曇舍離飲酒，不著香華，不觀歌舞，不坐高床，非時不食，不執金銀，不畜妻息、僮僕、婢使，不畜象馬、豬羊、雞犬及諸鳥獸，不畜象兵、馬兵、車兵、步兵，不畜田宅種殖五穀，不以手拳與人相加，不以斗秤欺誑於人，亦不販賣券要斷當，亦不取受抵債橫生無端，亦不陰謀面背有異，非時不行；為身養壽，量腹而食，其所至處，衣缽隨身，譬如飛鳥，羽翮身俱

當時，世尊在靜室中，用天耳通聽到的聲音超過了人耳，聽見眾比丘們在議論這些事情。世尊從靜室起身，來到講堂，在大眾前坐下，明知故問：『諸位比丘！你們因為什麼緣故聚集在這講堂？在討論什麼呢？』 當時，眾比丘稟告佛陀說：『我們乞食完畢后聚集在這講堂，大家一起議論說：『真是奇特！真是特別！如來有大神力，威德圓滿，完全瞭解眾生的心意和趨向。然而現在，善念梵志和他的弟子梵摩達經常跟隨如來和僧眾，用無數的方法誹謗如來、佛法和僧眾，而弟子梵摩達又用無數的方法稱讚如來、佛法和僧眾。這是為什麼呢？因為他們的見解不同、習性不同、親近的對象不同。』我們剛才聚集在講堂就是議論這些事情。』 當時，世尊告訴眾比丘：『如果有人用各種方法誹謗如來、佛法和僧眾，你們不要心懷憤怒，不要對他們產生害意。為什麼呢？如果有人誹謗我、佛法和比丘僧，你們心懷憤怒，產生害意，就會自己陷入困境。所以你們不要心懷憤怒，不要對他們產生害意。比丘們，如果有人稱讚佛、佛法和僧眾，你們也不要因此而感到歡喜慶幸。為什麼呢？如果你們因此而生起歡喜心，就會陷入困境。所以你們不應該生起歡喜心。為什麼呢？這些都是一些小的外在行為和戒律，凡夫俗子見識淺薄，不瞭解深層的含義，只是根據自己所看到的如實讚歎而已。 『什麼是小的外在行為和戒律，凡夫俗子見識淺薄，只是根據自己所看到的如實稱讚呢？他們讚歎說：『沙門瞿曇滅除殺戮，捨棄刀杖，心懷慚愧，慈悲憐憫一切眾生。』這就是小的外在行為和戒律，那些見識淺薄的凡夫俗子就用這些來讚歎佛陀。又讚歎說：『沙門瞿曇捨棄不予而取，滅除不予而取，沒有偷盜之心。』又讚歎說：『沙門瞿曇捨棄淫慾，清凈修行梵行，一心守護戒律，不習淫逸，行為清凈。』又讚歎說：『沙門瞿曇捨棄虛妄之語，所說的話真實誠懇，不欺騙世人。沙門瞿曇捨棄兩舌，不用這句話去破壞那個人，不用那句話去破壞這個人；對於有爭訟的人，能夠使他們和解，對於已經和解的人，能夠增進他們的歡喜，所說的話不離和合，誠實入心，所說的話知道時機。沙門瞿曇捨棄惡口，如果有粗俗的言語傷害到別人，增加他們的怨恨，增長他們的仇恨，這樣的粗俗言語他都不會說；常常用善言使人喜悅，眾人喜愛，聽了不會厭倦，只說這樣的話。沙門瞿曇捨棄綺語，只說合時宜的話、真實的話、有益的話、符合佛法的話、符合戒律的話、制止錯誤的話。 『沙門瞿曇捨棄飲酒，不佩戴香花，不觀看歌舞，不坐高床，不在非時吃飯，不持有金銀，不蓄養妻子、童僕、婢女，不蓄養象馬、豬羊、雞犬以及各種鳥獸，不蓄養象兵、馬兵、車兵、步兵，不蓄養田地房屋種植五穀，不用拳頭打人，不用斗秤欺騙別人，也不販賣契約，不接受抵債，不無端生事，也不陰謀詭計，不背地裡做壞事，不在不適當的時候行動；爲了維持生命，量腹而食，所到之處，衣缽隨身，就像飛鳥一樣，羽毛和身體一起行動。』

At that time, the World Honored One, in his quiet chamber, with his divine ear surpassing human ears, heard the bhikkhus discussing these matters. The World Honored One arose from his quiet chamber and went to the lecture hall, where he sat before the assembly, knowing but asking, 'Bhikkhus! For what reason have you gathered in this lecture hall? What are you discussing?' Then, the bhikkhus reported to the Buddha, 'After our alms round, we gathered in this lecture hall, and we discussed together, saying, 'How marvelous! How extraordinary! The Tathagata has great divine power, complete in virtue, and fully understands the minds and inclinations of all beings. Yet now, the Brahmin Sannana and his disciple Brahmadata constantly follow the Tathagata and the Sangha, using countless means to slander the Tathagata, the Dharma, and the Sangha, while the disciple Brahmadata uses countless means to praise the Tathagata, the Dharma, and the Sangha. Why is this? Because of their different views, different habits, and different associations.' We gathered in the lecture hall just now to discuss these matters.' At that time, the World Honored One told the bhikkhus, 'If there are those who use various means to slander the Tathagata, the Dharma, and the Sangha, you should not harbor resentment, nor should you have harmful intentions towards them. Why is this? If someone slanders me, the Dharma, and the Bhikkhu Sangha, and you harbor resentment and harmful intentions, you will fall into your own trap. Therefore, you should not harbor resentment, nor should you have harmful intentions towards them. Bhikkhus, if there are those who praise the Buddha, the Dharma, and the Sangha, you should not feel joy or elation because of it. Why is this? If you give rise to joy, you will fall into your own trap. Therefore, you should not give rise to joy. Why is this? These are small matters of external conduct and precepts. Ordinary people are ignorant and do not understand the profound meaning, but simply praise according to what they see.' 'What are these small matters of external conduct and precepts that ignorant ordinary people praise according to what they see? They praise, saying, 'The Shramana Gautama has eliminated killing, has abandoned weapons, has a sense of shame, and has compassion for all beings.' This is a small matter of external conduct and precepts, and those ignorant ordinary people use this to praise the Buddha. They also praise, saying, 'The Shramana Gautama has abandoned taking what is not given, has eliminated taking what is not given, and has no intention to steal.' They also praise, saying, 'The Shramana Gautama has abandoned sexual desire, practices pure conduct, wholeheartedly protects the precepts, does not engage in sexual indulgence, and his conduct is pure.' They also praise, saying, 'The Shramana Gautama has abandoned false speech, his words are truthful and sincere, and he does not deceive the world. The Shramana Gautama has abandoned divisive speech, not using these words to disrupt that person, nor using those words to disrupt this person; for those who are in conflict, he can bring them to reconciliation, and for those who are already reconciled, he can increase their joy. His words do not depart from harmony, are sincere and enter the heart, and he speaks at the right time. The Shramana Gautama has abandoned harsh speech, if there are coarse words that harm others, increase their resentment, and grow their hatred, he does not speak such coarse words; he always uses kind words to please people, which are loved by all, and they never tire of listening, only speaking such words. The Shramana Gautama has abandoned idle chatter, only speaking words that are timely, true, beneficial, in accordance with the Dharma, in accordance with the precepts, and that stop wrongdoing.' 'The Shramana Gautama has abandoned drinking alcohol, does not wear fragrant flowers, does not watch singing and dancing, does not sit on high beds, does not eat at the wrong time, does not hold gold and silver, does not keep wives, servants, or maids, does not keep elephants, horses, pigs, sheep, chickens, dogs, or various birds and beasts, does not keep elephant soldiers, horse soldiers, chariot soldiers, or foot soldiers, does not keep fields and houses to grow the five grains, does not strike people with his fists, does not deceive people with scales and measures, does not sell contracts, does not accept debts, does not create trouble without reason, does not plot secretly, does not do bad things behind people's backs, does not act at inappropriate times; to maintain his life, he eats according to his needs, and wherever he goes, his robes and bowl follow him, just like a bird, its feathers and body move together.'

。』此是持戒小小因緣，彼寡聞凡夫以此嘆佛。

「如余沙門、婆羅門受他信施，更求儲積，衣服飲食無有厭足，沙門瞿曇無有如此事。如余沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大床、種種文繡、氍氀𣯚𣰆、綩綖被褥，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，更作方便，求自莊嚴，酥油摩身，香水洗浴，香末自涂，香澤梳頭，著好華鬘，染目紺色，拭面莊飾，镮紐澡潔，以鏡自照，著寶革屣，上服純白，戴蓋執拂，幢麾莊飾，沙門瞿曇無如此事。

「如余沙門、婆羅門專為嬉戲，棋局博奕，八道、十道，至百千道，種種戲法以自娛樂，沙門瞿曇無如是事。如余沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬥、軍馬之事，群僚、大臣、騎乘出入、遊戲園觀，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海采寶之事，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀呰，以利求利，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：『我知經律，汝無所知；我趣正道，汝趣邪徑；以前著后，以後著前；我能忍，汝不能忍；汝所言說，皆不真正；若有所疑，當來問我，我盡能答。』沙門瞿曇無如是事。

「如余沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通訊使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為，沙門瞿曇無如是事。如余沙門、婆羅門食他信施，但習戰陣斗諍之事，或習刀杖、弓矢之事，或鬥雞犬、豬羊、象馬、牛駝諸獸，或斗男女，或作眾聲，吹聲、鼓聲、歌聲、舞聲，緣幢倒絕，種種伎戲，無不玩習，沙門瞿曇無如是事。如余沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉兇好醜，及相畜生，以求利養，沙門瞿曇無如是事

『這只是持戒的一點小因緣，那些寡聞的凡夫俗子就用這些來讚歎佛陀。 『其他的沙門、婆羅門接受別人的佈施，還追求儲蓄積攢，對於衣服飲食沒有滿足的時候，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，自己卻經營生計，種植樹木，依附鬼神，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，還想方設法，追求各種利益供養，象牙、雜寶、高大寬敞的床、各種花紋刺繡、毛織地毯、精美絲綢被褥，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，還想方設法，追求自我裝飾，用酥油按摩身體，用香水洗浴，塗抹香粉，用香油梳頭，戴著漂亮的花環，把眼睛染成紺色，擦臉化妝，佩戴環飾，洗漱乾淨，用鏡子照自己，穿著寶貴的皮鞋，上衣純白，戴著帽子拿著拂塵，用旗幟裝飾，沙門瞿曇沒有這樣的事情。 『其他的沙門、婆羅門專門爲了嬉戲玩樂，下棋博弈，八道、十道，甚至百千道，用各種遊戲來娛樂自己，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，只說那些阻礙修道的無益之言，關於國王、戰鬥、軍隊的事情，關於官員、大臣、騎馬出入、遊玩園林，以及談論睡覺起床、走路、女人的事情，衣服、飲食、親戚的事情，還說入海采寶的事情，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，用無數的方法，只是做不正當的營生，諂媚奉承，說好聽的話，表面上裝模作樣，用利益來追求利益，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，只是互相爭論，或者在園林里，或者在浴池裡，或者在廳堂上，互相指責對方的錯誤，說：『我知道經律，你什麼都不知道；我走的是正道，你走的是邪路；以前的放在後面，後面的放在前面；我能忍耐，你不能忍耐；你所說的話，都不真實；如果有什麼疑問，應當來問我，我都能回答。』沙門瞿曇沒有這樣的事情。 『其他的沙門、婆羅門吃著別人的佈施，還想方設法，去做使者，為國王、國王的大臣、婆羅門、居士傳遞資訊，從這裡到那裡，從那裡到這裡，把這個資訊傳遞給那個人，把那個資訊傳遞給這個人，或者自己做，或者教別人做，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，只是學習戰鬥打仗的事情，或者學習刀槍弓箭的事情，或者鬥雞鬥狗、豬羊、象馬、牛駝等各種動物，或者斗男女，或者製造各種聲音，吹奏樂器、敲鼓、唱歌、跳舞，緣著旗桿倒立，各種雜耍，沒有不玩耍學習的，沙門瞿曇沒有這樣的事情。其他的沙門、婆羅門吃著別人的佈施，做著阻礙修道的法事，用不正當的手段謀生，看相男女，說吉兇好壞，以及看相畜生，以此來求取利益，沙門瞿曇沒有這樣的事情。

'This is just a small reason for upholding precepts, and those ignorant ordinary people praise the Buddha for this. 'Other ascetics and Brahmins accept offerings from others, yet they seek to accumulate and hoard, never satisfied with clothing and food. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they engage in their own livelihoods, planting trees and relying on spirits. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they devise ways to seek various benefits and offerings, such as ivory, miscellaneous treasures, large and spacious beds, various embroidered patterns, woolen carpets, and fine silk bedding. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they devise ways to seek self-adornment, massaging their bodies with ghee, bathing with fragrant water, applying fragrant powder, combing their hair with fragrant oil, wearing beautiful garlands, dyeing their eyes with blue color, applying makeup to their faces, wearing rings, washing themselves clean, looking at themselves in mirrors, wearing precious leather shoes, wearing pure white upper garments, wearing hats and holding whisks, and decorating with banners. The ascetic Gautama does not do such things. 'Other ascetics and Brahmins are solely devoted to amusement and play, engaging in chess and gambling, with eight, ten, or even hundreds and thousands of variations, using various games to entertain themselves. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they only speak of useless words that hinder the path, about kings, battles, and armies, about officials, ministers, riding in and out, playing in gardens, and discussing sleeping, waking, walking, and women, about clothing, food, and relatives, and also about going to the sea to collect treasures. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, using countless methods, only engaging in improper livelihoods, flattering and praising, speaking sweet words, putting on a false appearance, and using benefits to seek more benefits. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they only engage in disputes, either in gardens, or in bathhouses, or in halls, accusing each other of wrongdoings, saying: 『I know the scriptures and precepts, you know nothing; I am on the right path, you are on the wrong path; the former is placed behind, the latter is placed in front; I can endure, you cannot endure; what you say is not true; if you have any doubts, you should come and ask me, and I can answer everything.』 The ascetic Gautama does not do such things. 'Other ascetics and Brahmins eat the offerings of others, yet they devise ways to become messengers, conveying messages for kings, ministers of kings, Brahmins, and laypeople, going from here to there, and from there to here, delivering this message to that person, and delivering that message to this person, either doing it themselves or teaching others to do it. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, yet they only learn about fighting and battles, or about swords, spears, bows, and arrows, or about fighting chickens, dogs, pigs, sheep, elephants, horses, cattle, and camels, or about fighting men and women, or about making various sounds, playing instruments, drumming, singing, dancing, performing acrobatics on poles, and various other tricks, without failing to play and learn them. The ascetic Gautama does not do such things. Other ascetics and Brahmins eat the offerings of others, practicing methods that hinder the path, making a living through improper means, fortune-telling for men and women, predicting good and bad luck, and also fortune-telling for animals, in order to seek benefits. The ascetic Gautama does not do such things.'

「如余沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，種種𧞣禱，無數方道，恐熱於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能咒人使作驢馬，亦能使人聾盲瘖啞，現諸技術，叉手向日月，作諸苦行以求利養，沙門瞿曇無如是事。如余沙門、婆羅門食他信施，行遮道法，邪命自活，或為人咒病，或誦惡咒，或誦善咒，或為醫方、針灸、藥石，療治眾病，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，行遮道法，邪命自活，或咒水火，或為鬼咒，或誦剎利咒，或誦象咒，或支節咒，或安宅符咒，或火燒、鼠嚙能為解咒，或誦知死生書，或誦夢書，或相手面，或誦天文書，或誦一切音書，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，谷貴谷賤，多病少病，恐怖安隱，或說地動、彗星、月蝕、日蝕，或言星蝕，或言不蝕，方面所在，皆能記之，沙門瞿曇無如此事。如余沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國當勝，彼國不如，或言彼國當勝，此國不如，瞻相吉兇，說其盛衰，沙門瞿曇無如是事。諸比丘！此是持戒小小因緣，彼寡聞凡夫以此嘆佛。」

佛告諸比丘：「更有餘法，甚深微妙大法光明，唯有賢聖弟子能以此言讚歎如來。何等是甚深微妙大光明法，賢聖弟子能以此法讚歎如來？諸有沙門、婆羅門于本劫本見、末劫末見，種種無數，隨意所說，盡入六十二見中；本劫本見、末劫末見，種種無數，隨意所說，盡不能出過六十二見中。彼沙門、婆羅門以何等緣，于本劫本見、末劫末見，種種無數，各隨意說，盡入此六十二見中，齊是不過？諸沙門、婆羅門于本劫本見，種種無數，各隨意說，盡入十八見中；本劫本見，種種無數，各隨意說，盡不能過十八見中。彼沙門、婆羅門以何等緣，于本劫本見，種種無數，各隨意說，盡入十八見中，齊此不過？諸沙門婆羅門于本劫本見，起常論，言：『我及世間常存。』此盡入四見中；于本劫本見言：『我及世間常存。』盡入四見，齊是不過。

「彼沙門、婆羅門以何等緣，于本劫本見，起常論，言：『我及世間常存

『如同其他沙門、婆羅門接受他人的佈施，卻行使不正當的法術，以邪門歪道謀生，他們召喚鬼神，或者驅使鬼神，進行各種各樣的祈禱，使用無數的方法，恐嚇人們，能使人聚集也能使人離散，能使人痛苦也能使人快樂，還能為人安胎、接生，也能詛咒人使之變成驢馬，也能使人耳聾、眼瞎、口啞，展示各種技藝，雙手合十朝向日月，進行各種苦行以求取利益，沙門瞿曇沒有做這些事。如同其他沙門、婆羅門接受他人的佈施，卻行使不正當的法術，以邪門歪道謀生，他們或者為人咒病，或者誦唸惡咒，或者誦唸善咒，或者使用醫術、鍼灸、藥物來治療各種疾病，沙門瞿曇沒有做這些事。如同其他沙門、婆羅門接受他人的佈施，卻行使不正當的法術，以邪門歪道謀生，他們或者咒水火，或者進行鬼咒，或者誦唸剎帝利咒，或者誦唸象咒，或者誦唸肢體咒，或者安宅符咒，或者為火燒、鼠咬進行解咒，或者誦唸知曉生死之書，或者誦唸夢書，或者看相，或者誦唸天文書，或者誦唸一切音書，沙門瞿曇沒有做這些事。如同其他沙門、婆羅門接受他人的佈施，卻行使不正當的法術，以邪門歪道謀生，他們觀察天時，預言是否下雨，穀物價格的貴賤，疾病的多少，恐怖或安寧，或者說地震、彗星、月蝕、日蝕，或者說星蝕，或者說不蝕，方位所在，都能記下來，沙門瞿曇沒有做這些事。如同其他沙門、婆羅門接受他人的佈施，卻行使不正當的法術，以邪門歪道謀生，他們或者說這個國家會勝利，那個國家會失敗，或者說那個國家會勝利，這個國家會失敗，觀察吉兇，說其興盛衰敗，沙門瞿曇沒有做這些事。諸位比丘！這些是持戒的小小因緣，那些見識淺薄的凡夫就用這些來讚歎佛陀。』 佛陀告訴諸位比丘：『還有更深奧微妙的大法光明，只有賢聖弟子才能用這些來讚歎如來。什麼是深奧微妙的大光明法，賢聖弟子能用此法讚歎如來呢？那些沙門、婆羅門對於本劫本見、末劫末見，各種各樣無數的說法，都包含在六十二種見解之中；對於本劫本見、末劫末見，各種各樣無數的說法，都不能超出這六十二種見解。那些沙門、婆羅門因為什麼緣故，對於本劫本見、末劫末見，各種各樣無數的說法，都包含在這六十二種見解之中，並且不能超出呢？那些沙門、婆羅門對於本劫本見，各種各樣無數的說法，都包含在十八種見解之中；對於本劫本見，各種各樣無數的說法，都不能超出這十八種見解。那些沙門、婆羅門因為什麼緣故，對於本劫本見，各種各樣無數的說法，都包含在這十八種見解之中，並且不能超出呢？那些沙門婆羅門對於本劫本見，產生常論，說：『我和世界是永恒存在的。』這都包含在四種見解之中；對於本劫本見，說：『我和世界是永恒存在的。』都包含在四種見解之中，並且不能超出。 『那些沙門、婆羅門因為什麼緣故，對於本劫本見，產生常論，說：『我和世界是永恒存在的』

'Like other ascetics and Brahmins who accept offerings from others, they practice improper magic, make a living through crooked means, they summon spirits, or drive them away, perform various kinds of prayers, use countless methods, frighten people, can make people gather or disperse, can make people suffer or be happy, can also help with pregnancy and childbirth, can also curse people to become donkeys and horses, can also make people deaf, blind, and mute, display various skills, put their hands together towards the sun and moon, perform various ascetic practices to seek profit, the ascetic Gautama does not do these things. Like other ascetics and Brahmins who accept offerings from others, they practice improper magic, make a living through crooked means, they either curse diseases for people, or recite evil spells, or recite good spells, or use medicine, acupuncture, and drugs to treat various diseases, the ascetic Gautama does not do these things. Like other ascetics and Brahmins who accept offerings from others, they practice improper magic, make a living through crooked means, they either curse water and fire, or perform ghost curses, or recite Kshatriya spells, or recite elephant spells, or recite limb spells, or house protection spells, or perform dispelling curses for fire burns and rat bites, or recite books that know life and death, or recite dream books, or practice physiognomy, or recite astronomical books, or recite all sound books, the ascetic Gautama does not do these things. Like other ascetics and Brahmins who accept offerings from others, they practice improper magic, make a living through crooked means, they observe the weather, predict whether it will rain, the price of grains, the amount of disease, terror or peace, or talk about earthquakes, comets, lunar eclipses, solar eclipses, or say star eclipses, or say no eclipses, the directions, they can all remember, the ascetic Gautama does not do these things. Like other ascetics and Brahmins who accept offerings from others, they practice improper magic, make a living through crooked means, they either say this country will win, that country will lose, or say that country will win, this country will lose, observe good and bad omens, talk about their rise and fall, the ascetic Gautama does not do these things. Monks! These are small reasons for upholding precepts, those with shallow knowledge use these to praise the Buddha.' The Buddha told the monks: 'There are other profound and subtle great Dharma lights, only virtuous and holy disciples can use these to praise the Tathagata. What are the profound and subtle great Dharma lights, that virtuous and holy disciples can use to praise the Tathagata? Those ascetics and Brahmins, regarding the beginning of the eon and the end of the eon, various countless sayings, all fall within the sixty-two views; regarding the beginning of the eon and the end of the eon, various countless sayings, cannot go beyond these sixty-two views. For what reason do those ascetics and Brahmins, regarding the beginning of the eon and the end of the eon, various countless sayings, all fall within these sixty-two views, and cannot go beyond them? Those ascetics and Brahmins, regarding the beginning of the eon, various countless sayings, all fall within the eighteen views; regarding the beginning of the eon, various countless sayings, cannot go beyond these eighteen views. For what reason do those ascetics and Brahmins, regarding the beginning of the eon, various countless sayings, all fall within these eighteen views, and cannot go beyond them? Those ascetics and Brahmins, regarding the beginning of the eon, give rise to the eternalist view, saying: 'I and the world are eternally existent.' This all falls within four views; regarding the beginning of the eon, saying: 'I and the world are eternally existent.' all falls within four views, and cannot go beyond them. 'For what reason do those ascetics and Brahmins, regarding the beginning of the eon, give rise to the eternalist view, saying: 'I and the world are eternally existent'?

。』此盡入四見中，齊是不過？或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶二十成劫敗劫，彼作是說：『我及世間是常，此實余虛，所以者何？我以種種方便入定意三昧，以三昧心憶二十成劫敗劫，其中眾生不增不減，常聚不散，我以此知：我及世間是常，此實余虛。』此是初見。沙門、婆羅門因此于本劫本見，計我及世間是常，於四見中，齊是不過。

「或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶四十成劫敗劫，彼作是說：『我及世間是常，此實余虛，所以者何？我以種種方便，入定意三昧，以三昧心憶四十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實余虛。』此是二見，諸沙門、婆羅門因此于本劫本見，計我及世間是常，於四見中，齊是不過。

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心憶八十成劫敗劫，彼作是言：『我及世間是常，此實余虛，所以者何？我以種種方便入定意三昧，以三昧心憶八十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實余虛。』此是三見。諸沙門、婆羅門因此于本劫本見，計我及世間是常，於四見中，齊是不過。

「或有沙門、婆羅門有捷疾相智，善能觀察，以捷疾相智方便觀察，謂為審諦，以己所見，以己辯才作是說，言：『我及世間是常。』此是四見。沙門、婆羅門因此于本劫本見，計我及世間是常，於四見中，齊是不過。此沙門、婆羅門于本劫本見，計我及世間是常，如此一切盡入四見中，我及世間是常，於此四見中，齊是不過。唯有如來知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為余甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何等是？諸沙門、婆羅門于本劫本見起論，言：『我及世間，半常半無常。』彼沙門、婆羅門因此于本劫本見，計我及世間半常半無常，於此四見中，齊是不過或過。或有是時，此劫始成，有餘眾生福盡、命盡、行盡，從光音天命終，生空梵天中，便於彼處生愛著心，復愿餘眾生共生此處

現代漢語譯本：『這些都包含在四種見解中，都不能超出這些範圍，不是嗎？』有些沙門或婆羅門通過各種方法進入禪定，用禪定之心回憶二十個成劫和壞劫。他們這樣說：『我和世界是永恒的，這是真實的，其他是虛假的。為什麼呢？因為我通過各種方法進入禪定，用禪定之心回憶二十個成劫和壞劫，其中眾生不增不減，總是聚集不散。我因此知道：我和世界是永恒的，這是真實的，其他是虛假的。』這是第一種見解。沙門和婆羅門因此根據他們對過去劫的看法，認為我和世界是永恒的，這四種見解都不能超出這個範圍。 『有些沙門或婆羅門通過各種方法進入禪定，用禪定之心回憶四十個成劫和壞劫。他們這樣說：『我和世界是永恒的，這是真實的，其他是虛假的。為什麼呢？因為我通過各種方法進入禪定，用禪定之心回憶四十個成劫和壞劫，其中眾生不增不減，總是聚集不散。我因此知道，我和世界是永恒的，這是真實的，其他是虛假的。』這是第二種見解。沙門和婆羅門因此根據他們對過去劫的看法，認為我和世界是永恒的，這四種見解都不能超出這個範圍。 『有些沙門或婆羅門通過各種方法進入禪定，用禪定之心回憶八十個成劫和壞劫。他們這樣說：『我和世界是永恒的，這是真實的，其他是虛假的。為什麼呢？因為我通過各種方法進入禪定，用禪定之心回憶八十個成劫和壞劫，其中眾生不增不減，總是聚集不散。我因此知道，我和世界是永恒的，這是真實的，其他是虛假的。』這是第三種見解。沙門和婆羅門因此根據他們對過去劫的看法，認為我和世界是永恒的，這四種見解都不能超出這個範圍。 『有些沙門或婆羅門具有敏銳的智慧，善於觀察，通過敏銳的智慧方便地觀察，認為這是真實的，根據自己所見，用自己的辯才這樣說：『我和世界是永恒的。』這是第四種見解。沙門和婆羅門因此根據他們對過去劫的看法，認為我和世界是永恒的，這四種見解都不能超出這個範圍。這些沙門和婆羅門根據他們對過去劫的看法，認為我和世界是永恒的，所有這些都包含在這四種見解中，我和世界是永恒的，都不能超出這四種見解的範圍。只有如來知道這些見解的根源，如何持有，如何執著，也知道其報應。如來所知遠超這些，雖然知道卻不執著，不執著就獲得寂滅，知道感受的集起、滅盡、滋味、過患和出離，以平等觀獲得無餘解脫，所以稱為如來。這是其餘甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。 『還有其餘甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來，是什麼呢？有些沙門或婆羅門根據他們對過去劫的看法提出論點，說：『我和世界，一半是永恒的，一半是無常的。』這些沙門或婆羅門因此根據他們對過去劫的看法，認為我和世界一半是永恒的，一半是無常的，這四種見解都不能超出或超越這個範圍。有時，這個劫剛開始形成，有些眾生福報耗盡、壽命耗盡、行為耗盡，從光音天死去，轉生到空梵天中，他們就在那裡生起愛著之心，又希望其他眾生也一起生到這裡。

English version: 『All these are included within these four views, and they do not go beyond them, do they?』 Some ascetics or Brahmins, through various means, enter into meditative concentration, and with their concentrated mind, recall twenty cycles of formation and destruction of the world. They say: 『I and the world are eternal, this is the truth, and the rest is false. Why? Because through various means, I enter into meditative concentration, and with my concentrated mind, I recall twenty cycles of formation and destruction of the world, in which beings neither increase nor decrease, and always gather and do not disperse. Therefore, I know: I and the world are eternal, this is the truth, and the rest is false.』 This is the first view. Ascetics and Brahmins, based on their view of past eons, consider that I and the world are eternal, and these four views do not go beyond this range. 『Some ascetics or Brahmins, through various means, enter into meditative concentration, and with their concentrated mind, recall forty cycles of formation and destruction of the world. They say: 『I and the world are eternal, this is the truth, and the rest is false. Why? Because through various means, I enter into meditative concentration, and with my concentrated mind, I recall forty cycles of formation and destruction of the world, in which beings neither increase nor decrease, and always gather and do not disperse. Therefore, I know that I and the world are eternal, this is the truth, and the rest is false.』 This is the second view. Ascetics and Brahmins, based on their view of past eons, consider that I and the world are eternal, and these four views do not go beyond this range. 『Some ascetics or Brahmins, through various means, enter into meditative concentration, and with their concentrated mind, recall eighty cycles of formation and destruction of the world. They say: 『I and the world are eternal, this is the truth, and the rest is false. Why? Because through various means, I enter into meditative concentration, and with my concentrated mind, I recall eighty cycles of formation and destruction of the world, in which beings neither increase nor decrease, and always gather and do not disperse. Therefore, I know that I and the world are eternal, this is the truth, and the rest is false.』 This is the third view. Ascetics and Brahmins, based on their view of past eons, consider that I and the world are eternal, and these four views do not go beyond this range. 『Some ascetics or Brahmins have sharp wisdom, are good at observation, and through sharp wisdom, observe conveniently, considering it to be true. Based on what they have seen, and using their own eloquence, they say: 『I and the world are eternal.』 This is the fourth view. Ascetics and Brahmins, based on their view of past eons, consider that I and the world are eternal, and these four views do not go beyond this range. These ascetics and Brahmins, based on their view of past eons, consider that I and the world are eternal, and all these are included within these four views. I and the world are eternal, and they do not go beyond the range of these four views. Only the Tathagata knows the source of these views, how they are held, how they are clung to, and also knows their consequences. What the Tathagata knows goes far beyond these, and although he knows, he does not cling. Not clinging, he attains tranquility. He knows the arising, cessation, taste, danger, and escape from feelings. Through equal vision, he attains complete liberation, therefore he is called the Tathagata. This is the remaining profound and subtle great Dharma light, which enables the noble disciples to truly and equally praise the Tathagata. 『There is also another profound and subtle great Dharma light, which enables the noble disciples to truly and equally praise the Tathagata. What is it? Some ascetics or Brahmins, based on their view of past eons, raise the argument, saying: 『I and the world are half eternal and half impermanent.』 These ascetics or Brahmins, based on their view of past eons, consider that I and the world are half eternal and half impermanent, and these four views do not go beyond or surpass this range. Sometimes, when this eon is just beginning to form, some beings, having exhausted their merit, lifespan, and actions, die from the Abhasvara heaven and are reborn in the empty Brahma heaven. There, they develop a sense of attachment and wish that other beings would also be born there with them.』

。此眾生既生愛著愿已，復有餘眾生命、行、福盡，于光音天命終，來生空梵天中，其先生眾生便作是念：『我於此處是梵、大梵，我自然有，無能造我者；我盡知諸義典，千世界于中自在，最為尊貴，能為變化，微妙第一。為眾生父，我獨先有，餘眾生後來，後來眾生，我所化成。』其後眾生復作是念：『彼是大梵，彼能自造，無造彼者，盡知諸義典，千世界于中自在，最為尊貴，能為變化，微妙第一，為眾生父，彼獨先有，後有我等，我等眾生，彼所化成。』彼梵眾生命、行盡已，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，隨三昧心自識本生，便作是言：『彼大梵者能自造作，無造彼者，盡知諸義典，千世界于中自在，最為尊貴，能為變化，微妙第一。為眾生父，常住不變，而彼梵化造我等，我等無常變易，不得久住，是故當知：我及世間半常半無常，此實余虛。』是謂初見。沙門、婆羅門因此于本劫本見起論，半常半無常，於四見中，齊是不過。

「或有眾生喜戲笑懈怠，數數戲笑以自娛樂，彼戲笑娛樂時，身體疲極便失意，以失意便命終，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，彼入定意三昧，以三昧心自識本生，便作是言：『彼餘眾生不數生，不數戲笑娛樂，常在彼處，永住不變，由我數戲笑故，致此無常，為變易法，是故我知：我及世間半常半無常，此實余虛。』是為第二見。沙門、婆羅門因此于本劫本見起論，我及世間半常半無常，於四見中，齊此不過。

「或有眾生展轉相看已，便失意，由此命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，便作是言：『如彼眾生以不展轉相看，不失意故，常住不變；我等於彼數相看，數相看已便失意，致此無常，為變易法，我以此知：我及世間半常半無常，此實余虛。』是第三見。諸沙門、婆羅門因此于本劫本見起論：我及世間半常半無常。於四見中，齊此不過。

「或有沙門、婆羅門有捷疾相智，善能觀察，彼以捷疾觀察相智，以己智辯言：『我及世間半常半無常，此實余虛。』是為第四見。諸沙門、婆羅門因此于本劫本見起論：我及世間半常半無常，於四見中，齊是不過

現代漢語譯本：當這些眾生因為愛慾和執著而產生願望之後，又有其他眾生因為生命、行為和福報耗盡，從光音天去世，轉生到空梵天中。先出生的眾生便會這樣想：『我在這裡是梵天、大梵天，我是自然而有的，沒有誰能創造我；我完全瞭解所有的經典，在千個世界中自在，最為尊貴，能夠變化，微妙第一。我是眾生的父親，我獨自先存在，其餘的眾生後來才出現，後來的眾生都是我所化生的。』之後，其他眾生也會這樣想：『他是大梵天，他能自己創造自己，沒有誰創造他，他完全瞭解所有的經典，在千個世界中自在，最為尊貴，能夠變化，微妙第一，他是眾生的父親，他獨自先存在，我們這些眾生後來才出現，我們這些眾生都是他所化生的。』這些梵天眾生生命和行為耗盡后，轉生到世間，隨著年齡增長，剃除鬚髮，穿上三法衣，出家修行，進入禪定三昧，通過三昧的心識回憶起自己的前生，便會這樣說：『那位大梵天能夠自己創造自己，沒有誰創造他，他完全瞭解所有的經典，在千個世界中自在，最為尊貴，能夠變化，微妙第一。他是眾生的父親，永恒不變，而他所化生的我們，卻是無常變易，不能長久存在，因此應當知道：我和世間是半常半無常的，這是真實的，其餘是虛假的。』這就是第一種見解。沙門和婆羅門因此在本劫本見中產生了『半常半無常』的論點，在四種見解中，沒有超出這個範圍。 現代漢語譯本：或者有些眾生喜歡嬉戲玩鬧，經常嬉戲玩鬧來娛樂自己，當他們嬉戲玩鬧時，身體疲憊就會失意，因為失意就去世了，轉生到世間，隨著年齡增長，剃除鬚髮，穿上三法衣，出家修行，他們進入禪定三昧，通過三昧的心識回憶起自己的前生，便會這樣說：『那些不經常出生，不經常嬉戲玩鬧的眾生，常常在那裡，永遠不變，因為我經常嬉戲玩鬧，才導致這種無常，成為變易之法，因此我知道：我和世間是半常半無常的，這是真實的，其餘是虛假的。』這是第二種見解。沙門和婆羅門因此在本劫本見中產生了『我和世間半常半無常』的論點，在四種見解中，沒有超出這個範圍。 現代漢語譯本：或者有些眾生因為互相觀看而失意，因此去世，轉生到世間，漸漸長大，剃除鬚髮，穿上三法衣，出家修行，進入禪定三昧，通過三昧的心識回憶起自己的前生，便會這樣說：『像那些不互相觀看，不失意的眾生，他們常住不變；我們這些經常互相觀看，經常互相觀看后就失意的眾生，才導致這種無常，成為變易之法，我因此知道：我和世間是半常半無常的，這是真實的，其餘是虛假的。』這是第三種見解。沙門和婆羅門因此在本劫本見中產生了『我和世間半常半無常』的論點，在四種見解中，沒有超出這個範圍。 現代漢語譯本：或者有些沙門和婆羅門具有敏捷的相貌智慧，善於觀察，他們通過敏捷的觀察相貌智慧，用自己的智慧辯論說：『我和世間是半常半無常的，這是真實的，其餘是虛假的。』這是第四種見解。沙門和婆羅門因此在本劫本見中產生了『我和世間半常半無常』的論點，在四種見解中，沒有超出這個範圍。

English version: After these beings, having generated desires and attachments, have made their wishes, other beings, their life, actions, and merit exhausted, pass away from the Abhasvara heaven and are reborn in the empty Brahma heaven. The beings born first then think: 'I am Brahma here, the Great Brahma. I am self-existent, no one can create me; I fully understand all the scriptures, I am free in a thousand worlds, the most noble, capable of transformation, the most subtle. I am the father of beings, I alone existed first, the rest of the beings came later, and the later beings are all created by me.' Afterwards, other beings also think: 'He is the Great Brahma, he can create himself, no one created him, he fully understands all the scriptures, he is free in a thousand worlds, the most noble, capable of transformation, the most subtle. He is the father of beings, he alone existed first, we beings came later, and we beings are all created by him.' When the life and actions of these Brahma beings are exhausted, they are reborn in the world. As they grow older, they shave their heads and beards, put on the three robes, leave home to practice the Way, enter into meditative samadhi, and through the mind of samadhi, recall their past lives. They then say: 'That Great Brahma can create himself, no one created him, he fully understands all the scriptures, he is free in a thousand worlds, the most noble, capable of transformation, the most subtle. He is the father of beings, eternal and unchanging, while we, who are created by him, are impermanent and changing, unable to exist for long. Therefore, it should be known: I and the world are half permanent and half impermanent, this is the truth, the rest is false.' This is the first view. Because of this, the shramanas and brahmins, in their original kalpa and original view, developed the theory of 'half permanent and half impermanent,' which does not exceed the scope of the four views. English version: Or some beings like to play and laugh, often playing and laughing to entertain themselves. When they play and laugh, their bodies become exhausted and they lose their minds. Because of losing their minds, they pass away and are reborn in the world. As they grow older, they shave their heads and beards, put on the three robes, leave home to practice the Way. They enter into meditative samadhi, and through the mind of samadhi, recall their past lives. They then say: 'Those beings who are not frequently born, who do not frequently play and laugh, remain there constantly, forever unchanging. Because I frequently play and laugh, I have caused this impermanence, becoming a law of change. Therefore, I know: I and the world are half permanent and half impermanent, this is the truth, the rest is false.' This is the second view. Because of this, the shramanas and brahmins, in their original kalpa and original view, developed the theory of 'I and the world are half permanent and half impermanent,' which does not exceed the scope of the four views. English version: Or some beings lose their minds because they look at each other, and because of this, they pass away and are reborn in the world. Gradually growing up, they shave their heads and beards, put on the three robes, leave home to practice the Way, enter into meditative samadhi, and through the mind of samadhi, recall their past lives. They then say: 'Like those beings who do not look at each other, and do not lose their minds, they remain constant and unchanging; we, who frequently look at each other, and frequently lose our minds after looking at each other, have caused this impermanence, becoming a law of change. Therefore, I know: I and the world are half permanent and half impermanent, this is the truth, the rest is false.' This is the third view. Because of this, the shramanas and brahmins, in their original kalpa and original view, developed the theory of 'I and the world are half permanent and half impermanent,' which does not exceed the scope of the four views. English version: Or some shramanas and brahmins have quick and sharp wisdom of appearances, and are good at observation. Through their quick observation of the wisdom of appearances, they use their own wisdom to argue: 'I and the world are half permanent and half impermanent, this is the truth, the rest is false.' This is the fourth view. Because of this, the shramanas and brahmins, in their original kalpa and original view, developed the theory of 'I and the world are half permanent and half impermanent,' which does not exceed the scope of the four views.

。諸沙門、婆羅門于本劫本見起論，我及世間半常半無常，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應，如來所知又復過是，雖知不著，以不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來，是為余甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。何等法是？諸沙門、婆羅門于本劫本見起論：『我及世間有邊無邊。』彼沙門、婆羅門因此于本劫本見起論：『我及世間有邊無邊。』於此四見中，齊是不過。或有沙門、婆羅門種種方便，入定意三昧，以三昧心觀世間，起邊想，彼作是說：『此世間有邊，是實余虛，所以者何？我以種種方便入定意三昧，以三昧心觀世間有邊，是故知世間有邊，此實余虛。』是謂初見。沙門、婆羅門因此于本劫本見起論：我及世間有邊，於四見中，齊是不過。

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，起無邊想，彼作是言：『世間無邊，此實余虛，所以者何？我以種種方便，入定意三昧，以三昧心觀世間無邊，是故知世間無邊，此實余虛。』是第二見。沙門、婆羅門因此于本劫本見起論：我及世間無邊，於四見中，齊此不過。

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，謂上方有邊，四方無邊彼作是言：『世間有邊無邊，此實余虛，所以者何？我以種種方便，入定意三昧，以三昧心觀上方有邊，四方無邊，是故我知世間有邊無邊，此實余虛。』是為第三見。諸沙門、婆羅門因此于本劫本見起論：我及世間有邊無邊，於此四見中，齊是不過。

「或有沙門、婆羅門有捷疾相智，善於觀察，彼以捷疾觀察智，以己智辯言：『我及世間非有邊非無邊，此實余虛。』是為第四見。諸沙門、婆羅門因此于本劫本見起論：我及世間有邊無邊，此實余虛，於四見中，齊是不過。此是諸沙門、婆羅門于本劫本見起論：我及世間有邊無邊，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為余甚深微妙大法光明，使賢聖弟子真實平等讚歎如來

現代漢語譯本：'所有沙門和婆羅門在本劫的根本見解上立論，認為『我』和『世間』是半常半無常的，都落入這四種見解中，沒有超出。只有佛陀才能知道這些見解的根源，以及如何持有和執著這些見解，也知道這些見解的報應。如來所知遠超這些，雖然知道卻不執著，因為不執著才能獲得寂滅。如來知道感受的集起、滅盡、滋味、過患和出離之道，以平等之心觀察，獲得無餘的解脫，所以被稱為如來。這是另一種甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。 現代漢語譯本：'還有另一種甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。是什麼法呢？所有沙門和婆羅門在本劫的根本見解上立論：『我』和『世間』是有邊還是無邊。』他們因此在本劫的根本見解上立論：『我』和『世間』是有邊還是無邊。』都落入這四種見解中，沒有超出。有些沙門和婆羅門用各種方法，進入禪定三昧，用三昧之心觀察世間，產生有邊的想法，他們說：『這個世間是有邊的，這是真實的，其餘是虛假的。為什麼呢？我用各種方法進入禪定三昧，用三昧之心觀察世間是有邊的，所以我知道世間是有邊的，這是真實的，其餘是虛假的。』這是第一種見解。沙門和婆羅門因此在本劫的根本見解上立論：『我』和『世間』是有邊的，都落入這四種見解中，沒有超出。 現代漢語譯本：'有些沙門和婆羅門用各種方法，進入禪定三昧，用三昧之心觀察世間，產生無邊的想法，他們說：『世間是無邊的，這是真實的，其餘是虛假的。為什麼呢？我用各種方法進入禪定三昧，用三昧之心觀察世間是無邊的，所以我知道世間是無邊的，這是真實的，其餘是虛假的。』這是第二種見解。沙門和婆羅門因此在本劫的根本見解上立論：『我』和『世間』是無邊的，都落入這四種見解中，沒有超出。 現代漢語譯本：'有些沙門和婆羅門用各種方法，進入禪定三昧，用三昧之心觀察世間，認為上方有邊，四方無邊，他們說：『世間是有邊也是無邊的，這是真實的，其餘是虛假的。為什麼呢？我用各種方法進入禪定三昧，用三昧之心觀察上方有邊，四方無邊，所以我知道世間是有邊也是無邊的，這是真實的，其餘是虛假的。』這是第三種見解。沙門和婆羅門因此在本劫的根本見解上立論：『我』和『世間』是有邊也是無邊的，都落入這四種見解中，沒有超出。 現代漢語譯本：'有些沙門和婆羅門有敏捷的智慧，善於觀察，他們用敏捷的觀察智慧，用自己的智慧辯論說：『我』和『世間』既不是有邊也不是無邊的，這是真實的，其餘是虛假的。』這是第四種見解。沙門和婆羅門因此在本劫的根本見解上立論：『我』和『世間』是有邊還是無邊的，都落入這四種見解中，沒有超出。這些是所有沙門和婆羅門在本劫的根本見解上立論：『我』和『世間』是有邊還是無邊的，都落入這四種見解中，沒有超出。只有佛陀才能知道這些見解的根源，以及如何持有和執著這些見解，也知道這些見解的報應。如來所知遠超這些，雖然知道卻不執著，因為不執著才能獲得寂滅。如來知道感受的集起、滅盡、滋味、過患和出離之道，以平等之心觀察，獲得無餘的解脫，所以被稱為如來。這是另一種甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。

English version: 'All ascetics and Brahmins, based on their fundamental views in this eon, argue that 『I』 and 『the world』 are half-permanent and half-impermanent, all falling into these four views, without exceeding them. Only the Buddha knows the source of these views, how they are held and clung to, and also knows their consequences. The Tathagata』s knowledge surpasses these, yet although knowing, he does not cling, because not clinging leads to extinction. The Tathagata knows the arising, cessation, taste, danger, and escape from feelings, and through equal observation, attains complete liberation, hence is called Tathagata. This is another profound and subtle light of the Dharma, enabling noble disciples to truly and equally praise the Tathagata.' English version: 'There is another profound and subtle light of the Dharma, enabling noble disciples to truly and equally praise the Tathagata. What is this Dharma? All ascetics and Brahmins, based on their fundamental views in this eon, argue: 『Is 『I』 and 『the world』 finite or infinite?』 They therefore, based on their fundamental views in this eon, argue: 『Is 『I』 and 『the world』 finite or infinite?』 All fall into these four views, without exceeding them. Some ascetics and Brahmins, using various methods, enter meditative concentration, and with the mind of concentration, observe the world, giving rise to the idea of finitude. They say: 『This world is finite, this is real, the rest is false. Why? Because I, using various methods, enter meditative concentration, and with the mind of concentration, observe the world as finite, therefore I know the world is finite, this is real, the rest is false.』 This is the first view. Ascetics and Brahmins, based on their fundamental views in this eon, argue: 『I』 and 『the world』 are finite, all falling into these four views, without exceeding them.' English version: 'Some ascetics and Brahmins, using various methods, enter meditative concentration, and with the mind of concentration, observe the world, giving rise to the idea of infinitude. They say: 『The world is infinite, this is real, the rest is false. Why? Because I, using various methods, enter meditative concentration, and with the mind of concentration, observe the world as infinite, therefore I know the world is infinite, this is real, the rest is false.』 This is the second view. Ascetics and Brahmins, based on their fundamental views in this eon, argue: 『I』 and 『the world』 are infinite, all falling into these four views, without exceeding them.' English version: 'Some ascetics and Brahmins, using various methods, enter meditative concentration, and with the mind of concentration, observe the world, believing that the upper direction is finite, and the four directions are infinite. They say: 『The world is both finite and infinite, this is real, the rest is false. Why? Because I, using various methods, enter meditative concentration, and with the mind of concentration, observe the upper direction as finite, and the four directions as infinite, therefore I know the world is both finite and infinite, this is real, the rest is false.』 This is the third view. Ascetics and Brahmins, based on their fundamental views in this eon, argue: 『I』 and 『the world』 are both finite and infinite, all falling into these four views, without exceeding them.' English version: 'Some ascetics and Brahmins have quick and sharp wisdom, and are good at observation. They use their quick observation wisdom, and with their own wisdom, argue: 『I』 and 『the world』 are neither finite nor infinite, this is real, the rest is false.』 This is the fourth view. Ascetics and Brahmins, based on their fundamental views in this eon, argue: 『I』 and 『the world』 are finite or infinite, all falling into these four views, without exceeding them. These are all the ascetics and Brahmins who, based on their fundamental views in this eon, argue: 『I』 and 『the world』 are finite or infinite, all falling into these four views, without exceeding them. Only the Buddha knows the source of these views, how they are held and clung to, and also knows their consequences. The Tathagata』s knowledge surpasses these, yet although knowing, he does not cling, because not clinging leads to extinction. The Tathagata knows the arising, cessation, taste, danger, and escape from feelings, and through equal observation, attains complete liberation, hence is called Tathagata. This is another profound and subtle light of the Dharma, enabling noble disciples to truly and equally praise the Tathagata.'

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何者是？諸沙門、婆羅門于本劫本見，異問異答，彼彼問時，異問異答，於四見中，齊是不過。沙門、婆羅門因此于本劫本見，異問異答，於四見中，齊是不過。或有沙門、婆羅門作如是論，作如是見：『我不見不知善惡有報、無報耶？我以不見不知故，作如是說：善惡有報耶？無報耶？』世間有沙門、婆羅門廣博多聞，聰明智慧，常樂閑靜，機辯精微，世所尊重，能以智慧善別諸見。設當問我諸深義者，我不能答，有愧於彼，于彼有畏，當以此答以為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為初見。沙門、婆羅門因此問異答異，於四見中，齊是不過。

「或有沙門、婆羅門作如是論，作如是見：『我不見不知為有他世耶？無他世耶？』諸世間沙門、婆羅門以天眼知、他心智，能見遠事，已雖近他，他人不見。如此人等能知有他世、無他世；我不知不見有他世、無他世。若我說者，則為妄語，我惡畏妄語，故以為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為第二見。諸沙門、婆羅門因此問異答異，於四見中，齊是不過。

「或有沙門、婆羅門作如是見，作如是論：『我不知不見何者為善？何者不善？我不知不見如是說是善、是不善？』我則於此生愛，從愛生恚，有愛有恚，則有受生；我欲滅受，故出家修行；彼惡畏受，故以此為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為第三見。諸沙門、婆羅門因此問異答異，於四見中，齊是不過。

「或有沙門、婆羅門愚冥闇鈍，他有問者，彼隨他言答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為四見。諸沙門、婆羅門因此異問異答，於四見中，齊是不過。或有沙門、婆羅門于本劫本見，異問異答，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應；如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來

『還有一種極其深奧微妙的大法光明，能使賢聖弟子真實平等地讚歎如來，這是什麼呢？就是那些沙門、婆羅門對於他們各自的本劫本見，在不同的問題上給出不同的答案，他們在被問到這些問題時，給出的答案都離不開四種見解。沙門、婆羅門因此對於他們各自的本劫本見，在不同的問題上給出不同的答案，他們的見解都離不開這四種。或者有些沙門、婆羅門這樣論述，這樣認為：『我看不見也不知道善惡是否有報應。我因為看不見也不知道，所以才這樣說：善惡有報應嗎？沒有報應嗎？』世間有些沙門、婆羅門學識淵博，聰明智慧，喜歡安靜，善於辯論，精通微妙的道理，受到世人的尊重，能夠用智慧分辨各種見解。如果他們問我一些深奧的道理，我不能回答，會感到慚愧，對他們感到畏懼，所以就用這種回答作為依靠、作為避風港、作為歸宿、作為究竟之道。如果他們問我，我就這樣回答：『這件事是這樣，這件事是真實的，這件事是不同的，這件事不是不同的，這件事既不是不同也不是不不同。』這是第一種見解。沙門、婆羅門因此在不同的問題上給出不同的答案，他們的見解都離不開這四種。 『或者有些沙門、婆羅門這樣論述，這樣認為：『我看不見也不知道有沒有來世。』世間的沙門、婆羅門用天眼和知他心智，能看見遠處的事情，即使離得很近，別人也看不見。這些人能知道有沒有來世；我不知道也看不見有沒有來世。如果我說有或者沒有，那就是妄語，我害怕妄語，所以就用這種回答作為依靠、作為避風港、作為歸宿、作為究竟之道。如果他們問我，我就這樣回答：『這件事是這樣，這件事是真實的，這件事是不同的，這件事不是不同的，這件事既不是不同也不是不不同。』這是第二種見解。沙門、婆羅門因此在不同的問題上給出不同的答案，他們的見解都離不開這四種。 『或者有些沙門、婆羅門這樣認為，這樣論述：『我不知道也看不見什麼是善，什麼是不善。我不知道也看不見這樣說是善還是不善。』我因此產生愛，從愛產生恨，有了愛和恨，就會有受生；我想要滅除受，所以出家修行；他們害怕受，所以用這種回答作為依靠、作為避風港、作為歸宿、作為究竟之道。如果他們問我，我就這樣回答：『這件事是這樣，這件事是真實的，這件事是不同的，這件事不是不同的，這件事既不是不同也不是不不同。』這是第三種見解。沙門、婆羅門因此在不同的問題上給出不同的答案，他們的見解都離不開這四種。 『或者有些沙門、婆羅門愚昧無知，遲鈍昏聵，別人問他們問題，他們就隨聲附和地回答：『這件事是這樣，這件事是真實的，這件事是不同的，這件事不是不同的，這件事既不是不同也不是不不同。』這是第四種見解。沙門、婆羅門因此在不同的問題上給出不同的答案，他們的見解都離不開這四種。或者有些沙門、婆羅門對於他們各自的本劫本見，在不同的問題上給出不同的答案，最終都落入這四種見解中，他們的見解都離不開這四種。只有佛才能知道這些見解的根源，知道他們是如何持有、如何執著的，也知道這些見解的報應；如來所知道的又超過這些，雖然知道卻不執著，不執著就能得到寂滅，知道受的集起、滅盡、滋味、過患和出離之道，用平等的心觀照，得到無餘的解脫，所以稱為如來。』

'Furthermore, there is an exceedingly profound and subtle great Dharma light that enables virtuous and noble disciples to truly and equally praise the Tathagata. What is it? It is that those ascetics and Brahmins, based on their own views from their respective past kalpas, give different answers to different questions. When asked these questions, their answers do not go beyond four views. Because of this, these ascetics and Brahmins, based on their own views from their respective past kalpas, give different answers to different questions, and their views do not go beyond these four. Or some ascetics and Brahmins argue and hold the view: 『I do not see or know whether good and evil have consequences or not. Because I do not see or know, I say this: Do good and evil have consequences? Do they not have consequences?』 There are ascetics and Brahmins in the world who are learned, intelligent, wise, enjoy tranquility, are skilled in debate, and are respected by the world. They are able to discern various views with wisdom. If they were to ask me about profound meanings, I would not be able to answer, I would feel ashamed, and I would fear them. Therefore, I take this answer as my refuge, my island, my shelter, and my ultimate path. If they ask me, I will answer like this: 『This is so, this is true, this is different, this is not different, this is neither different nor not different.』 This is the first view. Because of this, these ascetics and Brahmins give different answers to different questions, and their views do not go beyond these four. 'Or some ascetics and Brahmins argue and hold the view: 『I do not see or know whether there is another world or not.』 The ascetics and Brahmins in the world, with their divine eye and knowledge of others』 minds, can see distant things, and even if they are near, others cannot see them. These people can know whether there is another world or not; I do not know or see whether there is another world or not. If I were to say there is or is not, it would be a lie, and I fear lying. Therefore, I take this answer as my refuge, my island, my shelter, and my ultimate path. If they ask me, I will answer like this: 『This is so, this is true, this is different, this is not different, this is neither different nor not different.』 This is the second view. Because of this, these ascetics and Brahmins give different answers to different questions, and their views do not go beyond these four. 'Or some ascetics and Brahmins hold the view and argue: 『I do not know or see what is good and what is not good. I do not know or see whether saying this is good or not good.』 I then generate love from this, and from love, I generate hatred. With love and hatred, there is rebirth. I want to extinguish suffering, so I leave home to practice. They fear suffering, so they take this answer as their refuge, their island, their shelter, and their ultimate path. If they ask me, I will answer like this: 『This is so, this is true, this is different, this is not different, this is neither different nor not different.』 This is the third view. Because of this, these ascetics and Brahmins give different answers to different questions, and their views do not go beyond these four. 'Or some ascetics and Brahmins are ignorant, dull, and confused. When others ask them questions, they follow others』 words and answer: 『This is so, this is true, this is different, this is not different, this is neither different nor not different.』 This is the fourth view. Because of this, these ascetics and Brahmins give different answers to different questions, and their views do not go beyond these four. Or some ascetics and Brahmins, based on their own views from their respective past kalpas, give different answers to different questions, and ultimately fall into these four views, and their views do not go beyond these four. Only the Buddha can know the source of these views, how they are held, and how they are clung to, and also know the consequences of these views. What the Tathagata knows surpasses even this. Although he knows, he does not cling. Not clinging, he attains Nirvana. He knows the arising, cessation, taste, danger, and escape from suffering. With an equal mind, he contemplates and attains complete liberation. Therefore, he is called the Tathagata.'

。是為甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何等是？或有沙門、婆羅門于本劫本見，謂無因而出有此世間，彼盡入二見中，于本劫本見無因而出有此世間，於此二見中，齊是不過。彼沙門、婆羅門因何事于本劫本見，謂無因而有，於此二見中，齊是不過？或有眾生無想無知，若彼眾生起想，則便命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，彼作是語：『我本無有，今忽然有，此世間本無、今有，此實余虛。』是為初見。諸沙門、婆羅門因此于本劫本見，謂無因有，於二見中，齊是不過。

「或有沙門、婆羅門有捷疾相智，善能觀察，彼已捷疾觀察智觀，以己智辯能如是說：『此世間無因而有，此實余虛。』此第二見。諸有沙門、婆羅門因此于本劫本見，無因而有，有此世間，於二見中，齊是不過。諸有沙門、婆羅門于本劫本見，無因而有，盡入二見中，齊是不過，唯佛能知，亦復如是。諸有沙門、婆羅門于本劫本見，無數種種，隨意所說，彼盡入是十八見中，本劫本見，無數種種，隨意所說；於十八見，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等是？諸有沙門、婆羅門于末劫末見，無數種種，隨意所說；彼盡入四十四見中，于末劫末見，種種無數，隨意所說，於四十四見，齊是不過。彼有沙門、婆羅門因何事于末劫末見，無數種種，隨意所說，於四十四見，齊此不過？諸有沙門、婆羅門于末劫末見，生有想論，說世間有想；彼盡入十六見中，于末劫末見生想論，說世間有想，於十六見中，齊是不過。彼沙門、婆羅門因何事于末劫末見生想論，說世間有想，彼盡入十六見中，齊是不過。

「諸有沙門、婆羅門作如是論、如是見，言：『我此終后，生有色有想，此實余虛。』是為初見。諸沙門、婆羅門因此于末劫末見生想論，說世間有想；於十六見中，齊是不過。有言：『我此終后，生無色有想，此實余虛。』有言：『我此終后，生有色無色有想，此實余虛。』有言：『我此終后，生非有色非無色有想，此實余虛。』有言：『我此終后，生有邊有想，此實余虛。』有言：『我此終后，生無邊有想，此實余虛

這是甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來。 『還有其他甚深微妙的大法光明，使賢聖弟子真實平等地讚歎如來，是什麼呢？有些沙門、婆羅門對於本劫的本見，認為世間是無因而產生的，他們都陷入了兩種見解中，即認為世間是無因而產生的，在這兩種見解中，他們都無法超越。這些沙門、婆羅門因為什麼事而持有本劫的本見，認為世間是無因而產生的，在這兩種見解中，他們都無法超越呢？有些眾生沒有思想和知覺，如果這些眾生產生了思想，就會死去，然後轉生到世間，漸漸長大，剃除鬚髮，穿上三法衣，出家修行，進入禪定三昧，用三昧的心識回憶起自己最初的出生，他們會說：『我本來沒有，現在忽然有了，這個世間本來沒有，現在有了，這是真實的，其他是虛假的。』這是第一種見解。那些沙門、婆羅門因此持有本劫的本見，認為世間是無因而產生的，在這兩種見解中，他們都無法超越。 『有些沙門、婆羅門具有敏捷的智慧，善於觀察，他們通過敏捷的觀察和智慧，用自己的智慧和辯才這樣說：『這個世間是無因而產生的，這是真實的，其他是虛假的。』這是第二種見解。那些沙門、婆羅門因此持有本劫的本見，認為世間是無因而產生的，在這兩種見解中，他們都無法超越。那些沙門、婆羅門對於本劫的本見，認為世間是無因而產生的，都陷入了這兩種見解中，無法超越，只有佛才能知道，也是如此。那些沙門、婆羅門對於本劫的本見，有無數種說法，他們隨意所說，都陷入了這十八種見解中，對於本劫的本見，有無數種說法，他們隨意所說，在這十八種見解中，都無法超越，只有佛才能知道，也是如此。 『還有其他甚深微妙的大法光明，是什麼呢？那些沙門、婆羅門對於末劫的末見，有無數種說法，他們隨意所說，都陷入了四十四種見解中，對於末劫的末見，有無數種說法，他們隨意所說，在這四十四種見解中，都無法超越。那些沙門、婆羅門因為什麼事而持有末劫的末見，有無數種說法，他們隨意所說，在這四十四種見解中，都無法超越呢？那些沙門、婆羅門對於末劫的末見，產生有想論，說世間有想；他們都陷入了十六種見解中，對於末劫的末見，產生有想論，說世間有想，在這十六種見解中，都無法超越。那些沙門、婆羅門因為什麼事而持有末劫的末見，產生有想論，說世間有想，他們都陷入了十六種見解中，都無法超越。 『那些沙門、婆羅門持有這樣的論點和見解，說：『我死後，會轉生為有色有想的眾生，這是真實的，其他是虛假的。』這是第一種見解。那些沙門、婆羅門因此持有末劫的末見，產生有想論，說世間有想；在這十六種見解中，都無法超越。有人說：『我死後，會轉生為無色有想的眾生，這是真實的，其他是虛假的。』有人說：『我死後，會轉生為有色無色有想的眾生，這是真實的，其他是虛假的。』有人說：『我死後，會轉生為非有色非無色有想的眾生，這是真實的，其他是虛假的。』有人說：『我死後，會轉生為有邊有想的眾生，這是真實的，其他是虛假的。』有人說：『我死後，會轉生為無邊有想的眾生，這是真實的，其他是虛假的。

This is the profound and subtle light of the great Dharma, which enables virtuous and wise disciples to truly and equally praise the Tathagata. 『Furthermore, there is another profound and subtle light of the great Dharma, which enables virtuous and wise disciples to truly and equally praise the Tathagata. What is it? Some ascetics and Brahmins, regarding their views on the beginning of the eon, believe that this world came into existence without a cause. They all fall into two views, namely, that the world came into existence without a cause, and within these two views, they cannot transcend. Why do these ascetics and Brahmins hold the view of the beginning of the eon, believing that the world came into existence without a cause, and within these two views, they cannot transcend? Some beings have no thought or awareness. If these beings develop thought, they will die and be reborn into the world, gradually grow up, shave their heads and beards, wear the three Dharma robes, leave home to practice the Way, enter into meditative samadhi, and use the samadhi mind to recall their original birth. They will say: 『I originally did not exist, but now suddenly I do. This world originally did not exist, but now it does. This is real, and the rest is false.』 This is the first view. Those ascetics and Brahmins, therefore, hold the view of the beginning of the eon, believing that the world came into existence without a cause, and within these two views, they cannot transcend. 『Some ascetics and Brahmins have quick and sharp wisdom, and are good at observation. Through their quick observation and wisdom, they use their own wisdom and eloquence to say: 『This world came into existence without a cause. This is real, and the rest is false.』 This is the second view. Those ascetics and Brahmins, therefore, hold the view of the beginning of the eon, believing that the world came into existence without a cause, and within these two views, they cannot transcend. Those ascetics and Brahmins who hold the view of the beginning of the eon, believing that the world came into existence without a cause, all fall into these two views and cannot transcend them. Only the Buddha knows this, and it is also the same. Those ascetics and Brahmins who hold the view of the beginning of the eon have countless kinds of statements, which they say at will. They all fall into these eighteen views. Regarding the view of the beginning of the eon, there are countless kinds of statements, which they say at will. Within these eighteen views, they cannot transcend. Only the Buddha knows this, and it is also the same. 『Furthermore, there is another profound and subtle light of the great Dharma. What is it? Those ascetics and Brahmins who hold the view of the end of the eon have countless kinds of statements, which they say at will. They all fall into forty-four views. Regarding the view of the end of the eon, there are countless kinds of statements, which they say at will. Within these forty-four views, they cannot transcend. Why do those ascetics and Brahmins hold the view of the end of the eon, with countless kinds of statements, which they say at will, and within these forty-four views, they cannot transcend? Those ascetics and Brahmins who hold the view of the end of the eon, give rise to the theory of thought, saying that the world has thought. They all fall into sixteen views. Regarding the view of the end of the eon, they give rise to the theory of thought, saying that the world has thought. Within these sixteen views, they cannot transcend. Why do those ascetics and Brahmins hold the view of the end of the eon, give rise to the theory of thought, and say that the world has thought? They all fall into sixteen views and cannot transcend. 『Those ascetics and Brahmins hold such arguments and views, saying: 『After I die, I will be reborn as a being with form and thought. This is real, and the rest is false.』 This is the first view. Those ascetics and Brahmins, therefore, hold the view of the end of the eon, give rise to the theory of thought, and say that the world has thought. Within these sixteen views, they cannot transcend. Some say: 『After I die, I will be reborn as a being without form but with thought. This is real, and the rest is false.』 Some say: 『After I die, I will be reborn as a being with form and without form but with thought. This is real, and the rest is false.』 Some say: 『After I die, I will be reborn as a being that is neither with form nor without form but with thought. This is real, and the rest is false.』 Some say: 『After I die, I will be reborn as a being with boundaries and with thought. This is real, and the rest is false.』 Some say: 『After I die, I will be reborn as a being without boundaries but with thought. This is real, and the rest is false.』

。』有言：『我此終后，生有邊無邊有想，此實余虛。』有言：『我此終后，生非有邊非無邊有想，此實余虛。』有言：『我此終后，生而一向有樂有想，此實余虛。』有言：『我此終后，生而一向有苦有想，此實余虛。』有言：『我此終后，生有樂有苦有想，此實余虛。』有言：『我此終后，生不苦不樂有想，此實余虛。』有言：『我此終后，生有一想，此實余虛。』有言：『我此終后，生有若干想，此實余虛。』有言：『我此終后，生少想，此實余虛。』有言：『我此終后，生有無量想，此實余虛。』是為十六見。諸有沙門、婆羅門于末劫末見，生想論，說世間有想；於此十六見中，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門于末劫末見，生無想論，說世間無想；彼盡入八見中，于末劫末見，生無想論，於此八見中，齊此不過。彼沙門、婆羅門因何事于末劫末見，生無想論，說世間無想，於八見中，齊此不過？諸有沙門、婆羅門作如是見，作如是論：『我此終后，生有色無想，此實余虛。』有言：『我此終后，生無色無想，此實余虛。』有言：『我此終后，生有色無色無想，此實余虛。』有言：『我此終后，生非有色非無色無想，此實余虛。』有言：『我此終后，生有邊無想，此實余虛。』有言：『我此終后，生無邊無想，此實余虛。』有言：『我此終后，生有邊無邊無想，此實余虛。』有言：『我此終后，生非有邊非無邊無想，此實余虛。』是為八見。若沙門、婆羅門因此于末劫末見，生無想論，說世間無想；彼盡入八見中，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等法是？或有沙門、婆羅門于末劫末見，生非想非非想論，說此世間非想非非想；彼盡入八見中，于末劫末見，作非想非非想論，說世間非想非非想，於八見中，齊是不過。彼沙門、婆羅門因何事于末劫末見，生非想非非想論，說世間非想非非想，於八見中，齊是不過？諸沙門、婆羅門作如是論，作如是見：『我此終后，生有色非有想非無想，此實余虛。』有言：『我此終后，生無色非有想非無想，此實余虛。』有言：『我此終后，生有色無色非有想非無想，此實余虛。』有言：『我此終后，生非有色非無色非有想非無想，此實余虛

"現代漢語譯本：有人說：『我死後，會轉生到有邊際且有意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到無邊際且有意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既有邊際又無邊際且有意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到非有邊際非無邊際且有意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到一直只有快樂意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到一直只有痛苦意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既有快樂又有痛苦意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既無痛苦也無快樂意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到只有一種意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到有多種意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到意識很少的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到意識無限的地方，這是真實的，其餘是虛假的。』這就是十六種見解。所有沙門、婆羅門在末劫末世所持有的，關於有意識的觀點，都無法超出這十六種見解，只有佛陀才能完全瞭解。情況也是如此。", "現代漢語譯本：還有更深奧微妙的大法光明，是什麼法呢？所有沙門、婆羅門在末劫末世所持有的，關於無意識的觀點，都歸屬於八種見解。他們所持有的無意識觀點，都無法超出這八種見解。這些沙門、婆羅門因為什麼原因在末劫末世持有無意識的觀點呢？他們說：『我死後，會轉生到有形體且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到無形體且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既有形體又無形體且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到非有形體非無形體且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到有邊際且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到無邊際且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既有邊際又無邊際且無意識的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到非有邊際非無邊際且無意識的地方，這是真實的，其餘是虛假的。』這就是八種見解。所有沙門、婆羅門因此在末劫末世持有無意識的觀點，都歸屬於這八種見解，無法超出，只有佛陀才能完全瞭解。情況也是如此。", "現代漢語譯本：還有更深奧微妙的大法光明，是什麼法呢？有些沙門、婆羅門在末劫末世持有非有想非無想的觀點，認為世間既非有想也非無想。他們所持有的非有想非無想的觀點，都歸屬於八種見解，無法超出。這些沙門、婆羅門因為什麼原因在末劫末世持有非有想非無想的觀點呢？他們說：『我死後，會轉生到有形體且非有想非無想的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到無形體且非有想非無想的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到既有形體又無形體且非有想非無想的地方，這是真實的，其餘是虛假的。』有人說：『我死後，會轉生到非有形體非無形體且非有想非無想的地方，這是真實的，其餘是虛假的。』" "English version: 'Some say: \'After my death, I will be reborn in a place that has boundaries and consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is boundless and conscious; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is both bounded and boundless and conscious; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is neither bounded nor boundless and conscious; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is always only with pleasant consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is always only with painful consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that has both pleasant and painful consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is neither painful nor pleasant in consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place with only one kind of consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place with multiple kinds of consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place with little consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place with infinite consciousness; this is true, and the rest is false.\' These are the sixteen views. All the views held by ascetics and Brahmins in the final age regarding consciousness do not go beyond these sixteen views. Only the Buddha can fully understand this. It is also the case.", "English version: There is also a deeper and more subtle great Dharma light. What is this Dharma? All the views held by ascetics and Brahmins in the final age regarding non-consciousness fall into eight views. Their views on non-consciousness do not go beyond these eight views. For what reason do these ascetics and Brahmins hold views of non-consciousness in the final age? They say: \'After my death, I will be reborn in a place that has form and is without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is formless and without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that has both form and is formless and without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is neither form nor formless and without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that has boundaries and is without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is boundless and without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is both bounded and boundless and without consciousness; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is neither bounded nor boundless and without consciousness; this is true, and the rest is false.\' These are the eight views. All the ascetics and Brahmins who hold views of non-consciousness in the final age fall into these eight views, and do not go beyond them. Only the Buddha can fully understand this. It is also the case.", "English version: There is also a deeper and more subtle great Dharma light. What is this Dharma? Some ascetics and Brahmins in the final age hold views of neither perception nor non-perception, believing that the world is neither perception nor non-perception. Their views of neither perception nor non-perception fall into eight views, and do not go beyond them. For what reason do these ascetics and Brahmins hold views of neither perception nor non-perception in the final age? They say: \'After my death, I will be reborn in a place that has form and is neither perception nor non-perception; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is formless and is neither perception nor non-perception; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that has both form and is formless and is neither perception nor non-perception; this is true, and the rest is false.\' Some say: \'After my death, I will be reborn in a place that is neither form nor formless and is neither perception nor non-perception; this is true, and the rest is false.\'"

。』有言：『我此終后，生有邊非有想非無想，此實余虛。』有言：『我此終后，生無邊非有想非無想，此實余虛。』有言：『我此終后，生有邊無邊非有想非無想，此實余虛。』有言：『我此終后，生非有邊非無邊非有想非無想，此實余虛。』是為八見。若沙門、婆羅門因此于末劫末見，生非有想非無想論，說世間非有想非無想，盡入八見中，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門于末劫末見，起斷滅論，說眾生斷滅無餘；彼盡入七見中，于末劫末見起斷滅論，說眾生斷滅無餘，於七見中，齊是不過。彼沙門、婆羅門因何事于末劫末見，起斷滅論，說眾生斷滅無餘，於七見中，齊是不過？諸有沙門、婆羅門作如是論，作如是見：『我身四大、六入，從父母生，乳餔養育，衣食成長，摩捫擁護，然是無常，必歸磨滅，齊是名為斷滅。』第一見也。或有沙門、婆羅門作是說，言：『此我不得名斷滅，我欲界天斷滅無餘，齊是為斷滅。』是為二見。或有沙門、婆羅門作是說，言：『此非斷滅，我色界化身，諸根具足，斷滅無餘，是為斷滅。』有言：『此非斷滅，我無色空處斷滅。』有言：『此非斷滅，我無色識處斷滅。』有言：『此非斷滅，我無色不用處斷滅。』有言：『此非斷滅，我無色有想無想處斷滅，是第七斷滅。』是為七見。諸有沙門、婆羅門因此于末劫末見，言此眾生類斷滅無餘；於七見中，齊此不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門于末劫末見，現在生泥洹論，說眾生現在有泥洹；彼盡入五見中，于末劫末見說現在有泥洹，於五見中，齊是不過。彼沙門、婆羅門因何事于末劫末見，說眾生現有泥洹，於五見中，齊是不過？諸有沙門、婆羅門作是見，作是論，說：『我于現在五欲自恣，此是我得現在泥洹。』是第一見。復有沙門、婆羅門作是說：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我去欲、惡不善法，有覺、有觀離生喜、樂，入初禪，此名現在泥洹。』是第二見

現代漢語譯本：有人說：『我死後，會生於有邊非有想非無想的境界，這才是真實的，其餘都是虛妄的。』有人說：『我死後，會生於無邊非有想非無想的境界，這才是真實的，其餘都是虛妄的。』有人說：『我死後，會生於有邊無邊非有想非無想的境界，這才是真實的，其餘都是虛妄的。』有人說：『我死後，會生於非有邊非無邊非有想非無想的境界，這才是真實的，其餘都是虛妄的。』這被稱為八種見解。如果沙門、婆羅門因此在末劫末見時，產生非有想非無想的理論，說世間非有想非無想，都包含在這八種見解中，不會超出這個範圍，只有佛才能完全瞭解，也是如此。 現代漢語譯本：『還有其他更深奧微妙的大法光明，是什麼法呢？』那些沙門、婆羅門在末劫末見時，產生斷滅論，說眾生斷滅無餘；他們都包含在七種見解中，在末劫末見時產生斷滅論，說眾生斷滅無餘，都不能超出這七種見解。那些沙門、婆羅門因為什麼在末劫末見時，產生斷滅論，說眾生斷滅無餘，都不能超出這七種見解呢？有些沙門、婆羅門這樣論述，這樣認為：『我的身體由四大、六入組成，由父母所生，以乳汁哺育長大，衣食供養，撫摸保護，然而這是無常的，必定會消亡，這被稱為斷滅。』這是第一種見解。有些沙門、婆羅門這樣說：『這不能稱為斷滅，我在欲界天斷滅無餘，這才是斷滅。』這是第二種見解。有些沙門、婆羅門這樣說：『這不是斷滅，我的化身，諸根具足，斷滅無餘，這才是斷滅。』有人說：『這不是斷滅，我在無色空處斷滅。』有人說：『這不是斷滅，我在無色識處斷滅。』有人說：『這不是斷滅，我在無色不用處斷滅。』有人說：『這不是斷滅，我在無色有想無想處斷滅，這是第七種斷滅。』這是七種見解。那些沙門、婆羅門因此在末劫末見時，說這種眾生類別斷滅無餘；都不能超出這七種見解，只有佛才能完全瞭解，也是如此。 現代漢語譯本：『還有其他更深奧微妙的大法光明，是什麼法呢？』那些沙門、婆羅門在末劫末見時，產生現在生泥洹論，說眾生現在有泥洹；他們都包含在五種見解中，在末劫末見時說現在有泥洹，都不能超出這五種見解。那些沙門、婆羅門因為什麼在末劫末見時，說眾生現在有泥洹，都不能超出這五種見解呢？有些沙門、婆羅門這樣認為，這樣論述，說：『我現在享受五欲的快樂，這就是我得到的現在泥洹。』這是第一種見解。有些沙門、婆羅門這樣說：『這是現在泥洹，不是不是，還有現在泥洹微妙第一，你不知道，只有我知道；比如我離開慾望、惡不善法，有覺、有觀，由離欲而生喜樂，進入初禪，這稱為現在泥洹。』這是第二種見解。

English version: 'Some say: 『After my death, I will be born into a realm of finite existence, neither with thought nor without thought; this is the truth, and the rest is false.』 Some say: 『After my death, I will be born into a realm of infinite existence, neither with thought nor without thought; this is the truth, and the rest is false.』 Some say: 『After my death, I will be born into a realm of both finite and infinite existence, neither with thought nor without thought; this is the truth, and the rest is false.』 Some say: 『After my death, I will be born into a realm that is neither finite nor infinite, neither with thought nor without thought; this is the truth, and the rest is false.』 These are called the eight views. If ascetics or Brahmins, due to these views in the final eon, develop theories of neither thought nor non-thought, saying the world is neither with thought nor without thought, they are all included within these eight views, and do not go beyond them. Only the Buddha can fully understand this, and it is so. English version: 'There is another profound and subtle great Dharma light, what is this Dharma? Those ascetics and Brahmins, in the final eon, develop annihilationist theories, saying that beings are completely annihilated; they are all included within seven views. In the final eon, they develop annihilationist theories, saying that beings are completely annihilated, and do not go beyond these seven views. Why do these ascetics and Brahmins, in the final eon, develop annihilationist theories, saying that beings are completely annihilated, and not go beyond these seven views? Some ascetics and Brahmins argue and believe: 『My body is composed of the four elements and the six sense bases, born from parents, nourished by milk, grown by food and clothing, and protected by touch. However, it is impermanent and will surely perish; this is called annihilation.』 This is the first view. Some ascetics and Brahmins say: 『This cannot be called annihilation; my annihilation in the desire realm of heaven is complete, and this is annihilation.』 This is the second view. Some ascetics and Brahmins say: 『This is not annihilation; my transformation body, with all its faculties, is completely annihilated, and this is annihilation.』 Some say: 『This is not annihilation; my annihilation is in the realm of infinite space.』 Some say: 『This is not annihilation; my annihilation is in the realm of infinite consciousness.』 Some say: 『This is not annihilation; my annihilation is in the realm of nothingness.』 Some say: 『This is not annihilation; my annihilation is in the realm of neither perception nor non-perception, this is the seventh annihilation.』 These are the seven views. Those ascetics and Brahmins, due to these views in the final eon, say that this kind of being is completely annihilated; they do not go beyond these seven views. Only the Buddha can fully understand this, and it is so. English version: 'There is another profound and subtle great Dharma light, what is this Dharma? Those ascetics and Brahmins, in the final eon, develop theories of present Nirvana, saying that beings have Nirvana in the present; they are all included within five views. In the final eon, they say that there is Nirvana in the present, and do not go beyond these five views. Why do these ascetics and Brahmins, in the final eon, say that beings have Nirvana in the present, and not go beyond these five views? Some ascetics and Brahmins believe and argue, saying: 『I now enjoy the pleasures of the five desires, and this is the present Nirvana I have attained.』 This is the first view. Some ascetics and Brahmins say: 『This is present Nirvana, it is not not, there is also a present Nirvana that is subtle and supreme, which you do not know, only I know; for example, when I leave desire, evil and unwholesome states, with initial and sustained thought, joy and happiness born of detachment, and enter the first dhyana, this is called present Nirvana.』 This is the second view.'

「復有沙門、婆羅門作如是說：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。』齊是名現在泥洹，是為第三見。復有沙門、婆羅門作是說，言：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我除念、舍、喜、住樂，護念一心，自知身樂，賢聖所說，入第三禪。』齊是名現在泥洹，是為第四見。復有沙門、婆羅門作是說，言：『此是現在泥洹，非不是，現在泥洹復有微妙第一，汝所不知，獨我知耳；如我樂滅、苦滅，先除憂、喜，不苦不樂，護念清凈，入第四禪。』此名第一泥洹，是為第五見。若沙門、婆羅門于末劫末見，生現在泥洹論，於五見中，齊是不過，唯佛能知，亦復如是。

「諸有沙門、婆羅門于末劫末見，無數種種，隨意所說；於四十四見中，齊是不過，唯佛能知此諸見處，亦復如是。諸有沙門、婆羅門于本劫本見、末劫末見，無數種種，隨意所說，盡入此六十二見中；于本劫本見、末劫末見，無數種種，隨意所說；於六十二見中，齊此不過，唯如來知此見處，亦復如是。諸有沙門、婆羅門于本劫本見，生常論，說：『我、世間是常。』彼沙門、婆羅門於此生智，謂異信、異欲、異聞、異緣、異覺、異見、異定、異忍，因此生智，彼以希現則名為受，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門生常論，言：『世間是常。』彼因受緣，起愛生愛而不自覺知，染著于愛，為愛所伏，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門于本劫本見，生常論，言：『世間是常。』彼因觸緣故，若離觸緣而立論者，無有是處，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門于本劫本見、末劫末見，各隨所見說，彼盡入六十二見中，各隨所見說，盡依中在中，齊是不過。猶如巧捕魚師，以細目網覆小池上，當知池中水性之類，皆入網內，無逃避處，齊是不過。諸沙門、婆羅門亦復如是，于本劫本見、末劫末見，種種所說，盡入六十二見中，齊是不過。

「若比丘於六觸集、滅、味、過、出要，如實而知，則為最勝，出彼諸見。如來自知生死已盡，所以有身，為欲福度諸天、人故，若其無身，則諸天、世人無所恃怙，猶如多羅樹斷其頭者，則不復生

『又有一些沙門、婆羅門這樣說：『這就是現在的涅槃，不是別的，還有更微妙第一的現在的涅槃，你不知道，只有我知道；就像我滅除了覺和觀，內心充滿喜悅和一心，沒有覺和觀，在禪定中產生喜樂，進入第二禪。』這被稱為現在的涅槃，這是第三種見解。又有一些沙門、婆羅門這樣說，說：『這就是現在的涅槃，不是別的，還有更微妙第一的現在的涅槃，你不知道，只有我知道；就像我去除念頭、捨棄喜悅、安住于快樂，守護念頭一心，自己知道身體的快樂，這是賢聖所說的，進入第三禪。』這被稱為現在的涅槃，這是第四種見解。又有一些沙門、婆羅門這樣說，說：『這就是現在的涅槃，不是別的，現在的涅槃還有更微妙第一的，你不知道，只有我知道；就像我滅除了快樂和痛苦，先去除憂愁和喜悅，不苦不樂，守護念頭清凈，進入第四禪。』這被稱為第一涅槃，這是第五種見解。如果沙門、婆羅門在末劫末見中，產生關於現在涅槃的論述，他們所持的五種見解，都不能超出這些範圍，只有佛才能知道，情況也是這樣。 『那些在末劫末見中，持有無數種見解的沙門、婆羅門，他們隨意所說；在四十四種見解中，都不能超出這些範圍，只有佛才能知道這些見解的根源，情況也是這樣。那些在本劫本見和末劫末見中，持有無數種見解的沙門、婆羅門，他們隨意所說，都包含在這六十二種見解中；在本劫本見和末劫末見中，持有無數種見解的沙門、婆羅門，他們隨意所說；在這六十二種見解中，都不能超出這些範圍，只有如來才能知道這些見解的根源，情況也是這樣。那些在本劫本見中，產生常論的沙門、婆羅門，說：『我』和『世界』是永恒的。』那些沙門、婆羅門因此產生智慧，認為是因為不同的信仰、不同的慾望、不同的聽聞、不同的因緣、不同的感覺、不同的見解、不同的禪定、不同的忍耐，因此產生智慧，他們把這種稀有的顯現稱為『受』，——乃至現在的涅槃，情況也是這樣。那些產生常論的沙門、婆羅門，說：『世界是永恒的。』他們因為『受』的緣故，產生愛，生起愛而不自覺知，執著于愛，被愛所束縛，——乃至現在的涅槃，情況也是這樣。那些在本劫本見中，產生常論的沙門、婆羅門，說：『世界是永恒的。』他們因為『觸』的緣故，如果離開『觸』而立論，那是不可能的，——乃至現在的涅槃，情況也是這樣。那些在本劫本見和末劫末見中，各自根據自己的見解而說的沙門、婆羅門，他們都包含在這六十二種見解中，各自根據自己的見解而說，都依賴於這些見解，不能超出這些範圍。就像一個善於捕魚的漁夫，用細網覆蓋小池塘，應該知道池塘中所有水生的生物，都會進入網中，沒有逃脫的地方，都不能超出這個範圍。那些沙門、婆羅門也是這樣，在本劫本見和末劫末見中，他們所說的各種見解，都包含在這六十二種見解中，不能超出這些範圍。 『如果比丘對於六種觸的集起、滅盡、滋味、過患、出離，如實地知道，那就是最殊勝的，能夠超越那些見解。如來自知生死已經結束，之所以還有身體，是爲了要為諸天和人類帶來福祉，如果他沒有身體，那麼諸天和世人就沒有可以依靠的，就像多羅樹被砍斷了樹頭，就不會再生長了。』

『Again, there are some ascetics and Brahmins who say: 『This is the present Nirvana, not something else. There is a more subtle and supreme present Nirvana that you do not know, but I alone know. It is like when I have eliminated perception and thought, and have inner joy and one-pointedness, without perception or thought, and in meditation, joy and happiness arise, and I enter the second jhana.』 This is called the present Nirvana, and it is the third view. Again, there are some ascetics and Brahmins who say: 『This is the present Nirvana, not something else. There is a more subtle and supreme present Nirvana that you do not know, but I alone know. It is like when I have eliminated thought, abandoned joy, and dwell in happiness, guarding the mind with one-pointedness, and I know the happiness of the body, which is spoken of by the noble ones, and I enter the third jhana.』 This is called the present Nirvana, and it is the fourth view. Again, there are some ascetics and Brahmins who say: 『This is the present Nirvana, not something else. There is a more subtle and supreme present Nirvana that you do not know, but I alone know. It is like when I have eliminated happiness and suffering, and have first eliminated sorrow and joy, and am neither in pain nor pleasure, guarding the mind with purity, and I enter the fourth jhana.』 This is called the first Nirvana, and it is the fifth view. If ascetics and Brahmins, in their views of the end of the aeon, generate discussions about the present Nirvana, their five views do not go beyond these limits, and only the Buddha knows, and it is like this. 『Those ascetics and Brahmins who, in their views of the end of the aeon, hold countless and varied views, and say whatever they please; in the forty-four views, they do not go beyond these limits, and only the Buddha knows the source of these views, and it is like this. Those ascetics and Brahmins who, in their views of the beginning and end of the aeon, hold countless and varied views, and say whatever they please, are all included in these sixty-two views; in their views of the beginning and end of the aeon, they hold countless and varied views, and say whatever they please; in these sixty-two views, they do not go beyond these limits, and only the Tathagata knows the source of these views, and it is like this. Those ascetics and Brahmins who, in their views of the beginning of the aeon, generate the theory of permanence, saying: 『The self and the world are permanent.』 Those ascetics and Brahmins thus generate wisdom, thinking that it is because of different beliefs, different desires, different hearings, different causes, different feelings, different views, different meditations, and different patience, that they generate wisdom, and they call this rare manifestation 『feeling』—even up to the present Nirvana, it is like this. Those ascetics and Brahmins who generate the theory of permanence, saying: 『The world is permanent.』 Because of 『feeling,』 they generate love, and love arises without their knowing it, and they are attached to love, and are bound by love—even up to the present Nirvana, it is like this. Those ascetics and Brahmins who, in their views of the beginning of the aeon, generate the theory of permanence, saying: 『The world is permanent.』 Because of 『contact,』 if they establish a theory apart from 『contact,』 that is not possible—even up to the present Nirvana, it is like this. Those ascetics and Brahmins who, in their views of the beginning and end of the aeon, each speak according to their own views, are all included in these sixty-two views, and each speaks according to their own views, relying on these views, and do not go beyond these limits. It is like a skilled fisherman who covers a small pond with a fine net, and it should be known that all the aquatic creatures in the pond will enter the net, and there is no place to escape, and they do not go beyond this limit. Those ascetics and Brahmins are also like this, in their views of the beginning and end of the aeon, all the various views they speak of are included in these sixty-two views, and they do not go beyond these limits. 『If a bhikkhu truly knows the arising, cessation, taste, danger, and escape from the six contacts, then that is the most excellent, and he can transcend those views. The Tathagata knows that birth and death have ended, and the reason he still has a body is to bring blessings to gods and humans. If he did not have a body, then the gods and people would have nothing to rely on, just like a palmyra tree that has had its head cut off, it will not grow again.』

。佛亦如是，已斷生死，永不復生。」

當佛說此法時，大千世界三返六種震動。爾時，阿難在佛后執扇扇佛，偏露右臂，長跪叉手，白佛言：「此法甚深，當以何名？云何奉持？」

佛告阿難：「當名此經為義動、法動、見動、魔動、梵動。」

佛說長阿含經卷第十五

（二二）第三分種德經第三

一時，佛在鴦伽國，與大比丘眾千二百五十人俱。遊行人間，止宿瞻婆城伽伽池側。

時，有婆羅門，名曰種德，住瞻婆城，其城人民眾多，熾盛豐樂，波斯匿王即封此城與種德婆羅門，以為梵分。此婆羅門七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉兇、祭祀儀禮，有五百弟子，教授不廢。

時，瞻婆城內諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清凈。「如此真人應往覲現，今我寧可往與相見。」作此言已，即共相率，出瞻婆城，隊隊相隨，欲往詣佛。

時，種德婆羅門在高臺上，遙見眾人隊隊相隨，故問侍者：「彼諸人等以何因緣隊隊相隨？欲何所至？」

侍者白言：「我聞沙門瞿曇釋種子出家成道，于鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清凈；此瞻婆城諸婆羅門、長者、居士眾聚相隨，欲往問訊瞿曇沙門耳。」

時，種德婆羅門即敕侍者：「汝速持我聲，往語諸人：『卿等小住，須我往至，當共俱詣彼瞿曇所。』」

時，彼侍者即以種德聲，往語諸人言：「諸人且住，須我往到，當共俱詣彼瞿曇所。」

時，諸人報侍者言：「汝速還白婆羅門言：『今正是時，宜共行也

現代漢語譯本：佛陀也是如此，已經斷絕了生死輪迴，永遠不會再次投生。 當佛陀宣說此法時，大千世界發生了三次六種震動。當時，阿難在佛陀身後拿著扇子為佛陀扇風，他袒露右臂，長跪合掌，對佛陀說：『此法非常深奧，應當稱為什麼名字？我們應該如何奉行？』 佛陀告訴阿難：『應當稱此經為義動、法動、見動、魔動、梵動。』 當時，阿難聽聞佛陀所說，歡喜地接受並奉行。 《佛說長阿含經》卷第十五 （二二）第三分《種德經》第三 一時，佛陀在鴦伽國，與一千二百五十位大比丘一同居住。在人間，他們停留在瞻婆城伽伽池邊。 當時，有一位婆羅門，名叫種德，住在瞻婆城。這座城市人口眾多，繁榮富庶。波斯匿王將此城封給種德婆羅門，作為他的梵分。這位婆羅門七世以來父母血統純正，不被他人輕視詆譭。他精通異學三部，能夠流利地背誦，各種經書都能詳細分辨，世俗典籍的深奧之處無不通曉。他還擅長觀察大人相貌、預測吉兇、主持祭祀儀式。他有五百名弟子，教授從不間斷。 當時，瞻婆城內的各位婆羅門、長者、居士聽說沙門瞿曇，釋迦族的王子出家修行成道，從鴦伽國來到人間，到達瞻婆城伽伽池邊。他有很大的名聲，傳遍天下，被稱為如來、至真、等正覺，具備十種稱號。他在諸天、世人、魔、若魔、天、沙門、婆羅門中，親自證悟，為他人說法，所說上中下之言，都真實不虛，義理圓滿，修行清凈。『如此真人應該前往拜見，我們現在應該去見他。』他們這樣說完，就一起結伴，走出瞻婆城，成群結隊地前往佛陀所在之處。 當時，種德婆羅門在高臺上，遠遠看見眾人成群結隊地走著，就問侍者：『那些人為什麼成群結隊地走著？他們要去哪裡？』 侍者回答說：『我聽說沙門瞿曇，釋迦族的王子出家修行成道，從鴦伽國來到人間，到達瞻婆城伽伽池邊。他有很大的名聲，傳遍天下，被稱為如來、至真、等正覺，具備十種稱號。他在諸天、世人、魔、若魔、天、沙門、婆羅門中，親自證悟，為他人說法，所說上中下之言，都真實不虛，義理圓滿，修行清凈。瞻婆城的各位婆羅門、長者、居士聚集在一起，正要前往拜見瞿曇沙門。』 當時，種德婆羅門就命令侍者：『你快去傳我的話，告訴那些人：『你們稍等片刻，等我到了，我們一起去見那位瞿曇。』 當時，那位侍者就用種德的聲音，告訴眾人說：『各位請稍等，等我到了，我們一起去見那位瞿曇。』 當時，眾人回答侍者說：『你快回去告訴婆羅門：『現在正是時候，應該一起去了。』

English version: The Buddha is also like that, having ended birth and death, will never be reborn again. When the Buddha spoke this Dharma, the great thousand world trembled in six ways three times. At that time, Ananda was behind the Buddha, holding a fan to fan the Buddha. He bared his right arm, knelt down with his hands clasped, and said to the Buddha: 'This Dharma is very profound, what should it be called? How should we uphold it?' The Buddha told Ananda: 'This sutra should be called the movement of meaning, the movement of Dharma, the movement of view, the movement of Mara, and the movement of Brahma.' At that time, Ananda heard what the Buddha said, and joyfully accepted and practiced it. The Fourteenth Scroll of the Long Agama Sutra Spoken by the Buddha Taisho Tripitaka Volume 01 No. 0001 Long Agama Sutra The Fifteenth Scroll of the Long Agama Sutra Spoken by the Buddha Translated by Buddhayasha and Zhu Fonian in the Later Qin Hongshi Year (22) The Third Section, the Third Sutra of Kind Virtue At one time, the Buddha was in the country of Anga, together with a great assembly of 1,250 bhikkhus. In the human realm, they were staying by the side of the Gaggara Pond in Champa City. At that time, there was a Brahmin named Kind Virtue, who lived in Champa City. The city was populous, prosperous, and wealthy. King Pasenadi had granted this city to the Brahmin Kind Virtue as his Brahmin share. This Brahmin's parents had been of pure lineage for seven generations, and he was not despised or slandered by others. He was proficient in the three parts of heterodox teachings, could recite them fluently, could distinguish all kinds of scriptures in detail, and was well-versed in the subtle aspects of worldly classics. He was also skilled in observing the appearances of great men, predicting good and bad omens, and presiding over sacrificial rituals. He had five hundred disciples, and his teaching never ceased. At that time, the Brahmins, elders, and householders in Champa City heard that the Shramana Gautama, the prince of the Shakya clan, had left home to practice and attained enlightenment. He had come from the country of Anga to the human realm and arrived at the side of the Gaggara Pond in Champa City. He had a great reputation, which spread throughout the world. He was known as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing ten titles. Among the gods, humans, Mara, non-Mara, gods, Shramanas, and Brahmins, he had personally realized the truth and was teaching it to others. His words, whether high, middle, or low, were all true, complete in meaning, and his practice was pure. 'Such a true person should be visited. We should go and see him now.' Having said this, they gathered together and left Champa City, walking in groups towards the place where the Buddha was. At that time, the Brahmin Kind Virtue was on a high platform, and from afar he saw the people walking in groups. So he asked his attendant: 'Why are those people walking in groups? Where are they going?' The attendant replied: 'I have heard that the Shramana Gautama, the prince of the Shakya clan, has left home to practice and attained enlightenment. He has come from the country of Anga to the human realm and arrived at the side of the Gaggara Pond in Champa City. He has a great reputation, which has spread throughout the world. He is known as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing ten titles. Among the gods, humans, Mara, non-Mara, gods, Shramanas, and Brahmins, he has personally realized the truth and is teaching it to others. His words, whether high, middle, or low, are all true, complete in meaning, and his practice is pure. The Brahmins, elders, and householders of Champa City have gathered together and are going to visit the Shramana Gautama.' At that time, the Brahmin Kind Virtue ordered his attendant: 'Quickly take my voice and tell those people: 'Wait a moment, until I arrive, and then we will go together to see that Gautama.' At that time, the attendant used Kind Virtue's voice to tell the people: 'Please wait a moment, until I arrive, and then we will go together to see that Gautama.' At that time, the people replied to the attendant: 'Quickly go back and tell the Brahmin: 'Now is the right time, we should go together.'

侍者還白：「諸人已住，言：『今正是時，宜共行也。』」時，種德婆羅門即便下臺，至中門立。

時，有餘婆羅門五百人，以少因緣，先集門下，見種德婆羅門來，皆悉起迎問言：「大婆羅門！欲何所至？」

種德報言：「有沙門瞿曇釋種子出家成道，于鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清凈。如是真人宜往覲現，我今欲往至彼相見。」

時，五百婆羅門即白種德言：「勿往相見，所以者何？彼應詣此，此不應往。今大婆羅門七世以來父母真正，不為他人之所輕毀；若成就此法者，彼應詣此，此不應詣彼。又大婆羅門異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻相吉兇、祭祀儀禮；成就此法者，彼應詣此，此不應詣彼。又大婆羅門顏貌端正，得梵色像；成就此法者，彼應詣此，此不應詣彼。又大婆羅門戒德增上，智慧成就；成就此法者，彼應詣此，此不應詣彼。

「又大婆羅門所言柔和，辯才具足，義味清凈；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為大師，弟子眾多；成就此法者，彼應詣此，此不應詣彼。又大婆羅門常教授五百婆羅門；成就此法者，彼應詣此，此不應詣彼。又大婆羅門四方學者皆來請受，問諸技術祭祀之法，皆能具答；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為波斯匿王及瓶沙王恭敬供養；成就此法者，彼應詣此，此不應詣彼。又大婆羅門富有財寶，庫藏盈溢；成就此法者，彼應詣此，此不應詣彼。又大婆羅門智慧明達，所言通利，無有怯弱；成就此法者，彼應詣此，此不應詣彼。」

爾時，種德告諸婆羅門曰：「如是！如是！如汝所言，我具有此德，非不有也。汝當聽我說，沙門瞿曇所有功德，我等應往彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀；彼成就此法者，我等應往彼，彼不應來此。又沙門瞿曇顏貌端正，出剎利種；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生尊貴處，出家為道；成就此法者，我應詣彼，彼不應來此

『侍者還稟告說：「大家都準備好了，說：『現在正是時候，應該一起出發了。』」當時，種德婆羅門立刻走下臺階，來到中門站立。 這時，有另外五百位婆羅門，因為一些小事，先聚集在門下，見到種德婆羅門來了，都起身迎接，問道：「大婆羅門！您要到哪裡去？」 種德回答說：「有位沙門瞿曇，是釋迦族的王子出家成道，在鴦伽國的人間，來到瞻婆城的伽伽池邊，他有很大的名聲，傳遍天下，被稱為如來、至真、等正覺，十種稱號都具備，在諸天、世人、魔、若魔、天、沙門、婆羅門中，他自己證悟，為他人說法，所說的上、中、下法，都真實不虛，義理圓滿，修行清凈。這樣的真人應該去拜見，我現在就想去見他。」 當時，五百位婆羅門就對種德說：「不要去拜見，為什麼呢？他應該來這裡，我們不應該去。現在大婆羅門您七世以來父母血統純正，不被他人輕視；如果具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您精通三部異學，誦讀流暢，各種經書都能分辨，世俗典籍的深奧之處沒有不通曉的，又能擅長觀察大人相貌、占卜吉兇、主持祭祀儀式；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您容貌端正，具有梵天的相貌；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您戒律高尚，智慧圓滿；具備這種條件，他應該來這裡，我們不應該去他那裡。 『而且大婆羅門您說話柔和，辯才無礙，義理清晰；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您是導師，弟子眾多；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您經常教導五百位婆羅門；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您四方學者都來請教，詢問各種技術和祭祀的方法，您都能詳細解答；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您受到波斯匿王和瓶沙王的尊敬供養；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您富有財富，倉庫充盈；具備這種條件，他應該來這裡，我們不應該去他那裡。而且大婆羅門您智慧明達，說話通暢，沒有膽怯；具備這種條件，他應該來這裡，我們不應該去他那裡。』 當時，種德告訴各位婆羅門說：『是這樣！是這樣！正如你們所說，我具有這些德行，並非沒有。你們應當聽我說，沙門瞿曇所具有的功德，我們應該去他那裡，他不應該來這裡。沙門瞿曇七世以來父母血統純正，不被他人輕視；他具備這種條件，我們應該去他那裡，他不應該來這裡。而且沙門瞿曇容貌端正，出身剎帝利種姓；他具備這種條件，我們應該去他那裡，他不應該來這裡。而且沙門瞿曇出生于尊貴之家，出家修行；他具備這種條件，我們應該去他那裡，他不應該來這裡。

The attendant also reported, 『Everyone is ready, saying, 「Now is the right time, we should go together.」』 At that time, the Brahmin Jati immediately descended the platform and stood at the middle gate. At that time, there were five hundred other Brahmins who had gathered at the gate for some minor reasons. Seeing Brahmin Jati arrive, they all rose to greet him and asked, 『Great Brahmin! Where do you intend to go?』 Jati replied, 『There is a Shramana Gautama, a prince of the Shakya clan who has renounced the world and attained enlightenment. He is in the land of Anga, near the Gaggara Pond in the city of Champa. He has great renown, which has spread throughout the world. He is known as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing all ten titles. Among gods, humans, Mara, if Mara, gods, Shramanas, and Brahmins, he has realized the truth himself and teaches it to others. His teachings, whether high, middle, or low, are all true and complete in meaning, and his practice is pure. Such a true person should be visited. I now wish to go and see him.』 At that time, the five hundred Brahmins said to Jati, 『Do not go to see him. Why? He should come here, we should not go there. Now, Great Brahmin, your parents for seven generations have been of pure lineage, not to be despised by others. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, you are proficient in the three branches of heterodox learning, fluent in recitation, able to distinguish all kinds of scriptures, and understand the subtle points of worldly texts. You are also skilled in observing the marks of great men, divining good and bad omens, and conducting sacrificial rites. If one possesses these qualities, he should come here, we should not go to him. Moreover, Great Brahmin, your appearance is dignified, possessing the form of Brahma. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, your precepts are superior, and your wisdom is complete. If one possesses this quality, he should come here, we should not go to him.』 『Moreover, Great Brahmin, your speech is gentle, your eloquence is complete, and your meaning is clear. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, you are a master with many disciples. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, you regularly teach five hundred Brahmins. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, scholars from all directions come to you for instruction, asking about various skills and sacrificial methods, and you can answer them all in detail. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, you are respected and honored by King Pasenadi and King Bimbisara. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, you are wealthy, with overflowing storehouses. If one possesses this quality, he should come here, we should not go to him. Moreover, Great Brahmin, your wisdom is clear, your speech is fluent, and you are without timidity. If one possesses this quality, he should come here, we should not go to him.』 At that time, Jati said to the Brahmins, 『It is so! It is so! As you have said, I possess these virtues, it is not that I do not have them. You should listen to me, the merits that Shramana Gautama possesses are such that we should go to him, he should not come here. Shramana Gautama』s parents for seven generations have been of pure lineage, not to be despised by others. If he possesses this quality, we should go to him, he should not come here. Moreover, Shramana Gautama』s appearance is dignified, and he is born of the Kshatriya caste. If he possesses this quality, we should go to him, he should not come here. Moreover, Shramana Gautama was born into a noble family and renounced the world to practice the Way. If he possesses this quality, we should go to him, he should not come here.』

。又沙門瞿曇光色具足，種姓真正，出家修道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生財富家，有大威力，出家為道；成就此法者，我應詣彼，彼不應來此。

「又沙門瞿曇具賢聖戒，智慧成就；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，善於言語柔軟和雅；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為眾導師，弟子眾多；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，永滅欲愛，無有卒暴，憂畏已除，衣毛不豎，歡喜和悅，見人稱善，善說行報，不毀余道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，恒為波斯匿王及瓶沙王禮敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、鋸齒婆羅門、首迦摩納都耶子所見供養；成就此法者，我應詣彼，彼不應來此。

「又沙門瞿曇為諸聲聞弟子之所宗奉，禮敬供養，亦為諸天、余鬼神眾之所恭敬，釋種、俱利、冥寧、跋祇、末羅、酥摩皆悉宗奉；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授波斯匿王及瓶沙王受三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授沸伽羅娑羅婆羅門等三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇弟子受三自歸五戒，諸天、釋種、俱利等，皆受三歸五戒；成就此法者，我應詣彼，彼不應來此。

「又沙門瞿曇遊行之時，為一切人恭敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至城郭聚落，為人供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送；成就此法者，我應詣彼，彼不應來此。

「又沙門瞿曇初出家時，父母涕泣，愛惜戀恨；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇少壯出家，舍諸飾好、象馬、寶車、五欲、瓔珞；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇舍轉輪王位，出家為道，若其在家，當居四天下，統領民物，我等皆屬；成就此法者，我應詣彼，彼不應來此

"現代漢語譯本：此外，沙門瞿曇光彩照人，出身高貴，出家修行；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇出身富裕之家，擁有強大的力量，出家修行；具備這些條件，我應該去拜訪他，而不是他來拜訪我。", "現代漢語譯本：此外，沙門瞿曇具備賢聖的戒律，智慧圓滿；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇善於言辭，溫和柔順；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇是眾人的導師，弟子眾多；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇永遠滅除了慾望和愛戀，沒有急躁和暴怒，憂愁和恐懼已經消除，不會因恐懼而毛髮豎立，他歡喜和悅，見到人就稱讚他們的優點，善於講述行為的果報，不詆譭其他修行之道；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇經常受到波斯匿王和瓶沙王的禮敬供養；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇受到沸伽羅娑羅婆羅門的禮敬供養，也受到梵婆羅門、多利遮婆羅門、鋸齒婆羅門、首迦摩納都耶子的尊敬和供養；具備這些條件，我應該去拜訪他，而不是他來拜訪我。", "現代漢語譯本：此外，沙門瞿曇被他的聲聞弟子們所尊敬和供養，也被諸天和其餘鬼神所恭敬，釋迦族、俱利族、冥寧族、跋祇族、末羅族、酥摩族都尊敬他；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇為波斯匿王和瓶沙王授予三皈依和五戒；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇為沸伽羅娑羅婆羅門等人授予三皈依和五戒；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇的弟子們受持三皈依和五戒，諸天、釋迦族、俱利族等都受持三皈依和五戒；具備這些條件，我應該去拜訪他，而不是他來拜訪我。", "現代漢語譯本：此外，沙門瞿曇出生時，受到所有人的恭敬和供養；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇所到的城鎮和村落，都受到人們的供養；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇所到的地方，非人和鬼神都不敢侵擾；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇所到的地方，那裡的人民都能看到光明，聽到天樂的聲音；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇要離開時，眾人都會依依不捨，哭泣著送別；具備這些條件，我應該去拜訪他，而不是他來拜訪我。", "現代漢語譯本：此外，沙門瞿曇剛出家時，他的父母哭泣，愛惜和留戀他；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇在年輕力壯時出家，捨棄了各種裝飾品、象馬、寶車、五欲和瓔珞；具備這些條件，我應該去拜訪他，而不是他來拜訪我。此外，沙門瞿曇捨棄了轉輪王的地位，出家修行，如果他不出家，他將統治四天下，統領人民，我們都將歸屬於他；具備這些條件，我應該去拜訪他，而不是他來拜訪我。", "English version: Moreover, the ascetic Gautama is radiant, of noble lineage, and has renounced the world to practice the path; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama comes from a wealthy family, possesses great power, and has renounced the world to practice the path; possessing these qualities, I should go to him, not he to me.", "English version: Moreover, the ascetic Gautama possesses the virtuous precepts of a sage, and his wisdom is complete; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama is skilled in speech, gentle and harmonious; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama is a teacher of the multitude, with many disciples; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama has forever extinguished desire and attachment, is without impatience or anger, has eliminated sorrow and fear, does not have his hair stand on end from fear, is joyful and harmonious, praises the virtues of those he meets, is skilled in explaining the consequences of actions, and does not denigrate other paths of practice; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama is constantly revered and offered to by King Pasenadi and King Bimbisara; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama is revered and offered to by the Brahmin Bhaggava, as well as by the Brahmins Brahma, Tariccha, Kukkuta, and Sukamanattuyaputta; possessing these qualities, I should go to him, not he to me.", "English version: Moreover, the ascetic Gautama is revered and offered to by his disciples, the Sravakas, as well as by the gods and other spirits, and is revered by the Sakyas, the Koliyas, the Mallas, the Vajjians, the Mallas, and the Sumas; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama has given the three refuges and five precepts to King Pasenadi and King Bimbisara; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama has given the three refuges and five precepts to the Brahmin Bhaggava and others; possessing these qualities, I should go to him, not he to me. Moreover, the disciples of the ascetic Gautama observe the three refuges and five precepts, and the gods, the Sakyas, the Koliyas, and others all observe the three refuges and five precepts; possessing these qualities, I should go to him, not he to me.", "English version: Moreover, at the time of the ascetic Gautama's birth, he was revered and offered to by all people; possessing these qualities, I should go to him, not he to me. Moreover, the towns and villages that the ascetic Gautama visits are offered to by the people; possessing these qualities, I should go to him, not he to me. Moreover, in the places that the ascetic Gautama visits, non-humans and spirits dare not disturb him; possessing these qualities, I should go to him, not he to me. Moreover, in the places that the ascetic Gautama visits, the people there see light and hear the sounds of heavenly music; possessing these qualities, I should go to him, not he to me. Moreover, when the ascetic Gautama is about to leave, the people are reluctant to part, weeping as they see him off; possessing these qualities, I should go to him, not he to me.", "English version: Moreover, when the ascetic Gautama first renounced the world, his parents wept, cherishing and longing for him; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama renounced the world in his youth, abandoning all adornments, elephants, horses, jeweled carriages, the five desires, and necklaces; possessing these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama renounced the position of a universal monarch to practice the path; if he had not renounced the world, he would have ruled the four continents, governing the people, and we would all be under his dominion; possessing these qualities, I should go to him, not he to me."

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返言語；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇三十二相皆悉具足；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇智慧通達，無有怯弱；成就此法者，我應詣彼，彼不應來此。彼瞿曇今來至此瞻婆城伽伽池側，於我為尊，又是貴客，宜往親覲。」

時，五百婆羅門白種德言：「甚奇！甚特！彼之功德乃如是耶？若彼于諸德中能成一者尚不應來，況今盡具！宜盡相率，共往問訊。」

種德答言：「汝欲行者，宜知是時。」

時，種德即嚴駕寶車，與五百婆羅門及瞻婆城諸婆羅門長者、居士，前後圍繞，詣伽伽池。去池不遠，自思惟言：「我設問瞿曇，或不可彼意，彼沙門瞿曇當呵我言：『應如是問，不應如是問。』眾人聞者，謂我無智，損我名稱。設沙門瞿曇問我義者，我答或不稱彼意，彼沙門當呵我言：『應如是答，不應如是答。』眾人聞者，謂我無智，損我名稱。設我默然於此還者，眾人當言：『此無所知。』竟不能至沙門瞿曇所，損我名稱。若沙門瞿曇問我婆羅門法者，我答瞿曇足合其意耳。」

時，種德于伽伽池側作是念已，即便前行下車步進，至世尊所，問訊已，一面坐。時，瞻婆城諸婆羅門、長者、居士，或有禮佛而坐者，或有問訊而坐者，或有稱名而坐者，或叉手向佛而坐者，或有默然而坐者。眾坐既定，佛知種德婆羅門心中所念，而告之曰：「汝所念者，當隨汝愿！」佛問種德：「汝婆羅門成就幾法？所言誠實，能不虛妄。」

爾時，種德默自念言：「甚奇！甚特！沙門瞿曇有大神力，乃見人心，如我所念而問我義。」

時，種德婆羅門端身正坐，四顧大眾，熙怡而笑，方答佛言：「我婆羅門成就五法，所言至誠，無有虛妄。云何為五？一者婆羅門七世已來父母真正，不為他人之所輕毀。二者異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉兇、祭祀儀禮。三者顏貌端正。四者持戒具足。五者智慧通達。是為五。瞿曇！婆羅門成就此五法，所言誠實，無有虛妄。」

佛言：「善哉！種德！頗有婆羅門於五法中舍一成四，亦所言誠實，無有虛妄，得名婆羅門耶？」

種德白佛言：「有

『又沙門瞿曇明瞭梵法，能為他人宣說，也能與梵天往來對話；具備這種能力的人，我應該去拜訪他，而不是讓他來拜訪我。而且沙門瞿曇具足三十二種殊勝的相貌；具備這種能力的人，我應該去拜訪他，而不是讓他來拜訪我。還有沙門瞿曇智慧通達，沒有絲毫的怯懦；具備這種能力的人，我應該去拜訪他，而不是讓他來拜訪我。現在瞿曇來到瞻婆城的伽伽池邊，對我來說是尊貴的客人，我應該親自去拜見他。』 當時，五百位婆羅門對種德說：『真是太神奇了！太特別了！他的功德竟然如此之高嗎？如果他能在這些功德中成就一項，尚且不應該來拜訪我們，更何況現在全部具備！我們應該一起去拜見他，向他請教。』 種德回答說：『你們想去的話，應該知道什麼時候去。』 當時，種德立即準備好寶車，與五百位婆羅門以及瞻婆城的各位婆羅門長老、居士，前後簇擁著，前往伽伽池。離池子不遠時，他自己思量道：『如果我向瞿曇提問，或許不合他的心意，那位沙門瞿曇會責備我說：『應該這樣問，不應該那樣問。』其他人聽了，會認為我沒有智慧，損害我的名聲。如果沙門瞿曇問我問題，我回答或許不合他的心意，那位沙門會責備我說：『應該這樣回答，不應該那樣回答。』其他人聽了，會認為我沒有智慧，損害我的名聲。如果我默默地返回，其他人會說：『這個人什麼都不知道。』最終不能到達沙門瞿曇那裡，損害我的名聲。如果沙門瞿曇問我關於婆羅門法的問題，我回答瞿曇應該會符合他的心意。』 當時，種德在伽伽池邊這樣思量之後，就向前走下車，步行來到世尊面前，行禮問候后，在一旁坐下。當時，瞻婆城的各位婆羅門、長老、居士，有的向佛陀行禮後坐下，有的問候後坐下，有的稱念佛號後坐下，有的合掌向佛坐下，有的默默地坐下。大家坐定后，佛陀知道種德婆羅門心中所想，就對他說：『你所想的，會如你所愿！』佛陀問種德：『你婆羅門成就了幾種法？所說的話真實，不會虛妄。』 當時，種德默默地想：『真是太神奇了！太特別了！沙門瞿曇有大神力，竟然能看透人心，就像我所想的那樣問我問題。』 當時，種德婆羅門端正地坐好，環顧四周的大眾，面帶笑容，然後回答佛陀說：『我婆羅門成就五種法，所說的話至誠，沒有虛妄。哪五種呢？第一，婆羅門七代以來的父母都是純正的，不被他人輕視。第二，精通異學三部，能流利背誦，各種經書都能分辨，世俗典籍的深奧之處沒有不精通的，而且擅長觀察大人相貌，明察吉兇，精通祭祀禮儀。第三，容貌端正。第四，持戒圓滿。第五，智慧通達。這就是五種。瞿曇！婆羅門成就這五種法，所說的話真實，沒有虛妄。』 佛陀說：『很好！種德！有沒有婆羅門在這五種法中捨棄一種，成就四種，也說的話真實，沒有虛妄，可以被稱為婆羅門呢？』 種德對佛陀說：『有。』

'Furthermore, the ascetic Gautama is clear about the Brahmanical teachings, able to explain them to others, and can communicate with Brahma; one who possesses these qualities, I should go to him, not he to me. Also, the ascetic Gautama possesses all thirty-two marks of a great man; one who possesses these qualities, I should go to him, not he to me. Moreover, the ascetic Gautama is wise and insightful, without any timidity; one who possesses these qualities, I should go to him, not he to me. Now, this Gautama has come to the side of the Gaggara Pond in Champa City, he is honorable to me, and a distinguished guest, I should go and pay my respects to him.' At that time, five hundred Brahmins said to Jānussoni: 'How marvelous! How extraordinary! Are his merits really so great? If he possessed even one of these merits, he should not come to us, let alone possessing them all! We should all go together to inquire of him.' Jānussoni replied: 'If you wish to go, you should know when is the right time.' Then, Jānussoni immediately prepared his precious chariot, and with five hundred Brahmins and the elders, householders of Champa City, surrounded him, they went to the Gaggara Pond. Not far from the pond, he thought to himself: 'If I ask Gautama a question, it might not be to his liking, and that ascetic Gautama will scold me, saying: 『You should ask like this, not like that.』 When others hear this, they will think I am unwise, and it will damage my reputation. If the ascetic Gautama asks me a question, and my answer is not to his liking, that ascetic will scold me, saying: 『You should answer like this, not like that.』 When others hear this, they will think I am unwise, and it will damage my reputation. If I silently return, others will say: 『This person knows nothing.』 Ultimately, I will not be able to reach the ascetic Gautama, and it will damage my reputation. If the ascetic Gautama asks me about the Brahmanical teachings, my answer should be to Gautama's liking.' Then, after thinking this at the side of the Gaggara Pond, Jānussoni went forward, got out of his chariot, and walked to where the World Honored One was. After paying his respects, he sat down to one side. At that time, the Brahmins, elders, and householders of Champa City, some bowed to the Buddha and sat down, some greeted him and sat down, some chanted his name and sat down, some folded their hands towards the Buddha and sat down, and some sat down silently. Once everyone was seated, the Buddha, knowing what Jānussoni Brahmin was thinking, said to him: 'What you are thinking, will be as you wish!' The Buddha asked Jānussoni: 'How many qualities do you Brahmins possess? And are your words truthful, without falsehood?' At that time, Jānussoni thought to himself: 'How marvelous! How extraordinary! The ascetic Gautama has great spiritual power, he can see into people's minds, and he asked me a question just as I was thinking.' Then, Jānussoni Brahmin sat up straight, looked around at the crowd, smiled, and then answered the Buddha: 'We Brahmins possess five qualities, and our words are sincere, without falsehood. What are the five? First, the parents of a Brahmin for seven generations have been pure, not despised by others. Second, we are proficient in the three parts of the heterodox teachings, able to recite them fluently, we can distinguish all kinds of scriptures, we are familiar with the profound aspects of secular texts, and we are skilled in observing the marks of great men, discerning good and bad omens, and proficient in sacrificial rites. Third, we have a handsome appearance. Fourth, we are fully disciplined. Fifth, we have penetrating wisdom. These are the five. Gautama! Brahmins who possess these five qualities, their words are truthful, without falsehood.' The Buddha said: 'Excellent! Jānussoni! Are there any Brahmins who, among these five qualities, abandon one and possess four, and still speak truthfully, without falsehood, and can be called a Brahmin?' Jānussoni said to the Buddha: 'Yes.'

。所以者何？瞿曇！何用生為？若婆羅門異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉兇、祭祀儀禮，顏貌端正，持戒具足，智慧通達；有此四法，則所言誠實，無有虛妄，名婆羅門。」

佛告種德：「善哉！善哉！若於此四法中舍一成三者，亦所言誠實，無有虛妄，名婆羅門耶？」

種德報言：「有。所以者何？何用生、誦為？若婆羅門顏貌端正，持戒具足，智慧通達；成此三者，所言真誠，無有虛妄，名婆羅門。」

佛言：「善哉！善哉！云何？若於三法中舍一成二，彼亦所言至誠，無有虛妄，名婆羅門耶？」

答曰：「有。所以者何？何用生、誦及端正為？」

爾時，五百婆羅門各各舉聲，語種德婆羅門言：「何故呵止生、誦及與端正，謂為無用？」

爾時，世尊告五百婆羅門曰：「若種德婆羅門容貌醜陋，無有種姓，諷誦不利，無有辯才、智慧、善答，不能與我言者，汝等可語；若種德顏貌端正，種姓具足，諷誦通利，智慧辯才，善於問答，足堪與我共論義者，汝等且默，聽此人語。」

爾時，種德婆羅門白佛言：「唯愿瞿曇且小停止！我自以法往訓此人。」

爾時，種德尋告五百婆羅門曰：「鴦伽摩納今在此眾中，是我外甥，汝等見不？今諸大眾普共集此，唯除瞿曇顏貌端正，其餘無及此摩納者；而此摩納殺生、偷盜、淫逸、無禮、虛妄、欺誑，以火燒人，斷道為惡。諸婆羅門！此鴦伽摩納眾惡悉備，然則諷誦、端正，竟何用為？」

時，五百婆羅門默然不對。種德白佛言：「若持戒具足，智慧通達，則所言至誠，無有虛妄，得名婆羅門也。」

佛言：「善哉！善哉！云何？種德！若於二法中舍一成一，亦所言誠實，無有虛妄，名婆羅門耶？」

答曰：「不得。所以者何？戒即智慧，智慧即戒；有戒有智，然後所言誠實，無有虛妄，我說名婆羅門。」

佛言：「善哉！善哉！如汝所說，有戒則有慧，有慧則有戒；戒能凈慧，慧能凈戒。種德！如人洗手，左右相須，左能凈右，右能凈左。此亦如是，有慧則有戒，有戒則有慧，戒能凈慧，慧能凈戒。婆羅門！戒、慧具者，我說名比丘

『這是為什麼呢？』瞿曇！『為什麼要出生呢？』如果婆羅門異學三部經典都能流利背誦，各種經書都能詳細分辨，世俗典籍的深奧之處沒有不精通的，又能擅長觀察大人相貌的方法、明察吉兇、祭祀禮儀，容貌端正，持戒完備，智慧通達；具備這四種條件，那麼他所說的話就是真實的，沒有虛假的，可以稱為婆羅門。 佛陀告訴種德：『說得好！說得好！如果在這四種條件中捨棄一種而具備三種，他所說的話也是真實的，沒有虛假的，可以稱為婆羅門嗎？』 種德回答說：『可以。這是為什麼呢？為什麼要出生、背誦呢？如果婆羅門容貌端正，持戒完備，智慧通達；具備這三種條件，他所說的話就是真實的，沒有虛假的，可以稱為婆羅門。』 佛陀說：『說得好！說得好！那麼，如果在三種條件中捨棄一種而具備兩種，他所說的話也是真實的，沒有虛假的，可以稱為婆羅門嗎？』 回答說：『可以。這是為什麼呢？為什麼要出生、背誦以及容貌端正呢？』 這時，五百位婆羅門各自大聲說道，對種德婆羅門說：『為什麼呵斥出生、背誦以及容貌端正，認為它們沒有用處？』 這時，世尊告訴五百位婆羅門說：『如果種德婆羅門容貌醜陋，沒有種姓，背誦不流利，沒有辯才、智慧、善於回答，不能和我辯論，你們可以說話；如果種德容貌端正，種姓完備，背誦流利，智慧辯才，善於問答，足以和我共同討論義理，你們就保持沉默，聽這個人說話。』 這時，種德婆羅門對佛陀說：『希望瞿曇暫時停止！我將用佛法來教訓這些人。』 這時，種德隨即告訴五百位婆羅門說：『鴦伽摩納現在在這個人群中，是我的外甥，你們看見了嗎？現在各位大眾都聚集在這裡，除了瞿曇容貌端正，其餘沒有人能比得上這個摩納；而這個摩納殺生、偷盜、淫亂、無禮、虛妄、欺騙，用火燒人，攔路作惡。各位婆羅門！這個鴦伽摩納各種惡行都具備，那麼背誦、容貌端正，究竟有什麼用呢？』 這時，五百位婆羅門沉默不語。種德對佛陀說：『如果持戒完備，智慧通達，那麼他所說的話就是真實的，沒有虛假的，可以稱為婆羅門。』 佛陀說：『說得好！說得好！那麼，種德！如果在兩種條件中捨棄一種而具備一種，他所說的話也是真實的，沒有虛假的，可以稱為婆羅門嗎？』 回答說：『不可以。這是為什麼呢？戒就是智慧，智慧就是戒；有戒有智慧，然後所說的話才是真實的，沒有虛假的，我才稱他為婆羅門。』 佛陀說：『說得好！說得好！正如你所說，有戒就有慧，有慧就有戒；戒能凈化智慧，智慧能凈化戒。種德！就像人洗手，左右手互相需要，左手能清潔右手，右手能清潔左手。也是這樣，有智慧就有戒，有戒就有智慧，戒能凈化智慧，智慧能凈化戒。婆羅門！戒和智慧都具備的人，我稱他為比丘。』

'Why is that?' Gautama! 'What is the use of being born?' If a Brahmin is fluent in reciting the three parts of the heterodox scriptures, can distinguish all kinds of scriptures in detail, is proficient in the subtleties of secular classics, is also good at observing the physiognomy of great men, discerning good and bad omens, sacrificial rituals, has a dignified appearance, is fully disciplined, and has penetrating wisdom; possessing these four qualities, then what he says is truthful, without falsehood, and can be called a Brahmin. The Buddha told Zhongde: 'Excellent! Excellent! If one abandons one of these four qualities and possesses three, is what he says also truthful, without falsehood, and can be called a Brahmin?' Zhongde replied: 'Yes. Why is that? What is the use of being born and reciting? If a Brahmin has a dignified appearance, is fully disciplined, and has penetrating wisdom; possessing these three qualities, what he says is truthful, without falsehood, and can be called a Brahmin.' The Buddha said: 'Excellent! Excellent! Then, if one abandons one of the three qualities and possesses two, is what he says also truthful, without falsehood, and can be called a Brahmin?' He replied: 'Yes. Why is that? What is the use of being born, reciting, and having a dignified appearance?' At this time, five hundred Brahmins each raised their voices and said to the Brahmin Zhongde: 'Why do you rebuke being born, reciting, and having a dignified appearance, considering them useless?' At this time, the World Honored One told the five hundred Brahmins: 'If the Brahmin Zhongde has an ugly appearance, no lineage, is not fluent in reciting, has no eloquence, wisdom, or skill in answering, and cannot debate with me, you may speak; if Zhongde has a dignified appearance, a complete lineage, is fluent in reciting, has wisdom and eloquence, is good at questioning and answering, and is capable of discussing the meaning with me, then you should remain silent and listen to this person's words.' At this time, the Brahmin Zhongde said to the Buddha: 'May Gautama please stop for a moment! I will use the Dharma to teach these people.' At this time, Zhongde immediately told the five hundred Brahmins: 'Anga Manava is now in this crowd, he is my nephew, have you seen him? Now all of you are gathered here, except for Gautama's dignified appearance, no one else can compare to this Manava; but this Manava kills, steals, commits adultery, is disrespectful, false, deceitful, burns people with fire, and blocks roads to do evil. Brahmins! This Anga Manava is full of all kinds of evil deeds, so what is the use of reciting and having a dignified appearance?' At this time, the five hundred Brahmins were silent and did not answer. Zhongde said to the Buddha: 'If one is fully disciplined and has penetrating wisdom, then what he says is truthful, without falsehood, and can be called a Brahmin.' The Buddha said: 'Excellent! Excellent! Then, Zhongde! If one abandons one of the two qualities and possesses one, is what he says also truthful, without falsehood, and can be called a Brahmin?' He replied: 'No. Why is that? Discipline is wisdom, and wisdom is discipline; with discipline and wisdom, then what is said is truthful, without falsehood, and I call him a Brahmin.' The Buddha said: 'Excellent! Excellent! As you said, with discipline there is wisdom, and with wisdom there is discipline; discipline can purify wisdom, and wisdom can purify discipline. Zhongde! Just like a person washing their hands, the left and right hands need each other, the left hand can clean the right hand, and the right hand can clean the left hand. It is also like this, with wisdom there is discipline, and with discipline there is wisdom, discipline can purify wisdom, and wisdom can purify discipline. Brahmin! One who possesses both discipline and wisdom, I call him a Bhikkhu.'

爾時，種德婆羅門白佛言：「云何為戒？」

佛言：「諦聽！諦聽！善思念之，吾當為汝一一分別。」

爾時，世尊告婆羅門曰：「若如來出現於世，應供、正遍知、明行成、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，于諸天、世人、沙門、婆羅門中，自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清凈。若長者、長者子聞此法者，信心清凈；信心清凈已，作如是觀：『在家為難，譬如桎梏；欲修梵行，不得自在。今我寧可剃除鬚髮，服三法衣，出家修道。』彼于異時舍家財業，棄捐親族，服三法衣，去諸飾好，諷誦毗尼，具足戒律，舍殺不殺，——乃至心法四禪現得歡樂。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為具戒。」

又問：「云何為慧？」

佛言：「若比丘以三昧心清凈無穢，柔軟調伏，住不動處，——乃至得三明，除去無明，生於慧明，滅于闇冥，生大法光，出漏盡智。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為智慧具足。」

時，種德婆羅門白佛言：「今我歸依佛、法、聖眾，唯愿聽我于正法中為優婆塞！自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

時，種德婆羅門聞佛所說，歡喜奉行。

（二三）佛說長阿含第三分究羅檀頭經第四

一時，佛在俱薩羅國，與大比丘眾千二百五十人俱，遊行人間，至俱薩羅佉㝹婆提婆羅門村北，止宿尸舍婆林中。

時，有婆羅門名究羅檀頭，止佉㝹婆提村，其村豐樂，人民熾盛，園觀浴池，樹木清涼，波斯匿王即封此村與究羅檀頭婆羅門，以為梵分。此婆羅門七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉兇、祭祀儀禮，有五百弟子，教授不廢。時，婆羅門欲設大祀，辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以供祀

那時，種德婆羅門問佛說：『什麼是戒？』 佛說：『仔細聽！仔細聽！好好思考，我將為你一一分別解說。』 那時，世尊告訴婆羅門說：『如果如來出現在世間，是應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在諸天、世人、沙門、婆羅門中，親自證悟，為他人宣說，所說上中下法，都真實不虛，義理圓滿，梵行清凈。如果長者、長者子聽到這些法，信心清凈；信心清凈后，他們會這樣觀察：『在家生活艱難，如同被桎梏；想要修行梵行，不得自在。現在我寧可剃除鬚髮，穿上三法衣，出家修道。』他們會在適當的時候捨棄家產，拋棄親族，穿上三法衣，去除裝飾，誦讀毗尼，具足戒律，捨棄殺生，不殺生，——乃至心法四禪，當下獲得快樂。為什麼呢？這是因為精勤努力，專心不忘，樂於獨處閑居所得到的。婆羅門！這就是具足戒律。』 又問：『什麼是慧？』 佛說：『如果比丘以三昧心清凈無染，柔軟調伏，安住不動，——乃至獲得三明，除去無明，生起智慧光明，滅除黑暗，生起大法光明，生起漏盡智。為什麼呢？這是因為精勤努力，專心不忘，樂於獨處閑居所得到的。婆羅門！這就是智慧具足。』 當時，種德婆羅門對佛說：『現在我皈依佛、法、聖眾，希望允許我在正法中成為優婆塞！從今以後，直到生命結束，我將不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 當時，種德婆羅門聽了佛所說，歡喜奉行。 一時，佛在俱薩羅國，與一千二百五十位大比丘在一起，在人間游化，到達俱薩羅國佉㝹婆提婆羅門村北，住在尸舍婆林中。 當時，有一位婆羅門名叫究羅檀頭，住在佉㝹婆提村，這個村莊富饒繁榮，人民眾多，有園林、浴池，樹木清涼，波斯匿王將這個村莊封給究羅檀頭婆羅門，作為梵分。這位婆羅門七世以來父母血統純正，不被他人輕視，精通三部異學，各種經書都能分別理解，世俗典籍的精微之處無不通曉，又能擅長大人相法、觀察吉兇、祭祀儀禮，有五百位弟子，教授不懈。當時，婆羅門想要舉行大型祭祀，準備了五百頭公牛、五百頭母牛、五百頭公牛犢、五百頭母牛犢、五百隻公羊、五百隻閹羊，想要用來祭祀。

At that time, the Brahmin Jondde asked the Buddha, 'What is precept?' The Buddha said, 'Listen carefully! Listen carefully! Think well, and I will explain it to you one by one.' He replied, 'Yes! I am willing to listen.' At that time, the World Honored One told the Brahmin, 'If a Tathagata appears in the world, being worthy of offerings, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One, among gods, humans, ascetics, and Brahmins, having personally realized the truth, speaks to others, the teachings, whether high, middle, or low, are all true and without falsehood, the meaning is complete, and the practice of purity is pure. If elders or sons of elders hear these teachings, their faith becomes pure; after their faith is pure, they will observe thus: 『Living at home is difficult, like being in shackles; wanting to practice pure conduct, one cannot be free. Now I would rather shave my head and beard, wear the three robes, and leave home to practice the Way.』 At the appropriate time, they will abandon their family property, forsake their relatives, wear the three robes, remove their ornaments, recite the Vinaya, fulfill the precepts, abandon killing, not kill, —even to the point of attaining the four meditative states of mind, immediately experiencing joy. Why is this so? It is because of diligent effort, focused mindfulness, and the joy of living alone in seclusion. Brahmin! This is to be fully endowed with precepts.』 He further asked, 'What is wisdom?' The Buddha said, 'If a Bhikkhu, with a mind of Samadhi, is pure and without defilement, gentle and subdued, dwells in an unmoving state, —even to the point of attaining the three knowledges, removing ignorance, generating the light of wisdom, extinguishing darkness, generating the great light of Dharma, and generating the knowledge of the extinction of outflows. Why is this so? It is because of diligent effort, focused mindfulness, and the joy of living alone in seclusion. Brahmin! This is to be fully endowed with wisdom.』 At that time, the Brahmin Jondde said to the Buddha, 'Now I take refuge in the Buddha, the Dharma, and the Sangha. I hope you will allow me to become a lay disciple in the true Dharma! From now on, until the end of my life, I will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol.' At that time, the Brahmin Jondde, having heard what the Buddha said, joyfully practiced it. (23) The Buddha Speaks the Fourth Sutra of the Kūṭadanta in the Third Section of the Long Āgama At one time, the Buddha was in the country of Kosala, together with a great assembly of 1,250 Bhikkhus, wandering among humans, and arrived north of the Brahmin village of Kūṭadanta in Kosala, staying in the Śiṃśapā forest. At that time, there was a Brahmin named Kūṭadanta, living in the village of Kūṭadanta. This village was prosperous and flourishing, with many people, gardens, bathing ponds, and cool trees. King Pasenadi had granted this village to the Brahmin Kūṭadanta as a Brahmin fief. This Brahmin's parents had been of pure lineage for seven generations, not despised by others, he was proficient in the three branches of heterodox teachings, could understand all kinds of scriptures, was versed in the subtleties of secular texts, and was also skilled in the art of reading the signs of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He had five hundred disciples, whom he taught without ceasing. At that time, the Brahmin wanted to hold a large sacrifice, and had prepared five hundred bulls, five hundred cows, five hundred bull calves, five hundred cow calves, five hundred rams, and five hundred castrated rams, intending to use them for the sacrifice.

時，佉㝹婆提村諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從俱薩羅國人間遊行，至佉㝹婆提村北尸舍林止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清凈。「如此真人，應往覲現，今我等寧可往共相見。」作此語已，即便相率，出佉㝹婆提村，隊隊相隨，欲詣佛所。

時，究羅檀頭婆羅門在高樓上，遙見眾人隊隊相隨，顧問侍者：「彼諸人等，以何因緣隊隊相隨？欲何所至？」

侍者白言：「我聞沙門瞿曇釋種子出家成道，于俱薩羅國遊行人間，詣佉㝹婆提村北尸舍婆林中止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清凈。此村諸婆羅門、長者、居士眾聚相隨，欲往問訊沙門瞿曇耳。」

時，究羅檀頭婆羅門即敕侍者：「汝速持我聲，往語諸人言：『卿等小住，須待我往，當共俱詣沙門瞿曇。』」

時，彼侍者即承教命，往語諸人言：「且住！須我往到，當共俱詣沙門瞿曇所。」

諸人報使者言：「汝速還白婆羅門：『今正是時，宜共行也。』」

侍者還白，諸人已住，言：「今正是時，宜共行也。」時，婆羅門即便下樓，出中門立。

時，有餘婆羅門五百人在中門外坐，助究羅檀頭施設大祀，見究羅檀頭，皆悉起迎問言：「大婆羅門！欲何所至？」

報言：「我聞有沙門瞿曇釋種子出家成道，于俱薩羅國人間遊行，詣佉㝹婆提村北尸舍婆林，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、沙門、婆羅門中，自身作證，為人說法，上中下言，皆悉真正，義味具足，梵行清凈。如此真人，宜往覲現。諸婆羅門！我又聞瞿曇知三種祭祀、十六祀具，今我眾中先學舊識所不能知，我今欲大祭祀，牛羊已備，欲詣瞿曇問三種祭祀、十六祀具，我等得此祭祀法已，功德具足，名稱遠聞。」

時，五百婆羅門白究羅檀頭言：「大師勿往，所以者何？彼應來此，此不應往。大師七世已來父母真正，不為他人之所輕毀，若成此法者，彼應來此，此不應詣彼

當時，佉㝹婆提村的婆羅門、長者、居士們聽說沙門瞿曇，也就是釋迦族的王子出家修行成道，從拘薩羅國遊歷人間，來到了佉㝹婆提村北邊的尸舍林，他擁有極高的聲望，名揚天下，被稱為如來、至真、等正覺，具備十種尊號，在天神、世人、魔、非魔、天、沙門、婆羅門中，他親自證悟，併爲他人說法，所說的上、中、下法，都真實不虛，義理圓滿，修行清凈。『這樣一位真人，我們應該前去拜見。』他們這樣說著，便互相帶領，走出佉㝹婆提村，一隊隊地跟隨著，想要前往佛陀所在的地方。 當時，究羅檀頭婆羅門在高樓上，遠遠地看見眾人一隊隊地跟隨，便問侍者：『那些人，因為什麼原因一隊隊地跟隨？他們想要去哪裡？』 侍者回答說：『我聽說沙門瞿曇，也就是釋迦族的王子出家修行成道，在拘薩羅國遊歷人間，來到了佉㝹婆提村北邊的尸舍婆林，他擁有極高的聲望，名揚天下，被稱為如來、至真、等正覺，具備十種尊號，在天神、世人、魔、非魔、天、沙門、婆羅門中，他親自證悟，併爲他人說法，所說的上、中、下法，都真實不虛，義理圓滿，修行清凈。這個村子的婆羅門、長者、居士們聚集在一起跟隨，想要去拜訪沙門瞿曇。』 當時，究羅檀頭婆羅門立刻命令侍者：『你快去傳我的話，告訴那些人：『你們稍微等一下，等我一起去，我們一起去拜訪沙門瞿曇。』 當時，那個侍者立刻領命，去告訴那些人說：『請稍等！等我回去稟告，我們一起去拜訪沙門瞿曇。』 那些人告訴使者說：『你快回去告訴婆羅門：『現在正是時候，應該一起出發了。』 侍者回去稟告，那些人已經停下來了，說：『現在正是時候，應該一起出發了。』當時，婆羅門立刻下樓，走出中門站立。 當時，有五百位其他的婆羅門在中門外坐著，幫助究羅檀頭準備大型祭祀，他們看見究羅檀頭，都起身迎接，問道：『大婆羅門！您想要去哪裡？』 他回答說：『我聽說有沙門瞿曇，也就是釋迦族的王子出家修行成道，在拘薩羅國遊歷人間，來到了佉㝹婆提村北邊的尸舍婆林，他擁有極高的聲望，名揚天下，被稱為如來、至真、等正覺，具備十種尊號，在天神、世人、沙門、婆羅門中，他親自證悟，併爲他人說法，所說的上、中、下法，都真實不虛，義理圓滿，修行清凈。這樣一位真人，應該前去拜見。各位婆羅門！我又聽說瞿曇知道三種祭祀、十六種祭祀用具，而我們現在所學的舊知識都不能瞭解，我現在想要舉行大型祭祀，牛羊已經準備好了，想要去問瞿曇關於三種祭祀、十六種祭祀用具的事情，如果我們得到了這種祭祀的方法，功德就會圓滿，名聲也會遠揚。』 當時，五百位婆羅門對究羅檀頭說：『大師不要去，為什麼呢？他應該來這裡，我們不應該去那裡。大師七代以來的父母都是純正的，不被他人所輕視，如果符合這個條件，他應該來這裡，我們不應該去拜訪他。』

At that time, the Brahmins, elders, and householders of the village of Khāṇumata heard that the Śramaṇa Gautama, a scion of the Śākya clan, had renounced the world, attained enlightenment, and was traveling through the land of Kosala, arriving at the Śiśā forest north of Khāṇumata. He had great renown, his fame spreading throughout the world. He was known as the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten epithets. Among gods, humans, Māras, non-Māras, devas, śramaṇas, and Brahmins, he had realized the truth himself and was teaching the Dharma to others. His teachings, whether high, middle, or low, were all true, complete in meaning, and his conduct was pure. 『Such a true person, we should go and see him.』 Having said this, they gathered together and left the village of Khāṇumata, following each other in groups, intending to go to where the Buddha was. At that time, the Brahmin Kūṭadanta was on his high tower, and from afar he saw the people following each other in groups. He asked his attendant, 『Why are those people following each other in groups? Where do they intend to go?』 The attendant replied, 『I have heard that the Śramaṇa Gautama, a scion of the Śākya clan, has renounced the world, attained enlightenment, and is traveling through the land of Kosala, arriving at the Śiśā forest north of Khāṇumata. He has great renown, his fame spreading throughout the world. He is known as the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten epithets. Among gods, humans, Māras, non-Māras, devas, śramaṇas, and Brahmins, he has realized the truth himself and is teaching the Dharma to others. His teachings, whether high, middle, or low, are all true, complete in meaning, and his conduct is pure. The Brahmins, elders, and householders of this village are gathering together and following each other, intending to go and inquire of the Śramaṇa Gautama.』 At that time, the Brahmin Kūṭadanta immediately ordered his attendant, 『Go quickly and convey my message to those people, saying: 『Wait a little while, wait for me to go with you, and we will go together to visit the Śramaṇa Gautama.』 At that time, the attendant immediately obeyed the order and went to tell the people, 『Please wait! Wait for me to return, and we will go together to visit the Śramaṇa Gautama.』 The people told the messenger, 『Hurry back and tell the Brahmin: 『Now is the right time, we should go together.』 The attendant returned and reported that the people had stopped and said, 『Now is the right time, we should go together.』 At that time, the Brahmin immediately descended from the tower and stood outside the middle gate. At that time, there were five hundred other Brahmins sitting outside the middle gate, helping Kūṭadanta prepare for a large sacrifice. When they saw Kūṭadanta, they all rose to greet him and asked, 『Great Brahmin! Where do you intend to go?』 He replied, 『I have heard that there is a Śramaṇa Gautama, a scion of the Śākya clan, who has renounced the world, attained enlightenment, and is traveling through the land of Kosala, arriving at the Śiśā forest north of Khāṇumata. He has great renown, his fame spreading throughout the world. He is known as the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, possessing the ten epithets. Among gods, humans, śramaṇas, and Brahmins, he has realized the truth himself and is teaching the Dharma to others. His teachings, whether high, middle, or low, are all true, complete in meaning, and his conduct is pure. Such a true person, we should go and see him. O Brahmins! I have also heard that Gautama knows about the three kinds of sacrifices and the sixteen sacrificial implements, which our current knowledge cannot comprehend. I now wish to perform a large sacrifice, and the cattle and sheep are already prepared. I want to ask Gautama about the three kinds of sacrifices and the sixteen sacrificial implements. If we obtain this method of sacrifice, our merit will be complete, and our fame will spread far and wide.』 At that time, the five hundred Brahmins said to Kūṭadanta, 『Master, do not go. Why is that? He should come here, we should not go there. Master, your parents for seven generations have been pure and have not been despised by others. If he fulfills this condition, he should come here, we should not go to visit him.』

又言：「大師異學三部諷誦通利，種種經書盡能分別，世典幽微無不綜練，又能善於大人相法、瞻相吉兇、祭祀儀禮，成此法者，彼應詣此，此不應詣彼。又大師顏貌端正，得梵色像，成此法者，彼應詣此，此不應詣彼，又大師戒德增上，智慧成就，成就此法者，彼應詣此，此不應詣彼。又大師所言柔和，辯才具足，義味清凈，成此法者，彼應詣此，此不應詣彼。」

「又大師為眾導首，弟子眾多，成此法者，彼應詣此，此不應詣彼。又大師常教授五百婆羅門，成此法者，彼應詣此，此不應詣彼。又大師四方學者皆來請受，問諸技術祭祀之法，皆能具答，成此法者，彼應詣此，此不應詣彼。又大師為波斯匿王及瓶沙王恭敬供養，成此法者，彼應詣此，此不應詣彼。又大師富有財寶，庫藏盈溢，成此法者，彼應詣此，此不應詣彼。又大師智慧明達，所言通利，無有怯弱，成此法者，彼應詣此，此不應詣彼。大師若具足此十一法，彼應詣此，此不應詣彼。」

時，究羅檀頭言：「如是，如是，如汝等言。我實有此德，非不有也，汝當復聽我說，沙門瞿曇所成功德，我等應詣彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀，彼成此法者，我等應詣彼，彼不應來。又沙門瞿曇顏貌端正，出剎利種，成此法者，我應詣彼，彼不應來。又沙門瞿曇生尊貴家，出家為道，成此法者，我應詣彼，彼不應來此。又沙門瞿曇光明具足，種姓真正，出家修道，成此法者，我應詣彼，彼不應來。又沙門瞿曇生財富家，有大威力，出家修道，成此法者，我應詣彼，彼不應來。」

「又沙門瞿曇具賢聖戒，智慧成就，成此法者，我應詣彼，彼不應來。又沙門瞿曇善於言語，柔軟和雅，成此法者，我應詣彼，彼不應來。又沙門瞿曇為眾導師，弟子眾多，成此法者，我應詣彼，彼不應來。又沙門瞿曇永滅欲愛，無有卒暴，憂畏已除，衣毛不豎，歡喜和悅，見人稱善，善說行報，不毀余道，成此法者，我應詣彼，彼不應來。又沙門瞿曇常為波斯匿王及瓶沙王禮敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、種德婆羅門、首伽摩納兜耶子恭敬供養，成此法者，我應詣彼，彼不應來

又說：『大師精通三部不同的學說，能流利地諷誦，各種經書都能分辨清楚，世俗典籍的精微之處沒有不通曉的，而且擅長觀察大人之相、占卜吉兇、主持祭祀儀式。具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師容貌端正，具有梵天的相貌，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師戒律高尚，智慧圓滿，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師說話柔和，辯才無礙，義理清晰，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』 『又大師是大眾的領導者，弟子眾多，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師經常教導五百婆羅門，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師四方求學者都來請教，詢問各種技術和祭祀的方法，都能詳細解答，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師受到波斯匿王和瓶沙王的恭敬供養，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師富有財寶，庫藏充盈，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』又說：『大師智慧明達，言辭流暢，沒有怯懦，具備這些條件的人，應該是他去拜訪別人，而不是別人來拜訪他。』大師如果具備這十一種條件，應該是他去拜訪別人，而不是別人來拜訪他。』 當時，究羅檀頭說：『是的，是的，正如你們所說。我確實有這些德行，並非沒有。你們應當再聽我說，沙門瞿曇所成就的功德，我們應該去拜訪他，而不是他來拜訪我們。沙門瞿曇七世以來父母血統純正，不被他人輕視，具備這些條件的人，我們應該去拜訪他，而不是他來拜訪我們。』又說：『沙門瞿曇容貌端正，出身剎帝利種姓，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇出生于尊貴的家庭，出家修道，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇光明具足，種姓純正，出家修道，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇出生于富裕的家庭，有強大的威望，出家修道，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』 『又沙門瞿曇具備賢聖的戒律，智慧圓滿，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇善於言語，柔和文雅，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇是大眾的導師，弟子眾多，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇永遠滅除了慾望和愛戀，沒有暴躁，憂慮和恐懼已經消除，汗毛不會豎立，歡喜和悅，見到人就稱讚，善於講述行為的果報，不詆譭其他道法，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇經常受到波斯匿王和瓶沙王的禮敬供養，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』又說：『沙門瞿曇受到沸伽羅娑羅婆羅門的禮敬供養，也受到梵婆羅門、多利遮婆羅門、種德婆羅門、首伽摩納兜耶子的恭敬供養，具備這些條件的人，我應該去拜訪他，而不是他來拜訪我。』

It was also said: 'The master is proficient in three different schools of learning, can fluently recite them, can clearly distinguish various scriptures, and is knowledgeable in the subtleties of secular classics. Moreover, he is skilled in observing the appearances of great men, divining good and bad omens, and presiding over sacrificial rituals. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master has a dignified appearance, possessing the countenance of Brahma. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master has high moral discipline and perfect wisdom. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master speaks gently, has unimpeded eloquence, and clear understanding of the meaning. One who possesses these qualities should be the one to visit others, not the other way around.' 'Moreover, the master is the leader of the assembly, with many disciples. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master often teaches five hundred Brahmins. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'Scholars from all directions come to the master for instruction, asking about various techniques and methods of sacrifice, and he can answer them in detail. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master is respectfully honored by King Pasenadi and King Bimbisara. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master is wealthy, with overflowing treasuries. One who possesses these qualities should be the one to visit others, not the other way around.' It was also said: 'The master has clear wisdom, fluent speech, and no timidity. One who possesses these qualities should be the one to visit others, not the other way around.' If the master possesses these eleven qualities, he should be the one to visit others, not the other way around.' At that time, Kūṭadanta said: 'Yes, yes, as you have said. I indeed possess these virtues, it is not that I do not have them. You should listen to me again, the merits achieved by the Śramaṇa Gautama, we should go to visit him, not he come to visit us. The Śramaṇa Gautama's parents have been of pure lineage for seven generations, not despised by others. One who possesses these qualities, we should go to visit him, not he come to visit us.' It was also said: 'The Śramaṇa Gautama has a dignified appearance, born into the Kshatriya caste. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama was born into a noble family, and left home to practice the Way. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama is full of radiance, of pure lineage, and left home to practice the Way. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama was born into a wealthy family, with great power, and left home to practice the Way. One who possesses these qualities, I should go to visit him, not he come to visit me.' 'Moreover, the Śramaṇa Gautama possesses the virtuous precepts of a sage, and perfect wisdom. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama is skilled in speech, gentle and refined. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama is the teacher of the assembly, with many disciples. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama has forever extinguished desire and craving, is without impetuosity, worries and fears have been eliminated, his hair does not stand on end, he is joyful and pleasant, praises people when he sees them, is good at explaining the consequences of actions, and does not denigrate other paths. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama is often respectfully honored by King Pasenadi and King Bimbisara. One who possesses these qualities, I should go to visit him, not he come to visit me.' It was also said: 'The Śramaṇa Gautama is respectfully honored by the Brahmin Bhaggava, and also by the Brahmins Brahma, Tariccha, Jotidatta, and Subhaga Manava. One who possesses these qualities, I should go to visit him, not he come to visit me.'

「又沙門瞿曇為諸聲聞弟子之所宗奉禮敬供養，亦為諸天及諸鬼神之所恭敬，釋種、俱梨、冥寧、跋祇、末羅、蘇摩皆悉宗奉，成此法者，我應詣彼，彼不應來。又沙門瞿曇波斯匿王及瓶沙王受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇沸伽羅娑羅婆羅門等受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇弟子受三歸五戒，諸天、釋種、俱梨等，受三歸五戒，成此法者，我應詣彼，彼不應來。」

「又沙門瞿曇所遊行處，為一切人恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至城郭村邑，無不傾動恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送，成此法者，我應詣彼，彼不應來。」

「又沙門瞿曇初出家時，父母宗親涕泣戀恨，成此法者，我應詣彼，彼不應來。又沙門瞿曇少壯出家，舍諸飾好、象馬、寶車、五欲、瓔珞，成此法者，我應詣彼，彼不應來。又沙門瞿曇舍轉輪王位，出家修道，若其在家，王四天下，統領民物，我等皆屬，成此法者，我應詣彼，彼不應來。」

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返語言，成此法者，我應詣彼，彼不應來。又沙門瞿曇明解三種祭祀、十六祀具，我等宿舊所不能知，成此法者，我應詣彼，彼不應來。又沙門瞿曇三十二相具足，成此法者，我應詣彼，彼不應來。又沙門瞿曇智慧通達，無有怯弱，成此法者，我應詣彼，彼不應來。彼瞿曇來至此佉㝹婆提村，於我為尊，又是貴客，宜往覲現。」

時，五百婆羅門白究羅檀頭言：「甚奇！甚特！彼之功德乃如是耶？若使瞿曇于諸德中成就一者，尚不應來，況今盡具？宜盡相率，共往問訊。」

究羅檀頭言：「欲行者，宜知是時。」

時，婆羅門即嚴駕寶車，與五百婆羅門及佉㝹婆提諸婆羅門長者、居士，前後圍繞，詣尸舍婆林，到已下車，步進至世尊所，問訊已，一面坐。時，諸婆羅門、長者，居士，或有禮佛而坐者，或問訊而坐者，或有稱名而坐者，或有叉手向佛而坐者，或有默然而坐者

『此外，沙門瞿曇被他的聲聞弟子們所尊敬、禮拜和供養，也被諸天和鬼神所恭敬。釋迦族、俱梨族、冥寧族、跋祇族、末羅族、蘇摩族都信奉他。既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。而且，沙門瞿曇接受了波斯匿王和瓶沙王的皈依三寶和受持五戒，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇接受了沸伽羅娑羅婆羅門等人的皈依三寶和受持五戒，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇的弟子們接受了皈依三寶和受持五戒，諸天、釋迦族、俱梨族等也接受了皈依三寶和受持五戒，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。』 『此外，沙門瞿曇所居住的地方，受到所有人的恭敬和供養，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇所到的城鎮和村莊，無不為之震動，恭敬供養，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇所到之處，非人、鬼神都不敢侵擾，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇所到之處，那裡的人民都能見到光明，聽到天樂之聲，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇要離開時，眾人都會戀戀不捨，哭泣著送別，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。』 『此外，沙門瞿曇剛出家時，父母和親戚都哭泣著，戀戀不捨，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇在年輕力壯時出家，捨棄了各種裝飾、象馬、寶車、五欲和瓔珞，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇捨棄了轉輪王的王位，出家修行，如果他不出家，他將統治四天下，統領人民，我們都將歸屬於他，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。』 『此外，沙門瞿曇明瞭梵法，能為他人宣說，也能與梵天往來對話，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇明瞭三種祭祀和十六種祭祀用具，這些是我們這些老朽都不知道的，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇具足三十二相，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。此外，沙門瞿曇智慧通達，沒有絲毫怯懦，既然他成就了這樣的功德，我應該去拜訪他，而不是讓他來拜訪我。現在，這位瞿曇來到了這個佉㝹婆提村，對我來說是尊貴的客人，我應該去拜見他。』 當時，五百位婆羅門對究羅檀頭說：『真是太神奇了！太特別了！他的功德竟然如此之高？如果瞿曇在這些功德中只成就了一項，我們都不應該讓他來，更何況他全部都具備？我們應該一起去拜訪他。』 究羅檀頭說：『想去的人，應該知道時間。』 當時，婆羅門們立即準備好寶車，與五百位婆羅門以及佉㝹婆提的婆羅門長老、居士們前後簇擁著，前往尸舍婆林。到達后，他們下車，步行到世尊所在的地方，問訊后，在一旁坐下。當時，婆羅門、長老、居士們，有的禮拜佛陀後坐下，有的問訊後坐下，有的稱念佛號後坐下，有的合掌向佛後坐下，有的默默地坐著。

'Furthermore, the ascetic Gautama is revered, honored, and venerated by his disciples, the Śrāvakas, and is also respected by gods and spirits. The Śākyas, the Koliyas, the Mallas, the Vajjians, the Mallas, and the Somakas all follow him. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the ascetic Gautama has received the refuge of the Three Jewels and the Five Precepts from King Pasenadi and King Bimbisara. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Furthermore, the ascetic Gautama has received the refuge of the Three Jewels and the Five Precepts from the Brahmin Bhaggava and others. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the disciples of the ascetic Gautama have received the refuge of the Three Jewels and the Five Precepts, and the gods, the Śākyas, the Koliyas, etc., have also received the refuge of the Three Jewels and the Five Precepts. Since he has achieved such merits, I should go to visit him, not have him come to visit me.' 'Furthermore, the place where the ascetic Gautama resides is respected and venerated by all people. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the towns and villages that the ascetic Gautama visits are all moved with respect and veneration. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Furthermore, wherever the ascetic Gautama goes, non-humans and spirits dare not disturb him. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, wherever the ascetic Gautama goes, the people there see light and hear heavenly music. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Furthermore, when the ascetic Gautama is about to leave, the people are reluctant to let him go and weep as they see him off. Since he has achieved such merits, I should go to visit him, not have him come to visit me.' 'Furthermore, when the ascetic Gautama first left home, his parents and relatives wept with longing and regret. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the ascetic Gautama left home in his youth, abandoning all adornments, elephants, horses, precious chariots, the five desires, and necklaces. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Furthermore, the ascetic Gautama abandoned the throne of a universal monarch and left home to practice the Way. If he had not left home, he would have ruled the four continents and governed the people, and we would all have belonged to him. Since he has achieved such merits, I should go to visit him, not have him come to visit me.' 'Furthermore, the ascetic Gautama understands the Brahma Dharma and can explain it to others, and he can also converse with Brahma. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the ascetic Gautama understands the three kinds of sacrifices and the sixteen sacrificial implements, which we old men do not know. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Furthermore, the ascetic Gautama is endowed with the thirty-two marks of a great man. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Moreover, the ascetic Gautama has penetrating wisdom and is without any timidity. Since he has achieved such merits, I should go to visit him, not have him come to visit me. Now, this Gautama has come to this village of Khāṇumata, and he is a respected guest to me. I should go to see him.' At that time, five hundred Brahmins said to Kūṭadanta, 'How marvelous! How extraordinary! Are his merits really so great? If Gautama had achieved only one of these merits, we should not have him come here, let alone having all of them. We should all go together to visit him.' Kūṭadanta said, 'Those who wish to go should know the time.' Then, the Brahmins immediately prepared their precious chariots and, surrounded by five hundred Brahmins and the Brahmin elders and householders of Khāṇumata, they went to the Śiṃśapā Grove. Upon arriving, they got out of their chariots and walked to where the World Honored One was. After paying their respects, they sat down to one side. At that time, the Brahmins, elders, and householders, some bowed to the Buddha and sat down, some greeted him and sat down, some recited his name and sat down, some folded their hands towards the Buddha and sat down, and some sat in silence.

。眾坐已定，究羅檀頭白佛言：「欲有所問，若有閑暇得見聽者，乃敢請問。」

佛言：「隨意所問。」

時，婆羅門白佛言：「我聞瞿曇明解三種祭祀及十六種祭具，我等先宿耆舊所不能知，我等今者欲為大祭祀，已辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以祭祀，今日顧來，問三祭法及十六祭具，若得成此祀者，得大果報，名稱遠聞，天人所敬。」

爾時，世尊告究羅檀頭婆羅門曰：「汝今諦聽，諦聽，善思念之，當爲汝說。」

婆羅門言：「唯然。瞿曇！愿樂欲聞。」

爾時，佛告究羅檀頭曰：「乃往過去久遠世時，有剎利王，水澆頭種，欲設大祀，集婆羅門大臣而告之曰：『我今大有財寶具足，五欲自恣，年已朽邁，士眾強盛，無有怯弱，庫藏盈溢。今欲設大祀，汝等說祀法斯何所須？』時，彼大臣即白王言：『如是。大王！如王所言，國富兵強，庫藏盈溢。但諸民物多懷噁心，習諸非法，若於此時而為祀者，不成祀法，如遣盜逐盜，則不成使。大王！勿作是念言，此是我民，能伐能殺，能呵能止。諸近王者當給其所須，諸治生者當給其財寶，諸修田業者當給其牛犢、種子，使彼各各自營。王不逼迫於民，則民人安隱，養育子孫，共相娛樂。』」

佛告究羅檀頭：「時，王聞諸臣語已，諸親近者給其衣食，諸有商賈給其財寶，修農田者給牛、種子。是時人民各各自營，不相侵惱，養育子孫，共相娛樂。」

佛言：「時，王復召諸臣語言：『我國富兵強，庫藏盈溢，給諸人民，使無所乏，養育子孫，共相娛樂。我今欲設大祀，汝說祀法悉何所須？』諸臣白王：『如是，如是，如王所說。國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。王欲祀者，可語宮內使知。』時，王即如臣言，入語宮內：『我國富兵強，庫藏盈溢，多有財寶，欲設大祀。』時，諸夫人尋白王言：『如是，如是，如大王言。國富兵強，庫藏盈溢，多有珍寶，欲設大祀，今正是時。』王出報諸臣言：『我國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。今欲大祀，已語宮內，汝盡語我，斯須何物？』」

「時，諸大臣即白王言：『如是，如是，如王所說

眾人坐定后，究羅檀頭婆羅門對佛說：『我想請問一些問題，如果世尊有空閑時間願意聽，我才敢發問。』 佛說：『可以隨意發問。』 當時，婆羅門對佛說：『我聽說瞿曇您明瞭三種祭祀和十六種祭具，這是我們先輩耆老都不知道的。我們現在想舉行大型祭祀，已經準備了五百頭公牛、五百頭母牛、五百頭公牛犢、五百頭母牛犢、五百隻公羊、五百隻閹羊，想用它們來祭祀。今天特地前來請教三種祭祀的方法和十六種祭具，如果能成功舉行這次祭祀，就能獲得巨大的福報，名聲遠揚，受到天人的尊敬。』 這時，世尊告訴究羅檀頭婆羅門說：『你現在仔細聽，仔細聽，好好思考，我將為你解說。』 婆羅門說：『是的，瞿曇！我非常樂意聽。』 這時，佛告訴究羅檀頭說：『在很久很久以前，有一位剎利王，是水澆頭種的後裔，他想舉行大型祭祀，就召集婆羅門大臣來告訴他們說：『我現在擁有大量的財富，五欲享受充足，雖然年紀大了，但士兵強壯，沒有怯懦，國庫充盈。現在我想舉行大型祭祀，你們說說祭祀需要什麼？』當時，大臣們就對國王說：『是的，大王！正如您所說，國家富強，士兵強壯，國庫充盈。但是，百姓大多心懷惡意，習慣於做非法的事情。如果在這個時候舉行祭祀，就不能成功，就像派盜賊去追捕盜賊一樣，是不能成功的。大王！不要認為這些是您的百姓，就可以隨意打罵、呵斥。應該給那些親近您的人提供他們所需的，給那些做生意的人提供財物，給那些耕田的人提供牛犢和種子，讓他們各自經營。如果國王不逼迫百姓，百姓就會安居樂業，養育子孫，共同享樂。』 佛告訴究羅檀頭：『當時，國王聽了大臣們的話，就給那些親近的人提供衣食，給那些商人提供財物，給那些耕田的人提供牛和種子。這時，人民各自經營，互不侵擾，養育子孫，共同享樂。』 佛說：『當時，國王又召集大臣們說：『我國富強，士兵強壯，國庫充盈，給人民提供了所需，使他們沒有缺乏，養育子孫，共同享樂。我現在想舉行大型祭祀，你們說說祭祀需要什麼？』大臣們對國王說：『是的，是的，正如您所說。國家富強，士兵強壯，國庫充盈，給人民提供了所需，使他們沒有缺乏，養育子孫，共同享樂。如果大王想舉行祭祀，可以告訴宮內的人。』當時，國王就按照大臣們的話，進入宮內告訴他們說：『我國富強，士兵強壯，國庫充盈，有很多財富，想舉行大型祭祀。』當時，夫人們立刻對國王說：『是的，是的，正如大王所說。國家富強，士兵強壯，國庫充盈，有很多珍寶，想舉行大型祭祀，現在正是時候。』國王出來告訴大臣們說：『我國富強，士兵強壯，國庫充盈，給人民提供了所需，使他們沒有缺乏，養育子孫，共同享樂。現在想舉行大型祭祀，已經告訴了宮內的人，你們都告訴我，祭祀需要什麼？』 『當時，大臣們就對國王說：『是的，是的，正如您所說』

After everyone was seated, the Brahmin Kūṭadanta said to the Buddha, 'I wish to ask some questions. If the World-Honored One has some free time and is willing to listen, then I dare to ask.' At that time, the Brahmin said to the Buddha, 'I have heard that you, Gautama, understand the three kinds of sacrifices and the sixteen implements of sacrifice, which our ancestors and elders did not know. We now wish to perform a great sacrifice and have prepared five hundred bulls, five hundred cows, five hundred bull calves, five hundred cow calves, five hundred rams, and five hundred castrated rams to use for the sacrifice. Today, I have come to ask about the methods of the three sacrifices and the sixteen implements of sacrifice. If we can successfully perform this sacrifice, we will gain great merit, our fame will spread far and wide, and we will be respected by gods and humans.' At that time, the World-Honored One said to the Brahmin Kūṭadanta, 'Now listen carefully, listen carefully, and think well. I will explain it to you.' The Brahmin said, 'Yes, Gautama! I am very eager to hear.' At that time, the Buddha said to Kūṭadanta, 'In the distant past, there was a Kshatriya king, a descendant of the water-sprinkled lineage, who wanted to perform a great sacrifice. He gathered his Brahmin ministers and told them, 『I now possess great wealth, enjoy the five desires fully, and although I am old, my soldiers are strong and not cowardly, and my treasury is full. Now I want to perform a great sacrifice. What do you say is needed for the sacrifice?』 At that time, the ministers said to the king, 『Yes, Your Majesty! As you have said, the country is rich and strong, the soldiers are strong, and the treasury is full. However, the people mostly harbor evil intentions and are accustomed to doing unlawful things. If a sacrifice is performed at this time, it will not be successful, just like sending a thief to catch a thief, it will not work. Your Majesty! Do not think that these are your people, and you can scold and beat them at will. You should provide those close to you with what they need, provide those who do business with wealth, and provide those who till the fields with calves and seeds, so that they can each manage their own affairs. If the king does not oppress the people, the people will live in peace, raise their children, and enjoy themselves together.』 The Buddha told Kūṭadanta, 'At that time, the king listened to the words of the ministers and provided those close to him with food and clothing, provided the merchants with wealth, and provided those who tilled the fields with cattle and seeds. At that time, the people each managed their own affairs, did not harm each other, raised their children, and enjoyed themselves together.' The Buddha said, 'At that time, the king again summoned the ministers and said, 『My country is rich and strong, my soldiers are strong, my treasury is full, and I have provided the people with what they need, so that they lack nothing, raise their children, and enjoy themselves together. Now I want to perform a great sacrifice. What do you say is needed for the sacrifice?』 The ministers said to the king, 『Yes, yes, as you have said. The country is rich and strong, the soldiers are strong, the treasury is full, and you have provided the people with what they need, so that they lack nothing, raise their children, and enjoy themselves together. If Your Majesty wants to perform a sacrifice, you can tell the people in the palace.』 At that time, the king followed the words of the ministers and went into the palace to tell them, 『My country is rich and strong, my soldiers are strong, my treasury is full, and I have a lot of wealth. I want to perform a great sacrifice.』 At that time, the ladies immediately said to the king, 『Yes, yes, as Your Majesty has said. The country is rich and strong, the soldiers are strong, the treasury is full, and there are many treasures. If you want to perform a great sacrifice, now is the right time.』 The king came out and told the ministers, 『My country is rich and strong, my soldiers are strong, my treasury is full, and I have provided the people with what they need, so that they lack nothing, raise their children, and enjoy themselves together. Now I want to perform a great sacrifice, and I have already told the people in the palace. You all tell me, what is needed for the sacrifice?』 'At that time, the ministers said to the king, 『Yes, yes, as you have said』

。欲設大祀，已語宮內，而未語太子、皇子、大臣、將士，王當語之。』時，王聞諸臣語已，即語太子、皇子、群臣、將士言：『我國富兵強，庫藏盈溢，欲設大祀。』時，太子、皇子及諸群臣、將士即白王言：『如是，如是，大王！今國富兵強，庫藏盈溢，欲設祀者，今正是時。』時，王復告大臣曰：『我國富兵強，多有財寶，欲設大祀。已語宮內、太子、皇子，乃至將士，今欲大祀，斯何所須？』諸臣白王：『如大王言，欲設祀者，今正是時。』王聞語已，即于城東起新堂舍，王入新舍，被鹿皮衣，以香酥油涂摩其身，又以鹿角戴之頭上，牛屎塗地，坐臥其上，及第一夫人、婆羅門、大臣，選一黃牸牛，一乳王食，一乳夫人食，一乳大臣食，一乳供養大眾，余與犢子。時，王成就八法，大臣成就四法。」

「云何王成就八法？彼剎利王七世以來父母真正，不為他人所見輕毀，是為成就初法。彼王顏貌端正，剎利種族，是為二法。彼王戒德增盛，智慧具足，是為三法。彼王習種種技術，乘象、馬車、刀牟、弓矢、戰鬥之法，無不具知，是為四法。彼王有大威力，攝諸小王，無不靡伏，是為五法。彼王善於言語，所說柔軟，義味具足，是為六法。彼王多有財寶，庫藏盈溢，是為七法。彼王智謀勇果，無復怯弱，是為八法。彼剎利種王，成此八法。」

「云何大臣成就四法？彼婆羅門大臣七世以來父母真正，不為他人所見輕毀，是為初法。複次，彼大臣異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉兇、祭祀儀禮，是為二法。複次，大臣善於言語，所說柔和，義味具足，是為三法。複次，大臣智謀勇果，無有怯弱，凡祭祀法無不解知，是為四法。時，彼王成就八法，婆羅門大臣成就四法，彼王有四援助、三祭祀法、十六祀具。」

「時，婆羅門大臣于彼新舍，以十六事開解王意，除王疑想。云何十六？大臣白王，或有人言：『今剎利王欲為大祀，而七世以來父母不正，常為他人所見輕毀。』設有此言，不能污王。所以者何？王七世以來父母真正，不為他人之所輕毀。或有人言：『今剎利王欲為大祀，而顏貌醜陋，非剎利種。』設有此言，不能污王，所以者何？王顏貌端正，剎利種族。或有人言：『今剎利王欲為大祀，而無增上戒，智慧不具

現代漢語譯本：『國王想要舉行大型祭祀，已經告訴了宮內的人，但還沒有告訴太子、皇子、大臣和將士，大王您應當告訴他們。』當時，國王聽了大臣們的話后，就告訴太子、皇子、群臣和將士說：『我國富強，兵力強大，倉庫充盈，我想要舉行大型祭祀。』當時，太子、皇子以及各位大臣、將士就對國王說：『正是這樣，大王！現在國家富強，兵力強大，倉庫充盈，想要舉行祭祀，現在正是時候。』當時，國王又告訴大臣們說：『我國富強，有很多財寶，想要舉行大型祭祀。我已經告訴了宮內、太子、皇子，乃至將士，現在想要舉行大型祭祀，這需要什麼呢？』大臣們對國王說：『正如大王所說，想要舉行祭祀，現在正是時候。』國王聽了這話后，就在城東建造新的堂舍，國王進入新舍，披上鹿皮衣，用香酥油塗抹身體，又把鹿角戴在頭上，用牛糞塗地，坐在或躺在上面，以及第一夫人、婆羅門、大臣，選擇一頭黃色的母牛，一頭牛的奶給國王食用，一頭牛的奶給夫人食用，一頭牛的奶給大臣食用，一頭牛的奶供養大眾，其餘的給小牛犢。當時，國王成就了八種功德，大臣成就了四種功德。 『什麼是國王成就的八種功德？這位剎帝利國王七世以來父母血統純正，不被他人輕視譭謗，這是成就的第一種功德。這位國王容貌端正，是剎帝利種族，這是第二種功德。這位國王戒律品德高尚，智慧圓滿，這是第三種功德。這位國王學習各種技藝，駕馭大象、馬車、刀矛、弓箭、戰鬥之法，無不精通，這是第四種功德。這位國王有強大的威力，統攝各個小國，沒有不臣服的，這是第五種功德。這位國王善於言辭，說話柔和，意義深刻，這是第六種功德。這位國王有很多財寶，倉庫充盈，這是第七種功德。這位國王智謀勇敢果斷，沒有怯懦，這是第八種功德。這位剎帝利種族的國王，成就了這八種功德。』 『什麼是大臣成就的四種功德？這位婆羅門大臣七世以來父母血統純正，不被他人輕視譭謗，這是第一種功德。其次，這位大臣精通異學三部，能夠流利地背誦，各種經書都能分辨，世俗典籍的精微之處沒有不通曉的，而且善於觀察大人相貌、預測吉兇、祭祀禮儀，這是第二種功德。其次，大臣善於言辭，說話柔和，意義深刻，這是第三種功德。其次，大臣智謀勇敢果斷，沒有怯懦，凡是祭祀之法沒有不瞭解的，這是第四種功德。當時，這位國王成就了八種功德，婆羅門大臣成就了四種功德，這位國王有四種輔助、三種祭祀之法、十六種祭祀用具。』 『當時，婆羅門大臣在那新舍里，用十六件事開導國王的心意，消除國王的疑慮。什麼是十六件事？大臣對國王說，或許有人會說：『現在這位剎帝利國王想要舉行大型祭祀，但七世以來父母血統不正，常常被他人輕視譭謗。』即使有這種說法，也不能玷污國王。為什麼呢？因為國王七世以來父母血統純正，不被他人輕視譭謗。或許有人會說：『現在這位剎帝利國王想要舉行大型祭祀，但容貌醜陋，不是剎帝利種族。』即使有這種說法，也不能玷污國王，為什麼呢？因為國王容貌端正，是剎帝利種族。或許有人會說：『現在這位剎帝利國王想要舉行大型祭祀，但沒有高尚的戒律，智慧不圓滿。

English version: 'The king wishes to hold a grand sacrifice, and has already informed the palace, but has not yet informed the crown prince, princes, ministers, and generals. Your Majesty should inform them.' At that time, after the king heard the ministers' words, he told the crown prince, princes, ministers, and generals, saying, 'Our country is wealthy and our army is strong, and our storehouses are full. I wish to hold a grand sacrifice.' At that time, the crown prince, princes, and all the ministers and generals said to the king, 'That is so, Your Majesty! Now that the country is wealthy and the army is strong, and the storehouses are full, if you wish to hold a sacrifice, now is the right time.' At that time, the king again told the ministers, 'Our country is wealthy and has many treasures, and I wish to hold a grand sacrifice. I have already informed the palace, the crown prince, the princes, and even the generals. Now that I wish to hold a grand sacrifice, what is needed?' The ministers said to the king, 'As Your Majesty says, if you wish to hold a sacrifice, now is the right time.' After the king heard these words, he built a new hall in the east of the city. The king entered the new hall, wore a deerskin garment, smeared his body with fragrant ghee, and wore deer antlers on his head. He smeared the ground with cow dung and sat or lay on it, along with the first queen, the Brahmins, and the ministers. They chose a yellow cow, and the milk of one cow was for the king to eat, the milk of one cow was for the queen to eat, the milk of one cow was for the ministers to eat, and the milk of one cow was offered to the public, and the rest was given to the calves. At that time, the king achieved eight virtues, and the ministers achieved four virtues. 'What are the eight virtues achieved by the king? This Kshatriya king's parents have been of pure lineage for seven generations, and he has not been despised or slandered by others. This is the first virtue achieved. This king has a handsome appearance and is of the Kshatriya race. This is the second virtue. This king's moral precepts are increasing, and his wisdom is complete. This is the third virtue. This king has learned various skills, such as riding elephants, chariots, spears, bows and arrows, and the art of combat, and is proficient in all of them. This is the fourth virtue. This king has great power, and he controls all the small kingdoms, and none do not submit. This is the fifth virtue. This king is skilled in speech, his words are gentle, and his meaning is profound. This is the sixth virtue. This king has many treasures, and his storehouses are full. This is the seventh virtue. This king is wise, courageous, and decisive, and has no timidity. This is the eighth virtue. This king of the Kshatriya race has achieved these eight virtues.' 'What are the four virtues achieved by the ministers? This Brahmin minister's parents have been of pure lineage for seven generations, and he has not been despised or slandered by others. This is the first virtue. Furthermore, this minister is proficient in the three parts of heterodox learning, can recite them fluently, can distinguish all kinds of scriptures, and is familiar with the subtle points of secular classics. He is also good at observing the appearances of great men, predicting good and bad omens, and understanding sacrificial rituals. This is the second virtue. Furthermore, the minister is skilled in speech, his words are gentle, and his meaning is profound. This is the third virtue. Furthermore, the minister is wise, courageous, and decisive, and has no timidity. He understands all the methods of sacrifice. This is the fourth virtue. At that time, this king achieved eight virtues, and the Brahmin minister achieved four virtues. This king had four assistants, three sacrificial methods, and sixteen sacrificial implements.' 'At that time, the Brahmin minister, in that new hall, used sixteen matters to enlighten the king's mind and dispel the king's doubts. What are the sixteen matters? The minister said to the king, perhaps someone will say, 'Now this Kshatriya king wishes to hold a grand sacrifice, but his parents have not been of pure lineage for seven generations, and he has often been despised and slandered by others.' Even if there is such a statement, it cannot defile the king. Why? Because the king's parents have been of pure lineage for seven generations, and he has not been despised or slandered by others. Perhaps someone will say, 'Now this Kshatriya king wishes to hold a grand sacrifice, but his appearance is ugly, and he is not of the Kshatriya race.' Even if there is such a statement, it cannot defile the king. Why? Because the king has a handsome appearance and is of the Kshatriya race. Perhaps someone will say, 'Now this Kshatriya king wishes to hold a grand sacrifice, but he does not have high moral precepts, and his wisdom is not complete.'

。』設有此言，不能污王，所以者何？王戒德增上，智慧具足。或有人言：『今剎利王欲為大祀，而不善諸術，乘象、馬車、種種兵法不能解知。』設有此言，不能污王，所以者何？王善諸技術，戰陣兵法，無不解知。或有人言：『王欲為大祀，而無大威力攝諸小王。』設有是言，不能污王，所以者何？王有大威力，攝諸小王。」

「或有人言：『王欲大祀，而不善於言語，所說粗獷，義味不具。』設有此言，不能污王，所以者何？王善於言語，所說柔軟，義味具足。或有人言：『王欲大祀，而無多財寶。』設有是言，不能污王，所以者何？王庫藏盈溢，多有財寶。或有人言：『王欲大祀，而無智謀，志意怯弱。』設有是言，不能污王，所以者何？王智謀勇果，無有怯弱。或有人言：『王欲大祀，不語宮內。』設有是語，不能污王，所以者何？王欲祭祀，先語宮內。或有人言：『王欲大祀，而不語太子、皇子。』設有此言，不能污王，所以者何？王欲祭祀，先語太子、皇子。或有人言：『王欲大祀，不語群臣。』設有此言，不能污王，所以者何？王欲大祀，先語群臣。或有人言：『王欲大祀，不語將士。』設有此言不能污王，所以者何？王欲祭祀，先語將士。」

「或有人言：『王欲大祀，而婆羅門大臣七世以來父母不正，常為他人之所輕毀。』設有是語，不能污王，所以者何？我七世以來父母真正，不為他人所見輕毀。或有人言：『王欲大祀，而大臣于異學三部諷誦不利，種種經書不能分別，世典幽微亦不綜練，不能善於大人相法、瞻察吉兇、祭祀儀禮。』設有此言，不能污王，所以者何？我於三部異典諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉兇、祭祀儀禮。或有人言：『王欲大祀，而大臣不善言語，所說粗獷，義味不具。』設有此言，不能污王，所以者何？我善言語，所說柔和，義味具足。或有人言：『王欲大祀，而大臣智謀不具，志意怯弱，不解祀法。』設有是言，不能污王，所以者何？我智謀勇果，無有怯弱，凡祭祀法，無不解知。」

佛告究羅檀頭：「彼王於十六處有疑，而彼大臣以十六事開解王意。」

佛言：「時，大臣于彼新舍，以十事行示教利喜于王

『如果有人說，『他有這樣的說法，不能玷污國王，這是為什麼呢？因為國王戒律高尚，智慧圓滿。』或者有人說：『現在剎帝利王想要舉行大型祭祀，卻不擅長各種技藝，對於駕馭大象、馬車以及各種兵法都不瞭解。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王精通各種技藝，對於戰陣兵法，沒有不瞭解的。或者有人說：『國王想要舉行大型祭祀，卻沒有強大的力量來統攝各個小王。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王有強大的力量，能夠統攝各個小王。』 『或者有人說：『國王想要舉行大型祭祀，卻不善於言語，所說的話粗魯，沒有意義。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王善於言語，所說的話柔和，意義完整。或者有人說：『國王想要舉行大型祭祀，卻沒有很多財寶。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王的倉庫充盈，有很多財寶。或者有人說：『國王想要舉行大型祭祀，卻沒有智謀，意志怯懦。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王智謀勇敢果斷，沒有怯懦。或者有人說：『國王想要舉行大型祭祀，卻不告訴宮內的人。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王想要祭祀，會先告訴宮內的人。或者有人說：『國王想要舉行大型祭祀，卻不告訴太子、皇子。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王想要祭祀，會先告訴太子、皇子。或者有人說：『國王想要舉行大型祭祀，卻不告訴群臣。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王想要祭祀，會先告訴群臣。或者有人說：『國王想要舉行大型祭祀，卻不告訴將士。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為國王想要祭祀，會先告訴將士。』 『或者有人說：『國王想要舉行大型祭祀，而婆羅門大臣七世以來的父母不正，常常被他人輕視譭謗。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為我七世以來的父母都是正當的，不被他人輕視譭謗。或者有人說：『國王想要舉行大型祭祀，而大臣對於其他學派的三部經典誦讀不流利，對於各種經書不能分辨，對於世俗典籍的深奧之處也不熟悉，不能擅長於觀察大人相貌、預測吉兇、祭祀禮儀。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為我對於三部其他學派的經典誦讀通暢流利，對於各種經書都能分辨，對於世俗典籍的深奧之處沒有不熟悉的，而且能夠擅長於觀察大人相貌、預測吉兇、祭祀禮儀。或者有人說：『國王想要舉行大型祭祀，而大臣不善於言語，所說的話粗魯，沒有意義。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為我善於言語，所說的話柔和，意義完整。或者有人說：『國王想要舉行大型祭祀，而大臣智謀不全，意志怯懦，不瞭解祭祀的方法。』如果有人這樣說，也不能玷污國王，這是為什麼呢？因為我智謀勇敢果斷，沒有怯懦，凡是祭祀的方法，沒有不瞭解的。』 佛陀告訴究羅檀頭：『那位國王在十六個方面有疑慮，而那位大臣用十六件事解開了國王的疑慮。』 佛陀說：『當時，大臣在那新舍中，用十件事向國王展示教導，使他歡喜。』

'If someone were to say, 'He has such a statement, it cannot defile the king, why is that? Because the king's precepts are noble, and his wisdom is complete.' Or someone might say, 'Now the Kshatriya king wants to hold a grand sacrifice, but he is not skilled in various arts, and he does not understand how to ride elephants, chariots, or various military tactics.' If someone were to say this, it cannot defile the king, why is that? Because the king is proficient in various arts, and he understands all military tactics. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not have the power to control the various small kings.' If someone were to say this, it cannot defile the king, why is that? Because the king has great power and can control the various small kings.' 'Or someone might say, 'The king wants to hold a grand sacrifice, but he is not good at speaking, his words are rude, and they lack meaning.' If someone were to say this, it cannot defile the king, why is that? Because the king is good at speaking, his words are gentle, and they are full of meaning. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not have much wealth.' If someone were to say this, it cannot defile the king, why is that? Because the king's storehouses are full, and he has much wealth. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not have wisdom, and his will is timid.' If someone were to say this, it cannot defile the king, why is that? Because the king is wise, brave, and decisive, and he is not timid. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not tell the people in the palace.' If someone were to say this, it cannot defile the king, why is that? Because the king wants to sacrifice, he will first tell the people in the palace. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not tell the crown prince or the princes.' If someone were to say this, it cannot defile the king, why is that? Because the king wants to sacrifice, he will first tell the crown prince and the princes. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not tell the ministers.' If someone were to say this, it cannot defile the king, why is that? Because the king wants to sacrifice, he will first tell the ministers. Or someone might say, 'The king wants to hold a grand sacrifice, but he does not tell the generals.' If someone were to say this, it cannot defile the king, why is that? Because the king wants to sacrifice, he will first tell the generals.' 'Or someone might say, 'The king wants to hold a grand sacrifice, but the Brahmin minister's parents for seven generations have been improper, and they are often despised and slandered by others.' If someone were to say this, it cannot defile the king, why is that? Because my parents for seven generations have been proper, and they are not despised or slandered by others. Or someone might say, 'The king wants to hold a grand sacrifice, but the minister is not fluent in reciting the three parts of other schools' scriptures, he cannot distinguish various scriptures, he is not familiar with the profound aspects of secular classics, and he is not good at observing the appearances of great people, predicting good and bad fortune, and sacrificial rituals.' If someone were to say this, it cannot defile the king, why is that? Because I am fluent in reciting the three parts of other schools' scriptures, I can distinguish various scriptures, I am familiar with all the profound aspects of secular classics, and I am also good at observing the appearances of great people, predicting good and bad fortune, and sacrificial rituals. Or someone might say, 'The king wants to hold a grand sacrifice, but the minister is not good at speaking, his words are rude, and they lack meaning.' If someone were to say this, it cannot defile the king, why is that? Because I am good at speaking, my words are gentle, and they are full of meaning. Or someone might say, 'The king wants to hold a grand sacrifice, but the minister's wisdom is incomplete, his will is timid, and he does not understand the methods of sacrifice.' If someone were to say this, it cannot defile the king, why is that? Because I am wise, brave, and decisive, and I am not timid, and I understand all the methods of sacrifice.' The Buddha told Kūṭadanta, 'That king had doubts in sixteen areas, and that minister resolved the king's doubts with sixteen matters.' The Buddha said, 'At that time, the minister, in that new house, used ten matters to show, teach, and delight the king.'

。云何為十？大臣言：『王祭祀時，諸有殺生、不殺生來集會者，平等施與，若有殺生而來者，亦施與，彼自當知，不殺而來者，亦施與，為是故施，如是心施。若復有偷盜、邪淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見來在會者，亦施與，彼自當知，若有不盜，乃至正見來者，亦施與，為是故施，如是心施。』」

佛告婆羅門：「彼大臣以此十行示教利喜。」

又告婆羅門：「時，彼剎利王于彼新捨生三悔心，大臣滅之。云何為三？王生悔言：『我今大祀，已為大祀、當爲大祀、今為大祀，多損財寶，起此三心，而懷悔恨。』大臣語言：『王已為大祀，已施、當施、今施，於此福祀不宜生悔。』是為王入新捨生三悔心，大臣滅之。」

佛告婆羅門：「爾時，剎利王水澆頭種，以十五日月滿時出彼新舍，于舍前露地然大火𧂐，手執油瓶注於火上，唱言：『與，與。』時，彼王夫人聞王以十五日月滿時出新舍，于舍前然大火𧂐，手執油瓶注於火上，唱言：『與，與。』彼夫人、婇女多持財寶，來詣王所，而白王言：『此諸雜寶，助王為祀。』婆羅門！彼王尋告夫人、婇女言：『止！止！汝便為供養已，我自大有財寶，足以祭祀。』諸夫人、婇女自生念言：『我等不宜將此寶物還於宮中，若王于東方設大祀時，當用佐助。』婆羅門！其後王于東方設大祀時，夫人、婇女即以此寶物助設大祀。」

「時，太子、皇子聞王十五日月滿時出新舍，于舍前然大火𧂐，手執油瓶注於火上，唱言：『與，與。』彼太子、皇子多持財寶，來詣王所，白王言：『以此寶物，助王大祀。』王言：『止！止！汝便為供養已，我自大有財寶，足已祭祀。』諸太子、皇子自生念言：『我等不宜持此寶物還也，王若於南方設大祀者，當以佐助。』如是大臣持寶物來：『愿已助王祭祀西方。』將士持寶物來：『愿已助王祭祀北方。』」

佛告婆羅門：「彼王大祭祀時，不殺牛、羊及諸眾生，唯用酥、乳、麻油、蜜、黑蜜、石蜜，以為祭祀。」

佛告婆羅門：「彼剎利王為大祀時，初喜、中喜，后亦喜，此為成辦祭祀之法。」

佛告婆羅門：「彼剎利王為大祀已，剃除鬚髮，服三法衣，出家為道，修四無量心，身壞命終，生梵天上

『什麼是十？』大臣說：『大王祭祀時，對於所有前來的人，不論他們是否殺生，都平等施與。如果有人是殺生而來的，也施與他們，讓他們自己明白；如果有人是不殺生而來的，也施與他們，因為這是施與的目的，是這樣的心意施與。如果有人是偷盜、邪淫、兩舌、惡口、妄言、綺語、貪婪、嫉妒、邪見而來的，也施與他們，讓他們自己明白；如果有人是不偷盜，乃至正見而來的，也施與他們，因為這是施與的目的，是這樣的心意施與。』 佛陀告訴婆羅門：『那位大臣用這十種行為來教導、開示和使人歡喜。』 又告訴婆羅門：『當時，那位剎帝利王在新居中生起了三種悔恨之心，大臣消除了這些悔恨。什麼是三種悔恨呢？國王生起悔恨說：『我今天舉行大祭祀，已經舉行了大祭祀、將要舉行大祭祀、現在正在舉行大祭祀，損失了很多財寶。』他生起了這三種想法，並感到後悔。大臣說：『大王已經舉行了大祭祀，已經佈施、將要佈施、現在正在佈施，不應該對這福德的祭祀感到後悔。』這就是國王在新居中生起的三種悔恨之心，大臣消除了它們。』 佛陀告訴婆羅門：『那時，剎帝利王在頭上澆水播種，在十五月圓的時候走出新居，在新居前的空地上點燃大火堆，手拿油瓶往火上倒油，並喊道：『給，給。』當時，國王的夫人聽到國王在十五月圓的時候走出新居，在新居前點燃大火堆，手拿油瓶往火上倒油，並喊道：『給，給。』那些夫人和宮女們拿著許多財寶來到國王那裡，對國王說：『這些雜寶，用來幫助大王祭祀。』婆羅門！國王立刻告訴夫人和宮女們說：『停！停！你們就當已經供養過了，我自己有很多財寶，足夠祭祀了。』那些夫人和宮女們自己想：『我們不應該把這些寶物帶回宮中，如果國王在東方舉行大祭祀時，就用這些來幫助。』婆羅門！後來國王在東方舉行大祭祀時，夫人和宮女們就用這些寶物來幫助舉行大祭祀。 『當時，太子和王子們聽到國王在十五月圓的時候走出新居，在新居前點燃大火堆，手拿油瓶往火上倒油，並喊道：『給，給。』那些太子和王子們拿著許多財寶來到國王那裡，對國王說：『用這些寶物，幫助大王舉行大祭祀。』國王說：『停！停！你們就當已經供養過了，我自己有很多財寶，足夠祭祀了。』那些太子和王子們自己想：『我們不應該把這些寶物帶回去，如果國王在南方舉行大祭祀，就用這些來幫助。』就像這樣，大臣拿著寶物來說：『希望用這些來幫助大王祭祀西方。』將士拿著寶物來說：『希望用這些來幫助大王祭祀北方。』 佛陀告訴婆羅門：『那位國王舉行大祭祀時，不殺牛、羊以及其他眾生，只用酥油、牛奶、麻油、蜂蜜、黑蜜、石蜜來祭祀。』 佛陀告訴婆羅門：『那位剎帝利王舉行大祭祀時，開始歡喜、中間歡喜、最後也歡喜，這是完成祭祀的方法。』 佛陀告訴婆羅門：『那位剎帝利王舉行大祭祀后，剃除鬚髮，穿上三法衣，出家修道，修習四無量心，身壞命終，生到梵天之上。』

'What are the ten?' The minister said, 'When the king makes offerings, he gives equally to all who come, whether they have killed living beings or not. If someone comes having killed, he gives to them, letting them understand for themselves; if someone comes not having killed, he gives to them, because that is the purpose of giving, giving with such intention. If someone comes having stolen, engaged in sexual misconduct, spoken divisively, spoken harshly, spoken falsely, engaged in idle chatter, been greedy, jealous, or held wrong views, he gives to them, letting them understand for themselves; if someone comes not having stolen, and so on, up to having right views, he gives to them, because that is the purpose of giving, giving with such intention.' The Buddha told the Brahmin, 'That minister taught, instructed, and delighted people with these ten practices.' He further told the Brahmin, 'At that time, that Kshatriya king developed three regrets in his new dwelling, which the minister dispelled. What were the three? The king developed regret, saying, 'Today I am holding a great sacrifice; I have held a great sacrifice, I will hold a great sacrifice, and I am now holding a great sacrifice, losing much wealth.' He developed these three thoughts and felt regret. The minister said, 'O King, you have held a great sacrifice, you have given, you will give, and you are now giving. You should not feel regret for this meritorious sacrifice.' These were the three regrets that the king developed in his new dwelling, which the minister dispelled.' The Buddha told the Brahmin, 'Then, the Kshatriya king sprinkled water on his head and sowed seeds. On the fifteenth day of the full moon, he left his new dwelling, lit a large fire in the open space in front of the dwelling, held an oil jar in his hand, poured oil onto the fire, and chanted, 'Give, give.' At that time, the king's wife heard that the king had left his new dwelling on the fifteenth day of the full moon, lit a large fire in front of the dwelling, held an oil jar in his hand, poured oil onto the fire, and chanted, 'Give, give.' The wife and the palace women brought much wealth and went to the king, saying to him, 'These various treasures are to help the king with the sacrifice.' O Brahmin! The king immediately told his wife and the palace women, 'Stop! Stop! Consider that you have already made offerings. I have much wealth myself, enough for the sacrifice.' The wife and the palace women thought to themselves, 'We should not take these treasures back to the palace. If the king holds a great sacrifice in the east, we will use these to help.' O Brahmin! Later, when the king held a great sacrifice in the east, the wife and the palace women used these treasures to help hold the great sacrifice. 'At that time, the crown prince and the princes heard that the king had left his new dwelling on the fifteenth day of the full moon, lit a large fire in front of the dwelling, held an oil jar in his hand, poured oil onto the fire, and chanted, 'Give, give.' The crown prince and the princes brought much wealth and went to the king, saying to him, 'Use these treasures to help the king hold the great sacrifice.' The king said, 'Stop! Stop! Consider that you have already made offerings. I have much wealth myself, enough for the sacrifice.' The crown prince and the princes thought to themselves, 'We should not take these treasures back. If the king holds a great sacrifice in the south, we will use these to help.' In the same way, the minister brought treasures, saying, 'I wish to help the king with the sacrifice in the west.' The generals brought treasures, saying, 'I wish to help the king with the sacrifice in the north.' The Buddha told the Brahmin, 'When that king held the great sacrifice, he did not kill cows, sheep, or any other living beings. He only used ghee, milk, sesame oil, honey, black honey, and rock candy for the sacrifice.' The Buddha told the Brahmin, 'When that Kshatriya king held the great sacrifice, he was happy at the beginning, happy in the middle, and happy at the end. This is the way to complete a sacrifice.' The Buddha told the Brahmin, 'After that Kshatriya king held the great sacrifice, he shaved his head and beard, put on the three robes, left home to practice the Way, cultivated the four immeasurable minds, and after his body broke up and his life ended, he was reborn in the Brahma heaven.'

。時，王夫人為大施已，亦復除發，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。婆羅門大臣教王四方祭祀已，亦為大施，然後剃除鬚髮，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。」

佛告婆羅門：「時，王為三祭祀法、十六祀具，而成大祀，于汝意云何？」

時，究羅檀頭聞佛言已，默然不對。時，五百婆羅門語究羅檀頭言：「沙門瞿曇所言微妙，大師何故默然不答？」

究羅檀頭答言：「沙門瞿曇所說微妙，我非不然可，所以默然者。自思惟耳，沙門瞿曇說此事，不言從他聞，我默思惟：『沙門瞿曇將無是彼剎利王耶？或是彼婆羅門大臣耶？』」

爾時，世尊告究羅檀頭曰：「善哉！善哉！汝觀如來，正得其宜。是時，剎利王為大祀者，豈異人乎？勿造斯觀，即吾身是也，我于爾時極大施慧。」

究羅檀頭白佛言：「齊此三祭祀及十六祀具得大果報，復有勝者耶？」

佛言：「有。」

問曰：「何者是？」

佛言：「於此三祭祀及十六祀具，若能常供養眾僧，使不斷者，功德勝彼。」

又問：「於三祭祀及十六祀具，若能常供養眾僧使不斷者，為此功德最勝，復有勝者耶？」

又問：「何者是？」

佛言：「若以三祭祀及十六祀具並供養眾僧使不斷者，不如為招提僧起僧房堂閣，此施最勝。」

又問：「為三祭祀及十六祀具，並供養眾僧使不斷絕，及為招提僧起僧房堂閣，為此福最勝，復有勝者耶？」

佛言：「若為三種祭祀、十六祀具，供養眾僧使不斷絕，及為招提僧起僧房堂閣，不如起歡喜心，口自發言：『我歸依佛，歸依法，歸依僧。』此福最勝。」

又問：「齊此三歸，得大果報耶？復有勝者？」

佛言：「若以歡喜心受、行五戒，盡形壽不殺、不盜、不淫、不欺、不飲酒，此福最勝。」

又問：「齊此三祀，至於五戒，得大果報耶？復有勝者？」

佛言：「若能以慈心念一切眾生，如構牛乳頃，其福最勝

當時，王后爲了廣施恩惠，也剃除了頭髮，穿上三法衣，出家修道，奉行四梵行，身壞命終后，轉生到梵天之上。婆羅門大臣教導國王四方祭祀之後，也廣施恩惠，然後剃除鬚髮，穿上三法衣，出家修道，奉行四梵行，身壞命終后，轉生到梵天之上。 佛陀告訴婆羅門：『當時，國王用三種祭祀法和十六種祭祀用具，完成了盛大的祭祀，你認為如何？』 當時，究羅檀頭聽了佛陀的話后，沉默不語。這時，五百位婆羅門對究羅檀頭說：『沙門瞿曇所說的話非常精妙，大師為何沉默不答？』 究羅檀頭回答說：『沙門瞿曇所說的話非常精妙，我並非不認可，之所以沉默，是因為我在思考。沙門瞿曇說這件事，並沒有說是從別人那裡聽來的，我暗自思忖：『沙門瞿曇莫非就是那位剎利王嗎？或者是那位婆羅門大臣？』』 這時，世尊告訴究羅檀頭說：『好啊！好啊！你觀察如來，恰如其分。當時，那位剎利王舉行大祭祀，難道是別人嗎？不要這樣想，那就是我本人，我當時擁有極大的佈施智慧。』 究羅檀頭問佛陀說：『僅僅這三種祭祀和十六種祭祀用具就能獲得巨大的果報嗎？還有比這更殊勝的嗎？』 佛陀說：『有。』 問：『是什麼呢？』 佛陀說：『在這三種祭祀和十六種祭祀用具的基礎上，如果能經常供養僧眾，使之不斷絕，功德勝過前者。』 又問：『在三種祭祀和十六種祭祀用具的基礎上，如果能經常供養僧眾使之不斷絕，以此功德為最殊勝，還有比這更殊勝的嗎？』 又問：『是什麼呢？』 佛陀說：『如果用三種祭祀和十六種祭祀用具，並供養僧眾使之不斷絕，不如為四方僧眾建造僧房堂閣，這種佈施最為殊勝。』 又問：『為三種祭祀和十六種祭祀用具，並供養僧眾使之不斷絕，以及為四方僧眾建造僧房堂閣，以此福報為最殊勝，還有比這更殊勝的嗎？』 佛陀說：『如果為三種祭祀、十六種祭祀用具，供養僧眾使之不斷絕，以及為四方僧眾建造僧房堂閣，不如生起歡喜心，口中說出：『我皈依佛，皈依法，皈依僧。』這種福報最為殊勝。』 又問：『僅僅這三皈依，就能獲得巨大的果報嗎？還有比這更殊勝的嗎？』 佛陀說：『如果以歡喜心受持並奉行五戒，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，這種福報最為殊勝。』 又問：『從這三種祭祀，到五戒，就能獲得巨大的果報嗎？還有比這更殊勝的嗎？』 佛陀說：『如果能以慈悲心念及一切眾生，如同擠牛奶的時間那麼短暫，這種福報最為殊勝。』

At that time, the queen, in order to give great charity, also shaved her head, put on the three Dharma robes, left home to cultivate the Way, practiced the four Brahma Viharas, and after her body was destroyed and her life ended, was reborn in the Brahma heaven. The Brahmin minister, after teaching the king to perform sacrifices in all directions, also gave great charity, then shaved his beard and hair, put on the three Dharma robes, left home to cultivate the Way, practiced the four Brahma Viharas, and after his body was destroyed and his life ended, was reborn in the Brahma heaven. The Buddha told the Brahmin: 'At that time, the king used three sacrificial methods and sixteen sacrificial implements to complete a grand sacrifice. What do you think?' At that time, Kūṭadanta, having heard the Buddha's words, remained silent. Then, five hundred Brahmins said to Kūṭadanta: 'The words of the Śramaṇa Gautama are very subtle. Why does the master remain silent and not answer?' Kūṭadanta replied: 'The words of the Śramaṇa Gautama are very subtle, and it's not that I don't agree, but the reason I am silent is because I am contemplating. The Śramaṇa Gautama spoke of this matter, and did not say he heard it from another. I am thinking to myself: 'Could the Śramaṇa Gautama be that Kshatriya king? Or is he that Brahmin minister?'' At that time, the World Honored One said to Kūṭadanta: 'Excellent! Excellent! Your observation of the Tathagata is just right. At that time, the Kshatriya king who performed the great sacrifice, was it someone else? Do not think that way, it was my very self. At that time, I had great wisdom in giving.' Kūṭadanta asked the Buddha: 'Is it only through these three sacrifices and sixteen sacrificial implements that one can obtain great rewards? Is there anything more superior than this?' The Buddha said: 'There is.' He asked: 'What is it?' The Buddha said: 'Based on these three sacrifices and sixteen sacrificial implements, if one can constantly make offerings to the Sangha, without interruption, the merit is superior to the former.' He asked again: 'Based on the three sacrifices and sixteen sacrificial implements, if one can constantly make offerings to the Sangha without interruption, and this merit is the most superior, is there anything more superior than this?' He asked again: 'What is it?' The Buddha said: 'If one uses the three sacrifices and sixteen sacrificial implements, and makes offerings to the Sangha without interruption, it is not as good as building monasteries and halls for the Sangha from all directions. This kind of giving is the most superior.' He asked again: 'For the three sacrifices and sixteen sacrificial implements, and making offerings to the Sangha without interruption, and building monasteries and halls for the Sangha from all directions, if this merit is the most superior, is there anything more superior than this?' The Buddha said: 'If one performs the three sacrifices and sixteen sacrificial implements, makes offerings to the Sangha without interruption, and builds monasteries and halls for the Sangha from all directions, it is not as good as giving rise to a joyful heart and saying: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' This merit is the most superior.' He asked again: 'Is it only through these three refuges that one can obtain great rewards? Is there anything more superior than this?' The Buddha said: 'If one joyfully receives and practices the five precepts, for the rest of one's life not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, this merit is the most superior.' He asked again: 'From these three sacrifices, up to the five precepts, can one obtain great rewards? Is there anything more superior than this?' The Buddha said: 'If one can have a compassionate thought for all sentient beings, for as long as it takes to milk a cow, this merit is the most superior.'

又問：「齊此三祀，至於慈心，得大果報耶？復有勝者？」

佛言：「若如來、至真、等正覺出現於世，有人于佛法中出家修道，眾德悉備，乃至具足三明，滅諸癡冥，具足慧明，所以者何？以不放逸、樂閑靜故，此福最勝。」

究羅檀頭又白佛言：「瞿曇！我為祭祀，具諸牛羊各五百頭，今盡放舍，任其自游隨逐水草。我今歸依佛，歸依法，歸依僧，聽我于正法中為優婆塞，自今以後，盡形壽不殺、不盜、不淫、不欺、不飲酒，唯愿世尊及諸大眾時受我請。」爾時，世尊默然受之。

時，婆羅門見佛默然受請已，即起禮佛，繞三匝而去，還家供辦種種肴膳。明日時到，爾時，世尊著衣持缽，與大比丘眾千二百五十人俱，詣婆羅門舍，就座而坐。時婆羅門手自斟酌，供佛及僧，食訖去缽，行澡水畢，佛為婆羅門而作頌曰：

「祭祀火為上，　　諷誦詩為上， 人中王為上，　　眾流海為上， 星中月為上，　　光明日為上， 上下及四方，　　諸有所生物， 天及世間人，　　唯佛為最上， 欲求大福者，　　當供養三寶。」

爾時，究羅檀頭婆羅門即取一小座于佛前坐。爾時世尊漸為說法，示教利喜，施論、戒論、生天之論，欲為大患，上漏為礙，出要為上，分佈顯示諸清凈行。爾時，世尊觀彼婆羅門志意柔軟，陰蓋輕微，易可調伏，如諸佛常法，為說苦諦，分別顯示，說集聖諦、集滅聖諦、出要聖諦。時，究羅檀頭婆羅門即于座上遠塵離垢，得法眼凈。猶如凈潔白疊，易為受染，檀頭婆羅門亦復如是，見法得法，獲果定住，不由他信，得無所畏，而白佛言：「我今重再三歸依佛、法、聖眾，愿佛聽我于正法中為優婆塞，自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

重白佛言：「唯愿世尊更受我七日請。」爾時，世尊默然受之。時，婆羅門即於七日中，手自斟酌，供佛及僧，過七日已，世尊遊行人間。

佛去未久，時，究羅檀頭婆羅門得病命終。時，眾多比丘聞究羅檀頭供養佛七日，佛去未久，得病命終，即自念言：「彼人命終，當何所趣？」時，諸比丘詣世尊所，頭面禮足，於一面坐

又問：『如果祭祀三年，以慈悲心對待眾生，能得到大的果報嗎？還有比這更殊勝的嗎？』 佛說：『有。』 佛說：『如果如來、至真、等正覺出現在世間，有人在佛法中出家修行，各種德行都具備，甚至具足三明，滅除一切愚癡黑暗，具足智慧光明。為什麼呢？因為不放逸、喜歡清靜的緣故，這種福報最為殊勝。』 究羅檀頭又對佛說：『瞿曇！我爲了祭祀，準備了牛羊各五百頭，現在全部放生，任它們自由自在地去追逐水草。我現在皈依佛，皈依法，皈依僧，請允許我在正法中成為優婆塞，從今以後，直到生命結束，不殺生、不偷盜、不邪淫、不妄語、不飲酒。希望世尊和各位大眾接受我的供養。』當時，世尊默然接受了他的請求。 當時，婆羅門見佛默然接受了他的請求，就起身向佛禮拜，繞佛三圈后離去，回家準備各種美味佳餚。第二天時間到了，世尊穿上袈裟，拿著缽，與一千二百五十位大比丘一同前往婆羅門的住所，就座而坐。當時，婆羅門親自斟酌，供養佛和僧眾。用完餐后，收起缽，行過洗手水后，佛為婆羅門說了偈語： 『祭祀以火為上，諷誦詩歌為上，人中以國王為上，眾流以大海為上，星中以月亮為上，光明以太陽為上，上下及四方，所有生物中，天和世間人，唯有佛為最上，想要獲得大福報的人，應當供養三寶。』 當時，究羅檀頭婆羅門取了一個小座子在佛前坐下。當時，世尊逐漸為他說法，開示教導，使他歡喜，講佈施的道理、持戒的道理、生天的道理，指出慾望是巨大的禍患，執著是障礙，解脫才是最上的。詳細地闡述各種清凈的行為。當時，世尊觀察到這位婆羅門心意柔和，煩惱輕微，容易調伏，就像諸佛通常的做法一樣，為他宣說苦諦，詳細地解釋，又說集聖諦、集滅聖諦、出要聖諦。當時，究羅檀頭婆羅門就在座位上遠離塵垢，得到法眼清凈。就像乾淨潔白的布，容易被染色一樣，檀頭婆羅門也是如此，見到法，得到法，獲得果位，安住不動搖，不依賴他人的信仰，得到無所畏懼，於是對佛說：『我現在再次三皈依佛、法、聖眾，希望佛允許我在正法中成為優婆塞，從今以後，直到生命結束，不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 又對佛說：『希望世尊再接受我七天的供養。』當時，世尊默然接受了他的請求。當時，婆羅門在七天中，親自斟酌，供養佛和僧眾。過了七天後，世尊離開了人間。 佛陀離開后不久，究羅檀頭婆羅門就因病去世了。當時，許多比丘聽到究羅檀頭供養佛七天，佛陀離開后不久就因病去世，就自己想：『他去世后，會去哪裡呢？』當時，比丘們來到世尊那裡，頂禮佛足，在一旁坐下。

Again he asked: 'If one performs sacrifices for three years, with a compassionate heart, will one obtain great rewards? Is there anything more superior than that?' The Buddha said: 'If a Tathagata, a Truly Enlightened One, a Perfectly Awakened One appears in the world, and someone leaves home to practice the Dharma, possessing all virtues, even attaining the three knowledges, extinguishing all ignorance and darkness, possessing the light of wisdom. Why is this so? Because of non-negligence and the love of tranquility, this merit is the most superior.' Kūṭadanta again said to the Buddha: 'Gautama! For the sake of sacrifice, I have prepared five hundred cows and five hundred goats. Now I release them all, letting them freely roam and follow the water and grass. I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Please allow me to become a lay disciple (Upasaka) in the Right Dharma. From now on, until the end of my life, I will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol. I hope the World Honored One and the assembly will accept my offering.' At that time, the World Honored One silently accepted his request. At that time, the Brahmin, seeing that the Buddha had silently accepted his request, rose, bowed to the Buddha, circumambulated him three times, and left, returning home to prepare various delicacies. The next day, when the time came, the World Honored One put on his robe, took his bowl, and together with twelve hundred and fifty great Bhikkhus, went to the Brahmin's residence and sat down. At that time, the Brahmin personally poured and offered food to the Buddha and the Sangha. After the meal, he put away the bowls, and after the washing of hands, the Buddha spoke a verse for the Brahmin: 'Sacrifice with fire is supreme, reciting poems is supreme, among people, the king is supreme, among streams, the ocean is supreme, among stars, the moon is supreme, among lights, the sun is supreme, above, below, and in the four directions, among all living beings, gods and humans in the world, only the Buddha is the most supreme. Those who seek great blessings should make offerings to the Three Jewels.' At that time, Kūṭadanta Brahmin took a small seat and sat before the Buddha. At that time, the World Honored One gradually taught him the Dharma, instructing and guiding him, making him happy, speaking about the principles of giving, the principles of precepts, the principles of being born in heaven, pointing out that desire is a great calamity, attachment is an obstacle, and liberation is the most supreme. He explained in detail the various pure practices. At that time, the World Honored One observed that this Brahmin's mind was gentle, his afflictions were light, and he was easy to tame. Like the usual practice of all Buddhas, he explained the Truth of Suffering, explaining in detail, and also spoke of the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. At that time, Kūṭadanta Brahmin, right there in his seat, became free from dust and defilement, and attained the pure Dharma Eye. Just like a clean white cloth is easily dyed, so was Kūṭadanta Brahmin. He saw the Dharma, attained the Dharma, obtained the fruit, and remained steadfast, not relying on the faith of others, and attained fearlessness. He then said to the Buddha: 'I now take refuge in the Buddha, the Dharma, and the Sangha for the third time. I hope the Buddha will allow me to become a lay disciple (Upasaka) in the Right Dharma. From now on, until the end of my life, I will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol.' He again said to the Buddha: 'I hope the World Honored One will accept my offering for another seven days.' At that time, the World Honored One silently accepted his request. At that time, the Brahmin, for seven days, personally poured and offered food to the Buddha and the Sangha. After seven days, the World Honored One left the human realm. Not long after the Buddha left, Kūṭadanta Brahmin fell ill and died. At that time, many Bhikkhus heard that Kūṭadanta had offered to the Buddha for seven days, and that he had died of illness not long after the Buddha left. They thought to themselves: 'Where will he go after his death?' At that time, the Bhikkhus went to the World Honored One, bowed at his feet, and sat down on one side.

。「彼究羅檀頭今者命終，當生何所？」

佛告諸比丘：「彼人凈修梵行，法法成就，亦不於法有所觸嬈，以斷五下分結，于彼現般涅槃，不來此世。」

佛說長阿含經卷第十六

（二四）第三分堅固經第五

一時，佛在那難陀城波婆利掩次林中，與大比丘眾千二百五十人俱。

爾時，有長者子，名曰堅固，來詣佛所，頭面禮足，在一面坐。時，堅固長者子白佛言：「善哉！世尊！唯愿今者來諸比丘：『若有婆羅門、長者子、居士來，當爲現神足顯上人法。』」

佛告堅固：「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。我但教弟子于空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」

時，堅固長者子復白佛言：「唯愿世尊來諸比丘：『若有婆羅門、長者、居士來，當爲現神足，顯上人法。』」

佛復告堅固：「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。我但教弟子于空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」

時，堅固長者子白佛言：「我于上人法無有疑也。但此那難陀城國土豐樂，人民熾盛，若於中現神足者，多所饒益，佛及大眾善弘道化。」

佛復告堅固：「我終不教比丘為婆羅門、長者子、居士而現神足上人法也。我但教弟子于空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。所以者何？有三神足。云何為三？一曰神足，二曰觀察他心，三曰教誡。云何為神足？長者子！比丘習無量神足，能以一身變成無數，以無數身還合為一，若遠若近，山河石壁，自在無礙，猶如行空；于虛空中結加趺坐，猶如飛鳥；出入大地，猶如在水；若行水上；猶如履地；身出煙火，如大火聚，手捫日月，立至梵天。若有得信長者、居士見此比丘現無量神足，立至梵天，當復詣余未得信長者、居士所，而告之言：『我見比丘現無量神足，立至梵天。』彼長者、居士未得信者，語得信者言：『我聞有瞿羅咒，能現如是無量神變，乃至立至梵天

『彼究羅檀頭現在命終，將會投生到哪裡呢？』 佛陀告訴眾比丘：『這個人清凈地修持梵行，在佛法上有所成就，也不被佛法所束縛，因為他已經斷除了五下分結，所以會在那裡直接進入涅槃，不會再來這個世間。』 當時，眾比丘聽了佛陀所說，都歡喜地奉行。 一時，佛陀在那難陀城的波婆利掩次林中，與一千二百五十位大比丘在一起。 當時，有一位長者的兒子，名叫堅固，來到佛陀所在的地方，頂禮佛足，然後坐在一旁。這時，堅固長者子對佛陀說：『世尊，太好了！我希望您能讓現在的比丘們，當有婆羅門、長者子、居士來的時候，就為他們展現神通，顯示超凡的法力。』 佛陀告訴堅固：『我從不教導比丘爲了婆羅門、長者、居士而展現神通和超凡的法力。我只是教導弟子在空閑的地方靜默地思考佛法，如果有功德，應當自己隱藏起來，如果有過失，應當自己坦白出來。』 這時，堅固長者子又對佛陀說：『我希望世尊能讓現在的比丘們，當有婆羅門、長者、居士來的時候，就為他們展現神通，顯示超凡的法力。』 佛陀再次告訴堅固：『我從不教導比丘爲了婆羅門、長者、居士而展現神通和超凡的法力。我只是教導弟子在空閑的地方靜默地思考佛法，如果有功德，應當自己隱藏起來，如果有過失，應當自己坦白出來。』 這時，堅固長者子對佛陀說：『我對超凡的法力沒有懷疑。但是，這個那難陀城國土富饒，人民興盛，如果在這裡展現神通，會給很多人帶來利益，佛陀和大眾也能更好地弘揚佛法。』 佛陀再次告訴堅固：『我從不教導比丘爲了婆羅門、長者子、居士而展現神通和超凡的法力。我只是教導弟子在空閑的地方靜默地思考佛法，如果有功德，應當自己隱藏起來，如果有過失，應當自己坦白出來。這是為什麼呢？因為有三種神通。哪三種呢？第一種是神通，第二種是觀察他人心念，第三種是教誡。什麼是神通呢？長者子！比丘修習無量的神通，能夠將一個身體變成無數個，又將無數個身體合為一個，無論遠近，在山河石壁中都能自由自在，沒有障礙，就像在空中行走一樣；在虛空中結跏趺坐，就像飛鳥一樣；出入大地，就像在水中一樣；在水上行走，就像在陸地上行走一樣；身上發出煙火，就像巨大的火堆一樣，用手觸控日月，立刻到達梵天。如果有已經相信的長者、居士看到這位比丘展現無量的神通，立刻到達梵天，就會去告訴其他沒有相信的長者、居士說：『我看到比丘展現無量的神通，立刻到達梵天。』那些沒有相信的長者、居士就會對已經相信的人說：『我聽說有一種瞿羅咒，能夠展現這樣的無量神通，甚至立刻到達梵天。』

'Where will this Kiu-lo-tan-tou be reborn after his death?' The Buddha told the monks, 'This person has purely practiced the Brahma-faring, achieved accomplishments in the Dharma, and is not attached to the Dharma. Having severed the five lower fetters, he will attain Nirvana there and will not return to this world.' The Sutra of the Long Agama, Volume 15, spoken by the Buddha Taisho Tripitaka, Volume 01, No. 0001, Long Agama Sutra The Sutra of the Long Agama, Volume 16, spoken by the Buddha (24) The Fifth Sutra of the Third Section, the Firm Sutra At one time, the Buddha was in the Pavarika Mango Grove in the city of Nalandā, together with a great assembly of 1,250 monks. At that time, there was a son of a wealthy man named Firm, who came to where the Buddha was, bowed his head to the ground at the Buddha's feet, and sat to one side. Then, the son of the wealthy man, Firm, said to the Buddha, 'Excellent, World Honored One! I wish that the present monks, when Brahmins, sons of wealthy men, or householders come, would display their supernatural powers and show their superior human abilities.' The Buddha told Firm, 'I never teach the monks to display supernatural powers and superior human abilities for the sake of Brahmins, wealthy men, or householders. I only teach my disciples to quietly contemplate the Dharma in secluded places. If they have merits, they should conceal them; if they have faults, they should reveal them.' Then, the son of the wealthy man, Firm, again said to the Buddha, 'I wish that the World Honored One would have the present monks, when Brahmins, sons of wealthy men, or householders come, display their supernatural powers and show their superior human abilities.' The Buddha again told Firm, 'I never teach the monks to display supernatural powers and superior human abilities for the sake of Brahmins, wealthy men, or householders. I only teach my disciples to quietly contemplate the Dharma in secluded places. If they have merits, they should conceal them; if they have faults, they should reveal them.' Then, the son of the wealthy man, Firm, said to the Buddha, 'I have no doubt about the superior human abilities. However, this city of Nalandā is a prosperous land with a thriving population. If supernatural powers were displayed here, it would greatly benefit many people, and the Buddha and the assembly could better propagate the Dharma.' The Buddha again told Firm, 'I never teach the monks to display supernatural powers and superior human abilities for the sake of Brahmins, sons of wealthy men, or householders. I only teach my disciples to quietly contemplate the Dharma in secluded places. If they have merits, they should conceal them; if they have faults, they should reveal them. Why is this so? Because there are three kinds of supernatural powers. What are the three? The first is supernatural power, the second is observing the minds of others, and the third is teaching and admonishing. What is supernatural power? Son of a wealthy man! A monk who practices immeasurable supernatural powers can transform one body into countless bodies, and then combine countless bodies back into one. Whether near or far, he can move freely through mountains, rivers, and stone walls without obstruction, as if walking in the air; he can sit cross-legged in the void, like a flying bird; he can enter and exit the earth as if in water; he can walk on water as if on land; he can emit smoke and fire from his body, like a great fire; he can touch the sun and moon with his hand, and instantly reach the Brahma heaven. If a faithful wealthy man or householder sees this monk display immeasurable supernatural powers and instantly reach the Brahma heaven, he will go to other unfaithful wealthy men and householders and tell them, 「I saw a monk display immeasurable supernatural powers and instantly reach the Brahma heaven.」 Those unfaithful wealthy men and householders will say to the faithful ones, 「I have heard of a Ghora mantra that can display such immeasurable supernatural transformations, even instantly reaching the Brahma heaven.」'

佛復告長者子堅固：「彼不信者，有如此言，豈非譭謗言耶？」

堅固白佛言：「此實是譭謗言也。」

佛言：「我以是故，不來諸比丘現神變化，但教弟子于空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。如是，長者！此即是我諸比丘所現神足。

「云何名觀察他心神足？於是，比丘現無量觀察神足，觀諸眾生心所念法，隈屏所為皆能識知。若有得信長者、居士，見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉識知，便詣余未得信長者、居士所，而告之曰：『我見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉能知。』彼不信長者、居士，聞此語已，生譭謗言：『有乾陀羅咒能觀察他心，隈屏所為皆悉能知。』云何？長者子！此豈非譭謗言耶？」

佛言：「我以是故，不敕諸比丘現神變化，但教弟子于空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。如是，長者子！此即是我比丘現觀察神足。

「云何為教誡神足？長者子！若如來、至真、等正覺出現於世，十號具足，于諸天、世人、魔、若魔天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味清凈，梵行具足。若長者、居士聞已，于中得信，得信已，于中觀察自念：『我不宜在家，若在家者，鉤鎖相連，不得清凈修于梵行。我今寧可剃除鬚髮，服三法衣，出家修道，具諸功德，乃至成就三明，滅諸闇冥，生大智明。所以者何？斯由精勤，樂獨閑居，專念不忘之所得也。』長者子！此是我比丘現教誡神足。」

爾時，堅固長者子白佛言：「頗有比丘成就此三神足耶？」

佛告長者子：「我不說有數，多有比丘成此三神足者。長者子！我有比丘在此眾中自思念：『此身四大，地、水、火、風，何由永滅？』彼比丘倏趣天道，往至四天王所，問四天王言：『此身四大，地、水、火、風，由何永滅？』

「長者子！彼四天王報比丘言：『我不知四大由何永滅？我上有天，名曰忉利，微妙第一，有大智慧，彼天能知四大由何而滅

佛陀又告訴長者子堅固：『那些不相信的人，會這樣說，這難道不是誹謗之言嗎？』 堅固回答佛陀說：『這確實是誹謗之言。』 佛陀說：『因此，我不讓眾比丘顯現神通變化，只是教導弟子在空閑之處靜默思考佛道，如果有功德，應當自己隱藏，如果有過失，應當自己揭露。這樣，長者！這就是我的眾比丘所顯現的神足。』 『什麼叫做觀察他心神足呢？』於是，比丘顯現無量的觀察神足，觀察眾生心中所想的法，以及隱蔽的行為，都能知曉。如果有獲得信仰的長者、居士，看見比丘顯現無量的觀察神足，觀察其他眾生心中所想的法，以及隱蔽的行為，都能知曉，便去告訴其他未獲得信仰的長者、居士說：『我看見比丘顯現無量的觀察神足，觀察其他眾生心中所想的法，以及隱蔽的行為，都能知曉。』那些不相信的長者、居士，聽了這話后，就生出誹謗之言：『有乾陀羅咒語能夠觀察他人的心，以及隱蔽的行為，都能知曉。』怎麼樣？長者子！這難道不是誹謗之言嗎？』 佛陀說：『因此，我不命令眾比丘顯現神通變化，只是教導弟子在空閑之處靜默思考佛道，如果有功德，應當自己隱藏，如果有過失，應當自己揭露。這樣，長者子！這就是我的比丘所顯現的觀察神足。』 『什麼叫做教誡神足呢？長者子！如果如來、至真、等正覺出現在世間，十號具足，在諸天、世人、魔、若魔天、沙門、婆羅門中，自身作證，為他人說法，上中下言，都真實不虛，義理清凈，梵行具足。如果有長者、居士聽了之後，從中獲得信仰，獲得信仰后，就觀察自己，心想：『我不應該在家，如果在家，就會被各種牽絆束縛，不能清凈地修行梵行。我現在寧可剃除鬚髮，穿上三法衣，出家修道，具足各種功德，乃至成就三明，滅除一切黑暗，生出大智慧光明。為什麼呢？這是因為精勤努力，喜歡獨處，專心不忘所得到的。』長者子！這就是我的比丘所顯現的教誡神足。』 當時，堅固長者子問佛陀說：『有沒有比丘成就這三種神足呢？』 佛陀告訴長者子說：『我沒有說有幾個，有很多比丘成就這三種神足。長者子！我的比丘中，有人這樣思考：『這個身體由四大組成，地、水、火、風，如何才能永遠滅除呢？』這位比丘立刻前往天道，到達四天王那裡，問四天王說：『這個身體由四大組成，地、水、火、風，如何才能永遠滅除呢？』 『長者子！那四天王回答比丘說：『我們不知道四大如何才能永遠滅除？我們上面有天，名叫忉利天，微妙第一，有大智慧，他們能知道四大如何才能滅除。』

The Buddha further told the elder's son, Firm: 'Those who do not believe, say such things, is this not slanderous speech?' Firm replied to the Buddha: 'This is indeed slanderous speech.' The Buddha said: 'Therefore, I do not allow the monks to display miraculous transformations, but only teach the disciples to quietly contemplate the Way in secluded places. If there are merits, they should conceal them; if there are faults, they should reveal them. Thus, elder! This is the spiritual power manifested by my monks.' 'What is called the spiritual power of observing others' minds? Then, the monk manifests immeasurable spiritual power of observation, observing the thoughts in the minds of all beings, and all their hidden actions, and is able to know them. If there are elders or lay followers who have gained faith, and see the monk manifesting immeasurable spiritual power of observation, observing the thoughts in the minds of other beings, and all their hidden actions, and is able to know them, they will go to other elders or lay followers who have not gained faith, and tell them: 'I saw the monk manifesting immeasurable spiritual power of observation, observing the thoughts in the minds of other beings, and all their hidden actions, and is able to know them.' Those elders or lay followers who do not believe, upon hearing this, will give rise to slanderous speech: 'There is a Gandhara mantra that can observe the minds of others, and all their hidden actions, and is able to know them.' What do you think? Son of the elder! Is this not slanderous speech?' The Buddha said: 'Therefore, I do not command the monks to display miraculous transformations, but only teach the disciples to quietly contemplate the Way in secluded places. If there are merits, they should conceal them; if there are faults, they should reveal them. Thus, son of the elder! This is the spiritual power of observation manifested by my monks.' 'What is called the spiritual power of instruction? Son of the elder! If the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, appears in the world, possessing the ten titles, among gods, humans, demons, demon gods, ascetics, and Brahmins, he himself bears witness, and preaches the Dharma to others, the words from beginning to end are all true, the meaning is pure, and the Brahma conduct is complete. If elders or lay followers hear this, and gain faith from it, and after gaining faith, they observe themselves, thinking: 'I should not remain at home. If I remain at home, I will be bound by various attachments, and will not be able to purely practice the Brahma conduct. I would rather shave my head and beard, wear the three Dharma robes, leave home to cultivate the Way, possess all merits, and even achieve the three insights, extinguish all darkness, and generate great wisdom and light. Why is this? It is because of diligent effort, enjoying solitude, and focusing the mind without forgetting.' Son of the elder! This is the spiritual power of instruction manifested by my monks.' At that time, the elder's son, Firm, asked the Buddha: 'Are there any monks who have achieved these three spiritual powers?' The Buddha told the elder's son: 'I do not say how many there are, but there are many monks who have achieved these three spiritual powers. Son of the elder! Among my monks, there are those who think: 'This body is composed of the four great elements, earth, water, fire, and wind. How can they be extinguished forever?' This monk immediately goes to the heavenly realm, and arrives at the place of the Four Heavenly Kings, and asks the Four Heavenly Kings: 'This body is composed of the four great elements, earth, water, fire, and wind. How can they be extinguished forever?' 'Son of the elder! Those Four Heavenly Kings replied to the monk: 'We do not know how the four great elements can be extinguished forever? Above us, there is a heaven called Trayastrimsa, which is the most subtle and has great wisdom. They know how the four great elements can be extinguished.'

。』彼比丘聞已，即倏趣天道，往詣忉利天上，問諸天言：『此身四大，地、水、火、風，何由永滅？』彼忉利天報比丘言：『我不知四大何由滅，上更有天，名焰摩，微妙第一，有大智慧，彼天能知。』即往就問，又言不知。

「如是展轉，至兜率天、化自在天、他化自在天，皆言：『我不知四大何由而滅？上更有天，微妙第一，有大智慧，名梵迦夷，彼天能知四大何由永滅。』彼比丘即倏趣梵道，詣梵天上問言：『此身四大，地、水、火、風，何由永滅？』彼梵天報比丘言：『我不知四大何由永滅，今有大梵天王，無能勝者，統千世界，富貴尊豪，最得自在，能造化物，是眾生父母，彼能知四大由何永滅。』長者子！彼比丘尋問：『彼大梵王今為所在？』彼天報言：『不知大梵今為所在，以我意觀，出現不久。』未久，梵王忽然出現。長者！彼比丘詣梵王所問言：『此身四大，地、水、火、風，何由永滅？』彼大梵王告比丘言：『我梵天王無能勝者，統千世界，富貴尊豪，最得自在，能造萬物，眾生父母。』時，彼比丘告梵王曰：『我不問此事，自問四大，地、水、火、風，何由永滅？』

「長者子！彼梵王猶報比丘言：『我是大梵天王，無能勝者，乃至造作萬物，眾生父母。』比丘又復告言：『我不問此，我自問四大何由永滅？』長者子！彼梵天王如是至三，不能報彼比丘四大何由永滅。時，大梵王即執比丘右手，將詣屏處，語言：『比丘！今諸梵王皆謂我為智慧第一，無不知見，是故我不得報汝言：「不知不見此四大何由永滅。」』又語比丘：『汝為大愚！乃舍如來於諸天中推問此事。汝當於世尊所問如此事，如佛所說，善受持之。』又告比丘：『今佛在舍衛國給孤獨園，汝可往問。』

「長者子！時，比丘于梵天上忽然不現。譬如壯士屈申臂頃，至舍衛國祇樹給孤獨園，來至我所，頭面禮足，一面坐，白我言：『世尊！今此四大，地、水、火、風，何由而滅？』時，我告言：『比丘！猶如商人臂鷹入海，于海中放彼鷹飛空東西南北，若得陸地則便停止，若無陸地更還歸船。比丘！汝亦如是，乃至梵天問如是義，竟不成就，還來歸我。今當使汝成就此義

現代漢語譯本：那位比丘聽了這話，立刻就飛昇到天道，前往忉利天，問諸天人：『這個身體的四大，地、水、火、風，如何才能永遠消滅？』忉利天的天人告訴比丘說：『我不知道四大如何消滅，上面還有天，名叫焰摩天，微妙第一，有大智慧，他們能知道。』比丘就前往詢問，焰摩天也說不知道。 就這樣輾轉，到了兜率天、化自在天、他化自在天，他們都說：『我不知道四大如何消滅？上面還有天，微妙第一，有大智慧，名叫梵迦夷天，他們能知道四大如何永遠消滅。』比丘立刻飛昇到梵天道，前往梵天問：『這個身體的四大，地、水、火、風，如何才能永遠消滅？』梵天告訴比丘說：『我不知道四大如何永遠消滅，現在有大梵天王，無人能勝，統治著千個世界，富貴尊貴，最得自在，能創造萬物，是眾生的父母，他能知道四大如何永遠消滅。』長者子！比丘就問：『那位大梵天王現在在哪裡？』天人回答說：『不知道大梵天王現在在哪裡，依我看，他不久就會出現。』沒過多久，梵王忽然出現了。長者！比丘前往梵王那裡問：『這個身體的四大，地、水、火、風，如何才能永遠消滅？』大梵天王告訴比丘說：『我是大梵天王，無人能勝，統治著千個世界，富貴尊貴，最得自在，能創造萬物，是眾生的父母。』當時，比丘對梵王說：『我不是問這個，我問的是四大，地、水、火、風，如何才能永遠消滅？』 長者子！梵王仍然告訴比丘說：『我是大梵天王，無人能勝，乃至能創造萬物，是眾生的父母。』比丘又說：『我不是問這個，我問的是四大如何才能永遠消滅？』長者子！梵王這樣說了三次，都不能回答比丘四大如何才能永遠消滅。當時，大梵王就抓住比丘的右手，帶到僻靜的地方，說：『比丘！現在諸梵天王都認為我是智慧第一，無所不知，所以我不可以告訴你「不知道四大如何永遠消滅」。』又對他說：『你真是太愚蠢了！竟然捨棄如來，在諸天中詢問這件事。你應該去世尊那裡問這件事，按照佛所說的，好好接受並奉行。』又告訴比丘：『現在佛在舍衛國給孤獨園，你可以去問他。』 長者子！當時，比丘在梵天上忽然消失了。就像壯士屈伸手臂那麼快，就到了舍衛國祇樹給孤獨園，來到我這裡，頂禮我的雙足，在一旁坐下，對我說：『世尊！現在這個四大，地、水、火、風，如何才能消滅？』當時，我告訴他說：『比丘！就像商人放飛臂鷹入海，在海中放飛鷹，讓它向東西南北飛，如果找到陸地就停下來，如果沒有陸地就返回船上。比丘！你也像這樣，乃至問到梵天，都沒有得到答案，又回到我這裡。現在我將使你成就這個道理。』

English version: That monk, having heard this, immediately ascended to the heavenly realm, went to the Trayastrimsha Heaven, and asked the gods: 'This body's four elements, earth, water, fire, and wind, how can they be permanently extinguished?' The gods of Trayastrimsha told the monk: 'We do not know how the four elements are extinguished. Above us, there are gods called the Yama gods, who are the most subtle and have great wisdom. They might know.' The monk then went to ask them, but the Yama gods also said they did not know. In this way, he went from heaven to heaven, reaching the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven. They all said: 'We do not know how the four elements are extinguished. Above us, there are gods who are the most subtle and have great wisdom, called the Brahma-kayika gods. They might know how the four elements are permanently extinguished.' The monk immediately ascended to the Brahma realm and went to the Brahma gods, asking: 'This body's four elements, earth, water, fire, and wind, how can they be permanently extinguished?' The Brahma gods told the monk: 'We do not know how the four elements are permanently extinguished. Now there is the Great Brahma King, who is invincible, rules over a thousand worlds, is wealthy and honored, is the most free, can create all things, and is the parent of all beings. He might know how the four elements are permanently extinguished.' O son of a householder! The monk then asked: 'Where is that Great Brahma King now?' The gods replied: 'We do not know where the Great Brahma King is now. In my opinion, he will appear soon.' Not long after, the Brahma King suddenly appeared. O householder! The monk went to the Brahma King and asked: 'This body's four elements, earth, water, fire, and wind, how can they be permanently extinguished?' The Great Brahma King told the monk: 'I am the Great Brahma King, invincible, ruling over a thousand worlds, wealthy and honored, the most free, able to create all things, and the parent of all beings.' At that time, the monk said to the Brahma King: 'I am not asking about that. I am asking about the four elements, earth, water, fire, and wind, how can they be permanently extinguished?' O son of a householder! The Brahma King still told the monk: 'I am the Great Brahma King, invincible, and able to create all things, the parent of all beings.' The monk again said: 'I am not asking about that. I am asking how the four elements can be permanently extinguished?' O son of a householder! The Brahma King said this three times, but could not answer the monk how the four elements could be permanently extinguished. At that time, the Great Brahma King took the monk's right hand, led him to a secluded place, and said: 'Monk! Now all the Brahma Kings think that I am the wisest, knowing everything, so I cannot tell you that 「I do not know how the four elements are permanently extinguished.」' He also said to the monk: 'You are very foolish! You have abandoned the Tathagata and are asking about this matter among the gods. You should go to the World Honored One and ask about this matter. According to what the Buddha says, you should accept and practice it well.' He also told the monk: 'Now the Buddha is in the Jeta Grove in Sravasti, you can go and ask him.' O son of a householder! At that time, the monk suddenly disappeared from the Brahma Heaven. As quickly as a strong man can bend and stretch his arm, he arrived at the Jeta Grove in Sravasti, came to me, bowed at my feet, sat to one side, and said to me: 'World Honored One! Now these four elements, earth, water, fire, and wind, how can they be extinguished?' At that time, I told him: 'Monk! It is like a merchant releasing a trained falcon into the sea. In the sea, he releases the falcon to fly east, west, north, and south. If it finds land, it will stop there. If it does not find land, it will return to the ship. Monk! You are also like this. You even asked the Brahma gods about this meaning, but you did not achieve it, and you have returned to me. Now I will enable you to achieve this meaning.'

。』即說偈言：

「『何由無四大，　　地水火風滅？ 何由無粗細，　　及長短好醜？ 何由無名色，　　永滅無有餘？ 應答識無形，　　無量自有光。 此滅四大滅，　　粗細好醜滅， 於此名色滅，　　識滅余亦滅。』」

時，堅固長者子白佛言：「世尊！此比丘名何等？云何持之？」

佛告長者子：「此比丘名阿室已，當奉持之。」

爾時，堅固長者子聞佛所說，歡喜奉行。

（二五）佛說長阿含第三分裸形梵志經第六

一時，佛在委若國金槃鹿野林中，與大比丘眾千二百五十人俱。

時，有裸形梵志姓迦葉，詣世尊所，問訊已，一面坐。裸形迦葉白佛言：「我聞沙門瞿曇呵責一切諸祭祀法，罵諸苦行人以為弊穢。瞿曇！若有言：『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』作此言者，是為法語，法法成就，不誹謗沙門瞿曇耶？」

佛言：「迦葉！彼若言：『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』者，彼非法言，非法法成就，為誹謗我，非誠實言。所以者何？迦葉！我見彼等苦行人，有身壞命終，墮地獄中者；又見苦行人身壞命終，生天善處者；或見苦行人樂為苦行，身壞命終，生地獄中者；或見苦行人樂為苦行，身壞命終，生天善處者。迦葉！我於此二趣所受報處，盡知盡見，我寧可呵責諸苦行者以為弊穢耶？我正說是，彼則言非，我正說非，彼則言是。迦葉！有法沙門、婆羅門同，有法沙門、婆羅門不同。迦葉！彼不同者，我則舍置，以此法不與沙門、婆羅門同故。

「迦葉！彼有智者作如是觀，沙門瞿曇于不善法、重濁、黑冥、非賢聖法，彼異眾師于不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？迦葉！彼有智者作是觀時，如是知見，唯沙門瞿曇能滅是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。

「複次，迦葉！彼有智者作如是觀，沙門瞿曇弟子于不善法、重濁、黑冥、非賢聖法，彼異眾師弟子于不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？迦葉！彼有智者作如是觀，如是知見，唯沙門瞿曇弟子能滅是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我弟子則得名稱

現代漢語譯本：於是，他說了這樣的偈語：『什麼原因導致沒有四大（地、水、火、風）？什麼原因導致地、水、火、風的滅亡？什麼原因導致沒有粗細、長短、好醜的分別？什麼原因導致沒有名色，永遠滅盡，不留餘地？應該回答說，識是無形的，它有無量的光芒。當識滅時，四大也滅，粗細好醜也滅，名色也滅，識滅了，其餘的也都滅了。』 當時，堅固長者的兒子問佛說：『世尊！這位比丘叫什麼名字？我們應該如何記住他？』 佛告訴長者的兒子說：『這位比丘名叫阿室已，你們應當記住他。』 當時，堅固長者的兒子聽了佛的教誨，歡喜地接受並實行。 一時，佛在委若國的金槃鹿野林中，與一千二百五十位大比丘在一起。 當時，有一位裸形梵志，姓迦葉，來到世尊那裡，問候之後，在一旁坐下。裸形迦葉對佛說：『我聽說沙門瞿曇呵責一切祭祀之法，責罵那些苦行的人是污穢的。瞿曇！如果有人說：『沙門瞿曇呵責一切祭祀之法，責罵苦行的人是污穢的。』這樣說，是符合佛法的，是真正理解佛法的，而不是誹謗沙門瞿曇嗎？』 佛說：『迦葉！如果有人說：『沙門瞿曇呵責一切祭祀之法，責罵苦行的人是污穢的。』，那是不符合事實的，不是真正理解佛法的，是在誹謗我，不是誠實的話。為什麼呢？迦葉！我看到那些苦行的人，有的身壞命終，墮入地獄；有的苦行的人身壞命終，生到天上的善處；有的苦行的人喜歡苦行，身壞命終，墮入地獄；有的苦行的人喜歡苦行，身壞命終，生到天上的善處。迦葉！對於這兩種去處所受的果報，我都完全知道，完全看見，我怎麼會責罵那些苦行的人是污穢的呢？我說的正確，他們卻說不正確；我說的不正確，他們卻說正確。迦葉！有些法是沙門和婆羅門共同的，有些法是沙門和婆羅門不同的。迦葉！那些不同的，我就放在一邊，因為這些法不與沙門和婆羅門相同。 『迦葉！那些有智慧的人會這樣觀察，沙門瞿曇對於不善的法、沉重的、黑暗的、非賢聖的法，以及其他老師對於不善的法、沉重的、黑暗的、非賢聖的法，誰能有能力滅除這些法呢？迦葉！那些有智慧的人這樣觀察時，就會知道，只有沙門瞿曇才能滅除這些法。迦葉！那些有智慧的人這樣觀察，這樣推求，這樣討論時，我就會因此而得到名聲。 『再者，迦葉！那些有智慧的人會這樣觀察，沙門瞿曇的弟子對於不善的法、沉重的、黑暗的、非賢聖的法，以及其他老師的弟子對於不善的法、沉重的、黑暗的、非賢聖的法，誰能有能力滅除這些法呢？迦葉！那些有智慧的人這樣觀察時，就會知道，只有沙門瞿曇的弟子才能滅除這些法。迦葉！那些有智慧的人這樣觀察，這樣推求，這樣討論時，我的弟子就會因此而得到名聲。』

English version: Then he spoke this verse: 『What cause is there for the absence of the four great elements (earth, water, fire, and wind)? What cause is there for the cessation of earth, water, fire, and wind? What cause is there for the absence of coarse and fine, long and short, good and bad distinctions? What cause is there for the absence of name and form, to be completely extinguished without remainder? The answer should be that consciousness is formless, it has immeasurable light. When consciousness ceases, the four great elements also cease, the coarse and fine, good and bad also cease, name and form also cease, and when consciousness ceases, everything else also ceases.』 At that time, the son of the elder Firm asked the Buddha, 『Venerable One! What is the name of this bhikkhu? How should we remember him?』 The Buddha told the elder』s son, 『This bhikkhu is named Asita, you should remember him.』 At that time, the son of the elder Firm, having heard the Buddha』s teachings, joyfully accepted and practiced them. (25) The Buddha Speaks the Long Agama, Third Part, Naked Ascetic Sutra, Sixth At one time, the Buddha was in the Golden Deer Park of the Vairaja country, together with a great assembly of 1,250 bhikkhus. At that time, there was a naked ascetic named Kasyapa, who went to the World Honored One, greeted him, and sat down to one side. The naked Kasyapa said to the Buddha, 『I have heard that the Samana Gautama criticizes all sacrificial rites and scolds those who practice austerities as being defiled. Gautama! If someone says, 『The Samana Gautama criticizes all sacrificial rites and scolds those who practice austerities as being defiled,』 is this in accordance with the Dharma, is it a true understanding of the Dharma, and is it not slandering the Samana Gautama?』 The Buddha said, 『Kasyapa! If someone says, 『The Samana Gautama criticizes all sacrificial rites and scolds those who practice austerities as being defiled,』 that is not in accordance with the facts, it is not a true understanding of the Dharma, it is slandering me, and it is not truthful. Why is that? Kasyapa! I have seen those who practice austerities, some of whom, when their bodies break and they die, fall into hell; and some who, when their bodies break and they die, are born in good places in the heavens; some who enjoy practicing austerities, when their bodies break and they die, fall into hell; and some who enjoy practicing austerities, when their bodies break and they die, are born in good places in the heavens. Kasyapa! I fully know and fully see the results of these two destinations, how could I scold those who practice austerities as being defiled? What I say is correct, but they say it is not correct; what I say is not correct, but they say it is correct. Kasyapa! Some dharmas are common to both samanas and brahmins, and some dharmas are different between samanas and brahmins. Kasyapa! Those that are different, I set aside, because these dharmas are not the same for samanas and brahmins.』 『Kasyapa! Those who are wise will observe in this way: regarding the unwholesome dharmas, the heavy, dark, and non-noble dharmas of the Samana Gautama, and the unwholesome dharmas, the heavy, dark, and non-noble dharmas of other teachers, who is capable of extinguishing these dharmas? Kasyapa! When those who are wise observe in this way, they will know that only the Samana Gautama is capable of extinguishing these dharmas. Kasyapa! When those who are wise observe in this way, seek in this way, and discuss in this way, I will gain fame because of this.』 『Furthermore, Kasyapa! Those who are wise will observe in this way: regarding the unwholesome dharmas, the heavy, dark, and non-noble dharmas of the disciples of the Samana Gautama, and the unwholesome dharmas, the heavy, dark, and non-noble dharmas of the disciples of other teachers, who is capable of extinguishing these dharmas? Kasyapa! When those who are wise observe in this way, they will know that only the disciples of the Samana Gautama are capable of extinguishing these dharmas. Kasyapa! When those who are wise observe in this way, seek in this way, and discuss in this way, my disciples will gain fame because of this.』

「複次，迦葉！彼有智者作如是觀，沙門瞿曇于諸善法、清白、微妙及賢聖法，彼異眾師于諸善法、清白、微妙及賢聖法，誰能堪任增廣修行者？迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇堪任增長修行是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。

「迦葉！彼有智者作如是觀，沙門瞿曇弟子于諸善法、清白、微妙及賢聖法，彼異眾師弟子于諸善法、清白、微妙及賢聖法，誰能堪任增長修行者？迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇弟子能堪任增長修行是法。迦葉！彼有智者作如是觀，如是推求，如是論時，於我弟子則有名稱。迦葉！有道有跡，比丘于中修行，則自知自見，沙門瞿曇時說、實說、義說、法說、律說。

「迦葉！何等是道？何等是跡？比丘于中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。迦葉！於是比丘修念覺意，依止息，依無慾，依出要；修法、精進、喜、猗、定、舍覺意，依止息，依無慾，依出要。迦葉！是為道，是為跡，比丘于中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。」

迦葉言：「瞿曇！唯有是道、是跡，比丘于中修行，自知自見。沙門瞿曇時說、實說、義說、法說、律說。但苦行穢污，有得婆羅門名，有得沙門名。何等是苦行穢污，有得婆羅門名，有得沙門名？瞿曇！離服裸形，以手自障蔽，不受夜食，不受朽食，不受兩壁中間食，不受二人中間食，不受兩刀中間食，不受兩杇中間食，不受共食家食，不受懷妊家食，狗在門前不食其食，不受有蠅家食，不受請食。他言先識則不受其餐，不食魚，不食肉，不飲酒，不兩器食，一餐一咽，至七餐止，受人益食，不過七益，或一日一食，或二日、三日、四日、五日、六日、七日一食。或復食果，或復食莠，或食飯汁，或食麻米，或食𥠆稻，或食牛糞，或食鹿糞，或食樹根枝葉花實，或食自落果；或披衣，或披莎衣，或衣樹皮，或草襜身，或衣鹿皮，或留髮，或被毛編，或著冢間衣；或有常舉手者，或不坐牀蓆，或有常蹲者，或有剃髮留髭鬚者，或有臥荊棘上者，或有臥果蓏上者，或有裸形臥牛糞上者；或一日三浴，或一夜三浴，以無數苦，苦役此身。瞿曇！是為苦行穢污，或得沙門名，或得婆羅門名

『再者，迦葉！有智慧的人會這樣觀察：沙門喬達摩在諸善法、清凈、微妙和賢聖法方面，與其他眾師在諸善法、清凈、微妙和賢聖法方面，誰能更勝任增廣修行？迦葉！有智慧的人這樣觀察，這樣認知，認為只有沙門喬達摩才能勝任增長修行的法。迦葉！有智慧的人這樣觀察，這樣推求，這樣論證時，我在此中就會有美名。 『迦葉！有智慧的人會這樣觀察：沙門喬達摩的弟子在諸善法、清凈、微妙和賢聖法方面，與其他眾師的弟子在諸善法、清凈、微妙和賢聖法方面，誰能更勝任增廣修行？迦葉！有智慧的人這樣觀察，這樣認知，認為只有沙門喬達摩的弟子才能勝任增長修行的法。迦葉！有智慧的人這樣觀察，這樣推求，這樣論證時，我的弟子就會有美名。迦葉！有道有跡，比丘在其中修行，就能自己知道自己看到，沙門喬達摩所說的是適時的、真實的、有意義的、合乎法的、合乎律的。 『迦葉！什麼是道？什麼是跡？比丘在其中修行，就能自己知道自己看到，沙門喬達摩所說的是適時的、真實的、有意義的、合乎法的、合乎律的。迦葉！在此，比丘修習念覺支，依止於止息，依止於無慾，依止於出離；修習法、精進、喜、輕安、定、舍覺支，依止於止息，依止於無慾，依止於出離。迦葉！這就是道，這就是跡，比丘在其中修行，就能自己知道自己看到，沙門喬達摩所說的是適時的、真實的、有意義的、合乎法的、合乎律的。』 迦葉說：『喬達摩！只有這是道、是跡，比丘在其中修行，才能自己知道自己看到。沙門喬達摩所說的是適時的、真實的、有意義的、合乎法的、合乎律的。但是苦行是污穢的，有人因此得到婆羅門的名號，有人因此得到沙門的名號。什麼是苦行污穢，有人因此得到婆羅門的名號，有人因此得到沙門的名號呢？喬達摩！例如，離衣裸形，用手遮蔽身體，不接受夜食，不接受腐敗的食物，不接受兩墻之間的食物，不接受兩人之間的食物，不接受兩刀之間的食物，不接受兩杵之間的食物，不接受共食家的食物，不接受懷孕家的食物，狗在門前不吃其食物，不接受有蒼蠅的家的食物，不接受邀請的食物。別人說先認識的就不接受他的餐食，不吃魚，不吃肉，不喝酒，不用兩個器皿吃飯，一餐一咽，最多七餐，接受別人施捨的食物，不超過七份，或者一天一餐，或者兩天、三天、四天、五天、六天、七天一餐。或者吃水果，或者吃野菜，或者吃米湯，或者吃芝麻米，或者吃稗子稻，或者吃牛糞，或者吃鹿糞，或者吃樹根枝葉花果，或者吃自己掉落的果實；或者披衣，或者披莎草衣，或者穿樹皮，或者用草遮身，或者穿鹿皮，或者留髮，或者披毛編織物，或者穿墳墓里的衣服；或者有人經常舉著手，或者不坐牀蓆，或者有人經常蹲著，或者有人剃髮留鬍鬚，或者有人睡在荊棘上，或者有人睡在瓜果上，或者有人裸身睡在牛糞上；或者一天洗三次澡，或者一夜洗三次澡，用無數的苦行，來折磨自己的身體。喬達摩！這就是苦行污穢，有人因此得到沙門的名號，有人因此得到婆羅門的名號。』

'Furthermore, Kassapa, a wise person considers thus: 'Among the good qualities, purity, subtlety, and noble qualities, of the ascetic Gotama and those of other teachers, who is more capable of increasing the practice?' Kassapa, a wise person considers thus, and knowing this, sees that only the ascetic Gotama is capable of increasing the practice of these qualities. Kassapa, a wise person considers thus, and seeking thus, and discussing thus, I will have a good reputation in this matter.' 'Kassapa, a wise person considers thus: 'Among the good qualities, purity, subtlety, and noble qualities, of the disciples of the ascetic Gotama and those of the disciples of other teachers, who is more capable of increasing the practice?' Kassapa, a wise person considers thus, and knowing this, sees that only the disciples of the ascetic Gotama are capable of increasing the practice of these qualities. Kassapa, a wise person considers thus, and seeking thus, and discussing thus, my disciples will have a good reputation. Kassapa, there is a path, there is a track, where a bhikkhu, practicing in it, knows and sees for himself that the ascetic Gotama speaks at the right time, speaks truthfully, speaks meaningfully, speaks according to the Dhamma, and speaks according to the Vinaya.' 'Kassapa, what is the path? What is the track? Where a bhikkhu, practicing in it, knows and sees for himself that the ascetic Gotama speaks at the right time, speaks truthfully, speaks meaningfully, speaks according to the Dhamma, and speaks according to the Vinaya? Kassapa, here a bhikkhu develops the mindfulness enlightenment factor, based on seclusion, based on dispassion, based on cessation; he develops the investigation-of-states, energy, rapture, tranquility, concentration, and equanimity enlightenment factors, based on seclusion, based on dispassion, based on cessation. Kassapa, this is the path, this is the track, where a bhikkhu, practicing in it, knows and sees for himself that the ascetic Gotama speaks at the right time, speaks truthfully, speaks meaningfully, speaks according to the Dhamma, and speaks according to the Vinaya.' Kassapa said, 'Gotama, only this is the path, this is the track, where a bhikkhu, practicing in it, knows and sees for himself. The ascetic Gotama speaks at the right time, speaks truthfully, speaks meaningfully, speaks according to the Dhamma, and speaks according to the Vinaya. But asceticism is defiled, and some gain the name of brahmin, and some gain the name of ascetic. What is defiled asceticism, by which some gain the name of brahmin, and some gain the name of ascetic? Gotama, it is like this: going naked, not wearing clothes, covering the body with the hand, not accepting food at night, not accepting spoiled food, not accepting food between two walls, not accepting food between two people, not accepting food between two knives, not accepting food between two pestles, not accepting food from a house where people are eating together, not accepting food from a pregnant woman's house, not eating food if a dog is at the door, not accepting food from a house with flies, not accepting food that is offered. If someone says they knew him before, he does not accept their meal, he does not eat fish, he does not eat meat, he does not drink alcohol, he does not eat from two bowls, he eats one mouthful per meal, up to seven meals, he accepts food given by others, but not more than seven portions, or he eats once a day, or once every two, three, four, five, six, or seven days. Or he eats fruit, or he eats wild vegetables, or he eats rice gruel, or he eats sesame rice, or he eats millet rice, or he eats cow dung, or he eats deer dung, or he eats tree roots, branches, leaves, flowers, and fruits, or he eats fallen fruit; or he wears clothes, or he wears grass clothes, or he wears tree bark, or he covers himself with grass, or he wears deer skin, or he keeps his hair, or he wears a woolen blanket, or he wears clothes from a cemetery; or some always hold up their hands, or do not sit on a bed or mat, or some always squat, or some shave their heads but keep their beards, or some lie on thorns, or some lie on gourds, or some lie naked on cow dung; or they bathe three times a day, or three times a night, with countless hardships, they torment their bodies. Gotama, this is defiled asceticism, by which some gain the name of ascetic, and some gain the name of brahmin.'

佛言：「迦葉！離服裸形者，以無數方便苦役此身，彼戒不具足，見不具足，不能勤修，亦不廣普。」

迦葉白佛言：「云何為戒具足？云何為見具足？過諸苦行，微妙第一。」

佛告迦葉：「諦聽，善思念之，當爲汝說。」

迦葉言：「唯然。瞿曇！愿樂欲聞。」

佛告迦葉：「若如來、至真出現於世，乃至四禪，于現法中而得快樂。所以者何？斯由精勤，專念一心，樂於閑靜，不放逸故。迦葉！是為戒具足，見具足，勝諸苦行，微妙第一。」

迦葉言：「瞿曇！雖曰戒具足，見具足，過諸苦行，微妙第一，但沙門法難，婆羅門法難。」

佛言：「迦葉！此是世間不共法。所謂沙門法、婆羅門法難，迦葉！乃至優婆夷亦能知此法。離服裸形，乃至無數方便苦役此身，但不知其心：為有恚心、為無恚心，有恨心、無恨心，有害心、無害心？若知此心者，不名沙門、婆羅門，為已不知故，沙門、婆羅門為難。」

爾時，迦葉白佛言：「何等是沙門、何等是婆羅門，戒具足、見具足，為上為勝，微妙第一？」

佛告迦葉：「諦聽，諦聽，善思念之，當爲汝說。」

佛言：「迦葉！彼比丘以三昧心，乃至得三明，滅諸癡冥，生智慧明，所謂漏盡智生。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。迦葉！此名沙門、婆羅門，戒具足、見具足，最勝最上，微妙第一。」

迦葉言：「瞿曇！雖言是沙門、婆羅門，見具足、戒具足，為上為勝，微妙第一。但沙門、婆羅門法，甚難！甚難！沙門亦難知，婆羅門亦難知。」

佛告迦葉：「優婆塞亦能修行此法。」白言：「我從今日能離服裸形，乃至以無數方便苦役此身，不可以此行名為沙門、婆羅門，若當以此行名為沙門、婆羅門者，不得言沙門甚難！婆羅門甚難！不以此行為沙門、婆羅門故，言沙門甚難！婆羅門甚難！」

佛告迦葉：「我昔一時在羅閱祇，于高山七葉窟中，曾為尼俱陀梵志說清凈苦行。時梵志生歡喜心，得清凈信，供養我、稱讚我，第一供養稱讚於我。」

迦葉言：「瞿曇！誰于瞿曇不生第一歡喜、凈信、供養、稱讚者？我今于瞿曇亦生第一歡喜，得清凈信，供養、稱讚，歸依瞿曇

佛陀說：『迦葉，那些脫去衣服、裸露身體的人，用無數的方法來折磨自己的身體，他們的戒律不圓滿，見解也不圓滿，不能精勤修行，也不能廣泛普及。』 迦葉問佛：『什麼是戒律圓滿？什麼是見解圓滿？超越一切苦行，最為微妙第一。』 佛陀告訴迦葉：『仔細聽，好好思考，我將為你解說。』 迦葉說：『好的，瞿曇，我願意聽。』 佛陀告訴迦葉：『如果如來、至真出現在世間，乃至達到四禪的境界，在現世就能獲得快樂。這是為什麼呢？這是因為精勤努力，專心一意，樂於清靜，不放逸的緣故。迦葉，這就是戒律圓滿，見解圓滿，勝過一切苦行，最為微妙第一。』 迦葉說：『瞿曇，雖然說戒律圓滿，見解圓滿，超越一切苦行，最為微妙第一，但是沙門法很難，婆羅門法也很難。』 佛陀說：『迦葉，這是世間不共的法。所謂沙門法、婆羅門法難，迦葉，乃至優婆夷也能知道這個法。脫去衣服、裸露身體，乃至用無數的方法來折磨自己的身體，卻不知道自己的內心：是有嗔恨心，還是沒有嗔恨心？有怨恨心，還是沒有怨恨心？有害人之心，還是沒有害人之心？如果知道自己的內心，就不叫沙門、婆羅門，因為他們不知道自己的內心，所以說沙門、婆羅門很難。』 這時，迦葉問佛：『什麼是沙門？什麼是婆羅門？戒律圓滿、見解圓滿，是至上至勝，最為微妙第一？』 佛陀告訴迦葉：『仔細聽，仔細聽，好好思考，我將為你解說。』 佛陀說：『迦葉，那些比丘以三昧之心，乃至獲得三明，滅除一切愚癡黑暗，生出智慧光明，也就是漏盡智生。這是為什麼呢？這是因為精勤努力，專心不忘，樂於獨處清靜，不放逸的緣故。迦葉，這叫做沙門、婆羅門，戒律圓滿、見解圓滿，最勝最上，最為微妙第一。』 迦葉說：『瞿曇，雖然說這是沙門、婆羅門，見解圓滿、戒律圓滿，是至上至勝，最為微妙第一。但是沙門法、婆羅門法，非常難！非常難！沙門也難以瞭解，婆羅門也難以瞭解。』 佛陀告訴迦葉：『優婆塞也能修行這個法。』又說：『我從今天起，即使脫去衣服、裸露身體，乃至用無數的方法來折磨自己的身體，也不能因此就稱為沙門、婆羅門。如果因此就稱為沙門、婆羅門，就不能說沙門很難！婆羅門很難！不因為這種行為就稱為沙門、婆羅門，所以說沙門很難！婆羅門很難！』 佛陀告訴迦葉：『我曾經在羅閱祇的高山七葉窟中，為尼俱陀梵志說過清凈苦行。當時梵志生起歡喜心，得到清凈的信心，供養我、稱讚我，是第一的供養和稱讚。』 迦葉說：『瞿曇，誰不對瞿曇生起第一的歡喜、清凈的信心、供養和稱讚呢？我現在也對瞿曇生起第一的歡喜，得到清凈的信心，供養、稱讚，歸依瞿曇。』

The Buddha said, 'Kashyapa, those who go naked, having abandoned their clothing, torment their bodies with countless methods. Their precepts are not complete, their views are not complete, they cannot diligently cultivate, nor can they widely spread the teachings.' Kashyapa asked the Buddha, 'What is the completeness of precepts? What is the completeness of views? It surpasses all ascetic practices, being the most subtle and supreme.' The Buddha told Kashyapa, 'Listen carefully, contemplate well, and I will explain it to you.' Kashyapa said, 'Yes, Gautama, I am willing to listen.' The Buddha told Kashyapa, 'If a Tathagata, a truly enlightened one, appears in the world, and even attains the four dhyanas, they can obtain happiness in this very life. Why is this so? It is because of diligent effort, focused concentration, delight in tranquility, and non-negligence. Kashyapa, this is the completeness of precepts, the completeness of views, surpassing all ascetic practices, being the most subtle and supreme.' Kashyapa said, 'Gautama, although it is said that the completeness of precepts and the completeness of views surpass all ascetic practices and are the most subtle and supreme, the path of the Shramanas is difficult, and the path of the Brahmins is difficult.' The Buddha said, 'Kashyapa, this is a unique teaching in the world. The so-called path of the Shramanas and the path of the Brahmins are difficult. Kashyapa, even an Upasika can understand this teaching. Abandoning clothing and going naked, even tormenting the body with countless methods, they do not know their own minds: whether there is anger or no anger, whether there is resentment or no resentment, whether there is harmful intent or no harmful intent. If one knows their own mind, they are not called a Shramana or a Brahmin, because they do not know their own mind, therefore it is said that the Shramanas and Brahmins are difficult.' At that time, Kashyapa asked the Buddha, 'What is a Shramana? What is a Brahmin? Whose precepts are complete, whose views are complete, who is supreme, superior, most subtle and supreme?' The Buddha told Kashyapa, 'Listen carefully, listen carefully, contemplate well, and I will explain it to you.' The Buddha said, 'Kashyapa, those Bhikkhus, with a mind of samadhi, even attain the three knowledges, extinguishing all ignorance and darkness, giving rise to the light of wisdom, which is the arising of the knowledge of the extinction of outflows. Why is this so? It is because of diligent effort, focused concentration without forgetting, delight in solitude and tranquility, and non-negligence. Kashyapa, this is called a Shramana, a Brahmin, whose precepts are complete, whose views are complete, the most victorious, the most supreme, the most subtle and supreme.' Kashyapa said, 'Gautama, although it is said that this is a Shramana, a Brahmin, whose views are complete, whose precepts are complete, who is supreme, superior, most subtle and supreme, the path of the Shramanas and the path of the Brahmins are very difficult! Very difficult! It is difficult for a Shramana to understand, and it is difficult for a Brahmin to understand.' The Buddha told Kashyapa, 'An Upasaka can also practice this teaching.' He further said, 'From today onwards, even if I abandon clothing and go naked, even torment my body with countless methods, I cannot be called a Shramana or a Brahmin because of this. If one is called a Shramana or a Brahmin because of this, then it cannot be said that the Shramanas are difficult! The Brahmins are difficult! It is not because of this practice that one is called a Shramana or a Brahmin, therefore it is said that the Shramanas are difficult! The Brahmins are difficult!' The Buddha told Kashyapa, 'Once, I was in Rajagriha, in the Seven Leaf Cave on the high mountain, and I spoke about pure ascetic practices to the Brahmin Nigrodha. At that time, the Brahmin generated a joyful mind, obtained pure faith, made offerings to me, praised me, and made the foremost offerings and praises to me.' Kashyapa said, 'Gautama, who would not generate the foremost joy, pure faith, offerings, and praises towards Gautama? I now also generate the foremost joy towards Gautama, obtain pure faith, make offerings, praises, and take refuge in Gautama.'

佛告迦葉：「諸世間諸所有戒，無有與此增上戒等者，況欲出其上？諸有三昧、智慧、解脫、見解脫慧，無有與此增上三昧、智慧、解脫、見解脫慧等者，況欲出其上？迦葉！所謂師子者，是如來、至真、等正覺，如來於大眾中廣說法時，自在無畏，故號師子。云何？迦葉！汝謂如來師子吼時不勇捍耶？勿造斯觀，如來師子吼勇捍無畏。迦葉！汝謂如來勇捍師子吼時不在大眾中耶？勿造斯觀，如來在大眾中勇捍師子吼。迦葉！汝謂如來在大眾中作師子吼不能說法耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，作師子吼，善能說法。

「云何？迦葉！汝謂如來於大眾中勇捍無畏，為師子吼，善能說法，眾會聽者不一心耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽。云何？迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，而不歡喜信受行耶？勿造斯觀。所以者何？如來在大眾中勇捍多力，能師子吼，善能說法，諸來會者皆一心聽，歡喜信受。迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者歡喜信受，而不供養耶？勿造斯觀，如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，歡喜信受，而設供養。

「迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，乃至信敬供養，而不剃除鬚髮，服三法衣，出家修道耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，乃至信敬供養，剃除鬚髮，服三法衣，出家修道。迦葉！汝謂如來在大眾中勇捍無畏，乃至出家修道，而不究竟梵行，至安隱處，無餘泥洹耶？勿造斯觀。所以者何？如來於大眾中勇捍無畏，乃至出家修道，究竟梵行，至安隱處，無餘泥洹。」

時，迦葉白佛言：「云何？瞿曇！我得於此法中出家受具戒不？」

佛告迦葉：「若異學欲來入我法中出家修道者，當留四月觀察，稱可眾意，然後當得出家受戒。迦葉！雖有是法，亦觀其人耳。」

迦葉言：「若有異學欲來入佛法中修梵行者，當留四月觀察，稱可眾意，然後當得出家受戒。我今能于佛法中四歲觀察，稱可眾意，然後乃出家受戒。」

佛告迦葉：「我已有言，但觀其人耳。」

爾時，迦葉即于佛法中出家受具足戒

佛陀告訴迦葉：『世間所有的戒律，沒有能與這增上戒相提並論的，更何況超越它呢？所有三昧、智慧、解脫、見解脫慧，沒有能與這增上三昧、智慧、解脫、見解脫慧相提並論的，更何況超越它呢？迦葉！所謂『獅子』，是指如來、至真、等正覺。如來在大眾中廣說法時，自在無畏，所以號稱『獅子』。』 『怎麼樣？迦葉！你認為如來作獅子吼時不夠勇猛嗎？不要這樣想，如來作獅子吼時勇猛無畏。迦葉！你認為如來勇猛作獅子吼時不在大眾之中嗎？不要這樣想，如來在大眾之中勇猛作獅子吼。迦葉！你認為如來在大眾中作獅子吼不能說法嗎？不要這樣想。為什麼呢？如來在大眾中勇猛無畏，作獅子吼，善於說法。』 『怎麼樣？迦葉！你認為如來在大眾中勇猛無畏，作獅子吼，善於說法，聽眾不一心嗎？不要這樣想。為什麼呢？如來在大眾中勇猛無畏，作獅子吼，善於說法，所有來聽的人都一心聽。怎麼樣？迦葉！你認為如來在大眾中勇猛無畏，作獅子吼，善於說法，所有來聽的人都一心聽，而不歡喜信受奉行嗎？不要這樣想。為什麼呢？如來在大眾中勇猛有力，能作獅子吼，善於說法，所有來聽的人都一心聽，歡喜信受。迦葉！你認為如來在大眾中勇猛無畏，作獅子吼，善於說法，所有來聽的人歡喜信受，而不供養嗎？不要這樣想，如來在大眾中勇猛無畏，作獅子吼，善於說法，所有來聽的人都一心聽，歡喜信受，並且設定供養。』 『迦葉！你認為如來在大眾中勇猛無畏，作獅子吼，乃至信敬供養，而不剃除鬚髮，穿上三法衣，出家修道嗎？不要這樣想。為什麼呢？如來在大眾中勇猛無畏，乃至信敬供養，剃除鬚髮，穿上三法衣，出家修道。迦葉！你認為如來在大眾中勇猛無畏，乃至出家修道，而不究竟清凈的修行，到達安穩的境地，無餘涅槃嗎？不要這樣想。為什麼呢？如來在大眾中勇猛無畏，乃至出家修道，究竟清凈的修行，到達安穩的境地，無餘涅槃。』 當時，迦葉對佛說：『怎麼樣？瞿曇！我可以在這佛法中出家受具足戒嗎？』 佛陀告訴迦葉：『如果有其他學派的人想來我的佛法中出家修道，應當留他四個月觀察，如果符合大眾的意願，然後才能允許他出家受戒。迦葉！雖然有這樣的規定，也要看這個人本身的情況。』 迦葉說：『如果有其他學派的人想來佛法中修行，應當留他四個月觀察，如果符合大眾的意願，然後才能允許他出家受戒。我現在可以在佛法中觀察四年，如果符合大眾的意願，然後才出家受戒。』 佛陀告訴迦葉：『我之前已經說過，只是看這個人本身的情況罷了。』 當時，迦葉就在佛法中出家受了具足戒。

The Buddha said to Kasyapa, 'Among all the precepts in the world, there are none equal to these superior precepts, let alone surpassing them. Among all samadhi, wisdom, liberation, and the wisdom of liberation, there are none equal to these superior samadhi, wisdom, liberation, and the wisdom of liberation, let alone surpassing them. Kasyapa! The so-called 'lion' refers to the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. When the Tathagata extensively teaches the Dharma in the assembly, he is free and fearless, hence he is called a 'lion.' 'What do you think, Kasyapa? Do you think that when the Tathagata roars like a lion, he is not courageous? Do not think like that. When the Tathagata roars like a lion, he is courageous and fearless. Kasyapa! Do you think that when the Tathagata courageously roars like a lion, he is not in the assembly? Do not think like that. The Tathagata is in the assembly when he courageously roars like a lion. Kasyapa! Do you think that when the Tathagata roars like a lion in the assembly, he cannot teach the Dharma? Do not think like that. Why? Because the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma.' 'What do you think, Kasyapa? Do you think that when the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma, the audience does not listen with one mind? Do not think like that. Why? Because when the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma, all who come to listen do so with one mind. What do you think, Kasyapa? Do you think that when the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma, and all who come to listen do so with one mind, they do not rejoice, believe, and practice? Do not think like that. Why? Because when the Tathagata is courageous and powerful in the assembly, roars like a lion, and is skilled in teaching the Dharma, all who come to listen do so with one mind, rejoice, and believe. Kasyapa! Do you think that when the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma, and all who come to listen rejoice and believe, they do not make offerings? Do not think like that. When the Tathagata is courageous and fearless in the assembly, roars like a lion, and is skilled in teaching the Dharma, all who come to listen do so with one mind, rejoice, believe, and make offerings.' 'Kasyapa! Do you think that when the Tathagata is courageous and fearless in the assembly, roars like a lion, and even receives respect and offerings, he does not shave his head and beard, wear the three robes, and leave home to practice the Way? Do not think like that. Why? Because when the Tathagata is courageous and fearless in the assembly, and even receives respect and offerings, he shaves his head and beard, wears the three robes, and leaves home to practice the Way. Kasyapa! Do you think that when the Tathagata is courageous and fearless in the assembly, and even leaves home to practice the Way, he does not ultimately achieve pure conduct, reach a place of peace, and attain nirvana without remainder? Do not think like that. Why? Because the Tathagata is courageous and fearless in the assembly, and even leaves home to practice the Way, ultimately achieves pure conduct, reaches a place of peace, and attains nirvana without remainder.' At that time, Kasyapa said to the Buddha, 'How is it, Gautama? Can I leave home and receive the full precepts in this Dharma?' The Buddha told Kasyapa, 'If someone from another school wishes to come into my Dharma to leave home and practice the Way, they should be observed for four months. If they are acceptable to the assembly, then they may be allowed to leave home and receive the precepts. Kasyapa! Although there is this rule, it also depends on the person.' Kasyapa said, 'If someone from another school wishes to come into the Buddha's Dharma to practice pure conduct, they should be observed for four months. If they are acceptable to the assembly, then they may be allowed to leave home and receive the precepts. I am now willing to be observed in the Buddha's Dharma for four years. If I am acceptable to the assembly, then I will leave home and receive the precepts.' The Buddha told Kasyapa, 'I have already said that it depends on the person.' At that time, Kasyapa left home and received the full precepts in the Buddha's Dharma.

。時，迦葉受戒未久，以凈信心修無上梵行，現法中自身作證，生死已盡，梵行已立，所作已辦，不受後有，即成阿羅漢。

爾時，迦葉聞佛所說，歡喜奉行。

（二六）佛說長阿含第三分三明經第七

一時，佛在俱薩羅國人間遊行，與大比丘眾千二百五十人俱，詣伊車能伽羅俱薩羅婆羅門村，止宿伊車林中。

時，有婆羅門名沸伽羅娑羅、婆羅門名多梨車，以小緣詣伊車能伽羅村。此沸伽羅娑羅婆羅門，七世以來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書善能分別。又能善於大人相法、觀察吉兇、祭祀儀禮，有五百弟子，教授不廢。其一弟子名婆悉咤，七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法，觀察吉兇，祭祀儀禮，亦有五百弟子，教授不廢。

多梨車婆羅門，亦七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉兇、祭祀儀禮，亦有五百弟子，教授不廢。其一弟子名頗羅墮，七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉兇、祭祀儀禮，亦有五百弟子，教授不廢。

時，婆悉咤、頗羅墮二人于清旦至園中，遂共論義，更相是非。時，婆悉咤語頗羅墮：「我道真正，能得出要，至於梵天，此是大師沸伽羅娑羅婆羅門所說。」

頗羅墮又言：「我道真正，能得出要，至於梵天，此是大師多梨車婆羅門所說。」如是，婆悉咤再三自稱己道真正，頗羅墮亦再三自稱己道真正，二人共論，各不能決。

時，婆悉咤語頗羅墮曰：「我聞沙門瞿曇釋種子出家成道，于拘薩羅國遊行人間，今在伊車能伽羅林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足。于諸天、世人、魔、若魔天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清凈。如是真人，宜往覲現。我聞彼瞿曇知梵天道，能為人說，常與梵天往返言語，我等當共詣彼瞿曇，共決此義。若沙門瞿曇有所言說，當共奉持。」爾時，婆悉咤、頗羅墮二人相隨到伊車林中，詣世尊所，問訊已，一面坐

當時，迦葉受戒不久，以清凈的信心修習無上的梵行，在現世中自身證悟，生死已經終結，梵行已經確立，該做的已經做完，不再有後世的生命，即刻成就阿羅漢。 那時，迦葉聽聞佛陀所說，歡喜地奉行。 一時，佛陀在拘薩羅國游化人間，與一千二百五十位大比丘一同，來到伊車能伽羅拘薩羅婆羅門村，住在伊車林中。 當時，有位婆羅門名叫沸伽羅娑羅，還有一位婆羅門名叫多梨車，因為一些小事來到伊車能伽羅村。這位沸伽羅娑羅婆羅門，七世以來父母血統純正，不被他人輕視譭謗，精通並能流利背誦三部不同的經典，各種經書都能善於分辨。他還擅長觀察大人相貌、預測吉兇、主持祭祀儀式，有五百名弟子，教授從不間斷。他的一個弟子名叫婆悉咤，七世以來父母血統純正，不被他人輕視譭謗，精通並能流利背誦三部不同的經典，各種經書都能分辨，也擅長觀察大人相貌、預測吉兇、主持祭祀儀式，也有五百名弟子，教授從不間斷。 多梨車婆羅門，也七世以來父母血統純正，不被他人輕視譭謗，精通並能流利背誦三部不同的經典，各種經書都能分辨，也擅長觀察大人相貌、預測吉兇、主持祭祀儀式，也有五百名弟子，教授從不間斷。他的一個弟子名叫頗羅墮，七世以來父母血統純正，不被他人輕視譭謗，精通並能流利背誦三部不同的經典，各種經書都能分辨，也擅長觀察大人相貌、預測吉兇、主持祭祀儀式，也有五百名弟子，教授從不間斷。 當時，婆悉咤和頗羅墮二人在清晨來到園中，於是互相辯論，爭論是非。當時，婆悉咤對頗羅墮說：『我的道才是真正的，能夠使人解脫，到達梵天，這是我的老師沸伽羅娑羅婆羅門所說的。』 頗羅墮又說：『我的道才是真正的，能夠使人解脫，到達梵天，這是我的老師多梨車婆羅門所說的。』就這樣，婆悉咤再三聲稱自己的道是真正的，頗羅墮也再三聲稱自己的道是真正的，兩人爭論不休，無法決斷。 當時，婆悉咤對頗羅墮說：『我聽說沙門瞿曇，釋迦族的王子出家修行成道，在拘薩羅國游化人間，現在在伊車能伽羅林中，有很大的名聲，傳遍天下，被稱為如來、至真、等正覺，具備十種稱號。在諸天、世人、魔、魔天、沙門、婆羅門中，自身證悟，為他人說法，所說的上、中、下法，都真實不虛，義理圓滿，梵行清凈。這樣的真人，應該去拜見。我聽說那位瞿曇知道通往梵天的道路，能夠為人們講述，經常與梵天往來交談，我們應當一起去拜見那位瞿曇，共同解決這個爭論。如果沙門瞿曇有所說法，我們應當共同奉行。』當時，婆悉咤和頗羅墮二人一同來到伊車林中，拜見世尊，問候之後，在一旁坐下。

At that time, Kashyapa, having not long received the precepts, with pure faith practiced the unsurpassed Brahma-faring, realized the truth for himself in this very life, his cycle of birth and death was exhausted, his Brahma-faring was established, what needed to be done was done, he would not be reborn, and he became an Arhat. Then, Kashyapa, having heard what the Buddha said, joyfully followed it. (26) The Buddha Speaks the Seventh Sutra of the Three Knowledges, the Third Part of the Long Agama At one time, the Buddha was traveling among the people in the country of Kosala, and with a great assembly of 1,250 monks, he went to the village of Ichanangala Kosala Brahmin, and stayed in the Icha Grove. At that time, there was a Brahmin named Vekkharasala, and another Brahmin named Tariccha, who came to the village of Ichanangala for some minor reason. This Brahmin Vekkharasala, for seven generations, had parents of pure lineage, not being despised or slandered by others, was fluent in reciting three different collections of scriptures, and was skilled in distinguishing various scriptures. He was also skilled in the art of reading the features of great men, observing auspicious and inauspicious signs, and performing sacrificial rites, and had 500 disciples, whom he taught without interruption. One of his disciples was named Vasishta, who for seven generations had parents of pure lineage, not being despised or slandered by others, was fluent in reciting three different collections of scriptures, and was skilled in distinguishing various scriptures. He was also skilled in the art of reading the features of great men, observing auspicious and inauspicious signs, and performing sacrificial rites, and also had 500 disciples, whom he taught without interruption. The Brahmin Tariccha, also for seven generations, had parents of pure lineage, not being despised or slandered by others, was fluent in reciting three different collections of scriptures, and was skilled in distinguishing various scriptures. He was also skilled in the art of reading the features of great men, observing auspicious and inauspicious signs, and performing sacrificial rites, and also had 500 disciples, whom he taught without interruption. One of his disciples was named Bharadvaja, who for seven generations had parents of pure lineage, not being despised or slandered by others, was fluent in reciting three different collections of scriptures, and was skilled in distinguishing various scriptures. He was also skilled in the art of reading the features of great men, observing auspicious and inauspicious signs, and performing sacrificial rites, and also had 500 disciples, whom he taught without interruption. At that time, Vasishta and Bharadvaja went to the garden in the early morning, and then debated with each other, arguing about right and wrong. At that time, Vasishta said to Bharadvaja, 'My path is the true one, which can lead to liberation and reach Brahma, this is what my teacher, the Brahmin Vekkharasala, has said.' Bharadvaja then said, 'My path is the true one, which can lead to liberation and reach Brahma, this is what my teacher, the Brahmin Tariccha, has said.' Thus, Vasishta repeatedly claimed that his path was the true one, and Bharadvaja also repeatedly claimed that his path was the true one, and the two argued endlessly, unable to reach a decision. At that time, Vasishta said to Bharadvaja, 'I have heard that the Shramana Gautama, the prince of the Shakya clan, left home to practice and attained enlightenment, and is now traveling among the people in the country of Kosala, and is currently in the Ichanangala Grove. He has a great reputation, which has spread throughout the world, and is known as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing ten titles. Among gods, humans, demons, demon gods, Shramanas, and Brahmins, he has realized the truth for himself, and teaches the Dharma to others. The teachings he gives, whether high, middle, or low, are all true and without falsehood, with complete meaning, and his Brahma-faring is pure. Such a true person, we should go and pay our respects. I have heard that that Gautama knows the path to Brahma, and can explain it to people, and often goes back and forth talking with Brahma. We should go together to see that Gautama, and resolve this dispute together. If the Shramana Gautama has something to say, we should follow it together.' At that time, Vasishta and Bharadvaja went together to the Icha Grove, and went to see the World Honored One. After greeting him, they sat down to one side.

爾時，世尊知彼二人心中所念，即告婆悉咤曰：「汝等二人清旦至園中，作如是論，共相是非。汝一人言：『我法真正，能得出要，至於梵天，此是大師沸伽羅娑羅所說。』彼一人言：『我法真正，能得出要，至於梵天，此是大師多梨車所說。』如是再三，更相是非，有如此事耶？」

時，婆悉咤、頗羅墮聞佛此言，皆悉驚愕，衣毛為豎，心自念言：「沙門瞿曇有大神德，先知人心，我等所欲論者，沙門瞿曇已先說訖。」時，婆悉咤白佛言：「此道、彼道皆稱真正，皆得出要，至於梵天，為沸伽羅娑羅婆羅門所說為是？為多梨車婆羅門所說為是耶？」

佛言：「正使，婆悉咤！此道、彼道真正出要，得至梵天，汝等何為清旦園中共相是非，乃至再三耶？」

時，婆悉咤白佛言：「諸有三明婆羅門說種種道，自在欲道、自作道、梵天道，此三道者盡向梵天。瞿曇！譬如村營，所有諸道皆向于城，諸婆羅門雖說種種諸道，皆向梵天。」

佛告婆悉咤：「彼諸道為盡趣梵天不？」

答曰：「盡趣。」

佛復再三重問：「種種諸道盡趣梵天不？」

爾時，世尊定其語已，告婆悉咤曰：「云何三明婆羅門中，頗有一人得見梵天者不？」

答曰：「無有見者。」

「云何？婆悉咤！三明婆羅門先師，頗有得見梵天者不？」

「云何？婆悉咤！乃往三明仙人舊婆羅門，諷誦通利，能為人說舊諸讚誦，歌詠詩書，其名阿咤摩婆羅門、婆摩提婆婆羅門、毗婆審婆羅門、伊尼羅斯婆羅門、蛇婆提伽婆羅門、婆婆悉婆羅門、迦葉婆羅門、阿樓那婆羅門、瞿曇摩婆羅門、首脂婆羅門、婆羅損陀婆羅門，彼亦得見梵天不耶？」

佛言：「若彼三明婆羅門無有一見梵天者，若三明婆羅門先師無有見梵天者，又諸舊大仙三明婆羅門阿咤摩等亦不見梵天者，當知三明婆羅門所說非實。」

又告婆悉咤：「如有淫人言：『我與彼端正女人交通，稱歎淫法。』餘人語言：『汝識彼女不？為在何處？東方、西方、南方、北方耶？』答曰：『不知。』又問：『汝知彼女所止土地城邑村落不？』答曰：『不知。』又問：『汝識彼女父母及其姓字不？』答曰：『不知

當時，世尊知道他們兩人心中的想法，就告訴婆悉咤說：『你們兩人清晨到園中，作這樣的辯論，互相爭論是非。你一人說：『我的法才是真正正確的，能夠得出解脫，到達梵天，這是大師沸伽羅娑羅所說的。』另一人說：『我的法才是真正正確的，能夠得出解脫，到達梵天，這是大師多梨車所說的。』像這樣再三，互相爭論是非，有這樣的事嗎？』 當時，婆悉咤和頗羅墮聽到佛這樣說，都感到驚愕，汗毛豎立，心中暗想：『沙門瞿曇有大神力，能預知人心，我們想要辯論的事情，沙門瞿曇已經先說出來了。』當時，婆悉咤對佛說：『這條道、那條道都稱為真正正確，都能得出解脫，到達梵天，是沸伽羅娑羅婆羅門所說的對呢？還是多梨車婆羅門所說的對呢？』 佛說：『即使，婆悉咤！這條道、那條道都能真正得出解脫，到達梵天，你們為什麼清晨在園中互相爭論是非，甚至再三爭論呢？』 當時，婆悉咤對佛說：『那些通曉三明的婆羅門說種種道路，自在欲道、自作道、梵天道，這三條道路都通向梵天。瞿曇！譬如村落，所有的道路都通向城市，婆羅門們雖然說種種道路，都通向梵天。』 佛告訴婆悉咤：『那些道路都通向梵天嗎？』 回答說：『都通向。』 佛又再三地問：『種種道路都通向梵天嗎？』 當時，世尊確定了他的話后，告訴婆悉咤說：『那麼，在通曉三明的婆羅門中，有沒有一個人見過梵天呢？』 回答說：『沒有見過的人。』 『那麼，婆悉咤！通曉三明的婆羅門的前輩老師，有沒有見過梵天的人呢？』 『那麼，婆悉咤！從前的通曉三明的仙人舊婆羅門，誦讀通利，能為人們講述古老的讚歌，歌詠詩書，他們的名字是阿咤摩婆羅門、婆摩提婆婆羅門、毗婆審婆羅門、伊尼羅斯婆羅門、蛇婆提伽婆羅門、婆婆悉婆羅門、迦葉婆羅門、阿樓那婆羅門、瞿曇摩婆羅門、首脂婆羅門、婆羅損陀婆羅門，他們也見過梵天嗎？』 佛說：『如果那些通曉三明的婆羅門沒有一個人見過梵天，如果通曉三明的婆羅門的前輩老師沒有見過梵天，又那些古老的大仙通曉三明的婆羅門阿咤摩等人也沒有見過梵天，應當知道通曉三明的婆羅門所說的不真實。』 又告訴婆悉咤：『如果有一個淫蕩的人說：『我與那個端莊美麗的女人交合，讚美淫慾之法。』其他人問：『你認識那個女人嗎？她在哪裡？東方、西方、南方、北方？』回答說：『不知道。』又問：『你知道她居住的土地、城市、村落嗎？』回答說：『不知道。』又問：『你認識她的父母以及他們的姓氏嗎？』回答說：『不知道。』

At that time, the World-Honored One, knowing the thoughts in their minds, said to Vasistha, 'You two went to the garden this morning and engaged in such a debate, arguing with each other. One of you said, 『My doctrine is truly correct, capable of leading to liberation and reaching Brahma, as taught by the master Bhogala-sara.』 The other said, 『My doctrine is truly correct, capable of leading to liberation and reaching Brahma, as taught by the master Tarika.』 Did you argue back and forth like this, again and again?' Then, Vasistha and Bharadvaja, hearing these words of the Buddha, were both astonished, their hair stood on end, and they thought to themselves, 『The Shramana Gautama has great spiritual power, able to know people's minds. What we intended to discuss, the Shramana Gautama has already spoken of.』 Then, Vasistha said to the Buddha, 『This path and that path are both called truly correct, both capable of leading to liberation and reaching Brahma. Is what the Brahmin Bhogala-sara said correct? Or is what the Brahmin Tarika said correct?』 The Buddha said, 『Even if, Vasistha, this path and that path can truly lead to liberation and reach Brahma, why did you argue with each other in the garden this morning, even arguing again and again?』 Then, Vasistha said to the Buddha, 『Those Brahmins who are versed in the three Vedas speak of various paths: the path of free will, the path of self-creation, and the path of Brahma. These three paths all lead to Brahma. Gautama! Just as in a village, all roads lead to the city, so although the Brahmins speak of various paths, they all lead to Brahma.』 The Buddha asked Vasistha, 『Do all those paths lead to Brahma?』 He replied, 『They all lead.』 The Buddha asked again and again, 『Do all the various paths lead to Brahma?』 Then, the World-Honored One, having confirmed his words, said to Vasistha, 『Now, among the Brahmins who are versed in the three Vedas, has anyone seen Brahma?』 He replied, 『No one has seen him.』 『Now, Vasistha! Have the former teachers of the Brahmins who are versed in the three Vedas seen Brahma?』 『Now, Vasistha! The ancient sages of the past, the old Brahmins who were versed in the three Vedas, who recited and were proficient, who could tell the old hymns, songs, and poems, whose names were Atama Brahmin, Vamadeva Brahmin, Vibhasin Brahmin, Inirosa Brahmin, Seravati Brahmin, Vavasistha Brahmin, Kasyapa Brahmin, Aruna Brahmin, Gautama Brahmin, Suchi Brahmin, and Bharadvaja Brahmin, have they also seen Brahma?』 The Buddha said, 『If none of those Brahmins who are versed in the three Vedas have seen Brahma, if the former teachers of the Brahmins who are versed in the three Vedas have not seen Brahma, and if those ancient great sages, the Brahmins versed in the three Vedas, such as Atama, have not seen Brahma, then it should be known that what the Brahmins versed in the three Vedas say is not true.』 He further said to Vasistha, 『If a lecherous person says, 『I have had intercourse with that beautiful woman, and I praise the law of lust.』 And others ask, 『Do you know that woman? Where is she? East, West, South, or North?』 He replies, 『I do not know.』 And they ask, 『Do you know the land, city, or village where she lives?』 He replies, 『I do not know.』 And they ask, 『Do you know her parents and their names?』 He replies, 『I do not know.』

。』又問：『汝知彼女為是剎利女，為是婆羅門、居士、首陀羅女耶？』答曰：『不知。』又問：『汝知彼女為長短、粗細、黑白、好醜耶？』答曰：『不知。』云何？婆悉咤！彼人讚嘆爲是實不？」

答曰：「不實。」

「如是。婆悉咤！三明婆羅門所說亦爾，無有實也。云何？婆悉咤！汝三明婆羅門見日月遊行出沒處所，叉手供養，能作是說：『此道真正，當得出要，至日月所。』不？」

報曰：「如是。三明婆羅門見日月遊行出沒處所，叉手供養，而不能言：『此道真正，當得出要，至日月所。』也。」

「如是。婆悉咤！三明婆羅門見日月遊行出沒之處，叉手供養，而不能說：『此道真正，當得出要，至日月所。』而常叉手供養恭敬，豈非虛妄耶？」

答曰：「如是。瞿曇！彼實虛妄。」

佛言：「譬如有人立梯空地，餘人問言：『立梯用為。』答曰：『我欲上堂。』又問：『堂何所在？東、西、南、北耶？』答云：『不知。』云何？婆悉咤！此人立梯欲上堂者，豈非虛妄耶？」

答曰：「如是，彼實虛妄。」

佛言：「三明婆羅門亦復如是，虛誑無實。婆悉咤！五欲潔凈，甚可愛樂。云何為五？眼見色，甚可愛樂；耳聲、鼻香、舌味、身觸，甚可愛樂。於我賢聖法中，爲著、為縛，為是拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要，彼為五欲之所繫縛。正使奉事日月水火，唱言：『扶接我去生梵天者。』無有是處。譬如阿夷羅河，其水平岸，烏鳥得飲，有人在此岸身被重系，空喚彼岸言：『來渡我去。』彼岸寧來渡此人不？」

「婆悉咤！五欲潔凈，甚可愛樂，于賢聖法中猶如拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要。彼為五欲之所繫縛，正使奉事日月水火，唱言：『扶接我去生梵天上。』亦復如是，終無是處。婆悉咤！譬如阿夷羅河，其水平岸，烏鳥得飲，有人慾渡，不以手足身力，不因船筏，能得渡不？」

答曰：「不能。」

「婆悉咤！三明婆羅門亦復如是，不修沙門清凈梵行，更修余道不清凈行，欲求生梵天者，無有是處

現代漢語譯本：『又問：『你知道她是不是剎帝利種姓的女子，還是婆羅門、居士或首陀羅種姓的女子？』回答說：『不知道。』又問：『你知道她身材是高是矮，是粗是細，是黑是白，是美是醜嗎？』回答說：『不知道。』怎麼樣？婆悉咤！這個人讚嘆說這是真實的，是這樣嗎？』 回答說：『不是真實的。』 『是這樣的。婆悉咤！三明婆羅門所說的也是這樣，沒有真實性。怎麼樣？婆悉咤！你們三明婆羅門看見太陽和月亮升起和落下的地方，合掌供養，能這樣說：『這條道路是真正的，可以從中解脫，到達太陽和月亮所在的地方。』嗎？』 回答說：『是這樣的。三明婆羅門看見太陽和月亮升起和落下的地方，合掌供養，但不能說：『這條道路是真正的，可以從中解脫，到達太陽和月亮所在的地方。』』 『是這樣的。婆悉咤！三明婆羅門看見太陽和月亮升起和落下的地方，合掌供養，卻不能說：『這條道路是真正的，可以從中解脫，到達太陽和月亮所在的地方。』卻常常合掌供養恭敬，這難道不是虛妄嗎？』 回答說：『是的。瞿曇！那確實是虛妄的。』 佛說：『譬如有人把梯子立在空地上，別人問他說：『立梯子是用來做什麼的？』回答說：『我想要上到樓堂。』又問：『樓堂在哪裡？在東邊、西邊、南邊還是北邊？』回答說：『不知道。』怎麼樣？婆悉咤！這個人立梯子想要上樓堂，難道不是虛妄的嗎？』 回答說：『是的，那確實是虛妄的。』 佛說：『三明婆羅門也是這樣，虛妄而不真實。婆悉咤！五欲是清凈的，非常可愛和令人快樂。哪五種呢？眼睛所見的顏色，非常可愛和令人快樂；耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感受到的觸感，都非常可愛和令人快樂。在我賢聖的教法中，它們是執著、束縛和枷鎖。那些三明婆羅門被五欲所污染，愛著它們並且非常執著，看不到它們的過失，也不知道從中解脫的方法，他們被五欲所束縛。即使他們侍奉太陽、月亮、水和火，並且說：『請扶持我，讓我能夠往生到梵天。』也是不可能的。譬如阿夷羅河，河水平靜，岸邊平坦，烏鴉可以飲水，有人在這岸上被重重地捆綁著，卻對著對岸喊道：『來渡我過去。』對岸會來渡這個人嗎？』 回答說：『不會。』 『婆悉咤！五欲是清凈的，非常可愛和令人快樂，在賢聖的教法中就像枷鎖一樣。那些三明婆羅門被五欲所污染，愛著它們並且非常執著，看不到它們的過失，也不知道從中解脫的方法。他們被五欲所束縛，即使他們侍奉太陽、月亮、水和火，並且說：『請扶持我，讓我能夠往生到梵天上。』也是一樣的，最終是不可能實現的。婆悉咤！譬如阿夷羅河，河水平靜，岸邊平坦，烏鴉可以飲水，有人想要渡河，卻不依靠手腳和身體的力量，也不依靠船隻和木筏，能夠渡過去嗎？』 『婆悉咤！三明婆羅門也是這樣，不修沙門的清凈梵行，反而修習其他不清凈的行為，想要求生梵天，是不可能實現的。』

English version: 'Again he asked: 'Do you know if she is a woman of the Kshatriya caste, or a Brahmin, a householder, or a Shudra woman?' He replied: 'I do not know.' Again he asked: 'Do you know if she is tall or short, stout or thin, black or white, beautiful or ugly?' He replied: 'I do not know.' What do you think, Vasettha? Is this person's praise true?' He replied: 'It is not true.' 'So it is, Vasettha! What the three-Veda Brahmins say is also like that, it has no truth. What do you think, Vasettha? Do you three-Veda Brahmins see the places where the sun and moon rise and set, and with folded hands make offerings, and can you say: 'This is the true path, by which one can be liberated and reach the place of the sun and moon?' He replied: 'It is so. The three-Veda Brahmins see the places where the sun and moon rise and set, and with folded hands make offerings, but they cannot say: 'This is the true path, by which one can be liberated and reach the place of the sun and moon.' 'So it is, Vasettha! The three-Veda Brahmins see the places where the sun and moon rise and set, and with folded hands make offerings, but they cannot say: 'This is the true path, by which one can be liberated and reach the place of the sun and moon.' Yet they constantly make offerings with folded hands and reverence, is this not false?' He replied: 'Yes, Gotama! That is indeed false.' The Buddha said: 'It is like a person who sets up a ladder in an open space, and someone asks him: 'What is the ladder for?' He replies: 'I want to go up to the hall.' Again they ask: 'Where is the hall? Is it to the east, west, south, or north?' He replies: 'I do not know.' What do you think, Vasettha? Is this person's setting up the ladder to go up to the hall not false?' He replied: 'Yes, that is indeed false.' The Buddha said: 'The three-Veda Brahmins are also like that, false and without truth. Vasettha! The five desires are pure, very lovely and delightful. What are the five? The colors seen by the eye, very lovely and delightful; the sounds heard by the ear, the fragrances smelled by the nose, the tastes savored by the tongue, the touches felt by the body, all very lovely and delightful. In my noble teachings, they are attachments, bonds, and fetters. Those three-Veda Brahmins are defiled by the five desires, they love them and are very attached, they do not see their faults, and they do not know the way to be liberated from them, they are bound by the five desires. Even if they serve the sun, moon, water, and fire, and say: 'Support me, so that I may be reborn in the Brahma heaven,' it is impossible. It is like the Ajiravati River, its water is calm, its banks are flat, and crows can drink from it, and a person on this bank is heavily bound, yet he calls out to the other bank: 'Come and take me across.' Will the other bank come and take this person across?' 'Vasettha! The five desires are pure, very lovely and delightful, in the noble teachings they are like fetters. Those three-Veda Brahmins are defiled by the five desires, they love them and are very attached, they do not see their faults, and they do not know the way to be liberated from them. They are bound by the five desires, even if they serve the sun, moon, water, and fire, and say: 'Support me, so that I may be reborn in the Brahma heaven,' it is the same, it is ultimately impossible. Vasettha! It is like the Ajiravati River, its water is calm, its banks are flat, and crows can drink from it, and a person wants to cross, but does not rely on the strength of his hands and feet and body, nor on boats and rafts, can he cross?' He replied: 'No, he cannot.' 'Vasettha! The three-Veda Brahmins are also like that, they do not cultivate the pure Brahmin conduct of a Shramana, but instead cultivate other impure practices, and they want to be reborn in the Brahma heaven, it is impossible.'

。婆悉咤！猶如山水暴起，多漂人民，亦無船筏，又無橋樑，有行人來，欲渡彼岸，見山水暴起，多漂人民，亦無船筏，又無橋樑，彼人自念：『我今寧可多集草木，牢堅縛筏，自以身力渡彼岸耶？』即尋縛筏，自以身力安隱得渡。婆悉咤！此亦如是，若比丘舍非沙門不清凈行，行於沙門清凈梵行，欲生梵天者，則有是處。云何？婆悉咤！梵天有恚心耶？無恚心耶？」

答曰：「無恚心也。」

又問：「三明婆羅門有恚心、無恚心耶？」

答曰：「有恚心。」

「婆悉咤！梵天無恚心，三明婆羅門有恚心，有恚心、無恚心不共同，不俱解脫，不相趣向，是故梵天、婆羅門不共同也。云何？婆悉咤！梵天有瞋心、無瞋心耶？」

答曰：「無瞋心。」

又問：「三明婆羅門有瞋心、無瞋心耶？」

答曰：「有瞋心。」

佛言：「梵天無瞋心，三明婆羅門有瞋心，有瞋心、無瞋心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何？婆悉咤！梵天有恨心、無恨心耶？」

答曰：「無恨心。」

又問：「三明婆羅門有恨心、無恨心耶？」

答曰：「有恨心。」

佛言：「梵天無恨心，三明婆羅門有恨心，有恨心、無恨心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何？婆悉咤！梵天有家屬產業不？」

答曰：「無。」

又問：「三明婆羅門有家屬產業不？」

答曰：「有。」

佛言：「梵天無家屬產業，三明婆羅門有家屬產業，有家屬產業、無家屬產業不同趣，不同解脫，是故梵天、婆羅門不共同也。云何？婆悉咤！梵天得自在、不得自在耶？」

答曰：「得自在。」

又問：「三明婆羅門得自在、不得自在耶？」

答曰：「不得自在。」

佛言：「梵天得自在，三明婆羅門不得自在，不得自在、得自在不同趣，不同解脫，是故梵天、婆羅門不共同也。」

佛言：「彼三明婆羅門，設有人來問難深義，不能具答。實如是不？」

答曰：「如是。」

時，婆悉咤、頗羅墮二人俱白佛言：「且置餘論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯愿沙門瞿曇以慈愍故，說梵天道，開示演布。」

佛告婆悉咤：「我今問汝，隨意報我

現代漢語譯本：婆悉咤！就像山洪暴發，淹沒了許多人，既沒有船隻，也沒有橋樑。這時，有一個人想要渡到對岸，看到山洪暴發，淹沒了許多人，既沒有船隻，也沒有橋樑。這個人自己想：『我現在寧可多收集草木，牢固地捆紮成木筏，憑藉自己的力量渡到對岸。』於是，他尋找並捆紮木筏，憑藉自己的力量安全地渡過了河。婆悉咤！情況也是這樣，如果比丘捨棄了非沙門的不清凈行為，奉行沙門的清凈梵行，想要往生梵天，這是有可能的。那麼，婆悉咤！梵天有嗔恨心嗎？還是沒有嗔恨心呢？ 回答說：『沒有嗔恨心。』 又問：『三明婆羅門有嗔恨心嗎？還是沒有嗔恨心呢？』 回答說：『有嗔恨心。』 『婆悉咤！梵天沒有嗔恨心，三明婆羅門有嗔恨心，有嗔恨心和沒有嗔恨心的人不相同，不能一起解脫，不能趨向同一目標，所以梵天和婆羅門是不相同的。那麼，婆悉咤！梵天有憤怒心嗎？還是沒有憤怒心呢？』 回答說：『沒有憤怒心。』 又問：『三明婆羅門有憤怒心嗎？還是沒有憤怒心呢？』 回答說：『有憤怒心。』 佛說：『梵天沒有憤怒心，三明婆羅門有憤怒心，有憤怒心和沒有憤怒心的人趨向不同，解脫不同，所以梵天和婆羅門是不相同的。那麼，婆悉咤！梵天有怨恨心嗎？還是沒有怨恨心呢？』 回答說：『沒有怨恨心。』 又問：『三明婆羅門有怨恨心嗎？還是沒有怨恨心呢？』 回答說：『有怨恨心。』 佛說：『梵天沒有怨恨心，三明婆羅門有怨恨心，有怨恨心和沒有怨恨心的人趨向不同，解脫不同，所以梵天和婆羅門是不相同的。那麼，婆悉咤！梵天有家屬產業嗎？』 又問：『三明婆羅門有家屬產業嗎？』 回答說：『有。』 佛說：『梵天沒有家屬產業，三明婆羅門有家屬產業，有家屬產業和沒有家屬產業的人趨向不同，解脫不同，所以梵天和婆羅門是不相同的。那麼，婆悉咤！梵天是自在的，還是不自在的呢？』 回答說：『是自在的。』 又問：『三明婆羅門是自在的，還是不自在的呢？』 回答說：『是不自在的。』 佛說：『梵天是自在的，三明婆羅門是不自在的，不自在和自在的人趨向不同，解脫不同，所以梵天和婆羅門是不相同的。』 佛說：『那些三明婆羅門，如果有人來問他們深奧的道理，他們不能完全回答。事實是這樣嗎？』 回答說：『是這樣的。』 這時，婆悉咤和頗羅墮兩人一起對佛說：『暫且放下其他討論，我們聽說沙門瞿曇明瞭梵天之道，能夠為人們講述，並且與梵天相見往來，懇請沙門瞿曇以慈悲之心，講述梵天之道，開示宣揚。』 佛告訴婆悉咤：『我現在問你，你隨意回答我。』

English version: 'Vasettha, it is like a mountain stream suddenly rising, sweeping away many people. There are no boats or rafts, nor any bridges. A person comes, wishing to cross to the other side, and sees the mountain stream rising, sweeping away many people. There are no boats or rafts, nor any bridges. That person thinks to himself: 『I would rather gather many grasses and woods, firmly bind them into a raft, and cross to the other side by my own strength.』 He then seeks and binds a raft, and safely crosses by his own strength. Vasettha, it is the same. If a bhikkhu abandons the impure practices of a non-recluse and practices the pure holy life of a recluse, wishing to be born in Brahma's heaven, then this is possible. Now, Vasettha, does Brahma have hatred, or does he not have hatred?' He replied, 'He does not have hatred.' He asked again, 'Do the three-knowledge Brahmins have hatred, or do they not have hatred?' He replied, 'They have hatred.' 'Vasettha, Brahma does not have hatred, the three-knowledge Brahmins have hatred. Those with hatred and those without hatred are not the same, they cannot be liberated together, they do not tend towards the same goal. Therefore, Brahma and the Brahmins are not the same. Now, Vasettha, does Brahma have anger, or does he not have anger?' He replied, 'He does not have anger.' He asked again, 'Do the three-knowledge Brahmins have anger, or do they not have anger?' He replied, 'They have anger.' The Buddha said, 'Brahma does not have anger, the three-knowledge Brahmins have anger. Those with anger and those without anger do not tend towards the same goal, they do not have the same liberation. Therefore, Brahma and the Brahmins are not the same. Now, Vasettha, does Brahma have resentment, or does he not have resentment?' He replied, 'He does not have resentment.' He asked again, 'Do the three-knowledge Brahmins have resentment, or do they not have resentment?' He replied, 'They have resentment.' The Buddha said, 'Brahma does not have resentment, the three-knowledge Brahmins have resentment. Those with resentment and those without resentment do not tend towards the same goal, they do not have the same liberation. Therefore, Brahma and the Brahmins are not the same. Now, Vasettha, does Brahma have family and possessions?' He replied, 'He does not.' He asked again, 'Do the three-knowledge Brahmins have family and possessions?' He replied, 'They do.' The Buddha said, 'Brahma does not have family and possessions, the three-knowledge Brahmins have family and possessions. Those with family and possessions and those without do not tend towards the same goal, they do not have the same liberation. Therefore, Brahma and the Brahmins are not the same. Now, Vasettha, is Brahma independent, or is he not independent?' He replied, 'He is independent.' He asked again, 'Are the three-knowledge Brahmins independent, or are they not independent?' He replied, 'They are not independent.' The Buddha said, 'Brahma is independent, the three-knowledge Brahmins are not independent. Those who are not independent and those who are independent do not tend towards the same goal, they do not have the same liberation. Therefore, Brahma and the Brahmins are not the same.' The Buddha said, 'If someone were to come and ask those three-knowledge Brahmins about profound meanings, they would not be able to fully answer. Is this true?' He replied, 'It is true.' Then, Vasettha and Bharadvaja both said to the Buddha, 'Let us set aside other discussions. We have heard that the recluse Gotama is knowledgeable about the path to Brahma, is able to explain it to people, and has met and conversed with Brahma. We beseech the recluse Gotama, out of compassion, to explain the path to Brahma, to reveal and expound it.' The Buddha said to Vasettha, 'I will now ask you, answer me as you wish.'

。云何？婆悉咤！彼心念國，去此遠近？」

答：「近。」

「若使有人生長彼國，有餘人問彼國道徑，云何？婆悉咤！彼人生長彼國答彼道徑，寧有疑不？」

答曰：「無疑。所以者何？彼國生長故。」

佛言：「正使彼人生長彼國，或可有疑；若有人來問我梵道，無疑也。所以者何？我常數數說彼梵道故。」

時，婆悉咤、頗羅墮俱白佛言：「且置此論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯愿沙門瞿曇以慈愍故，說于梵道，開示演布。」

佛言：「諦聽，善思，當爲汝說。」

答言：「唯然，愿樂欲聞。」

佛言：「若如來、至真、等正覺出現於世，十號具足，乃至四禪，于現法中而自娛樂。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。彼以慈心遍滿一方，余方亦爾，廣佈無際，無二、無量，無恨、無害，遊戲此心而自娛樂：悲、喜、舍心遍滿一方，余方亦爾，廣佈無際，無二、無量，無有結恨，無惱害意，遊戲此心以自娛樂。云何？婆悉咤！梵天有恚心、無恚心耶？」

又問：「行慈比丘有恚心、無恚心耶？」

答曰：「無恚心。」

佛言：「梵天無恚心，行慈比丘無恚心，無恚心、無恚心同趣，同解脫，是故梵天、比丘俱共同也。云何？婆悉咤！梵天有瞋心耶？無瞋心耶？」

又問：「行慈比丘有瞋心、無瞋心耶？」

佛言：「梵天無瞋心，行慈比丘無瞋心，無瞋心、無瞋心同趣，同解脫，是故梵天、比丘俱共同也。云何？婆悉咤！梵天有恨心、無恨心耶？」

又問：「行慈比丘有恨心、無恨心耶？」

佛言：「梵天無恨心，行慈比丘無恨心，無恨心、無恨心同趣，同解脫，是故比丘、梵天俱共同也。云何？婆悉咤！梵天有家屬產業不？」

又問：「行慈比丘有家屬產業不耶？」

佛言：「梵天無家屬產業，行慈比丘亦無家屬產業，無家屬產業、無家屬產業同趣，同解脫，是故梵天、比丘俱共同也。云何？婆悉咤！梵天得自在不耶？」

答曰：「得自在

『那麼，婆悉咤！你認為那個心念所生的國度，距離這裡是遠還是近呢？』 回答說：『近。』 『如果有人生長在那個國度，另有人問他那裡的道路，那麼，婆悉咤！這個人回答他所知道的道路，會有疑惑嗎？』 回答說：『不會有疑惑。為什麼呢？因為他生長在那裡。』 佛說：『即使這個人是生長在那裡的，也可能還會有疑惑；如果有人來問我關於梵天之道，我是不會有疑惑的。為什麼呢？因為我常常不斷地講述梵天之道。』 當時，婆悉咤和頗羅墮一起對佛說：『暫且放下這個討論，我們聽說沙門瞿曇明瞭梵天之道，能夠為人講述，又能夠與梵天相見往來交談，只希望沙門瞿曇能夠慈悲地為我們講述梵天之道，開示演說。』 佛說：『仔細聽，好好思考，我將為你們講述。』 回答說：『是的，我們很樂意聽聞。』 佛說：『如果如來、至真、等正覺出現在世間，具備十種稱號，乃至達到四禪的境界，在現世中自我娛樂。為什麼呢？這是因為精勤，專心不忘，樂於獨處安靜，不放逸的緣故。他以慈心遍滿一方，其餘各方也是如此，廣佈無邊無際，沒有分別，沒有限量，沒有怨恨，沒有傷害，以這種心境遊戲而自我娛樂；悲心、喜心、舍心也遍滿一方，其餘各方也是如此，廣佈無邊無際，沒有分別，沒有限量，沒有結恨，沒有惱害之意，以這種心境遊戲而自我娛樂。那麼，婆悉咤！梵天有嗔恨心嗎？還是沒有嗔恨心呢？』 又問：『修行慈心的比丘有嗔恨心嗎？還是沒有嗔恨心呢？』 佛說：『梵天沒有嗔恨心，修行慈心的比丘也沒有嗔恨心，沒有嗔恨心和沒有嗔恨心是相同的趨向，相同的解脫，所以梵天和比丘是相同的。那麼，婆悉咤！梵天有憤怒心嗎？還是沒有憤怒心呢？』 又問：『修行慈心的比丘有憤怒心嗎？還是沒有憤怒心呢？』 佛說：『梵天沒有憤怒心，修行慈心的比丘也沒有憤怒心，沒有憤怒心和沒有憤怒心是相同的趨向，相同的解脫，所以梵天和比丘是相同的。那麼，婆悉咤！梵天有怨恨心嗎？還是沒有怨恨心呢？』 又問：『修行慈心的比丘有怨恨心嗎？還是沒有怨恨心呢？』 佛說：『梵天沒有怨恨心，修行慈心的比丘也沒有怨恨心，沒有怨恨心和沒有怨恨心是相同的趨向，相同的解脫，所以比丘和梵天是相同的。那麼，婆悉咤！梵天有家屬產業嗎？』 又問：『修行慈心的比丘有家屬產業嗎？』 佛說：『梵天沒有家屬產業，修行慈心的比丘也沒有家屬產業，沒有家屬產業和沒有家屬產業是相同的趨向，相同的解脫，所以梵天和比丘是相同的。那麼，婆悉咤！梵天是自在的嗎？』

'Well then, Vasettha, that realm of mind-made beings, do you think it is far or near from here?' He replied, 'Near.' 'If someone were born in that realm, and another person asked him about the path to that realm, Vasettha, would that person, having been born there, have any doubt in answering about the path?' He replied, 'No doubt. Why? Because he was born there.' The Buddha said, 'Even if that person was born there, he might still have doubt; but if someone comes to ask me about the path to Brahma, I have no doubt. Why? Because I have often and repeatedly spoken of the path to Brahma.' Then Vasettha and Bharadvaja together said to the Buddha, 'Let us set aside this discussion. We have heard that the ascetic Gotama clearly understands the path to Brahma, is able to speak of it to others, and also meets with Brahma and converses with him. We only wish that the ascetic Gotama, out of compassion, would speak of the path to Brahma, and explain and expound it.' The Buddha said, 'Listen carefully, think well, and I will speak to you.' They replied, 'Yes, we are eager to hear.' The Buddha said, 'If a Tathagata, a True One, a Fully Enlightened One, appears in the world, possessing the ten titles, and attains the four jhanas, he dwells in the present moment in self-enjoyment. Why? Because of diligence, focused mindfulness, delight in solitude and quiet, and non-negligence. He pervades one direction with a heart of loving-kindness, and so too the other directions, spreading it boundlessly, without distinction, without measure, without hatred, without harm, and dwells in this state of mind in self-enjoyment; he also pervades one direction with a heart of compassion, joy, and equanimity, and so too the other directions, spreading it boundlessly, without distinction, without measure, without resentment, without ill-will, and dwells in this state of mind in self-enjoyment. Now, Vasettha, does Brahma have a heart of anger, or does he not have a heart of anger?' He replied, 'He does not have a heart of anger.' He asked again, 'Does a bhikkhu who practices loving-kindness have a heart of anger, or does he not have a heart of anger?' The Buddha said, 'Brahma does not have a heart of anger, and a bhikkhu who practices loving-kindness does not have a heart of anger. Not having a heart of anger and not having a heart of anger are the same in their direction, the same in their liberation, therefore Brahma and the bhikkhu are the same. Now, Vasettha, does Brahma have a heart of hatred, or does he not have a heart of hatred?' He asked again, 'Does a bhikkhu who practices loving-kindness have a heart of hatred, or does he not have a heart of hatred?' The Buddha said, 'Brahma does not have a heart of hatred, and a bhikkhu who practices loving-kindness does not have a heart of hatred. Not having a heart of hatred and not having a heart of hatred are the same in their direction, the same in their liberation, therefore Brahma and the bhikkhu are the same. Now, Vasettha, does Brahma have a heart of resentment, or does he not have a heart of resentment?' He asked again, 'Does a bhikkhu who practices loving-kindness have a heart of resentment, or does he not have a heart of resentment?' The Buddha said, 'Brahma does not have a heart of resentment, and a bhikkhu who practices loving-kindness does not have a heart of resentment. Not having a heart of resentment and not having a heart of resentment are the same in their direction, the same in their liberation, therefore the bhikkhu and Brahma are the same. Now, Vasettha, does Brahma have family and possessions?' He asked again, 'Does a bhikkhu who practices loving-kindness have family and possessions?' The Buddha said, 'Brahma does not have family and possessions, and a bhikkhu who practices loving-kindness also does not have family and possessions. Not having family and possessions and not having family and possessions are the same in their direction, the same in their liberation, therefore Brahma and the bhikkhu are the same. Now, Vasettha, is Brahma free and independent?' He replied, 'He is free and independent.'

又問：「行慈比丘得自在耶？」

佛言：「梵天得自在，行慈比丘得自在，得自在、得自在同趣，同解脫，是故梵天、比丘俱共同也。」

佛告婆悉咤：「當知行慈比丘身壞命終，如發箭之頃，生梵天上。」佛說是法時，婆悉咤、頗羅墮即于座上遠塵離垢，諸法法眼生。

爾時，婆悉咤、頗羅墮聞佛所說，歡喜奉行。

佛說長阿含經卷第十七

（二七）第三分沙門果經第八

一時，佛在羅閱祇耆舊童子庵婆園中，與大比丘眾千二百五十人俱。

爾時，王阿阇世韋提希子以十五日月滿時，命一夫人而告之曰：「今夜清明，與晝無異，當何所為作？」

夫人白王言：「今十五日夜月滿時，與晝無異，宜沐發澡浴，與諸婇女五欲自娛。」

時，王又命第一太子優耶婆陀而告之曰：「今夜月十五日月滿時，與晝無異，當何所施作？」

太子白王言：「今夜十五日月滿時，與晝無異，宜集四兵，與共謀議伐于邊逆，然後還此共相娛樂。」

時，王又命勇健大將而告之曰：「今十五日月滿時，其夜清明，與晝無異，當何所為作？」

大將白言：「今夜清明，與晝無異，宜集四兵，案行天下，知有逆順。」

時，王又命雨舍婆羅門而告之曰：「今十五日月滿時，其夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

時，雨舍白言：「今夜清明，與晝無異。有不蘭迦葉，于大眾中而為導首，多有知識，名稱遠聞，猶如大海多所容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

王又命雨舍弟須尼陀而告之曰：「今夜清明，與晝無異，宜詣何等沙門、婆羅門所能開悟我心？」

須尼陀白言：「今夜清明，與晝無異。有末伽梨瞿舍利，于大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟

又問：『行慈的比丘能得自在嗎？』 回答說：『能得自在。』 佛說：『梵天能得自在，行慈的比丘也能得自在，得自在的境界和解脫的境界相同，所以梵天和比丘是相同的。』 佛告訴婆悉咤：『應當知道行慈的比丘身壞命終，就像射箭一樣迅速，會生到梵天上。』佛說此法時，婆悉咤和頗羅墮當即在座位上遠離塵垢，生起了對諸法的法眼。 當時，婆悉咤和頗羅墮聽聞佛所說，歡喜奉行。 一時，佛在羅閱祇耆舊童子庵婆園中，與大比丘眾一千二百五十人在一起。 當時，阿阇世王韋提希子在十五月圓之夜，命令一位夫人並告訴她說：『今晚清明，和白天沒有區別，應當做什麼呢？』 夫人稟告國王說：『今晚十五月圓之夜，和白天沒有區別，應該沐浴梳洗，和各位婇女一起享受五欲之樂。』 當時，國王又命令第一太子優耶婆陀並告訴他說：『今晚月十五月圓之夜，和白天沒有區別，應當做什麼呢？』 太子稟告國王說：『今晚十五月圓之夜，和白天沒有區別，應該集結四方軍隊，共同商議討伐邊境的叛逆，然後回來一起享樂。』 當時，國王又命令勇健的大將並告訴他說：『今晚十五月圓之夜，夜晚清明，和白天沒有區別，應當做什麼呢？』 大將稟告說：『今晚清明，和白天沒有區別，應該集結四方軍隊，巡視天下，瞭解是否有叛逆。』 當時，國王又命令雨舍婆羅門並告訴他說：『今晚十五月圓之夜，夜晚清明，和白天沒有區別，應當去拜訪哪位沙門、婆羅門才能開悟我的心？』 當時，雨舍稟告說：『今晚清明，和白天沒有區別。有不蘭迦葉，在大眾中作為領導者，有很多知識，名聲遠揚，就像大海一樣能夠容納很多，受到眾人供養。大王！應該去拜訪他，大王如果見到他，或許能開悟。』 國王又命令雨舍的弟弟須尼陀並告訴他說：『今晚清明，和白天沒有區別，應該去拜訪哪位沙門、婆羅門才能開悟我的心？』 須尼陀稟告說：『今晚清明，和白天沒有區別。有末伽梨瞿舍利，在大眾中作為領導者，有很多知識，名聲遠揚，就像大海一樣無所不容，受到眾人供養。大王！應該去拜訪他，大王如果見到他，或許能開悟。』

Again he asked: 'Does a bhikkhu who practices loving-kindness attain self-mastery?' He replied: 'He attains self-mastery.' The Buddha said: 'Brahma attains self-mastery, and a bhikkhu who practices loving-kindness attains self-mastery. Attaining self-mastery and attaining liberation are the same. Therefore, Brahma and the bhikkhu are the same.' The Buddha told Vasistha: 'You should know that when a bhikkhu who practices loving-kindness dies, as quickly as an arrow is shot, he will be reborn in the Brahma heaven.' When the Buddha spoke this Dharma, Vasistha and Bharadvaja immediately, while still seated, became free from defilement and the Dharma eye arose in them regarding all dharmas. At that time, Vasistha and Bharadvaja, having heard what the Buddha had said, joyfully accepted and practiced it. The Sutra of the Long Discourses, Volume 16, spoken by the Buddha Taisho Tripitaka Volume 01, No. 0001, The Sutra of the Long Discourses The Sutra of the Long Discourses, Volume 17, spoken by the Buddha (27) The Eighth Discourse on the Fruits of the Life of a Samana, Third Section At one time, the Buddha was in the Mango Grove of the old youth Jivaka in Rajagriha, together with a great assembly of 1,250 bhikkhus. At that time, King Ajatasatru, son of Vaidehi, on the full moon night of the fifteenth day, commanded a queen and told her: 'Tonight is clear, no different from daytime. What should we do?' The queen reported to the king: 'Tonight is the full moon night of the fifteenth day, no different from daytime. It is appropriate to bathe and groom your hair, and enjoy the five desires with the ladies of the court.' At that time, the king also commanded the first prince, Udayabhadra, and told him: 'Tonight is the full moon night of the fifteenth day, no different from daytime. What should we do?' The prince reported to the king: 'Tonight is the full moon night of the fifteenth day, no different from daytime. It is appropriate to gather the four divisions of the army, discuss together the attack on the rebellious border, and then return here to enjoy ourselves.' At that time, the king also commanded a brave general and told him: 'Tonight is the full moon night of the fifteenth day, the night is clear, no different from daytime. What should we do?' The general reported: 'Tonight is clear, no different from daytime. It is appropriate to gather the four divisions of the army, patrol the land, and find out if there are any rebels.' At that time, the king also commanded the Brahmin Varsha and told him: 'Tonight is the full moon night of the fifteenth day, the night is clear, no different from daytime. To which samana or Brahmin should I go to enlighten my mind?' At that time, Varsha reported: 'Tonight is clear, no different from daytime. There is Purana Kassapa, who is a leader among the assembly, has much knowledge, and his name is widely known, like the ocean that can hold much, and is revered by the people. O King! You should go and visit him. If the King sees him, perhaps your mind will be enlightened.' The king also commanded Varsha's younger brother, Sunitha, and told him: 'Tonight is clear, no different from daytime. To which samana or Brahmin should I go to enlighten my mind?' Sunitha reported: 'Tonight is clear, no different from daytime. There is Makkhali Gosala, who is a leader among the assembly, has much knowledge, and his name is widely known, like the ocean that can hold all, and is revered by the people. O King! You should go and visit him. If the King sees him, perhaps your mind will be enlightened.'

王又命典作大臣而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

典作大臣白言：「有阿耆多翅舍欽婆羅，于大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

王又命伽羅守門將而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

伽羅守門將白言：「有婆浮陀伽旃那，于大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

王又命優陀夷漫提子而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

優陀夷白言：「有散若夷毗羅梨沸，于大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

王又命弟無畏而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

弟無畏白言：「有尼乾子，于大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

王又命壽命童子而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所開悟我心？」

壽命童子白言：「有佛、世尊今在我庵婆園中。大王！宜往詣彼問訊，王若見者，心必開悟。」

王來壽命言：「嚴我所乘寶象及餘五百白象。」

耆舊受教，即嚴王象及五百象訖，白王言：「嚴駕已備，唯愿知時。」

阿阇世王自乘寶象，使五百夫人乘五百牝象，手各執炬，現王威嚴，出羅閱祇，欲詣佛所。小行進路，告壽命曰：「汝今誑我，陷固於我，引我大眾欲與冤家。」

壽命白言：「大王！我不敢欺王，不敢陷固引王大眾以與冤家。王但前進，必獲福慶。」

時，王小復前進，告壽命言：「汝欺誑我，陷固於我，欲引我眾持與冤家。如是再三。所以者何？彼有大眾千二百五十人，寂然無聲，將有謀也。」

壽命復再三白言：「大王！我不敢欺誑陷固，引王大眾持與冤家。王但前進，必獲福慶。所以者何？彼沙門法常樂閑靜，是以無聲。王但前進，園林已現

國王又命令典作大臣，告訴他說：『今晚如此清明，和白天沒有兩樣，我應當去拜訪哪位沙門或婆羅門，才能開啟我的心智？』 典作大臣回答說：『有一位名叫阿耆多翅舍欽婆羅的人，在大眾中是領導者，知識淵博，名聲遠揚，如同大海一樣無所不容，受到眾人供養。大王！您應該去拜訪他，如果見到他，您的心或許就能開悟。』 國王又命令守門將伽羅，告訴他說：『今晚如此清明，和白天沒有兩樣，我應當去拜訪哪位沙門或婆羅門，才能開啟我的心智？』 守門將伽羅回答說：『有一位名叫婆浮陀伽旃那的人，在大眾中是領導者，知識淵博，名聲遠揚，如同大海一樣無所不容，受到眾人供養。大王！您應該去拜訪他，如果見到他，您的心或許就能開悟。』 國王又命令優陀夷漫提子，告訴他說：『今晚如此清明，和白天沒有兩樣，我應當去拜訪哪位沙門或婆羅門，才能開啟我的心智？』 優陀夷回答說：『有一位名叫散若夷毗羅梨沸的人，在大眾中是領導者，知識淵博，名聲遠揚，如同大海一樣無所不容，受到眾人供養。大王！您應該去拜訪他，如果見到他，您的心或許就能開悟。』 國王又命令弟弟無畏，告訴他說：『今晚如此清明，和白天沒有兩樣，我應當去拜訪哪位沙門或婆羅門，才能開啟我的心智？』 弟弟無畏回答說：『有一位名叫尼乾子的人，在大眾中是領導者，知識淵博，名聲遠揚，如同大海一樣無所不容，受到眾人供養。大王！您應該去拜訪他，如果見到他，您的心或許就能開悟。』 國王又命令壽命童子，告訴他說：『今晚如此清明，和白天沒有兩樣，我應當去拜訪哪位沙門或婆羅門，才能開啟我的心智？』 壽命童子回答說：『有一位佛陀、世尊現在我的庵婆園中。大王！您應該去拜訪他，如果見到他，您的心必定能開悟。』 國王對壽命說：『準備我所乘坐的寶象以及其餘五百頭白象。』 老臣們接受命令，立即準備好國王的寶象和五百頭象，稟告國王說：『車駕已經準備完畢，只等您出發。』 阿阇世王親自乘坐寶象，讓五百位夫人乘坐五百頭母象，每人手中拿著火炬，顯示國王的威嚴，出羅閱祇城，想要前往佛陀所在之處。稍微走了一段路，他告訴壽命說：『你現在欺騙我，讓我陷入困境，引誘我的大眾去和仇敵會合。』 壽命回答說：『大王！我不敢欺騙您，不敢讓您陷入困境，引誘您的大眾去和仇敵會合。您只要繼續前進，必定會獲得福慶。』 這時，國王稍微又前進了一段路，告訴壽命說：『你欺騙我，讓我陷入困境，想要引誘我的大眾去和仇敵會合。』這樣說了兩三次。這是為什麼呢？因為他們有大眾一千二百五十人，寂靜無聲，恐怕是在密謀什麼。』 壽命又再三回答說：『大王！我不敢欺騙您，讓您陷入困境，引誘您的大眾去和仇敵會合。您只要繼續前進，必定會獲得福慶。這是為什麼呢？因為那些沙門修行時常常喜歡安靜，所以才沒有聲音。您只要繼續前進，園林已經出現了。』

The king then commanded the Minister of Works, saying, 'Tonight is so clear, no different from daytime. Which śramaṇa or Brahmin should I visit to enlighten my mind?' The Minister of Works replied, 'There is one named Ajita Kesa Kambala, who is a leader among the assembly, with vast knowledge and a far-reaching reputation, like the ocean that accepts all, and is revered by many. Your Majesty! You should go and visit him. If you see him, your mind might be enlightened.' The king then commanded the gatekeeper, Kala, saying, 'Tonight is so clear, no different from daytime. Which śramaṇa or Brahmin should I visit to enlighten my mind?' The gatekeeper Kala replied, 'There is one named Pakudha Kaccayana, who is a leader among the assembly, with vast knowledge and a far-reaching reputation, like the ocean that accepts all, and is revered by many. Your Majesty! You should go and visit him. If you see him, your mind might be enlightened.' The king then commanded Udayi Mantiputra, saying, 'Tonight is so clear, no different from daytime. Which śramaṇa or Brahmin should I visit to enlighten my mind?' Udayi replied, 'There is one named Sanjaya Belatthiputta, who is a leader among the assembly, with vast knowledge and a far-reaching reputation, like the ocean that accepts all, and is revered by many. Your Majesty! You should go and visit him. If you see him, your mind might be enlightened.' The king then commanded his younger brother, Fearless, saying, 'Tonight is so clear, no different from daytime. Which śramaṇa or Brahmin should I visit to enlighten my mind?' His younger brother, Fearless, replied, 'There is one named Nigantha Nataputta, who is a leader among the assembly, with vast knowledge and a far-reaching reputation, like the ocean that accepts all, and is revered by many. Your Majesty! You should go and visit him. If you see him, your mind might be enlightened.' The king then commanded the youth Jivaka, saying, 'Tonight is so clear, no different from daytime. Which śramaṇa or Brahmin should I visit to enlighten my mind?' The youth Jivaka replied, 'There is a Buddha, the World-Honored One, now in my Ambavana garden. Your Majesty! You should go and visit him. If you see him, your mind will surely be enlightened.' The king said to Jivaka, 'Prepare my royal elephant and the other five hundred white elephants.' The elders received the order and immediately prepared the king's elephant and the five hundred elephants, and reported to the king, 'The carriages are ready, we await your command.' King Ajatasatru himself rode the royal elephant, and had five hundred consorts ride five hundred female elephants, each holding a torch, displaying the king's majesty, and left Rajagriha, intending to go to where the Buddha was. After traveling a short distance, he said to Jivaka, 'You are deceiving me now, trapping me, leading my people to meet with enemies.' Jivaka replied, 'Your Majesty! I dare not deceive you, dare not trap you, or lead your people to meet with enemies. Just keep going forward, and you will surely receive blessings.' At this time, the king advanced a little further and said to Jivaka, 'You are deceiving me, trapping me, wanting to lead my people to meet with enemies.' He said this two or three times. 'Why is that? Because they have an assembly of one thousand two hundred and fifty people, silent and without a sound, they must be plotting something.' Jivaka replied again and again, 'Your Majesty! I dare not deceive you, trap you, or lead your people to meet with enemies. Just keep going forward, and you will surely receive blessings. Why is that? Because those śramaṇas always enjoy tranquility in their practice, that is why there is no sound. Just keep going forward, and the garden is already appearing.'

阿阇世王到園門，下象、解劍、退蓋，去五威儀，步入園門，告壽命曰：「今佛、世尊為在何所？」

壽命報言：「大王！今佛在高堂上，前有明燈，世尊處師子座，南面而坐，王小前進，自見世尊。」

爾時，阿阇世王往詣講堂所，于外洗足，然後上堂，默然四顧，生歡喜心，口自發言：「今諸沙門寂然靜默，止觀具足，愿使我太子優婆耶亦止觀成就，與此無異。」

爾時，世尊告阿阇世王曰：「汝念子故，口自發言：『愿使太子優婆耶亦止觀成就，與此無異。』汝可前坐。」

時，阿阇世王即前頭面禮佛足，於一面坐，而白佛言：「今欲有所問，若有閑暇，乃敢請問。」

佛言：「大王！欲有問者，便可問也。」

阿阇世王白佛言：「世尊！如今人乘象、馬車，習刀、牟、劍、弓矢、兵仗、戰鬥之法，王子、力士、大力士、僮使、皮師、剃髮師、織鬘師、車師、瓦師、竹師、葦師，皆以種種伎術以自存生，自恣娛樂，父母、妻子、奴僕、僮使共相娛樂，如此營生，現有果報；今諸沙門現在所修，現得果報不？」

佛告王曰：「汝頗曾詣諸沙門、婆羅門所問如此義不？」

王白佛言：「我曾詣沙門、婆羅門所問如是義。我念一時至不蘭迦葉所，問言：『如人乘象、馬車，習於兵法，乃至種種營生，現有果報；今此眾現在修道，現得果報不？』彼不蘭迦葉報我言：『王若自作，若教人作，斫伐殘害，煮炙切割，惱亂眾生，愁憂啼哭，殺生偷盜，淫逸妄語，逾墻劫奪，放火焚燒，斷道為惡。大王！行如此事，非為惡也。大王！若以利劍臠割一切眾生，以為肉聚，彌滿世間，此非為惡，亦無罪報。于恒水南，臠割眾生，亦無有惡報。于恒水北岸，為大施會，施一切眾，利人等利，亦無福報。』」

王白佛言：「猶如有人問瓜報李，問李報瓜。彼亦如是，我問現得報不？而彼答我無罪福報。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去

阿阇世王來到園門，下象、解劍、退去傘蓋，去除五種威儀，步行進入園門，告訴壽命說：『現在佛陀、世尊在什麼地方？』 壽命回答說：『大王！現在佛陀在高堂上，前面有明燈，世尊坐在獅子座上，面向南方而坐，大王稍微向前走，自己就能見到世尊。』 當時，阿阇世王前往講堂，在外面洗了腳，然後上堂，默默地環顧四周，心中生起歡喜，口中自言自語：『現在這些沙門寂靜無聲，止觀具足，希望我的太子優婆耶也能止觀成就，和他們一樣。』 當時，世尊告訴阿阇世王說：『你因為想念兒子，口中自言自語：『希望太子優婆耶也能止觀成就，和他們一樣。』你可以到前面坐下。』 當時，阿阇世王立即上前，以頭面禮拜佛足，在一旁坐下，對佛說：『現在想請問一些事情，如果方便的話，才敢請問。』 佛說：『大王！想問什麼，就問吧。』 阿阇世王對佛說：『世尊！現在有人乘坐象、馬車，學習刀、矛、劍、弓箭、兵器、戰鬥之法，王子、力士、大力士、僕人、皮革匠、剃頭匠、編花環的匠人、車匠、瓦匠、竹匠、葦匠，都用各種技藝來維持生計，恣意享樂，父母、妻子、奴僕、僕人一起享樂，這樣營生，現在有果報；現在這些沙門所修行的，現在能得到果報嗎？』 佛告訴國王說：『你曾經到其他沙門、婆羅門那裡問過這樣的問題嗎？』 國王對佛說：『我曾經到沙門、婆羅門那裡問過這樣的問題。我記得有一次到不蘭迦葉那裡，問他說：『像人乘坐象、馬車，學習兵法，乃至各種營生，現在有果報；現在這些修行的人，現在能得到果報嗎？』那個不蘭迦葉回答我說：『大王，如果自己做，或者教別人做，砍伐殘害，煮烤切割，惱亂眾生，使人愁憂啼哭，殺生偷盜，淫亂妄語，翻墻搶劫，放火焚燒，攔路作惡。大王！做這些事，不是惡事。大王！如果用利劍把一切眾生割成肉塊，堆滿世間，這不是惡事，也沒有罪報。在恒河南岸，割裂眾生，也沒有惡報。在恒河北岸，舉辦大型施捨會，施捨一切大眾，利益他人，也沒有福報。』 國王對佛說：『就像有人問瓜卻回答李，問李卻回答瓜。他也是這樣，我問現在能得到果報嗎？他卻回答我說沒有罪福報。我當時就想：『我是剎利王，是水澆頭種，沒有理由殺害出家人，捆綁驅趕他們。』當時，我懷著憤怒和不滿，這樣想完，就離開了。』

King Ajatasattu arrived at the garden gate, dismounted from his elephant, sheathed his sword, lowered his parasol, removed his five symbols of majesty, and walked into the garden gate. He said to Jivaka, 'Where is the Buddha, the World Honored One, now?' Jivaka replied, 'Great King! The Buddha is now in the high hall, with bright lamps in front of him. The World Honored One is sitting on the lion's seat, facing south. If the King advances a little, he will see the World Honored One himself.' At that time, King Ajatasattu went to the lecture hall, washed his feet outside, and then entered the hall. He silently looked around, and a feeling of joy arose in his heart. He said to himself, 'Now these monks are silent and peaceful, with their practice of calm and insight complete. I wish that my son, Prince Udaya, could also achieve calm and insight, and be no different from them.' At that time, the World Honored One said to King Ajatasattu, 'Because you are thinking of your son, you said to yourself, 'I wish that Prince Udaya could also achieve calm and insight, and be no different from them.' You may come forward and sit down.' Then, King Ajatasattu immediately went forward, bowed his head to the Buddha's feet, and sat down to one side. He said to the Buddha, 'Now I would like to ask some questions, if it is convenient, I dare to ask.' The Buddha said, 'Great King! If you have any questions, you may ask them.' King Ajatasattu said to the Buddha, 'World Honored One! Now people ride elephants and horses, practice with swords, spears, bows, arrows, weapons, and the art of combat. Princes, strongmen, great strongmen, servants, leather workers, barbers, garland makers, cartwrights, potters, bamboo workers, and reed workers all use various skills to make a living and enjoy themselves. Parents, wives, servants, and maids all enjoy themselves together. Such livelihoods have present consequences. Now, do these monks who are practicing now receive present consequences?' The Buddha said to the King, 'Have you ever gone to other monks or Brahmins and asked about this matter?' The King said to the Buddha, 'I have asked other monks and Brahmins about this matter. I remember once going to Purana Kassapa and asking him, 'Like people who ride elephants and horses, practice the art of war, and engage in various livelihoods, there are present consequences. Now, do these practitioners receive present consequences?' That Purana Kassapa replied to me, 'Great King, whether you do it yourself or teach others to do it, cutting down and harming, cooking and cutting, disturbing sentient beings, causing them to grieve and cry, killing, stealing, engaging in sexual misconduct, lying, breaking into walls and robbing, setting fires, and blocking roads to do evil. Great King! Doing these things is not evil. Great King! If you use a sharp sword to cut all sentient beings into pieces of meat, filling the world, this is not evil, and there is no karmic retribution. On the south bank of the Ganges, cutting up sentient beings has no evil retribution. On the north bank of the Ganges, holding a large charity event, giving to all the people, and benefiting others, there is no merit.' The King said to the Buddha, 'It is like someone asking for a melon and being given a plum, or asking for a plum and being given a melon. He was like that too. I asked if there are present consequences, but he answered that there is no merit or demerit. I then thought to myself, 'I am a Kshatriya king, of the water-sprinkled lineage, there is no reason to kill monks, bind them, or drive them away.' At that time, I was filled with anger and dissatisfaction. After thinking this, I left.'

又白佛言：「我於一時至末伽梨拘舍梨所，問言：『如今人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼報我言：『大王！無施、無與，無祭祀法，亦無善惡，無善惡報，無有今世，亦無後世，無父、無母，無天、無化、無眾生，世無沙門、婆羅門平等行者，亦無今世、後世，自身作證，布現他人。諸言有者，皆是虛妄。』世尊！猶如有人問瓜報李，問李報瓜。彼亦如是，我問現得報不？彼乃以無義答。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

又白佛言：「我於一時至阿夷陀翅舍欽婆羅所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼報我言：『受四大人取命終者，地大還歸地，水還歸水，火還歸火，風還歸風，皆悉壞敗，諸根歸空。若人死時，床輿舉身置於冢間，火燒其骨如鴿色，或變為灰土，若愚、若智取命終者，皆悉壞敗，為斷滅法。』世尊！猶如有人問李瓜報，彼亦如是，我問現得報不？而彼答我以斷滅。我即念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

又白佛言：「我昔一時至彼浮陀伽旃延所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，得報不？』彼答我言：『大王！無力、無精進，人無力、無方便，無因無緣眾生染著，無因無緣眾生清凈，一切眾生有命之類，皆悉無力，不得自在，無有冤讎定在數中，於此六生中受諸苦樂。』猶如問李瓜報，問瓜李報。彼亦如是，我問現得報不？彼已無力答我。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

又白佛言：「我昔一時至散若毗羅梨子所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼答我言：『大王！現有沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。大王！現無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異

又稟告佛說：『我曾經到末伽梨拘舍梨那裡，問他說：『現在人們乘坐象、馬車，學習兵法，乃至從事各種營生，都有現世的果報；現在這些修行的人，現在能得到果報嗎？』他回答我說：『大王！沒有施捨，沒有給予，沒有祭祀的法，也沒有善惡，沒有善惡的報應，沒有今世，也沒有來世，沒有父親，沒有母親，沒有天神，沒有化生，沒有眾生，世上沒有沙門、婆羅門平等修行的人，也沒有今世、來世，自身證悟，向他人宣說。所有說有的，都是虛妄的。』世尊！就像有人問瓜卻回答李，問李卻回答瓜。他也是這樣，我問他現在能否得到果報，他卻用沒有意義的話來回答。我當時就想：『我是剎利王，是受過灌頂的貴族，沒有理由殺害出家人，捆綁驅逐他們。』當時，我心中懷著憤怒，產生了這個想法后，就離開了。 又稟告佛說：『我曾經到阿夷陀翅舍欽婆羅那裡，問他說：『大德！像人們乘坐象、馬車，學習兵法，乃至從事各種營生，都有現世的果報；現在這些修行的人，現在能得到果報嗎？』他回答我說：『接受四大元素而死的人，地大回歸於地，水迴歸於水，火迴歸於火，風迴歸于風，全都壞滅，諸根歸於空無。如果人死的時候，用床或轎子把身體抬到墳墓間，火燒他的骨頭像鴿子的顏色，或者變成灰土，無論是愚蠢的人還是聰明的人死去，都全部壞滅，成為斷滅之法。』世尊！就像有人問李卻回答瓜，他也是這樣，我問他現在能否得到果報，他卻用斷滅來回答我。我當時就想：『我是剎利王，是受過灌頂的貴族，沒有理由殺害出家人，捆綁驅逐他們。』當時，我心中懷著憤怒，產生了這個想法后，就離開了。 又稟告佛說：『我曾經到浮陀伽旃延那裡，問他說：『大德！像人們乘坐象、馬車，學習兵法，乃至從事各種營生，都有現世的果報；現在這些修行的人，能得到果報嗎？』他回答我說：『大王！沒有力量，沒有精進，人沒有力量，沒有方便，沒有原因也沒有緣由眾生被污染，沒有原因也沒有緣由眾生清凈，一切有生命的眾生，都沒有力量，不能自主，沒有冤仇是註定的，在這六道輪迴中承受各種苦樂。』就像問李卻回答瓜，問瓜卻回答李。他也是這樣，我問他現在能否得到果報，他卻用無力來回答我。我當時就想：『我是剎利王，是受過灌頂的貴族，沒有理由殺害出家人，捆綁驅逐他們。』當時，我心中懷著憤怒，產生了這個想法后，就離開了。 又稟告佛說：『我曾經到散若毗羅梨子那裡，問他說：『大德！像人們乘坐象、馬車，學習兵法，乃至從事各種營生，都有現世的果報；現在這些修行的人，現在能得到果報嗎？』他回答我說：『大王！有沙門的果報，問是這樣，回答這件事是這樣，這件事是真實的，這件事是不同的，這件事既不是不同也不是不不同。大王！沒有沙門的果報，問是這樣，回答這件事是這樣，這件事是真實的，這件事是不同的，這件事既不是不同也不是不不同。』

Then he reported to the Buddha, 'Once, I went to Makali Gosala and asked him, 『Now, people ride elephants and horse-drawn carriages, practice military arts, and engage in various livelihoods, all of which have present-day consequences. Do these people who are currently practicing the Way receive present-day rewards?』 He replied to me, 『Great King! There is no giving, no offering, no sacrificial rites, nor good or evil, no consequences of good or evil, no this world, nor the next world, no father, no mother, no gods, no transformation, no sentient beings. The world has no ascetics or Brahmins who practice equally, nor this world or the next, who have realized it themselves and proclaim it to others. All who say there is, are speaking falsely.』 World-Honored One! It is like someone asking for a melon and being given a plum, or asking for a plum and being given a melon. He was the same; I asked him if there were present-day rewards, and he answered with meaningless words. I then thought to myself, 『I am a Kshatriya king, of the water-anointed lineage, and have no reason to kill ascetics, bind them, or drive them away.』 At that time, I harbored resentment and, having formed this thought, I left.』 Then he reported to the Buddha, 'Once, I went to Ajita Kesakambali and asked him, 『Great Master! Like people who ride elephants and horse-drawn carriages, practice military arts, and engage in various livelihoods, all of which have present-day consequences. Do these people who are currently practicing the Way receive present-day rewards?』 He replied to me, 『Those who die by the four great elements, the earth element returns to earth, water returns to water, fire returns to fire, wind returns to wind, all are destroyed, and the senses return to emptiness. When a person dies, their body is carried on a bed or litter to the tomb, their bones are burned to the color of a dove, or turn to ash and dust. Whether foolish or wise, those who die are all destroyed, becoming a doctrine of annihilation.』 World-Honored One! It is like someone asking for a plum and being given a melon. He was the same; I asked him if there were present-day rewards, and he answered me with annihilation. I then thought to myself, 『I am a Kshatriya king, of the water-anointed lineage, and have no reason to kill ascetics, bind them, or drive them away.』 At that time, I harbored resentment and, having formed this thought, I left.』 Then he reported to the Buddha, 'Once, I went to Purana Kassapa and asked him, 『Great Master! Like people who ride elephants and horse-drawn carriages, practice military arts, and engage in various livelihoods, all of which have present-day consequences. Do these people who are currently practicing the Way receive rewards?』 He replied to me, 『Great King! There is no power, no diligence, people have no power, no means, no cause or condition for sentient beings to be defiled, no cause or condition for sentient beings to be purified. All living beings have no power, cannot be free, and there is no predetermined fate of enemies. In these six realms, they experience various sufferings and joys.』 It is like asking for a plum and being given a melon, or asking for a melon and being given a plum. He was the same; I asked him if there were present-day rewards, and he answered me with powerlessness. I then thought to myself, 『I am a Kshatriya king, of the water-anointed lineage, and have no reason to kill ascetics, bind them, or drive them away.』 At that time, I harbored resentment and, having formed this thought, I left.』 Then he reported to the Buddha, 'Once, I went to Sanjaya Belatthiputta and asked him, 『Great Master! Like people who ride elephants and horse-drawn carriages, practice military arts, and engage in various livelihoods, all of which have present-day consequences. Do these people who are currently practicing the Way receive present-day rewards?』 He replied to me, 『Great King! There are the rewards of ascetics. If asked thus, the answer is thus, this is the truth, this is different, this is neither different nor not different. Great King! There are no rewards of ascetics. If asked thus, the answer is thus, this is the truth, this is different, this is neither different nor not different.』

。大王！現有無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。大王！現非有非無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。』世尊！猶如人問李瓜報，問瓜李報。彼亦如是，我問現得報不？而彼異論答我。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作是念已，即便捨去。」

又白佛言：「我昔一時至尼乾子所，問言：『大德！猶如人乘象、馬車，乃至種種營生，現有果報；今者此眾現在修道，現得報不？』彼報我言：『大王！我是一切智、一切見人，盡知無餘，若行，若住、坐、臥，覺悟無餘，智常現在前。』世尊！猶如人問李瓜報，問瓜李報。彼亦如是，我問現得報不？而彼答我以一切智。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。

「是故，世尊！今我來此問如是義，如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者沙門現在修道，現得報不？」

佛告阿阇世王曰：「我今還問王，隨意所答。云何？大王！王家僮使、內外作人，皆見王於十五日月滿時，沐發澡浴，在高殿上與諸婇女共相娛樂，作此念言：『咄哉！行之果報乃至是乎？此王阿阇世以十五日月滿時，沐發澡浴，于高殿上與諸婇女五欲自娛。誰能知此乃是行報者？』彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。云何？大王！大王遙見此人來，寧復起念言：『是我僕使不耶？』」

王白佛言：「不也。世尊！若見彼來，當起迎請坐。」

佛言：「此豈非沙門現得報耶？」

王言：「如是。世尊！此是現得沙門報也。」

「複次，大王！若王界內寄居客人食王廩賜，見王於十五日月滿時，沐發澡浴，于高殿上與諸婇女五欲自娛。彼作是念：『咄哉！彼行之報乃如是耶？誰能知此乃是行報者？』彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。云何？大王！大王若遙見此人來，寧復起念言：『是我客民食我廩賜。』耶？」

王言：「不也。若我見其遠來，當起迎禮敬，問訊請坐。」

「云何？大王！此非沙門現得果報耶？」

王言：「如是，現得沙門報也

現代漢語譯本：『大王！』我曾問那些沙門：『是否存在修行者的果報？』如果這樣問，他們會回答說：『事情就是這樣，這是事實，這件事是不同的，這件事既不是不同也不是非不同。』大王！我又問：『是否存在非有非無的修行者果報？』如果這樣問，他們會回答說：『事情就是這樣，這是事實，這件事是不同的，這件事既不是不同也不是非不同。』世尊！這就像有人問李子和瓜的因果報應，或者問瓜和李子的因果報應一樣。他們也是這樣，我問他們是否現在就能得到果報，他們卻用不同的理論來回答我。我當時就想：『我是剎利王，是受過加冕的，沒有理由去殺害出家人，或者把他們捆綁驅逐。』當時，我心中懷著憤怒和不滿，這樣想完就離開了。 我又對佛說：『我曾經去拜訪尼乾子，問他：『大德！就像有人乘坐大象、馬車，或者從事各種營生一樣，這些都有現世的果報；那麼現在這些修行的人，他們現在能得到果報嗎？』他回答我說：『大王！我是一切智、一切見的人，我完全知道一切，無論是行走、站立、坐著、躺著，我都能完全覺悟，我的智慧永遠都在眼前。』世尊！這就像有人問李子和瓜的因果報應，或者問瓜和李子的因果報應一樣。他們也是這樣，我問他們是否現在就能得到果報，他們卻用一切智來回答我。我當時就想：『我是剎利王，是受過加冕的，沒有理由去殺害出家人，或者把他們捆綁驅逐。』當時，我心中懷著憤怒和不滿，這樣想完就離開了。 『所以，世尊！我現在來這裡問您這個問題，就像有人乘坐大象、馬車，學習兵法，或者從事各種營生，這些都有現世的果報；那麼現在這些沙門修行的人，他們現在能得到果報嗎？』 佛陀告訴阿阇世王說：『我現在反問你，你可以隨意回答。怎麼樣？大王！你家的僕人、內外侍從，都看到你在十五月圓的時候，沐浴更衣，在高殿上和宮女們一起享樂，他們會想：『哎呀！行為的果報竟然是這樣嗎？這個阿阇世王在十五月圓的時候，沐浴更衣，在高殿上和宮女們一起享受五欲之樂。誰能知道這就是行為的果報呢？』後來，這個人剃除鬚髮，穿上僧衣，出家修行，行平等法。怎麼樣？大王！你遠遠看到這個人來，還會認為他是你的僕人嗎？』 阿阇世王回答說：『不會的，世尊！如果看到他來，我應該起身迎接，請他坐下。』 佛陀說：『這難道不是沙門現在得到的果報嗎？』 阿阇世王說：『是的，世尊！這就是沙門現在得到的果報。』 『再者，大王！如果你的領地內有寄居的客人，他們吃著你提供的食物，看到你在十五月圓的時候，沐浴更衣，在高殿上和宮女們一起享樂。他們會想：『哎呀！他的行為的果報竟然是這樣嗎？誰能知道這就是行為的果報呢？』後來，這個人剃除鬚髮，穿上僧衣，出家修行，行平等法。怎麼樣？大王！你遠遠看到這個人來，還會認為他是你的客人，吃你的食物嗎？』 阿阇世王說：『不會的。如果我看到他遠遠地來，我應該起身迎接，行禮問候，請他坐下。』 『怎麼樣？大王！這難道不是沙門現在得到的果報嗎？』 阿阇世王說：『是的，這就是沙門現在得到的果報。』

English version: 'Your Majesty!' I once asked those ascetics: 'Is there a result of the practice of ascetics?' If asked this way, they would answer: 'It is like this, this is the truth, this matter is different, this matter is neither different nor not different.' Your Majesty! I also asked: 'Is there a result of the practice of ascetics that is neither existent nor non-existent?' If asked this way, they would answer: 'It is like this, this is the truth, this matter is different, this matter is neither different nor not different.' World-Honored One! It is like someone asking about the cause and effect of plums and melons, or asking about the cause and effect of melons and plums. They are also like this, I asked them if they could get the result now, but they answered me with different theories. I thought at the time: 'I am a Kshatriya king, I have been crowned, there is no reason to kill ascetics, or to tie them up and drive them away.' At that time, I was filled with anger and dissatisfaction, and after thinking this, I left. I also said to the Buddha: 'I once went to visit Nigantha, and asked him: 'Great Virtue! Just like someone riding an elephant, a horse-drawn carriage, or engaging in various livelihoods, these all have present results; so now these people who are practicing, can they get results now?' He answered me: 'Your Majesty! I am a person of all-knowing and all-seeing, I know everything completely, whether walking, standing, sitting, or lying down, I can be completely enlightened, my wisdom is always before me.' World-Honored One! It is like someone asking about the cause and effect of plums and melons, or asking about the cause and effect of melons and plums. They are also like this, I asked them if they could get the result now, but they answered me with all-knowing. I thought at the time: 'I am a Kshatriya king, I have been crowned, there is no reason to kill ascetics, or to tie them up and drive them away.' At that time, I was filled with anger and dissatisfaction, and after thinking this, I left. 'Therefore, World-Honored One! I have come here now to ask you this question, just like someone riding an elephant, a horse-drawn carriage, learning military tactics, or engaging in various livelihoods, these all have present results; so now these ascetics who are practicing, can they get results now?' The Buddha told King Ajatasatru: 'I will now ask you in return, you can answer as you wish. How is it? Your Majesty! Your servants, both inside and outside, all see you on the fifteenth day of the full moon, bathing and changing clothes, enjoying yourself with the palace women in the high palace, they will think: 'Alas! Is the result of actions like this? This King Ajatasatru on the fifteenth day of the full moon, bathes and changes clothes, and enjoys the five desires with the palace women in the high palace. Who can know that this is the result of actions?' Later, this person shaves his head and beard, puts on monastic robes, leaves home to practice, and practices the Dharma of equality. How is it? Your Majesty! If you see this person coming from afar, will you still think that he is your servant?' King Ajatasatru replied: 'No, World-Honored One! If I see him coming, I should get up to greet him and ask him to sit down.' The Buddha said: 'Is this not the present result that the ascetic has obtained?' King Ajatasatru said: 'Yes, World-Honored One! This is the present result that the ascetic has obtained.' 'Furthermore, Your Majesty! If there are guests residing in your territory, eating the food you provide, and they see you on the fifteenth day of the full moon, bathing and changing clothes, enjoying yourself with the palace women in the high palace. They will think: 'Alas! Is the result of his actions like this? Who can know that this is the result of actions?' Later, this person shaves his head and beard, puts on monastic robes, leaves home to practice, and practices the Dharma of equality. How is it? Your Majesty! If you see this person coming from afar, will you still think that he is your guest, eating your food?' King Ajatasatru said: 'No. If I see him coming from afar, I should get up to greet him, pay my respects, and ask him to sit down.' 'How is it? Your Majesty! Is this not the present result that the ascetic has obtained?' King Ajatasatru said: 'Yes, this is the present result that the ascetic has obtained.'

「複次，大王！如來、至真、等正覺出現於世，入我法者，乃至三明，滅諸闇冥，生大智明，所謂漏盡智證。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。云何？大王！此非沙門現在果報也。」

王報言：「如是，世尊！實是沙門現在果報。」

爾時，阿阇世王即從坐起，頭面禮佛足，白佛言：「唯愿世尊受我悔過，我為狂愚癡冥無識，我父摩竭瓶沙王以法治化，無有偏枉，而我迷惑五欲，實害父王，唯愿世尊加哀慈愍，受我悔過。」

佛告王曰：「汝愚冥無識，但自悔過，汝迷於五欲乃害父王，今于賢聖法中能悔過者，即自饒益。吾愍汝故，受汝悔過。」

爾時，阿阇世王禮世尊足已，還一面坐。佛為說法，示教利喜。王聞佛教已，即白佛言：「我今歸依佛，歸依法，歸依僧，聽我于正法中為優婆塞，自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒，唯愿世尊及諸大眾明受我請。」

爾時，世尊默然許可。時，王見佛默然受請已，即起禮佛，繞三匝而還。

其去未久，佛告諸比丘言：「此阿阇世王過罪損減，已拔重咎。若阿阇世王不殺父者，即當於此坐上得法眼凈；而阿阇世王今自悔過，罪咎損減，已拔重咎。」

時，阿阇世王至於中路，告壽命童子言：「善哉！善哉！汝今於我多所饒益。汝先稱說如來指授開發，然後將我詣世尊所，得蒙開悟，深識汝恩，終不遺忘。」

時，王還宮辦諸肴膳種種飲食，明日時到，唯聖知時。

爾時，世尊著衣持缽，與眾弟子千二百五十人俱，往詣王宮，就座而坐。時，王手自斟酌，供佛及僧，食訖去缽，行澡水畢，禮世尊足，白言：「我今再三悔過，我為狂愚癡冥無識，我父摩竭瓶沙王以法治化，無有偏抂，而我迷於五欲，實害父王，唯愿世尊加哀慈愍，受我悔過。」

佛告王曰：「汝愚冥無識，迷於五欲，乃害父王，今于賢聖法中能悔過者，即自饒益。吾今愍汝，受汝悔過。」

時，王禮佛足已，取一小座于佛前坐，佛為說法，示教利喜。王聞佛教已，又白佛言：「我今再三歸依佛，歸依法，歸依僧，唯愿聽我于正法中為優婆塞，自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

爾時，世尊為阿阇世王說法，示教利喜已，從坐起而去

『再者，大王！如來、至真、等正覺出現於世，進入我的教法的人，乃至達到三明，能滅除一切黑暗，產生大智慧光明，也就是所謂的漏盡智證。這是為什麼呢？因為他們精勤努力，專心念誦而不忘失，喜歡獨處閑靜，不放縱懈怠。那麼，大王！這難道不是沙門現世就能得到的果報嗎？』 國王回答說：『是的，世尊！這確實是沙門現世就能得到的果報。』 當時，阿阇世王立即從座位上站起來，頭面頂禮佛足，對佛說：『唯愿世尊接受我的懺悔，我因為狂妄愚癡，昏昧無知，我的父王摩竭瓶沙王以正法治理國家，沒有絲毫偏私枉法，而我卻被五欲迷惑，竟然殺害了父王，唯愿世尊慈悲憐憫，接受我的懺悔。』 佛告訴國王說：『你愚昧昏昧無知，只要真心懺悔就好。你因為迷戀五欲而殺害了父王，現在能在賢聖的教法中懺悔，這對自己是有益的。我憐憫你，所以接受你的懺悔。』 當時，阿阇世王頂禮世尊的腳后，退到一旁坐下。佛為他說法，開示教導，使他歡喜。國王聽了佛的教誨后，立即對佛說：『我現在皈依佛，皈依法，皈依僧，請允許我在正法中成為優婆塞，從今以後，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，唯愿世尊和諸位大眾接受我的供養。』 當時，世尊默然允許。國王見佛默然接受了他的請求，立即起身禮拜佛，繞佛三圈后離開。 他離開不久，佛告訴眾比丘說：『這位阿阇世王的罪過已經減輕，已經拔除了重大的罪業。如果阿阇世王沒有殺害他的父親，他就會當場獲得法眼清凈；而阿阇世王現在自己懺悔，罪過減輕，已經拔除了重大的罪業。』 當時，阿阇世王走到半路，告訴壽命童子說：『太好了！太好了！你現在對我幫助很大。你先前稱讚如來，指引我開悟，然後帶我到世尊那裡，使我得到開悟，我深深地記著你的恩情，永遠不會忘記。』 當時，國王回到宮中準備各種佳餚美食，第二天時辰到了，只有聖者知道時間。 當時，世尊穿好衣服，拿著缽，與一千二百五十位弟子一同前往王宮，就座而坐。當時，國王親自斟酌，供養佛和僧眾，用完餐后，收起缽，行過凈水禮，頂禮世尊的腳，說道：『我再次懺悔，我因為狂妄愚癡，昏昧無知，我的父王摩竭瓶沙王以正法治理國家，沒有絲毫偏私枉法，而我卻被五欲迷惑，竟然殺害了父王，唯愿世尊慈悲憐憫，接受我的懺悔。』 佛告訴國王說：『你愚昧昏昧無知，迷戀五欲，竟然殺害了父王，現在能在賢聖的教法中懺悔，這對自己是有益的。我憐憫你，所以接受你的懺悔。』 當時，國王頂禮佛足后，取一個小座在佛前坐下，佛為他說法，開示教導，使他歡喜。國王聽了佛的教誨后，又對佛說：『我現在再次皈依佛，皈依法，皈依僧，唯愿允許我在正法中成為優婆塞，從今以後，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 當時，世尊為阿阇世王說法，開示教導，使他歡喜后，從座位上起身離開了。

'Furthermore, great king! When a Tathagata, a Truly Enlightened One, a Perfectly Awakened One, appears in the world, those who enter my Dharma, even attaining the three kinds of knowledge, extinguish all darkness and generate great wisdom and light, which is called the realization of the extinction of outflows. Why is this so? It is because they are diligent, focused in their mindfulness without forgetting, enjoy solitude and quiet, and are not lax. Now, great king! Is this not a present reward for a renunciate?' The king replied: 'Yes, Venerable One! This is indeed a present reward for a renunciate.' At that time, King Ajatasattu immediately rose from his seat, bowed his head to the Buddha's feet, and said to the Buddha: 'May the Venerable One accept my repentance. I was foolish and ignorant, and my father, King Bimbisara of Magadha, ruled with righteousness, without any bias or injustice. But I was deluded by the five desires and killed my father. May the Venerable One have compassion and accept my repentance.' The Buddha told the king: 'You were foolish and ignorant. Just repent sincerely. You killed your father because of your attachment to the five desires. Now, if you can repent in the noble Dharma, it will benefit you. I have compassion for you, so I accept your repentance.' At that time, King Ajatasattu bowed to the Venerable One's feet and then sat to one side. The Buddha taught him the Dharma, instructing and delighting him. After the king heard the Buddha's teachings, he immediately said to the Buddha: 'I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please allow me to become a lay disciple in the true Dharma. From now on, for the rest of my life, I will not kill, steal, commit sexual misconduct, lie, or drink alcohol. May the Venerable One and the assembly accept my offering.' At that time, the Venerable One remained silent in acceptance. When the king saw that the Buddha had silently accepted his request, he immediately rose, bowed to the Buddha, circumambulated him three times, and then left. Not long after he left, the Buddha told the monks: 'The sins of this King Ajatasattu have been reduced, and his heavy offenses have been removed. If King Ajatasattu had not killed his father, he would have attained the purity of the Dharma eye right here in this seat. But now that King Ajatasattu has repented, his sins have been reduced, and his heavy offenses have been removed.' At that time, King Ajatasattu, on his way, told the life-span attendant: 'Excellent! Excellent! You have greatly benefited me. You first praised the Tathagata, guided me to enlightenment, and then brought me to the Venerable One, enabling me to be enlightened. I deeply remember your kindness and will never forget it.' At that time, the king returned to the palace and prepared various delicacies and foods. The next day, when the time came, only the holy ones knew the time. At that time, the Venerable One put on his robes, took his bowl, and went with his 1,250 disciples to the king's palace, where they sat down. At that time, the king personally poured and offered food to the Buddha and the Sangha. After the meal, he put away the bowls, performed the water ritual, bowed to the Venerable One's feet, and said: 'I repent again and again. I was foolish and ignorant, and my father, King Bimbisara of Magadha, ruled with righteousness, without any bias or injustice. But I was deluded by the five desires and killed my father. May the Venerable One have compassion and accept my repentance.' The Buddha told the king: 'You were foolish and ignorant, deluded by the five desires, and killed your father. Now, if you can repent in the noble Dharma, it will benefit you. I have compassion for you, so I accept your repentance.' At that time, the king bowed to the Buddha's feet, took a small seat, and sat in front of the Buddha. The Buddha taught him the Dharma, instructing and delighting him. After the king heard the Buddha's teachings, he again said to the Buddha: 'I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha again. Please allow me to become a lay disciple in the true Dharma. From now on, for the rest of my life, I will not kill, steal, commit sexual misconduct, lie, or drink alcohol.' At that time, the Venerable One taught the Dharma to King Ajatasattu, instructing and delighting him, and then rose from his seat and left.

爾時，阿阇世王及壽命童子聞佛所說，歡喜奉行。

（二八）佛說長阿含第三分佈吒婆樓經第九

爾時，世尊清旦著衣持缽，入舍衛城乞食。時，世尊念言：「今日乞食，於時為早，今我寧可往至布吒婆樓梵志林中觀看，須時至當乞食。」爾時，世尊即詣梵志林中。

時，布吒婆樓梵志遙見佛來，即起迎言：「善來，沙門瞿曇！久不來此，今以何緣而能屈顧？可前就座。」

爾時，世尊即就其座，告布吒婆樓曰：「汝等集此，何所作為？為何講說？」

梵志白佛言：「世尊！昨日多有梵志、沙門、婆羅門集此婆羅門堂，說如是事，相違逆論。瞿曇！或有梵志作是說言：『人無因無緣而想生，無因無緣而想滅，想有去來，來則想生，去則想滅。』瞿曇！或有梵志作是說：『由命有想生，由命有想滅，彼想有去來，來則想生，去則想滅。』瞿曇！或有梵志作是說：『如先所言，無有是處。有大鬼神，有大威力，彼持想去，彼持想來，彼持想去則想滅，彼持想來則想生。』我因是故生念，念沙門瞿曇先知此義，必能善知想知滅定。」

爾時，世尊告梵志曰：「彼諸論者皆有過咎。言無因無緣而有想生，無因無緣而有想滅，想有去來，來則想生，去則想滅。或言因命想生，因命想滅，想有去來，來則想生，去則想滅。或有言：『無有是處，有大鬼神，彼持想來，彼持想去，持來則想生，持去則想滅。』如此言者，皆有過咎。所以者何？梵志！有因緣而想生，有因緣而想滅。

「若如來出現於世，至真、等正覺，十號具足，有人于佛法中出家為道，乃至滅五蓋覆蔽心者，除去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，先滅欲想，生喜、樂想。梵志！以此故知有因緣想生，有因緣想滅。滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。梵志！彼初禪想滅，二禪想生，以是故知有因緣想滅，有因緣想生。舍喜修護，專念一心，自知身樂，賢聖所求，護念清凈，入三禪。梵志！彼二禪想滅，三禪想生，以是故知有因緣想滅，有因緣想生。舍苦舍樂，先滅憂喜，護念清凈，入第四禪。梵志！彼三禪想滅，四禪想生，以是故知有因緣想滅，有因緣想生

當時，阿阇世王和壽命童子聽了佛陀的教誨，都歡喜地接受並實行。 當時，世尊清晨穿好衣服，拿著缽，進入舍衛城乞食。這時，世尊心想：『今天乞食的時間還早，我不如先去布吒婆樓梵志的樹林里看看，等時間到了再去乞食。』於是，世尊就去了梵志的樹林。 當時，布吒婆樓梵志遠遠地看見佛陀來了，就起身迎接，說道：『善來，沙門瞿曇！你很久沒來了，今天是什麼緣故能屈尊光臨？請到前面就座。』 這時，世尊就坐到座位上，告訴布吒婆樓說：『你們聚集在這裡，在做什麼？在講些什麼？』 梵志對佛陀說：『世尊！昨天有很多梵志、沙門、婆羅門聚集在這個婆羅門堂，談論著各種相互矛盾的觀點。瞿曇！有的梵志這樣說：『人的思想沒有原因也沒有條件就產生，沒有原因也沒有條件就消失，思想有來有去，來的時候思想產生，去的時候思想消失。』瞿曇！有的梵志這樣說：『思想的產生是由於生命，思想的消失也是由於生命，思想有來有去，來的時候思想產生，去的時候思想消失。』瞿曇！有的梵志這樣說：『像先前所說的，沒有這樣的道理。有強大的鬼神，有強大的力量，他們把思想拿走，他們把思想帶來，他們把思想拿走思想就消失，他們把思想帶來思想就產生。』我因此想到，沙門瞿曇先知曉這些道理，一定能很好地瞭解思想的產生、消失和禪定。』 這時，世尊告訴梵志說：『那些論者都有過錯。說沒有原因也沒有條件思想就產生，沒有原因也沒有條件思想就消失，思想有來有去，來的時候思想產生，去的時候思想消失。或者說由於生命思想產生，由於生命思想消失，思想有來有去，來的時候思想產生，去的時候思想消失。或者說：『沒有這樣的道理，有強大的鬼神，他們把思想帶來，他們把思想拿走，帶來的時候思想產生，拿走的時候思想消失。』這樣說的人，都有過錯。為什麼呢？梵志！思想的產生是有原因的，思想的消失也是有原因的。 『如果如來出現在世間，是至真、等正覺，十號具足，有人在佛法中出家修行，乃至滅除五蓋覆蓋的心，去除慾望、邪惡不善的法，有覺、有觀，從離欲中產生喜樂，進入初禪，先滅除欲想，產生喜樂想。梵志！因此可知思想的產生是有原因的，思想的消失也是有原因的。滅除覺、觀，內心喜悅、一心專注，沒有覺、沒有觀，禪定產生喜樂，進入二禪。梵志！初禪的思想消失，二禪的思想產生，因此可知思想的消失是有原因的，思想的產生也是有原因的。捨棄喜悅，修習護念，專心一意，自己體會到身體的快樂，這是賢聖所追求的，護念清凈，進入三禪。梵志！二禪的思想消失，三禪的思想產生，因此可知思想的消失是有原因的，思想的產生也是有原因的。捨棄痛苦和快樂，先滅除憂愁和喜悅，護念清凈，進入四禪。梵志！三禪的思想消失，四禪的思想產生，因此可知思想的消失是有原因的，思想的產生也是有原因的。

At that time, King Ajatasattu and Prince Jivaka, having heard what the Buddha had said, were delighted and practiced accordingly. (28) The Buddha Speaks the Long Agama, the Third Division, the Putabhavana Sutra, the Ninth At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of twelve hundred and fifty bhikkhus. At that time, the World Honored One, early in the morning, put on his robes, took his bowl, and entered the city of Sravasti to beg for alms. Then, the World Honored One thought: 'It is too early to beg for alms today. I might as well go to the forest of the Brahmin Putabhavana to observe, and when the time is right, I will beg for alms.' Then, the World Honored One went to the Brahmin's forest. At that time, the Brahmin Putabhavana saw the Buddha coming from afar, and immediately rose to greet him, saying: 'Welcome, Shramana Gautama! It has been a long time since you have come here. What brings you to grace us with your presence today? Please come forward and take a seat.' Then, the World Honored One sat down on the seat and said to Putabhavana: 'What are you all doing here? What are you discussing?' The Brahmin said to the Buddha: 'World Honored One! Yesterday, many Brahmins, Shramanas, and Brahmanas gathered in this Brahmin hall, discussing various contradictory views. Gautama! Some Brahmins say: 『Thoughts arise without cause or condition, and thoughts cease without cause or condition. Thoughts come and go. When they come, thoughts arise, and when they go, thoughts cease.』 Gautama! Some Brahmins say: 『Thoughts arise due to life, and thoughts cease due to life. Thoughts come and go. When they come, thoughts arise, and when they go, thoughts cease.』 Gautama! Some Brahmins say: 『As previously stated, there is no such principle. There are great spirits, with great power, who take thoughts away and bring thoughts back. When they take thoughts away, thoughts cease, and when they bring thoughts back, thoughts arise.』 Because of this, I thought that Shramana Gautama knows these principles beforehand and must be able to understand the arising, ceasing, and settling of thoughts well.' Then, the World Honored One said to the Brahmin: 'Those debaters are all at fault. To say that thoughts arise without cause or condition, and thoughts cease without cause or condition, that thoughts come and go, that when they come, thoughts arise, and when they go, thoughts cease. Or to say that thoughts arise due to life, and thoughts cease due to life, that thoughts come and go, that when they come, thoughts arise, and when they go, thoughts cease. Or to say: 『There is no such principle, there are great spirits, who bring thoughts and take thoughts away, that when they bring thoughts, thoughts arise, and when they take thoughts away, thoughts cease.』 Those who say this are all at fault. Why is that? Brahmin! There is a cause and condition for thoughts to arise, and there is a cause and condition for thoughts to cease. 'If a Tathagata appears in the world, the Truly Enlightened One, the Perfectly Enlightened One, complete with the ten titles, and someone leaves home to practice the Dharma, even to the point of extinguishing the five hindrances that cover the mind, removing desires, evil and unwholesome dharmas, with initial thought and sustained thought, joy and happiness born of detachment, entering the first dhyana, first extinguishing the desire-thought, and generating the joy and happiness-thought. Brahmin! Therefore, it is known that there is a cause and condition for thoughts to arise, and there is a cause and condition for thoughts to cease. Extinguishing initial thought and sustained thought, inner joy, one-pointedness, without initial thought and sustained thought, joy and happiness born of samadhi, entering the second dhyana. Brahmin! The thoughts of the first dhyana cease, and the thoughts of the second dhyana arise. Therefore, it is known that there is a cause and condition for thoughts to cease, and there is a cause and condition for thoughts to arise. Abandoning joy, cultivating mindfulness, with one-pointedness, knowing the happiness of the body, which is sought by the noble ones, with mindfulness and purity, entering the third dhyana. Brahmin! The thoughts of the second dhyana cease, and the thoughts of the third dhyana arise. Therefore, it is known that there is a cause and condition for thoughts to cease, and there is a cause and condition for thoughts to arise. Abandoning suffering and happiness, first extinguishing sorrow and joy, with mindfulness and purity, entering the fourth dhyana. Brahmin! The thoughts of the third dhyana cease, and the thoughts of the fourth dhyana arise. Therefore, it is known that there is a cause and condition for thoughts to cease, and there is a cause and condition for thoughts to arise.'

。舍一切色想，滅恚，不念異想，入空處。梵志！一切色想滅，空處想生，以是故知有因緣想滅，有因緣想生。越一切空處，入識處。梵志！彼空處想滅，識處想生，故知有因緣想滅，有因緣想生。越一切識處，入不用處。梵志！彼識處想滅，不用處想生，以是故知有因緣想滅，有因緣想生。舍不用處，入有想無想處。梵志！彼不用處想滅，有想無想處想生，以是故知有因緣想滅，有因緣想生。彼舍有想無想處，入想知滅定。梵志！彼有想無想處想滅，入想知滅定，以是故知有因緣想生，有因緣想滅。彼得此想已，作是念：『有念為惡，無念為善。』彼作是念時，彼微妙想不滅，更粗想生。彼復念言：『我今寧可不爲念行，不起思惟。』彼不爲念行，不起思惟已，微妙想滅，粗想不生。彼不爲念行，不起思惟，微妙想滅，粗想不生時，即入想知滅定。云何？梵志！汝從本已來，頗曾聞此次第滅想因緣不？」

梵志白佛言：「從本已來信自不聞如是次第滅想因緣。」又白佛言：「我今生念，謂此有想、此無想，或復有想此想已，彼作是念：『有念為惡，無念為善。』彼作是念時，微妙想不滅，粗想更生，彼復念言：『我今寧可不爲念行，不起思惟。』彼不爲念行，不起思惟已，微妙想滅，粗想不生。彼不爲念行，不起思惟，微妙想滅，粗想不生時，即入想知滅定。」

佛告梵志言：「善哉！善哉！此是賢聖法中次第想滅想定。」

梵志復白佛言：「此諸想中，何者為無上想？」

佛告梵志：「不用處想為無上。」

梵志又白佛言：「諸想中，何者為第一無上想？」

佛言：「諸想、諸言無想，于其中間能次第得想知滅定者，是為第一無上想。」

梵志又問：「為一想，為多想？」

佛言：「有一想，無多想。」

梵志又問：「先有想生然後智？先有智生然後想？為想、智一時俱生耶？」

佛言：「先有想生然後智，由想有智。」

梵志又問：「想即是我耶？」

佛告梵志：「汝說何等人是我？」

梵志白佛言：「我不說人是我，我自說色身四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅法，我說此人是我

現代漢語譯本：捨棄一切對色相的執著，滅除嗔恚，不再思念其他雜念，進入空無的境界。婆羅門啊！當一切對色相的執著都滅盡時，對空無的執著便會產生，因此可知有因緣導致執著的滅除，也有因緣導致執著的產生。超越一切空無的境界，進入對識的執著。婆羅門啊！當對空無的執著滅盡時，對識的執著便會產生，因此可知有因緣導致執著的滅除，也有因緣導致執著的產生。超越一切對識的執著，進入無所執著的境界。婆羅門啊！當對識的執著滅盡時，對無所執著的執著便會產生，因此可知有因緣導致執著的滅除，也有因緣導致執著的產生。捨棄無所執著的境界，進入有想無想的境界。婆羅門啊！當對無所執著的執著滅盡時，對有想無想的執著便會產生，因此可知有因緣導致執著的滅除，也有因緣導致執著的產生。捨棄有想無想的境界，進入想知滅定的境界。婆羅門啊！當對有想無想的執著滅盡時，便進入想知滅定的境界，因此可知有因緣導致執著的產生，也有因緣導致執著的滅除。當他獲得這種想法后，便會這樣想：『有念是惡，無念是善。』當他這樣想的時候，他細微的念頭不會消失，反而會產生更粗糙的念頭。他再次想到：『我寧可不進行念頭的活動，不起任何思惟。』當他不進行念頭的活動，不起任何思惟后，細微的念頭便會消失，粗糙的念頭也不會產生。當他不進行念頭的活動，不起任何思惟，細微的念頭消失，粗糙的念頭不產生時，便進入想知滅定的境界。婆羅門啊！你從一開始到現在，可曾聽聞過這種次第滅除執著的因緣嗎？ 婆羅門回答佛陀說：『我從一開始到現在，確實沒有聽聞過這種次第滅除執著的因緣。』又對佛陀說：『我現在產生一個念頭，認為這是有想，這是無想，或者是有想，當他產生這個想法后，他會這樣想：『有念是惡，無念是善。』當他這樣想的時候，他細微的念頭不會消失，反而會產生更粗糙的念頭。他再次想到：『我寧可不進行念頭的活動，不起任何思惟。』當他不進行念頭的活動，不起任何思惟后，細微的念頭便會消失，粗糙的念頭也不會產生。當他不進行念頭的活動，不起任何思惟，細微的念頭消失，粗糙的念頭不產生時，便進入想知滅定的境界。』 佛陀告訴婆羅門說：『很好！很好！這是賢聖法中次第滅除執著的禪定。』 婆羅門又問佛陀說：『在這些執著中，哪一種是無上的執著？』 佛陀告訴婆羅門說：『無所執著的執著是無上的。』 婆羅門又問佛陀說：『在所有執著中，哪一種是第一無上的執著？』 佛陀說：『在所有執著和言語都消失，能夠次第進入想知滅定的境界，這是第一無上的執著。』 婆羅門又問：『是一種執著，還是多種執著？』 佛陀說：『只有一種執著，沒有多種執著。』 婆羅門又問：『是先有執著產生然後有智慧？還是先有智慧產生然後有執著？還是執著和智慧同時產生？』 佛陀說：『是先有執著產生然後有智慧，因為有執著才會有智慧。』 婆羅門又問：『執著就是我嗎？』 佛陀告訴婆羅門說：『你說什麼樣的人是我？』 婆羅門回答佛陀說：『我不是說人是我，我只是說這個由四大、六入組成的色身，由父母生育，以乳汁哺育長大，用衣服裝飾，是無常、會磨滅的，我說這個人是我。』

English version: Abandoning all perceptions of form, extinguishing anger, and not dwelling on different thoughts, one enters the realm of emptiness. O Brahmin! When all perceptions of form are extinguished, the perception of emptiness arises. Therefore, it is known that there are causes and conditions for the extinction of perceptions, and there are causes and conditions for the arising of perceptions. Transcending all realms of emptiness, one enters the realm of consciousness. O Brahmin! When the perception of emptiness is extinguished, the perception of consciousness arises. Therefore, it is known that there are causes and conditions for the extinction of perceptions, and there are causes and conditions for the arising of perceptions. Transcending all realms of consciousness, one enters the realm of nothingness. O Brahmin! When the perception of consciousness is extinguished, the perception of nothingness arises. Therefore, it is known that there are causes and conditions for the extinction of perceptions, and there are causes and conditions for the arising of perceptions. Abandoning the realm of nothingness, one enters the realm of neither perception nor non-perception. O Brahmin! When the perception of nothingness is extinguished, the perception of neither perception nor non-perception arises. Therefore, it is known that there are causes and conditions for the extinction of perceptions, and there are causes and conditions for the arising of perceptions. Abandoning the realm of neither perception nor non-perception, one enters the cessation of perception and feeling. O Brahmin! When the perception of neither perception nor non-perception is extinguished, one enters the cessation of perception and feeling. Therefore, it is known that there are causes and conditions for the arising of perceptions, and there are causes and conditions for the extinction of perceptions. Having attained this thought, one thinks: 『Thinking is evil, not thinking is good.』 When one thinks this, the subtle thoughts do not cease, but coarser thoughts arise. One thinks again: 『I would rather not engage in thought, nor arise in contemplation.』 When one does not engage in thought, nor arise in contemplation, the subtle thoughts cease, and coarser thoughts do not arise. When one does not engage in thought, nor arise in contemplation, the subtle thoughts cease, and coarser thoughts do not arise, one enters the cessation of perception and feeling. O Brahmin! From the beginning until now, have you ever heard of this sequence of causes and conditions for the extinction of perceptions? The Brahmin replied to the Buddha: 『From the beginning until now, I have indeed not heard of such a sequence of causes and conditions for the extinction of perceptions.』 He further said to the Buddha: 『I now have a thought, thinking that this is perception, this is non-perception, or there is perception. When one has this thought, one thinks: 『Thinking is evil, not thinking is good.』 When one thinks this, the subtle thoughts do not cease, but coarser thoughts arise. One thinks again: 『I would rather not engage in thought, nor arise in contemplation.』 When one does not engage in thought, nor arise in contemplation, the subtle thoughts cease, and coarser thoughts do not arise. When one does not engage in thought, nor arise in contemplation, the subtle thoughts cease, and coarser thoughts do not arise, one enters the cessation of perception and feeling.』 The Buddha said to the Brahmin: 『Excellent! Excellent! This is the sequential cessation of perception and feeling in the Dharma of the Noble Ones.』 The Brahmin again asked the Buddha: 『Among these perceptions, which is the supreme perception?』 The Buddha said to the Brahmin: 『The perception of nothingness is supreme.』 The Brahmin again asked the Buddha: 『Among all perceptions, which is the first and supreme perception?』 The Buddha said: 『When all perceptions and words cease, and one is able to sequentially enter the cessation of perception and feeling, this is the first and supreme perception.』 The Brahmin again asked: 『Is it one perception, or many perceptions?』 The Buddha said: 『There is only one perception, not many perceptions.』 The Brahmin again asked: 『Does perception arise first and then wisdom? Or does wisdom arise first and then perception? Or do perception and wisdom arise simultaneously?』 The Buddha said: 『Perception arises first and then wisdom, because wisdom arises from perception.』 The Brahmin again asked: 『Is perception the self?』 The Buddha said to the Brahmin: 『What kind of person do you say is the self?』 The Brahmin replied to the Buddha: 『I do not say that a person is the self, I only say that this body composed of the four great elements and the six sense bases, born of parents, nourished by milk, adorned with clothes, is impermanent and subject to decay. I say that this person is the self.』

佛告梵志：「汝言色身四大、六入，父母生育，乳餔長成，衣服莊嚴，無常、磨滅法，說此人是我。梵志！且置此我，但人想生、人想滅。」

梵志言：「我不說人是我，我說欲界天是我。」

佛言：「且置欲界天是我，但人想生、人想滅。」

梵志言：「我不說人是我，我自說色界天是我。」

佛言：「且置色界天是我，但人想生、人想滅。」

梵志言：「我不說人是我，我自說空處、識處、不用處、有想無想處、無色天是我。」

佛言：「且置空處、識處、無所有處、有想無想處、無色天是我，但人想生、人想滅。」

梵志白佛言：「云何？瞿曇！我寧可得知人想生、人想滅不？」

佛告梵志：「汝欲知人想生、人想滅者，甚難！甚難！所以者何？汝異見、異習、異忍、異受，依異法故。」

梵志白佛言：「如是。瞿曇！我異見、異習、異忍、異受，依異法故，欲知人想生、人想滅者，甚難！甚難！所以者何？我、世間有常，此實余虛；我、世間無常，此實余虛；我、世間有常無常，此實余虛；我、世間非有常非無常，此實余虛

現代漢語譯本：佛陀告訴婆羅門說：『你說這由四大、六入構成的色身，由父母生育，以乳汁哺育長大，再用衣服裝飾，是無常、會磨滅的，你說這個人是『我』。婆羅門啊！暫且放下這個『我』，只說人的念頭產生、人的念頭消滅。』 婆羅門說：『我不是說人是『我』，我說欲界天是『我』。』 佛陀說：『暫且放下欲界天是『我』，只說人的念頭產生、人的念頭消滅。』 婆羅門說：『我不是說人是『我』，我自認為梵天是『我』。』 佛陀說：『暫且放下梵天是『我』，只說人的念頭產生、人的念頭消滅。』 婆羅門說：『我不是說人是『我』，我自認為空無邊處、識無邊處、無所有處、非想非非想處、無色天是『我』。』 佛陀說：『暫且放下空無邊處、識無邊處、無所有處、非想非非想處、無色天是『我』，只說人的念頭產生、人的念頭消滅。』 婆羅門問佛陀說：『怎麼樣？喬達摩！我難道可以得知人的念頭產生、人的念頭消滅嗎？』 佛陀告訴婆羅門說：『你想知道人的念頭產生、人的念頭消滅，非常困難！非常困難！為什麼呢？因為你的見解不同、習性不同、忍受不同、感受不同，所依據的法也不同。』 婆羅門對佛陀說：『是這樣的，喬達摩！我的見解不同、習性不同、忍受不同、感受不同，所依據的法也不同，所以想知道人的念頭產生、人的念頭消滅，非常困難！非常困難！為什麼呢？因為我認為，世界是常住的，這是真實的，其餘是虛假的；我認為，世界是無常的，這是真實的，其餘是虛假的；我認為，世界是有常無常的，這是真實的，其餘是虛假的；我認為，世界既非有常也非無常，這是真實的，其餘是虛假的。』

English version: The Buddha told the Brahmin, 'You say that this physical body composed of the four great elements and the six sense bases, born of parents, nourished by milk, and adorned with clothing, is impermanent and subject to decay, and you say that this person is 'I'. Brahmin! Let go of this 'I' for now, and just speak of the arising of human thoughts and the cessation of human thoughts.' The Brahmin said, 'I do not say that a person is 'I', I say that the desire realm heaven is 'I'.' The Buddha said, 'Let go of the desire realm heaven being 'I' for now, and just speak of the arising of human thoughts and the cessation of human thoughts.' The Brahmin said, 'I do not say that a person is 'I', I consider Brahma to be 'I'.' The Buddha said, 'Let go of Brahma being 'I' for now, and just speak of the arising of human thoughts and the cessation of human thoughts.' The Brahmin said, 'I do not say that a person is 'I', I consider the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the formless heavens to be 'I'.' The Buddha said, 'Let go of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the formless heavens being 'I' for now, and just speak of the arising of human thoughts and the cessation of human thoughts.' The Brahmin asked the Buddha, 'How is it, Gautama! Can I possibly know the arising of human thoughts and the cessation of human thoughts?' The Buddha told the Brahmin, 'If you wish to know the arising of human thoughts and the cessation of human thoughts, it is very difficult! Very difficult! Why is that? Because your views are different, your habits are different, your tolerance is different, your feelings are different, and the laws you rely on are different.' The Brahmin said to the Buddha, 'That is so, Gautama! My views are different, my habits are different, my tolerance is different, my feelings are different, and the laws I rely on are different, so it is very difficult! Very difficult! to know the arising of human thoughts and the cessation of human thoughts. Why is that? Because I believe that the world is permanent, this is real, and the rest is false; I believe that the world is impermanent, this is real, and the rest is false; I believe that the world is both permanent and impermanent, this is real, and the rest is false; I believe that the world is neither permanent nor impermanent, this is real, and the rest is false.'

。我、世間有邊，此實余虛；我、世間無邊，此實余虛；我、世間有邊無邊，此實余虛；我、世間非有邊非無邊，此實余虛。是命是身，此實余虛；命異身異，此實余虛；身命非異非不異，此實余虛；無命無身，此實余虛。如來終，此實余虛；如來不終，此實余虛；如來終不終，此實余虛；如來非終非不終，此實余虛。」

佛告梵志：「世間有常，乃至如來非終非不終，我所不記。」

梵志白佛言：「瞿曇！何故不記，我、世間有常，乃至如來非終非不終，盡不記耶？」

佛言：「此不與義合，不與法合，非梵行，非無慾，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹，是故不記。」

梵志又問：「云何為義合、法合？云何為梵行初？云何無為？云何無慾？云何寂滅？云何止息？云何正覺？云何沙門？云何泥洹？云何名記？」

佛告梵志：「我記苦諦、苦集、苦滅、苦出要諦。所以者何？此是義合、法合，梵行初首、無慾、無為、寂滅、止息、正覺、沙門、泥洹，是故我記。」

爾時，世尊為梵志說法，示教利喜已，即從坐而去

現代漢語譯本：『我』，世界有邊，這是真實的還是虛假的；『我』，世界無邊，這是真實的還是虛假的；『我』，世界既有邊又無邊，這是真實的還是虛假的；『我』，世界非有邊非無邊，這是真實的還是虛假的。是生命還是身體，這是真實的還是虛假的；生命與身體不同，這是真實的還是虛假的；身體與生命既不同又非不同，這是真實的還是虛假的；沒有生命也沒有身體，這是真實的還是虛假的。如來終結，這是真實的還是虛假的；如來不終結，這是真實的還是虛假的；如來既終結又不終結，這是真實的還是虛假的；如來非終結非不終結，這是真實的還是虛假的。 佛陀告訴梵志：『世界有常，乃至如來非終非不終，這些我都不記說。』 梵志問佛陀：『瞿曇！為什麼不記說，我、世界有常，乃至如來非終非不終，全部都不記說呢？』 佛陀說：『這些不符合義理，不符合佛法，不是清凈的修行，不是無慾，不是無為，不是寂滅，不是止息，不是正覺，不是沙門，不是涅槃，所以我不記說。』 梵志又問：『什麼叫做符合義理、符合佛法？什麼叫做清凈修行的開始？什麼叫做無為？什麼叫做無慾？什麼叫做寂滅？什麼叫做止息？什麼叫做正覺？什麼叫做沙門？什麼叫做涅槃？什麼叫做記說？』 佛陀告訴梵志：『我記說苦諦、苦集、苦滅、苦出離之道。為什麼呢？因為這些是符合義理、符合佛法，是清凈修行的開始，是無慾、無為、寂滅、止息、正覺、沙門、涅槃，所以我要記說。』 當時，世尊為梵志說法，開示教導，令其歡喜后，就從座位離開了。

English version: 'I', the world has an end, is this real or false; 'I', the world has no end, is this real or false; 'I', the world has both end and no end, is this real or false; 'I', the world is neither with end nor without end, is this real or false. Is it life or body, is this real or false; life and body are different, is this real or false; body and life are neither different nor not different, is this real or false; there is neither life nor body, is this real or false. The Tathagata ends, is this real or false; the Tathagata does not end, is this real or false; the Tathagata both ends and does not end, is this real or false; the Tathagata is neither ending nor not ending, is this real or false. The Buddha told the Brahmin: 'The world is permanent, and even the Tathagata is neither ending nor not ending, I do not record these.' The Brahmin asked the Buddha: 'Gautama! Why do you not record, I, the world is permanent, and even the Tathagata is neither ending nor not ending, why do you not record all of these?' The Buddha said: 'These do not accord with the meaning, do not accord with the Dharma, are not pure conduct, are not without desire, are not without action, are not tranquility, are not cessation, are not enlightenment, are not a Shramana, are not Nirvana, therefore I do not record them.' The Brahmin asked again: 'What is called according with the meaning, according with the Dharma? What is the beginning of pure conduct? What is without action? What is without desire? What is tranquility? What is cessation? What is enlightenment? What is a Shramana? What is Nirvana? What is called recording?' The Buddha told the Brahmin: 'I record the truth of suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why? Because these accord with the meaning, accord with the Dharma, are the beginning of pure conduct, are without desire, without action, tranquility, cessation, enlightenment, a Shramana, and Nirvana, therefore I record them.' At that time, the World Honored One preached the Dharma to the Brahmin, showed and taught him, and made him happy, then left his seat.

佛去未久，其後諸餘梵志語布吒婆樓梵志曰：「汝何故聽瞿曇沙門所說，語語印可？瞿曇言：『我及世間有常，乃至如來非終非不終，不與義合，故我不記。』汝何故印可是言？我等不可沙門瞿曇如是所說。」

布吒婆樓報諸梵志言：「沙門瞿曇所說：『我、世間有常，乃至如來非終非不終，不與義合，故我不記。』我亦不印可此言。但彼沙門瞿曇依法住，以法而言，以法出離，我當何由違此智言？沙門瞿曇如此微妙法言，不可違也。」

時，布吒婆樓梵志又于異時，共象首舍利弗詣世尊所，問訊已，一面坐。像首舍利弗禮佛而坐，梵志白佛言：「佛先在我所，時，去未久，其後諸餘梵志語我言：『汝何故聽沙門瞿曇所說，語語印可？瞿曇言：「我、世間常，乃至如來非終非不終，不合義，故不記。」汝何故印可是言？我等不可沙門瞿曇如是所說。』我報彼言：『沙門瞿曇所說：「我、世間有常，乃至如來非終非不終，不與義合，故我不記。」我亦不印可此言。但彼沙門瞿曇依法住法，以法而言，以法出離，我等何由違此智言？沙門瞿曇微妙法言，不可違也。』」

佛告梵志曰：「諸梵志言：『汝何故聽沙門瞿曇所說，語語印可？』此言有咎

現代漢語譯本：佛陀離去不久，之後其他的婆羅門對布吒婆樓婆羅門說：『你為什麼聽信瞿曇沙門所說，句句都認可？瞿曇說：「我與世間是常，乃至如來非終非不終，不符合義理，所以我才不記說。」你為什麼認可他的話？我們不能接受沙門瞿曇這樣說。』 布吒婆樓回答那些婆羅門說：『沙門瞿曇所說：「我、世間是常，乃至如來非終非不終，不符合義理，所以我才不記說。」我也不認可這話。但是那位沙門瞿曇依法而住，依法而言，依法出離，我怎麼能違揹他的智慧之言呢？沙門瞿曇如此微妙的法言，是不可違背的。』 當時，布吒婆樓婆羅門又在其他時候，與象首舍利弗一同前往世尊那裡，問候之後，在一旁坐下。像首舍利弗向佛陀行禮後坐下，婆羅門對佛陀說：『佛陀先前在我那裡，當時，離去不久，之後其他的婆羅門對我說：「你為什麼聽信沙門瞿曇所說，句句都認可？瞿曇說：『我、世間是常，乃至如來非終非不終，不符合義理，所以不記說。』你為什麼認可他的話？我們不能接受沙門瞿曇這樣說。」我回答他們說：「沙門瞿曇所說：『我、世間是常，乃至如來非終非不終，不符合義理，所以不記說。』我也不認可這話。但是那位沙門瞿曇依法而住，依法而言，依法出離，我們怎麼能違揹他的智慧之言呢？沙門瞿曇微妙的法言，是不可違背的。」』 佛陀告訴婆羅門說：『那些婆羅門說：「你為什麼聽信沙門瞿曇所說，句句都認可？」這話是有過失的。

English version: Not long after the Buddha had left, the other Brahmins said to the Brahmin Putapavara: 'Why do you listen to what the ascetic Gotama says, agreeing with every word? Gotama says: 「I and the world are eternal, and even the Tathagata is neither finite nor infinite, which does not accord with the meaning, therefore I do not declare it.」 Why do you agree with his words? We cannot accept what the ascetic Gotama says like this.' Putapavara replied to those Brahmins: 'The ascetic Gotama says: 「I and the world are eternal, and even the Tathagata is neither finite nor infinite, which does not accord with the meaning, therefore I do not declare it.」 I also do not agree with these words. But that ascetic Gotama abides by the Dharma, speaks according to the Dharma, and departs according to the Dharma. How can I go against his wise words? The ascetic Gotama's subtle Dharma words are not to be disobeyed.' At another time, the Brahmin Putapavara, together with Elephant-Headed Sariputra, went to the World Honored One. After greeting him, they sat down to one side. Elephant-Headed Sariputra bowed to the Buddha and sat down. The Brahmin said to the Buddha: 'The Buddha was previously at my place, and not long after leaving, the other Brahmins said to me: 「Why do you listen to what the ascetic Gotama says, agreeing with every word? Gotama says: 『I and the world are eternal, and even the Tathagata is neither finite nor infinite, which does not accord with the meaning, therefore I do not declare it.』 Why do you agree with his words? We cannot accept what the ascetic Gotama says like this.」 I replied to them: 「The ascetic Gotama says: 『I and the world are eternal, and even the Tathagata is neither finite nor infinite, which does not accord with the meaning, therefore I do not declare it.』 I also do not agree with these words. But that ascetic Gotama abides by the Dharma, speaks according to the Dharma, and departs according to the Dharma. How can we go against his wise words? The ascetic Gotama's subtle Dharma words are not to be disobeyed.」』 The Buddha said to the Brahmin: 'Those Brahmins who said: 「Why do you listen to what the ascetic Gotama says, agreeing with every word?」 This statement is flawed.'

。所以者何？我所說法，有決定記、不決定記。云何名不決定記？我、世間有常，乃至如來非終非不終，我亦說此言而不決定記。所以然者？此不與義合，不與法合，非梵行初，非無慾，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹。是故，梵志！我雖說此言而不決定記。云何名為決定記？我記苦諦、苦集、苦滅、苦出要諦。所以者何？此與法合、義合，是梵行初首，無定無記。梵志！或有沙門、婆羅門於一處世間，無慾，無為，寂滅，止息，正覺，沙門，泥洹，是故我說決定記。

「梵志！或有沙門、婆羅門於一處世間，一向說樂，我語彼言：『汝等審說，一處世間一向樂耶？』彼報我言：『如是。』我又語彼言：『汝知見一處世間一向樂耶？』彼答我言：『不知不見。』我復語彼言：『一處世間諸天一向樂，汝曾見不？』彼報我言：『不知不見。』又問彼言：『彼一處世間諸天，汝頗共坐起言語，精進修定不耶？』答我言：『不。』我又問彼言：『彼一處世間諸天一向樂者，頗曾來語汝言：「汝所行質直，當生彼一向樂天。我以所行質直，故得生彼共受樂。」耶？』彼答我言：『不也。』我又問彼言：『汝能於己身起心化作他四大身，身體具足，諸根無闕不？』彼答我言：『不能

現代漢語譯本：這是什麼原因呢？我所說的法，有決定記和不決定記。什麼叫做不決定記呢？例如，『我』、『世間』是常有的，乃至『如來』既非終結也非不終結，我說了這些話，但並不做決定性的解釋。這是什麼原因呢？因為這些說法不符合義理，不符合佛法，不是清凈修行的開始，不是無慾，不是無為，不是寂滅，不是止息，不是正覺，不是沙門，不是涅槃。因此，婆羅門啊！我雖然說了這些話，但並不做決定性的解釋。什麼叫做決定記呢？我解釋苦諦、苦集、苦滅、苦滅之道的真諦。這是什麼原因呢？因為這些說法符合佛法，符合義理，是清凈修行的開始，沒有固定不變的說法。婆羅門啊！有些沙門、婆羅門在某個地方的世界，追求無慾、無為、寂滅、止息、正覺、沙門、涅槃，因此我說決定記。 婆羅門啊！有些沙門、婆羅門在某個地方的世界，一味地說快樂，我問他們說：『你們仔細說說，某個地方的世界是一味快樂的嗎？』他們回答我說：『是的。』我又問他們說：『你們知道並親眼見到某個地方的世界是一味快樂的嗎？』他們回答我說：『不知道，沒見過。』我又問他們說：『某個地方的世界，諸天都是一味快樂的，你們曾經見過嗎？』他們回答我說：『不知道，沒見過。』我又問他們說：『那個地方的世界，諸天，你們曾經和他們一起坐著、站著、說話、精進修行禪定嗎？』他們回答我說：『沒有。』我又問他們說：『那個地方的世界，諸天一味快樂，他們曾經來告訴你們說：「你們所做的事情正直，應當會生到那個一味快樂的天界。我因為所做的事情正直，所以才能生到那裡和他們一起享受快樂。」嗎？』他們回答我說：『沒有。』我又問他們說：『你們能自己起心，化作其他四大組成的身體，身體完整，諸根沒有缺失嗎？』他們回答我說：『不能。』

English version: What is the reason for this? The teachings I expound have definitive and non-definitive explanations. What is meant by non-definitive explanation? For example, 『I』, 『the world』 are eternal, even 『the Tathagata』 is neither finite nor infinite, I have spoken these words, but I do not give a definitive explanation. What is the reason for this? Because these statements do not align with the meaning, do not align with the Dharma, are not the beginning of pure practice, are not without desire, are not without action, are not tranquility, are not cessation, are not enlightenment, are not a Shramana, are not Nirvana. Therefore, Brahmin! Although I have spoken these words, I do not give a definitive explanation. What is meant by definitive explanation? I explain the truths of suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. What is the reason for this? Because these statements align with the Dharma, align with the meaning, are the beginning of pure practice, and have no fixed or unrecorded explanation. Brahmin! Some Shramanas and Brahmins in a certain world seek to be without desire, without action, tranquil, cessation, enlightenment, a Shramana, and Nirvana, therefore I give a definitive explanation. Brahmin! Some Shramanas and Brahmins in a certain world, only speak of happiness, I ask them, 『You should carefully explain, is a certain world only happiness?』 They answer me, 『Yes.』 I ask them again, 『Do you know and have you seen with your own eyes that a certain world is only happiness?』 They answer me, 『I do not know, I have not seen.』 I ask them again, 『In a certain world, the Devas are all only happiness, have you ever seen them?』 They answer me, 『I do not know, I have not seen.』 I ask them again, 『In that world, the Devas, have you ever sat, stood, spoken, or diligently practiced meditation with them?』 They answer me, 『No.』 I ask them again, 『In that world, the Devas are only happiness, have they ever come to tell you, 「What you do is upright, you should be born in that heaven of only happiness. Because what I do is upright, I was able to be born there and enjoy happiness with them.」?』 They answer me, 『No.』 I ask them again, 『Can you, by your own will, transform into another body composed of the four great elements, with a complete body and no missing faculties?』 They answer me, 『No.』

。』云何？梵志！彼沙門、婆羅門所言為是誠實，為應法不？」

梵志白佛言：「此非誠實，為非法言。」

佛告梵志：「如有人言：『我與彼端正女人交通。』稱讚淫女。餘人問言：『汝識彼女不？為在何處？東方、西方、南方、北方耶？』答曰：『不知。』又問：『汝知彼女所止土地、城邑、村落不？』答曰：『不知。』又問：『汝識彼女父母及其姓字不？』答曰：『不知。』又問：『汝知彼女為剎利女，為是婆羅門、居士、首陀羅女耶？』答曰：『不知。』又問：『汝知彼女為長短、粗細、黑白、好醜耶？』答曰：『不知。』云何？梵志！此人所說為誠實不？」

「梵志！彼沙門、婆羅門亦復如是，無有真實。梵志！猶如有人立梯空地，餘人問言：『立梯用為？』答曰：『我欲上堂。』又問：『堂何所在？』答曰：『不知。』云何？梵志！彼立梯者豈非虛妄耶？」

佛言：「諸沙門、婆羅門亦復如是，虛妄無實。」

佛告布吒婆樓：「汝言我身色四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅，以此為我者。我說此為染污，為清凈，為得解？汝意或謂染污法不可滅，清凈法不可生，常在苦中

現代漢語譯本：『怎麼樣？婆羅門！那些沙門、婆羅門所說的話是真實可信的，還是符合正法的呢？』 梵志回答佛說：『這些不是真實可信的，是違背正法的言論。』 佛告訴梵志：『比如有人說：』我與一位端莊美麗的女子交合。『並加以讚美。其他人問他說：』你認識她嗎？她在哪裡？在東方、西方、南方還是北方呢？『他回答說：』不知道。『又問：』你知道她居住的土地、城鎮、村莊嗎？『他回答說：』不知道。『又問：』你知道她的父母和姓名嗎？『他回答說：』不知道。『又問：』你知道她是剎帝利女子，還是婆羅門、居士、首陀羅女子呢？『他回答說：』不知道。『又問：』你知道她的身材是高矮、粗細、膚色是黑是白、容貌是美是醜嗎？『他回答說：』不知道。『怎麼樣？婆羅門！這個人所說的話是真實的嗎？』 他回答說：『不是。』 『婆羅門！那些沙門、婆羅門也是這樣，沒有真實之處。婆羅門！就像有人把梯子立在空地上，其他人問他說：』你立梯子做什麼？『他回答說：』我想要上到樓堂。『又問：』樓堂在哪裡？『他回答說：』不知道。『怎麼樣？婆羅門！這個立梯子的人難道不是虛妄的嗎？』 他回答說：『是的，他確實是虛妄的。』 佛說：『那些沙門、婆羅門也是這樣，虛妄而不真實。』 佛告訴布吒婆樓：『你說我的身體由四大、六入構成，由父母生育，靠乳汁哺育長大，用衣服裝飾，是無常的、會磨滅的，並以此為我。我說這是染污的，還是清凈的，還是可以解脫的？你或許認為染污的法不可滅，清凈的法不可生，永遠處於痛苦之中。』

English version: 'What do you think, Brahmin? Are the words spoken by those ascetics and Brahmins true and in accordance with the Dharma?' The Brahmin replied to the Buddha, 'These are not true, they are unlawful words.' The Buddha told the Brahmin, 'It is like someone saying, 'I have had intercourse with a beautiful and virtuous woman,' and praising her. Others ask him, 'Do you know her? Where is she? In the east, west, south, or north?' He replies, 'I do not know.' They ask again, 'Do you know the land, town, or village where she lives?' He replies, 'I do not know.' They ask again, 'Do you know her parents and their names?' He replies, 'I do not know.' They ask again, 'Do you know if she is a Kshatriya, Brahmin, householder, or Shudra woman?' He replies, 'I do not know.' They ask again, 'Do you know if she is tall or short, thin or stout, dark or fair, beautiful or ugly?' He replies, 'I do not know.' What do you think, Brahmin? Is what this person says true?' He replied, 'No, it is not.' 'Brahmin, those ascetics and Brahmins are also like this, they have no truth. Brahmin, it is like someone placing a ladder in an empty space, and others ask him, 'What are you placing the ladder for?' He replies, 'I want to go up to the hall.' They ask again, 'Where is the hall?' He replies, 'I do not know.' What do you think, Brahmin? Is this person placing the ladder not false?' He replied, 'Yes, he is indeed false.' The Buddha said, 'Those ascetics and Brahmins are also like this, false and without truth.' The Buddha told Putapavara, 'You say that my body is composed of the four great elements and the six sense bases, born of parents, nourished by milk, adorned with clothes, impermanent, and subject to decay, and that this is 'me'. I say, is this defiled, pure, or capable of liberation? You might think that defiled dharmas cannot be destroyed, pure dharmas cannot be produced, and that one is always in suffering.'

。勿作是念。何以故？染污法可滅盡，清凈法可出生，處安樂地，歡喜愛樂，專念一心，智慧增廣。梵志！我于欲界天、空處、識處、不用處、有想無想處天，說為染污，亦說清凈，亦說得解。汝意或謂染污法不可滅，清凈法不可生，常在苦中。勿作是念。所以者何？染污可滅，凈法可生，處安樂地，歡喜愛樂，專念一心，智慧增廣。」

爾時，像首舍利弗白言：「世尊！當有欲界人身四大諸根時，復有欲界天身、色界天身，空處、識處、不用處、有想無想處天身，一時有不？世尊！當有欲界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？世尊！當有色界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？如是至有想無想處天身時，有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身，一時有不？」

佛告象首舍利弗：「若有欲界人身四大諸根，爾時正有欲界人身四大諸根，非欲界天身，色界天身，空處、識處、無所有處、有想無想處天身。如是乃至有有想無想處天身時，爾時正有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身

現代漢語譯本：不要這樣想。為什麼呢？因為染污的法可以滅盡，清凈的法可以產生，處於安樂之地，歡喜快樂，專心一意，智慧增長。婆羅門！我對於欲界天、空處、識處、不用處、有想無想處天，都說是染污的，也說是清凈的，也說是可以解脫的。你或許認為染污的法不能滅盡，清凈的法不能產生，永遠處於痛苦之中。不要這樣想。為什麼呢？因為染污可以滅盡，清凈的法可以產生，處於安樂之地，歡喜快樂，專心一意，智慧增長。 當時，像首舍利弗問道：『世尊！當有欲界人身四大諸根時，是否同時也有欲界天身、色界天身，空處、識處、不用處、有想無想處天身？世尊！當有欲界天身時，是否同時也有欲界人身四大諸根，以及色界天身，空處、識處、無所有處、有想無想處天身？世尊！當有色界天身時，是否同時也有欲界人身四大諸根，以及色界天身，空處、識處、無所有處、有想無想處天身？如此直到有想無想處天身時，是否同時也有欲界人身四大諸根，以及欲界天身，色界天身，空處、識處、無所有處天身？』 佛陀告訴象首舍利弗：『如果存在欲界人身四大諸根，那麼此時就只有欲界人身四大諸根，而沒有欲界天身、色界天身，空處、識處、無所有處、有想無想處天身。如此乃至存在有想無想處天身時，那麼此時就只有有想無想處天身，而沒有欲界人身四大諸根，以及欲界天身、色界天身，空處、識處、無所有處天身。』

English version: Do not think like that. Why? Because defiled dharmas can be extinguished, pure dharmas can arise, one can dwell in a place of peace and joy, with delight and happiness, focused with one mind, and wisdom will increase. Brahmin! I say that the realms of desire heaven, the sphere of emptiness, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are all defiled, and also pure, and also capable of liberation. You might think that defiled dharmas cannot be extinguished, pure dharmas cannot arise, and that one is always in suffering. Do not think like that. Why? Because defilement can be extinguished, pure dharmas can arise, one can dwell in a place of peace and joy, with delight and happiness, focused with one mind, and wisdom will increase. At that time, Elephant-headed Shariputra asked: 'World Honored One! When there are the four great elements of a human body in the desire realm, are there also simultaneously bodies in the desire heaven, the form heaven, the sphere of emptiness, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception? World Honored One! When there is a body in the desire heaven, are there also simultaneously the four great elements of a human body in the desire realm, as well as bodies in the form heaven, the sphere of emptiness, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception? World Honored One! When there is a body in the form heaven, are there also simultaneously the four great elements of a human body in the desire realm, as well as bodies in the form heaven, the sphere of emptiness, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception? And so on, until there is a body in the sphere of neither perception nor non-perception, are there also simultaneously the four great elements of a human body in the desire realm, as well as bodies in the desire heaven, the form heaven, the sphere of emptiness, the sphere of consciousness, and the sphere of nothingness?' The Buddha told Elephant-headed Shariputra: 'If there are the four great elements of a human body in the desire realm, then at that time there are only the four great elements of a human body in the desire realm, and there are no bodies in the desire heaven, the form heaven, the sphere of emptiness, the sphere of consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception. And so on, until there is a body in the sphere of neither perception nor non-perception, then at that time there is only a body in the sphere of neither perception nor non-perception, and there are no four great elements of a human body in the desire realm, nor bodies in the desire heaven, the form heaven, the sphere of emptiness, the sphere of consciousness, or the sphere of nothingness.'

。像首！譬如牛乳，乳變為酪，酪為生酥，生酥為熟酥，熟酥為醍醐，醍醐為第一。像首！當有乳時，唯名為乳，不名為酪、酥、醍醐，如是展轉，至醍醐時，唯名醍醐，不名為乳，不名酪、酥。像首！此亦如是，若有欲界人身四大諸根時，無有欲界天身，色界天身，乃至有想無想處天身；如是展轉，有有想無想處天身時，唯有有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，乃至無所有天身。

「像首！于汝意云何？若有人問汝言：『若有過去身時，有未來、現在身，一時有不？有未來身時，有過去、現在身，一時有不？有現在身時，有過去、未來身，一時有不？』設有此問者，汝云何報？」

象首言：「設有如是問者，我當報言：『有過去身時，唯是過去身，無未來、現在。有未來身時，唯是未來身，無過去、現在。有現在身時，唯是現在身，無過去、未來身。』」

「像首！此亦如是，有欲界人身四大諸根時，無慾界天身，色界天身，乃至有想無想處天身；如是展轉，至有想無想處天身時，無有欲界人身四大諸根，及欲界天身，色界天身，至不用處天身

現代漢語譯本：象首！譬如牛奶，牛奶變成奶酪，奶酪變成生酥，生酥變成熟酥，熟酥變成醍醐，醍醐是第一等的。像首！當只有牛奶時，它只被稱為牛奶，不被稱為奶酪、酥油、醍醐。這樣輾轉變化，直到變成醍醐時，它只被稱為醍醐，不被稱為牛奶、奶酪、酥油。像首！情況也是如此，當有欲界的人身和四大諸根時，就沒有欲界的天身，色界天身，乃至有想無想處的天身；這樣輾轉變化，直到有有想無想處的天身時，就只有有想無想處的天身，而沒有欲界的人身和四大諸根，以及欲界的天身，色界天身，乃至無所有處的天身。 象首！你認為如何？如果有人問你：『當有過去身時，是否有未來身和現在身同時存在？當有未來身時，是否有過去身和現在身同時存在？當有現在身時，是否有過去身和未來身同時存在？』如果有人這樣問，你會如何回答？」 象首回答說：『如果有人這樣問，我會回答說：『當有過去身時，只有過去身，沒有未來身和現在身。當有未來身時，只有未來身，沒有過去身和現在身。當有現在身時，只有現在身，沒有過去身和未來身。』 象首！情況也是如此，當有欲界的人身和四大諸根時，就沒有欲界的天身，色界天身，乃至有想無想處的天身；這樣輾轉變化，直到有有想無想處的天身時，就沒有欲界的人身和四大諸根，以及欲界的天身，色界天身，直到不用處的天身。

English version: Elephant Head! For example, milk, milk turns into cheese, cheese turns into raw butter, raw butter turns into cooked butter, cooked butter turns into ghee, and ghee is the best. Elephant Head! When there is only milk, it is only called milk, not cheese, butter, or ghee. In this way, it changes until it becomes ghee, then it is only called ghee, not milk, cheese, or butter. Elephant Head! It is also like this, when there is a human body in the desire realm with the four great elements and sense organs, there is no heavenly body in the desire realm, the heavenly body in the form realm, or even the heavenly body in the realm of neither perception nor non-perception; in this way, it changes until there is a heavenly body in the realm of neither perception nor non-perception, then there is only the heavenly body in the realm of neither perception nor non-perception, and there is no human body in the desire realm with the four great elements and sense organs, as well as the heavenly body in the desire realm, the heavenly body in the form realm, or even the heavenly body in the realm of nothingness. Elephant Head! What do you think? If someone asks you: 『When there is a past body, do future and present bodies exist at the same time? When there is a future body, do past and present bodies exist at the same time? When there is a present body, do past and future bodies exist at the same time?』 If someone asks this, how would you answer?」 Elephant Head replied: 『If someone asks this, I would answer: 『When there is a past body, there is only a past body, no future or present body. When there is a future body, there is only a future body, no past or present body. When there is a present body, there is only a present body, no past or future body.』 Elephant Head! It is also like this, when there is a human body in the desire realm with the four great elements and sense organs, there is no heavenly body in the desire realm, the heavenly body in the form realm, or even the heavenly body in the realm of neither perception nor non-perception; in this way, it changes until there is a heavenly body in the realm of neither perception nor non-perception, then there is no human body in the desire realm with the four great elements and sense organs, as well as the heavenly body in the desire realm, the heavenly body in the form realm, up to the heavenly body in the realm of neither perception nor non-perception.

「複次，像首！若有人問汝言：『汝曾有過去已滅不？未來當生不？現在今有不？』設有是問者，汝當云何答？」

象首白佛言：「若有是問者，當答彼言：『我曾有過去已滅，非不有也。有未來當生，非不有也。現在今有，非不有也。』」

佛言：「像首！此亦如是，有欲界人身四大諸根時，無慾界天身，乃至有想無想天身；如是展轉，至有想無想天身時，無有欲界人身四大諸根，及欲界天身，乃至無所有處天身。」

爾時，像首白佛言：「世尊！我今歸依佛，歸依法，歸依僧，聽我于正法中為優婆塞，自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

時，布吒婆樓梵志白佛言：「我得於佛法中出家受戒不？」

佛告梵志：「若有異學欲於我法中出家為道者，先四月觀察，稱眾人意，然後乃得出家受戒。雖有是法，亦觀人耳。」

梵志白佛言：「諸有異學欲于佛法中出家受戒者，先當四月觀察，稱眾人意，然後乃得出家受戒。如我今者，乃能于佛法中四歲觀察，稱眾人意，然後乃望出家受戒。」

佛告梵志：「我先語汝，雖有是法，當觀其人。」

時，彼梵志即于正法中得出家受戒

『再者，像首！如果有人問你：『你過去存在過嗎？已經滅亡了嗎？未來會產生嗎？現在存在嗎？』如果有人這樣問，你應當如何回答？』 象首對佛說：『如果有人這樣問，應當回答他們說：『我過去存在過，並非不存在。未來會產生，並非不存在。現在存在，並非不存在。』 佛說：『象首！情況也是這樣，當有欲界人的身體和四大諸根時，就沒有欲界天人的身體，乃至有想無想天的身體；這樣輾轉，當有想無想天的身體時，就沒有欲界人的身體和四大諸根，以及欲界天人的身體，乃至無所有處天的身體。』 當時，像首對佛說：『世尊！我現在皈依佛，皈依法，皈依僧，請允許我在正法中成為優婆塞，從今以後，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 當時，布吒婆樓梵志對佛說：『我可以在佛法中出家受戒嗎？』 佛告訴梵志：『如果有其他學派的人想在我的佛法中出家修行，先要觀察四個月，符合大眾的意願，然後才能出家受戒。雖然有這樣的規定，也要看具體的人。』 梵志對佛說：『凡是其他學派的人想在佛法中出家受戒，都應當先觀察四個月，符合大眾的意願，然後才能出家受戒。像我這樣，可以在佛法中觀察四年，符合大眾的意願，然後才希望出家受戒。』 佛告訴梵志：『我之前就對你說過，雖然有這樣的規定，也要看具體的人。』 當時，那位梵志就在正法中出家受戒。

'Furthermore, O Elephant Head! If someone were to ask you: 『Did you exist in the past? Have you ceased to exist? Will you arise in the future? Do you exist now?』 If such a question were posed, how would you answer?' Elephant Head said to the Buddha: 『If someone were to ask this, I should answer them: 『I existed in the past, it is not that I did not exist. I will arise in the future, it is not that I will not exist. I exist now, it is not that I do not exist.』 The Buddha said: 『Elephant Head! It is also like this, when there is the human body of the desire realm with its four great elements and faculties, there is no body of the desire realm heavens, and even up to the body of the heavens of neither perception nor non-perception; thus, in turn, when there is the body of the heavens of neither perception nor non-perception, there is no human body of the desire realm with its four great elements and faculties, nor the body of the desire realm heavens, and even up to the body of the heavens of the sphere of nothingness.』 At that time, Elephant Head said to the Buddha: 『World Honored One! I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Please allow me to become a lay disciple (Upasaka) in the true Dharma. From now on, for the rest of my life, I will not kill, not steal, not engage in sexual misconduct, not lie, and not drink alcohol.』 At that time, the Brahmin Putapavara said to the Buddha: 『May I be ordained and receive the precepts in the Buddha's Dharma?』 The Buddha told the Brahmin: 『If there are those from other schools who wish to be ordained and practice in my Dharma, they must first be observed for four months, and if they are in accordance with the wishes of the assembly, then they may be ordained and receive the precepts. Although there is this rule, it also depends on the person.』 The Brahmin said to the Buddha: 『Those from other schools who wish to be ordained and receive the precepts in the Buddha's Dharma should first be observed for four months, and if they are in accordance with the wishes of the assembly, then they may be ordained and receive the precepts. As for me, I am willing to be observed for four years in the Buddha's Dharma, and if I am in accordance with the wishes of the assembly, then I hope to be ordained and receive the precepts.』 The Buddha told the Brahmin: 『I told you before, although there is this rule, it depends on the person.』 At that time, that Brahmin was ordained and received the precepts in the true Dharma.

。如是不久以信堅固，凈修梵行，于現法中自身作證，生死已盡，所作已辦，不受後有，即成阿羅漢。

爾時，布吒婆樓聞佛所說，歡喜奉行。

（二九）佛說長阿含第三分露遮經第十

一時，佛在拘薩羅人間遊行，與大比丘眾千二百五十人俱，往詣婆羅婆提婆羅門村北尸舍婆林中止宿。

時，有婆羅門，名曰露遮，住婆羅林中，其村豐樂，人民熾盛，波斯匿王即封此村，與婆羅門以為梵分。此婆羅門七世已來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書盡能分別，又能善於大人相法、瞻候吉兇、祭祀儀禮。聞沙門瞿曇釋種子出家成道，于拘薩羅國人間遊行，至尸舍婆林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足，于諸天、世人、魔、若魔天、沙門、婆羅門眾中自身作證，與他說法，上中下善，義味具足，梵行清凈。「如此真人，宜往覲現，我今寧可往共相見。」

時，婆羅門即出彼村，詣尸舍婆林中，至世尊所，問訊已，一面坐。佛為說法，示教利喜，婆羅門聞法已，白佛言：「唯愿世尊及諸大眾明受我請。」爾時，世尊默然受請。

彼婆羅門見佛默然，知已許可，即從坐起，繞佛而去

現代漢語譯本：如果不久之後，他的信念變得堅定，清凈地修行梵行，那麼他就能在今生親身證悟，生死已經終結，該做的已經完成，不再有來世，他就成為阿羅漢。 當時，布吒婆樓聽了佛陀所說，歡喜地接受並實行。 一時，佛陀在拘薩羅國的人間游化，與一千二百五十位大比丘一同，前往婆羅婆提婆羅門村北邊的尸舍婆林中停留。 當時，有一位婆羅門，名叫露遮，住在婆羅林中。他的村莊富饒繁榮，人民興旺。波斯匿王將這個村莊封賜給這位婆羅門，作為他的梵分。這位婆羅門七世以來，父母血統純正，不被他人輕視。他精通三部異典，能夠流利地背誦，各種經書都能分辨清楚。他還擅長觀察大人相貌、預測吉兇、主持祭祀儀式。他聽說沙門瞿曇，釋迦族的王子出家修行成道，在拘薩羅國的人間游化，來到了尸舍婆林中。他擁有極高的聲望，名揚天下，被稱為如來、至真、等正覺，具備十種稱號。他能在諸天、世人、魔、魔天、沙門、婆羅門等眾生中親身證悟，併爲他們說法，所說的法從頭到尾都很好，意義和味道都圓滿，梵行清凈。「這樣一位真人，應該去拜見他，我今天應該去和他見面。」 當時，這位婆羅門就離開了村莊，前往尸舍婆林，來到世尊所在的地方，問候之後，在一旁坐下。佛陀為他說法，開示教導，使他歡喜。婆羅門聽了佛陀的說法后，對佛陀說：『希望世尊和諸位大眾明天接受我的邀請。』當時，世尊默然接受了邀請。 那位婆羅門見佛陀默然，知道他已經同意，就從座位上站起來，繞著佛陀離去。

English version: If, not long after, his faith becomes firm, and he practices the pure Brahma-faring, then he will realize it for himself in this very life, that birth and death are ended, what was to be done is done, there is no more coming to be, and he becomes an Arhat. At that time, Putabha-varu, having heard what the Buddha said, joyfully accepted and practiced it. (29) The Buddha Speaks the Tenth Discourse of the Third Part of the Long Agamas, the Rocaka Sutta At one time, the Buddha was wandering in the Kosala region, together with a great assembly of twelve hundred and fifty monks, and they stayed in the Shishapa Grove north of the Brahmin village of Bharavathi. At that time, there was a Brahmin named Rocaka, who lived in the Bharava Grove. His village was prosperous and flourishing, and the people were thriving. King Pasenadi had granted this village to the Brahmin as his Brahma-portion. This Brahmin, for seven generations, had parents of pure lineage, not despised by others. He was fluent in reciting the three different scriptures, and could clearly distinguish all kinds of texts. He was also skilled in observing the characteristics of great men, predicting good and bad omens, and conducting sacrificial rituals. He heard that the Shramana Gautama, a prince of the Shakya clan, had left home to practice and attained enlightenment, and was wandering in the Kosala region, and had come to the Shishapa Grove. He had a great reputation, known throughout the world, and was called the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing ten titles. He could realize it for himself among gods, humans, Mara, Mara's gods, Shramanas, and Brahmins, and teach the Dharma to them, which was good from beginning to end, with complete meaning and flavor, and the Brahma-faring was pure. 'Such a true person, it is fitting to go and see him, I should go and meet him today.' At that time, the Brahmin left the village and went to the Shishapa Grove, to where the World Honored One was, and after greeting him, sat down to one side. The Buddha taught him the Dharma, instructing and delighting him. After the Brahmin heard the Dharma, he said to the Buddha, 'May the World Honored One and the assembly accept my invitation tomorrow.' At that time, the World Honored One silently accepted the invitation. The Brahmin, seeing that the Buddha was silent, knew that he had agreed, and then rose from his seat, circumambulated the Buddha, and departed.

。去佛不遠，便起惡見言：「諸沙門、婆羅門多知善法，多所證成，不應為他人說，但自知，休與他說為。譬如有人壞故獄已，更造新獄，斯是貪惡不善法耳。」

時，婆羅門還至婆羅林已，即于其夜具辦種種肴膳飲食。時到，語剃頭師言：「汝持我聲，詣尸舍婆林中，白沙門瞿曇：『日時已到，宜知是時。』」

剃頭師受教即行，往到佛所，禮世尊足白：「時已到，宜知是時。」

爾時，世尊即著衣持缽，從諸弟子千二百五十人俱，詣婆羅林。

剃頭師侍從世尊，偏露右臂，長跪叉手，白佛言：「彼露遮婆羅門去佛不遠，生惡見言：『諸有沙門、婆羅門多知善法，多所證者，不應為他人說，但自知，休與他說為。譬如有人壞故獄已，更造新獄，斯是貪惡不善法耳。』唯愿世尊除其惡見。」

佛告剃頭師曰：「此是小事，易開化耳。」

爾時，世尊至婆羅門舍，就座而坐。時，婆羅門以種種甘膳，手自斟酌，供佛及僧，食訖去缽，行澡水畢，取一小床于佛前坐。佛告露遮：「汝昨去我不遠，生惡見言：『諸沙門、婆羅門多知善法，多所證者，不應為他人說，乃至貪惡不善法。』實有是言耶？」

露遮言：「爾，實有此事。」

佛告露遮：「汝勿復爾生此惡見

現代漢語譯本：離佛陀不遠的地方，他便生起邪惡的見解，說道：『那些沙門和婆羅門知道許多善法，並且已經證悟了很多，不應該為他人宣說，應該自己知道就好，不要告訴別人。這就像有人拆毀了舊的監獄，又建造新的監獄一樣，這是貪婪、邪惡、不善的行為。』 當時，婆羅門回到婆羅林后，當晚就準備了各種菜餚和食物。時間到了，他告訴理髮師說：『你拿著我的話，到尸舍婆林中，告訴沙門瞿曇：『時間到了，應該知道是時候了。』 理髮師接受命令后就去了，來到佛陀那裡，向世尊行禮並稟告說：『時間到了，應該知道是時候了。』 當時，世尊就穿上衣服，拿著缽，和一千二百五十位弟子一起，前往婆羅林。 理髮師侍奉在世尊身邊，袒露右臂，長跪合掌，告訴佛陀說：『那位露遮婆羅門離佛陀不遠，生起邪惡的見解，說道：『那些沙門和婆羅門知道許多善法，並且已經證悟了很多，不應該為他人宣說，應該自己知道就好，不要告訴別人。這就像有人拆毀了舊的監獄，又建造新的監獄一樣，這是貪婪、邪惡、不善的行為。』希望世尊能夠消除他的邪惡見解。』 佛陀告訴理髮師說：『這是小事，很容易開導他。』 當時，世尊來到婆羅門的住所，就座而坐。當時，婆羅門用各種美味的食物，親自斟酌，供養佛陀和僧眾。吃完飯，收起缽，洗完手后，取來一張小床在佛陀面前坐下。佛陀告訴露遮說：『你昨天離我不遠，生起邪惡的見解，說道：『那些沙門和婆羅門知道許多善法，並且已經證悟了很多，不應該為他人宣說，甚至說這是貪婪、邪惡、不善的行為。』真的有說過這樣的話嗎？』 露遮說：『是的，確實有這回事。』 佛陀告訴露遮說：『你不要再產生這樣的邪惡見解了。』

English version: Not far from the Buddha, he arose with an evil view, saying: 'Those ascetics and Brahmins who know many good dharmas and have attained much enlightenment should not preach to others, but should know it themselves and not tell others. It is like someone who destroys an old prison and builds a new one; this is greedy, evil, and unwholesome.' At that time, the Brahmin returned to the Brahmin Grove and that night prepared various dishes and food. When the time came, he told the barber: 'Take my message to the Shishava Grove and tell the ascetic Gautama: 'The time has come, it is time to know.' The barber accepted the order and went to the Buddha, bowed at the World Honored One's feet, and reported: 'The time has come, it is time to know.' At that time, the World Honored One put on his robe, took his bowl, and with twelve hundred and fifty disciples, went to the Brahmin Grove. The barber attended the World Honored One, bared his right arm, knelt with his palms together, and told the Buddha: 'That Lucha Brahmin, not far from the Buddha, arose with an evil view, saying: 'Those ascetics and Brahmins who know many good dharmas and have attained much enlightenment should not preach to others, but should know it themselves and not tell others. It is like someone who destroys an old prison and builds a new one; this is greedy, evil, and unwholesome.' May the World Honored One remove his evil view.' The Buddha told the barber: 'This is a small matter, it is easy to enlighten him.' At that time, the World Honored One arrived at the Brahmin's residence and sat down. At that time, the Brahmin personally prepared various delicious foods and offered them to the Buddha and the Sangha. After eating, he put away the bowl, washed his hands, and took a small bed to sit in front of the Buddha. The Buddha told Lucha: 'Yesterday, not far from me, you arose with an evil view, saying: 'Those ascetics and Brahmins who know many good dharmas and have attained much enlightenment should not preach to others, and even said it was greedy, evil, and unwholesome.' Is it true that you said these words?' Lucha said: 'Yes, it is true.' The Buddha told Lucha: 'You should not have such evil views again.'

。所以者何？世有三師可以自誡。云何為三？一者剃除鬚髮，服三法衣，出家修道，于現法中可以除煩惱，又可增益得上人法。而於現法中不除煩惱，不得上人法，己業未成而為弟子說法，其諸弟子不恭敬承事，由復依止與共同住。露遮！彼諸弟子語師言：『師今剃除鬚髮，服三法衣，出家修道，于現法中可得除眾煩惱，得上人勝法。而今于現法中不能除煩惱，不得上人勝法。己業未成而為弟子說法，使諸弟子不復恭敬承事供養，但共依止同住而已。』」

佛言：「露遮！猶如有人壞故獄已，更造新獄，斯則名為貪濁惡法。是為一師可以自誡。是為賢聖戒、律戒、儀戒、時戒。」

又告露遮：「第二師者，剃除鬚髮，服三法衣，出家修道，于現法中可得除眾煩惱，不可增益得上人法，而於現法中不能除眾煩惱，雖復少多得上人勝法，己業未成而為弟子說法，其諸弟子不恭敬承事，由復依止與共同住。露遮！彼諸弟子語師言：『師今剃除鬚髮，服三法衣，出家修道，于現法中得除眾煩惱，得上人法。而今于現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，使諸弟子不復恭敬承事供養，但共依止同住而已。』」

佛言：「露遮！猶如有人在他後行，手摩他背，此則名為貪濁惡法

現代漢語譯本：這是為什麼呢？世上有三種老師可以用來自我警誡。哪三種呢？第一種是剃除鬚髮，穿上三法衣，出家修行，在現世中可以去除煩惱，又可以增進獲得超凡的修行。然而在現世中不能去除煩惱，不能獲得超凡的修行，自己修行尚未成就卻為弟子說法，他的弟子們不恭敬侍奉，只是依附著他共同生活。露遮啊！那些弟子會對老師說：『老師您現在剃除鬚髮，穿上三法衣，出家修行，在現世中可以去除各種煩惱，獲得超凡的殊勝修行。然而現在您在現世中不能去除煩惱，不能獲得超凡的殊勝修行。自己修行尚未成就卻為弟子說法，使得弟子們不再恭敬侍奉供養，只是依附著您共同生活而已。』 佛說：『露遮啊！就像有人毀壞了舊的監獄，又建造新的監獄，這被稱為貪婪污濁的惡法。這是第一種可以用來自我警誡的老師。這是賢聖的戒律、儀軌、時節的戒律。』 又告訴露遮：『第二種老師，剃除鬚髮，穿上三法衣，出家修行，在現世中可以去除各種煩惱，但不能增進獲得超凡的修行，然而在現世中不能去除各種煩惱，即使稍微獲得一些超凡的殊勝修行，自己修行尚未成就卻為弟子說法，他的弟子們不恭敬侍奉，只是依附著他共同生活。露遮啊！那些弟子會對老師說：『老師您現在剃除鬚髮，穿上三法衣，出家修行，在現世中可以去除各種煩惱，獲得超凡的修行。然而現在您在現世中不能去除煩惱，即使稍微獲得一些超凡的修行，自己修行尚未成就卻為弟子說法，使得弟子們不再恭敬侍奉供養，只是依附著您共同生活而已。』 佛說：『露遮啊！就像有人跟在別人後面，用手撫摸他的背，這被稱為貪婪污濁的惡法。

English version: Why is this so? There are three types of teachers in the world that can be used for self-admonishment. What are the three? The first is one who shaves their head and beard, wears the three monastic robes, leaves home to practice the Way, and in the present life can eliminate afflictions and also increase and attain superior practices. However, in the present life, they cannot eliminate afflictions, cannot attain superior practices, and while their own practice is not yet accomplished, they preach to disciples. Their disciples do not respectfully serve them, but merely rely on them and live together. O Lucaka! Those disciples will say to their teacher: 『Teacher, you now shave your head and beard, wear the three monastic robes, leave home to practice the Way, and in the present life, you can eliminate all kinds of afflictions and attain superior and excellent practices. However, now in the present life, you cannot eliminate afflictions, cannot attain superior and excellent practices. While your own practice is not yet accomplished, you preach to disciples, causing the disciples to no longer respectfully serve and make offerings, but merely rely on you and live together.』 The Buddha said: 『O Lucaka! It is like someone who destroys an old prison and then builds a new one. This is called a greedy and defiled evil practice. This is the first type of teacher that can be used for self-admonishment. This is the precept of the wise and holy, the precept of discipline, the precept of conduct, and the precept of time.』 He further told Lucaka: 『The second type of teacher is one who shaves their head and beard, wears the three monastic robes, leaves home to practice the Way, and in the present life can eliminate all kinds of afflictions, but cannot increase and attain superior practices. However, in the present life, they cannot eliminate all kinds of afflictions, and even if they slightly attain some superior and excellent practices, while their own practice is not yet accomplished, they preach to disciples. Their disciples do not respectfully serve them, but merely rely on them and live together. O Lucaka! Those disciples will say to their teacher: 『Teacher, you now shave your head and beard, wear the three monastic robes, leave home to practice the Way, and in the present life, you can eliminate all kinds of afflictions and attain superior practices. However, now in the present life, you cannot eliminate afflictions, and even if you slightly attain some superior practices, while your own practice is not yet accomplished, you preach to disciples, causing the disciples to no longer respectfully serve and make offerings, but merely rely on you and live together.』 The Buddha said: 『O Lucaka! It is like someone who walks behind another person and strokes their back with their hand. This is called a greedy and defiled evil practice.』

。是為二師可以自誡。是為賢聖戒、律戒、儀戒、時戒。」

又告露遮：「第三師者，剃除鬚髮，服三法衣，出家修道，于現法中可除煩惱，又可增益得上人法，而於現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，其諸弟子恭敬承事，依止同住。露遮！彼諸弟子語師言：『師今剃除鬚髮，服三法衣，出家修道，于現法中可得除眾煩惱，少多得上人法，而今于現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，諸弟子恭敬承事，共止同住。』」

佛言：「露遮！猶如有人捨己禾稼，鋤他田苗，此則名為貪濁惡法。是為三師可以自誡。是為賢聖戒、律戒、儀戒、時戒。露遮！有一世尊不在世間，不可傾動，云何為一？若如來、至真、等正覺出現於世，乃至得三明，除滅無明，生智慧明，去諸闇冥，出大法光，所謂漏盡智證。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。露遮！是為第一世尊不在世間，不可傾動。露遮！有四沙門果。何者四？謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。云何？露遮！有人聞法應得此四沙門果。若有人遮言：『勿為說法。』設用其言者，彼人聞法得果以不？」

答曰：「不得

這是爲了讓第二種導師能夠自我警誡。這是賢聖的戒律、律儀、威儀和時節戒。 又告訴露遮：『第三種導師，剃除鬚髮，穿上三法衣，出家修道，在現世中可以去除煩惱，又可以增進獲得上人法，但在現世中不能去除所有煩惱，即使稍微獲得上人法，自己利益尚未成就卻為弟子說法，他的弟子恭敬承事，依止同住。露遮！這些弟子對他們的導師說：『導師您剃除鬚髮，穿上三法衣，出家修道，在現世中可以去除所有煩惱，稍微獲得上人法，但現在在現世中不能去除所有煩惱，即使稍微獲得上人法，自己利益尚未成就卻為弟子說法，弟子們恭敬承事，共同居住。』 佛說：『露遮！就像有人捨棄自己的莊稼，卻去鋤別人的田苗，這叫做貪婪污濁的惡法。這是第三種導師應該自我警誡的。這是賢聖的戒律、律儀、威儀和時節戒。露遮！有一位世尊不在世間，不可動搖，如何為一呢？如果如來、至真、等正覺出現在世間，乃至獲得三明，去除無明，產生智慧光明，去除所有黑暗，發出大法光，這就是所謂的漏盡智證。為什麼呢？這是由於精勤，專心不忘，樂於獨處閑居所獲得的。露遮！這是第一位不在世間，不可動搖的世尊。露遮！有四種沙門果。哪四種呢？就是須陀洹果、斯陀含果、阿那含果、阿羅漢果。怎麼樣呢？露遮！有人聽聞佛法應該獲得這四種沙門果。如果有人阻止說：『不要為他說法。』如果聽從他的話，那個人還能聽聞佛法而得果嗎？』

This is for the second type of teacher to be able to self-admonish. This is the precept of the wise and holy, the disciplinary precept, the precept of deportment, and the precept of time. Again, he told Luccha: 'The third type of teacher shaves his beard and hair, wears the three Dharma robes, leaves home to cultivate the Way, and in the present life can remove afflictions, and can also increase the attainment of the Dharma of superior beings, but in the present life cannot remove all afflictions. Even if he has slightly attained the Dharma of superior beings, he has not yet achieved his own benefit but speaks the Dharma for his disciples, and his disciples respectfully serve him and live together with him. Luccha! These disciples say to their teacher: 'Teacher, you have shaved your beard and hair, wear the three Dharma robes, left home to cultivate the Way, and in the present life can attain the removal of all afflictions, and slightly attain the Dharma of superior beings, but now in the present life you cannot remove all afflictions. Even if you have slightly attained the Dharma of superior beings, you have not yet achieved your own benefit but speak the Dharma for your disciples, and the disciples respectfully serve you and live together with you.' The Buddha said: 'Luccha! It is like someone who abandons his own crops and hoes the fields of others. This is called the evil Dharma of greed and turbidity. This is the third type of teacher who should self-admonish. This is the precept of the wise and holy, the disciplinary precept, the precept of deportment, and the precept of time. Luccha! There is one World Honored One who is not in the world, who cannot be shaken. How is this one? If the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One appears in the world, and even attains the three insights, removes ignorance, generates the light of wisdom, removes all darkness, and emits the great light of the Dharma, this is what is called the realization of the extinction of outflows. Why is this? This is because of diligence, focused mindfulness, and the joy of living alone in seclusion. Luccha! This is the first World Honored One who is not in the world and cannot be shaken. Luccha! There are four fruits of a Shramana. Which four? They are the fruit of Srotapanna, the fruit of Sakrdagamin, the fruit of Anagamin, and the fruit of Arhat. How is it? Luccha! Someone who hears the Dharma should attain these four fruits of a Shramana. If someone obstructs and says: 'Do not preach the Dharma to him.' If his words are followed, can that person still hear the Dharma and attain the fruit?' The answer was: 'No.'

又問：「若不得果，得生天不？」

又問：「遮他說法，使不得果，不得生天。為是善心，為不善心耶？」

答曰：「不善。」

又問：「不善心者，為生善趣，為墮惡趣？」

答曰：「生惡趣。」

「露遮！猶如有人語波斯匿王言：『王所有國土，其中財物王儘自用，勿給餘人。』云何？露遮！若用彼人言者，當斷餘人供不？」

答曰：「當斷。」

又問：「斷他供者，為是善心，為不善心？」

答曰：「不善心。」

又問：「不善心者，為生善趣，為墮惡道耶？」

答曰：「墮惡道。」

「露遮！彼亦如是，有人聞法，應得四沙門果。若有人言：『勿為說法。』設用其言者，彼人聞法得果不？」

又問：「遮他說法，使不得道果，不得生天。彼為是善心，為不善心耶？」

又問：「不善心者，當生善趣，為墮惡道耶？」

「露遮！若有人語汝言：『彼波羅婆提村封所有財物

又問：『如果不能證得果位，能往生天界嗎？』 又問：『阻止他人說法，使他人不能證得果位，不能往生天界。這是善心，還是不善心呢？』 回答說：『不善心。』 又問：『不善心的人，會往生善道，還是墮入惡道呢？』 回答說：『墮入惡道。』 『露遮！就像有人對波斯匿王說：『大王您所有的國土，其中的財物您都自己享用，不要分給其他人。』怎麼樣？露遮！如果聽從那人的話，會斷絕其他人的供養嗎？』 回答說：『會斷絕。』 又問：『斷絕他人供養，這是善心，還是不善心呢？』 『露遮！那也是這樣，有人聽聞佛法，本應證得四沙門果。如果有人說：『不要為他們說法。』如果聽從那人的話，那人聽聞佛法還能證得果位嗎？』 又問：『阻止他人說法，使他人不能證得道果，不能往生天界。這是善心，還是不善心呢？』 回答說：『不善。』 『露遮！如果有人對你說：『那個波羅婆提村封地的所有財物』

Again he asked: 『If one cannot attain the fruit, can one be reborn in heaven?』 He replied: 『No.』 Again he asked: 『Preventing others from hearing the Dharma, causing them to not attain the fruit, and not be reborn in heaven, is this a good intention or a bad intention?』 He replied: 『A bad intention.』 Again he asked: 『A person with a bad intention, will they be reborn in a good realm or fall into a bad realm?』 He replied: 『Fall into a bad realm.』 『Luccha! It is like someone saying to King Pasenadi: 『All the land that belongs to you, all the wealth within it, you should use it all for yourself, do not give it to others.』 What do you think, Luccha? If one were to follow that person』s words, would it cut off the offerings to others?』 He replied: 『It would cut them off.』 Again he asked: 『Cutting off the offerings to others, is this a good intention or a bad intention?』 『Luccha! It is the same in this way, someone who hears the Dharma should attain the four fruits of a Shramana. If someone says: 『Do not preach the Dharma to them.』 If one were to follow that person』s words, would that person who hears the Dharma still attain the fruit?』 Again he asked: 『Preventing others from hearing the Dharma, causing them to not attain the path fruit, and not be reborn in heaven, is this a good intention or a bad intention?』 He replied: 『Bad.』 『Luccha! If someone were to say to you: 『All the wealth of that Parabhavati village』

。露遮！自用勿給人，物當自用，與他何為？』云何？露遮！設用彼言者，當斷餘人供不？」

又問：「教人斷他供者，為是善心，為不善心耶？」

「露遮！彼亦如是，有人聞法應得四沙門果，若有人言：『勿為說法。』設用其言者，彼人聞法得果不？」

爾時，露遮婆羅門白佛言：「我歸依佛，歸依法，歸依僧，愿聽我于正法中為優婆塞，自今已后，盡形壽不殺、不盜、不淫、不欺、不飲酒。」

佛說法已，時，露遮婆羅門聞佛所說，歡喜奉行

現代漢語譯本：『露遮！自己用的東西不要給別人，東西應當自己用，給別人幹什麼？』這是什麼意思？露遮！如果聽從這種說法的人，是不是應該斷絕給其他人的供養？ 回答說：『應該斷絕。』 又問：『教人斷絕給他人供養的人，是善心，還是不善心呢？』 又問：『不善心的人，是會投生善道，還是會墮入惡道呢？』 『露遮！那也是這樣，有人聽聞佛法本應證得四沙門果，如果有人說：『不要為他說法。』如果聽從這種說法的人，那個人還能聽聞佛法證得果位嗎？』 又問：『如果不能證得果位，還能昇天嗎？』 又問：『阻止他人聽聞佛法，使他不能證得果位，不能昇天。這是善心，還是不善心呢？』 當時，露遮婆羅門對佛說：『我皈依佛，皈依法，皈依僧，愿允許我在正法中成為優婆塞，從今以後，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 佛陀說法完畢，當時，露遮婆羅門聽聞佛陀所說，歡喜奉行。

English version: 'Luccha! Things for your own use, don't give to others. Things should be for your own use, what's the point of giving them to others?' What does this mean? Luccha! If someone follows this teaching, should they cut off offerings to others? The answer is: 'They should cut them off.' Again, he asked: 'Is the person who teaches others to cut off offerings to others, is that a good intention or a bad intention?' The answer is: 'Bad.' Again, he asked: 'A person with a bad intention, will they be reborn in a good realm or will they fall into a bad realm?' The answer is: 'Fall into a bad realm.' 'Luccha! It's the same way, someone who hears the Dharma should attain the four fruits of a Samana. If someone says: 'Don't preach the Dharma to them.' If someone follows this teaching, will that person still be able to hear the Dharma and attain the fruits?' The answer is: 'They will not.' Again, he asked: 'If they cannot attain the fruits, can they be reborn in heaven?' The answer is: 'They cannot.' Again, he asked: 'Preventing others from hearing the Dharma, causing them to not attain the fruits, and not be reborn in heaven. Is this a good intention or a bad intention?' At that time, the Brahmin Luccha said to the Buddha: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. May you allow me to become a lay disciple in the true Dharma. From now on, for the rest of my life, I will not kill, not steal, not commit sexual misconduct, not lie, and not drink alcohol.' After the Buddha finished speaking the Dharma, at that time, the Brahmin Luccha, having heard what the Buddha said, joyfully practiced it.

佛說長阿含經卷第十八

（三〇）第四分世記經

閻浮提州品第一

一時，佛在舍衛國祇樹給孤獨園俱利窟中，與大比丘眾千二百五十人俱。

時，眾比丘于食後集講堂上議言：「諸賢！未曾有也，今此天地何由而敗？何由而成？眾生所居國土云何？」

爾時，世尊于閑靜處天耳徹聽，聞諸比丘于食後集講堂上議如此言。爾時世尊于靜窟起，詣講堂坐，知而故問，問諸比丘：「曏者所議，議何等事？」

諸比丘白佛言：「我等於食後集法講堂議言：『諸賢！未曾有也，今是天地何由而敗？何由而成？眾生所居國土云何？』我等集堂議如是事。」

佛告諸比丘言：「善哉！善哉！凡出家者應行二法：一賢聖默然，二講論法語。汝等集在講堂，亦應如此賢聖默然，講論法語。諸比丘！汝等欲聞如來記天地成敗、眾生所居國邑不耶？」

時，諸比丘白佛言：「唯然。世尊！今正是時，愿樂欲聞。世尊說已，當奉持之。」

佛言：「比丘！諦聽，諦聽，善思念之，當爲汝說

《佛說長阿含經》卷第十七

《佛說長阿含經》卷第十八

一時，佛在舍衛國祇樹給孤獨園俱利窟中，與大比丘眾千二百五十人在一起。

當時，眾比丘在飯後聚集在講堂上議論說：『各位賢者！真是前所未有啊，如今這天地是如何敗壞的？又是如何形成的？眾生所居住的國土又是怎樣的呢？』

這時，世尊在清靜之處用天耳通聽到了，聽到眾比丘在飯後聚集在講堂上議論這樣的話。這時世尊從靜窟起身，來到講堂坐下，明知故問，問眾比丘：『剛才你們議論，議論的是什麼事？』

眾比丘對佛說：『我們飯後聚集在法講堂議論說：「各位賢者！真是前所未有啊，如今這天地是如何敗壞的？又是如何形成的？眾生所居住的國土又是怎樣的呢？」我們聚集在講堂議論的就是這樣的事。』

佛告訴眾比丘說：『好啊！好啊！凡是出家的人應當奉行兩種法：一是賢聖的默然，二是講論佛法。你們聚集在講堂，也應當如此，賢聖的默然，講論佛法。各位比丘！你們想聽如來講述天地成敗、眾生所居住的國邑嗎？』

當時，眾比丘對佛說：『是的，世尊！現在正是時候，我們很樂意聽聞。世尊說完之後，我們一定會奉行。』

佛說：『比丘們！仔細聽，仔細聽，好好思考，我將為你們講述。』

The Sutra of the Long Agama Spoken by the Buddha, Volume 17

The Sutra of the Long Agama Spoken by the Buddha, Volume 18

(30) The Fourth Division: Sutra on the World's Formation

Chapter One: Jambudvipa Continent

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, in the Kuli Cave, together with a great assembly of 1,250 monks.

At that time, the monks gathered in the lecture hall after their meal and discussed, saying: 'Friends, this is unprecedented! How is it that this heaven and earth are destroyed? How are they formed? And what are the lands where sentient beings dwell?'

Then, the World-Honored One, in a quiet place, with his divine ear, heard the monks discussing these matters in the lecture hall after their meal. At that time, the World-Honored One arose from his quiet cave, went to the lecture hall, and sat down. Knowing what they had discussed, he asked the monks: 'What were you discussing just now?'

The monks replied to the Buddha: 'After our meal, we gathered in the Dharma lecture hall and discussed, saying: 「Friends, this is unprecedented! How is it that this heaven and earth are destroyed? How are they formed? And what are the lands where sentient beings dwell?」 This is what we were discussing in the hall.'

The Buddha told the monks: 'Excellent! Excellent! Those who have left home should practice two things: one is the silence of the noble ones, and the other is the discussion of the Dharma. When you gather in the lecture hall, you should also practice the silence of the noble ones and discuss the Dharma. Monks, do you wish to hear the Tathagata explain the formation and destruction of heaven and earth, and the lands where sentient beings dwell?'

At that time, the monks said to the Buddha: 'Yes, World-Honored One! Now is the right time, we are eager to hear. After the World-Honored One has spoken, we will uphold it.'

The Buddha said: 'Monks! Listen carefully, listen carefully, and contemplate well, and I will explain it to you.'

佛告諸比丘：「如一日月周行四天下，光明所照，如是千世界，千世界中有千日月、千須彌山王、四千天下、四千大天下、四千海水、四千大海、四千龍、四千大龍、四千金翅鳥、四千大金翅鳥、四千惡道、四千大惡道、四千王、四千大王、七千大樹、八千大泥犁、十千大山、千閻羅王、千四天王、千忉利天、千焰摩天、千兜率天、千化自在天、千他化自在天、千梵天，是為小千世界。如一小千世界，爾所小千千世界，是為中千世界。如一中千世界，爾所中千千世界，是為三千大千世界。如是世界周匝成敗，眾生所居名一佛剎。」

佛告比丘：「今此大地深十六萬八千由旬，其邊無際，地止於水，水深三千三十由旬，其邊無際，水止於風，風深六千四十由旬，其邊無際。比丘！其大海水深八萬四千由旬，其邊無際，須彌山王入海水中八萬四千由旬，出海水上高八萬四千由旬，下根連地，多固地分，其山直上，無有阿曲，生種種樹，樹出衆香，香遍山林，多諸賢聖，大神妙天之所居止。其山下基純有金沙，其山四面有四埵出，高七百由旬，雜色間廁，七寶所成，四埵斜低，曲臨海上

現代漢語譯本：佛陀告訴眾比丘：『就像一日月環繞照耀四大部洲一樣，這樣的千個世界，千個世界中有千個日月、千座須彌山王、四千個天下、四千個大天下、四千個海水、四千個大海、四千條龍、四千條大龍、四千只金翅鳥、四千只大金翅鳥、四千個惡道、四千個大惡道、四千個國王、四千個大國王、七千棵大樹、八千個大泥犁、一萬座大山、一千個閻羅王、一千個四天王、一千個忉利天、一千個焰摩天、一千個兜率天、一千個化自在天、一千個他化自在天、一千個梵天，這稱為小千世界。像一個小千世界，如此多的小千個小千世界，稱為中千世界。像一個中千世界，如此多的中千個中千世界，稱為三千大千世界。這樣的世界循環成住壞空，眾生所居住的地方稱為一個佛剎。』 佛陀告訴比丘：『現在這大地深十六萬八千由旬，它的邊緣沒有邊際，大地止於水，水深三千三十由旬，它的邊緣沒有邊際，水止於風，風深六千四十由旬，它的邊緣沒有邊際。比丘！那大海水深八萬四千由旬，它的邊緣沒有邊際，須彌山王深入海水中八萬四千由旬，超出海面高八萬四千由旬，下根連線大地，多為堅固的土地部分，那山直立向上，沒有彎曲，生長著各種各樣的樹木，樹木散發出各種香氣，香氣遍佈山林，有很多賢聖、大神妙天居住在那裡。那山下基部全是金沙，那山四面有四個山峰突出，高七百由旬，雜色交錯，由七寶構成，四個山峰斜向下低垂，彎曲地臨近海面。』

English version: The Buddha told the monks, 'Just as one sun and moon revolve and illuminate the four continents, so are there a thousand worlds. In a thousand worlds, there are a thousand suns and moons, a thousand Mount Sumerus, four thousand continents, four thousand great continents, four thousand seas, four thousand great seas, four thousand dragons, four thousand great dragons, four thousand garudas, four thousand great garudas, four thousand evil paths, four thousand great evil paths, four thousand kings, four thousand great kings, seven thousand great trees, eight thousand great hells, ten thousand great mountains, a thousand Yama kings, a thousand Four Heavenly Kings, a thousand Trayastrimsa heavens, a thousand Yama heavens, a thousand Tusita heavens, a thousand Nirmāṇarati heavens, a thousand Paranirmitavasavartin heavens, and a thousand Brahma heavens. This is called a small chiliocosm. Like one small chiliocosm, so many small chiliocosms make up a medium chiliocosm. Like one medium chiliocosm, so many medium chiliocosms make up a great chiliocosm. Such worlds go through cycles of formation, existence, destruction, and emptiness. The place where sentient beings reside is called a Buddha-field.' The Buddha told the monks, 'Now, this earth is 168,000 yojanas deep, and its edge is boundless. The earth rests on water, which is 3,030 yojanas deep, and its edge is boundless. The water rests on wind, which is 6,040 yojanas deep, and its edge is boundless. Monks! The great ocean is 84,000 yojanas deep, and its edge is boundless. Mount Sumeru extends 84,000 yojanas into the ocean and rises 84,000 yojanas above the water. Its base is connected to the earth, mostly solid ground. The mountain rises straight up, without any curves. Various trees grow there, emitting various fragrances that permeate the mountain forests. Many sages and great, wondrous devas reside there. The base of the mountain is pure gold sand. On the four sides of the mountain, there are four peaks protruding, each 700 yojanas high, with mixed colors, made of seven treasures. The four peaks slope downwards, curving towards the sea.'

「須彌山王有七寶階道，其下階道廣六十由旬，挾道兩邊有七重寶墻、七重欄楯、七重羅網、七重行樹，金墻銀門，銀墻金門，水精墻琉璃門，琉璃墻水精門，赤珠墻馬瑙門，馬瑙墻赤珠門，車𤦲墻眾寶門。其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車𤦲欄眾寶桄。其欄楯上有寶羅網，其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車𤦲羅網懸眾寶鈴。其金樹者金根金枝銀葉華實，其銀樹者銀根銀枝金葉華實，其水精樹水精根枝琉璃華葉，其琉璃樹琉璃根枝水精華葉，其赤珠樹赤珠根枝馬瑙華葉，其馬瑙樹者馬瑙根枝赤珠華葉，車𤦲樹者車𤦲根枝眾寶華葉。

「其七重墻，墻有四門，門有欄楯，七重墻上皆有樓閣臺觀，周匝圍繞有園觀浴池，生眾寶華葉，寶樹行列，花果繁茂，香風四起，悅可人心，鳧雁鴛鴦，異類奇鳥，無數千種，相和而鳴。

「又須彌山王中級階道廣四十由旬，挾道兩邊有七重寶墻、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦如下階

現代漢語譯本：'須彌山王有七層寶階，最下層的階道寬六十由旬，階道兩旁有七重寶墻、七重欄桿、七重羅網、七重行樹。金墻配銀門，銀墻配金門，水晶墻配琉璃門，琉璃墻配水晶門，赤珠墻配瑪瑙門，瑪瑙墻配赤珠門，硨磲墻配眾寶門。欄桿是金欄配銀桄，銀欄配金桄，水晶欄配琉璃桄，琉璃欄配水晶桄，赤珠欄配瑪瑙桄，瑪瑙欄配赤珠桄，硨磲欄配眾寶桄。欄桿上有寶羅網，金羅網下懸掛銀鈴，銀羅網下懸掛金鈴，琉璃羅網懸掛水晶鈴，水晶羅網懸掛琉璃鈴，赤珠羅網懸掛瑪瑙鈴，瑪瑙羅網懸掛赤珠鈴，硨磲羅網懸掛眾寶鈴。金樹是金根金枝銀葉花實，銀樹是銀根銀枝金葉花實，水晶樹是水晶根枝琉璃花葉，琉璃樹是琉璃根枝水晶花葉，赤珠樹是赤珠根枝瑪瑙花葉，瑪瑙樹是瑪瑙根枝赤珠花葉，硨磲樹是硨磲根枝眾寶花葉。' '這七重墻，每面墻有四門，門有欄桿。七重墻上都有樓閣臺觀，周圍環繞著園林和浴池，生長著各種寶花寶葉，寶樹成行，花果繁茂，香風四起，令人心曠神怡。野鴨、大雁、鴛鴦等各種奇異的鳥類，數不勝數，互相鳴叫。' '須彌山王中層的階道寬四十由旬，階道兩旁也有七重寶墻、七重欄桿、七重羅網、七重行樹，乃至無數鳥類互相鳴叫，和下層階道的情況一樣。'

English version: 'Mount Sumeru King has seven jeweled stairways. The lowest stairway is sixty yojanas wide, with seven layers of jeweled walls, seven layers of railings, seven layers of nets, and seven layers of trees on both sides. Gold walls have silver doors, silver walls have gold doors, crystal walls have lapis lazuli doors, lapis lazuli walls have crystal doors, red pearl walls have agate doors, agate walls have red pearl doors, and tridacna walls have various jeweled doors. The railings are gold railings with silver supports, silver railings with gold supports, crystal railings with lapis lazuli supports, lapis lazuli railings with crystal supports, red pearl railings with agate supports, agate railings with red pearl supports, and tridacna railings with various jeweled supports. Above the railings are jeweled nets, with silver bells hanging from the gold nets, gold bells hanging from the silver nets, crystal bells hanging from the lapis lazuli nets, lapis lazuli bells hanging from the crystal nets, agate bells hanging from the red pearl nets, red pearl bells hanging from the agate nets, and various jeweled bells hanging from the tridacna nets. The gold trees have gold roots, gold branches, silver leaves, and fruits; the silver trees have silver roots, silver branches, gold leaves, and fruits; the crystal trees have crystal roots, crystal branches, lapis lazuli flowers and leaves; the lapis lazuli trees have lapis lazuli roots, lapis lazuli branches, crystal flowers and leaves; the red pearl trees have red pearl roots, red pearl branches, agate flowers and leaves; the agate trees have agate roots, agate branches, red pearl flowers and leaves; and the tridacna trees have tridacna roots, tridacna branches, and various jeweled flowers and leaves.' 'These seven layers of walls each have four gates, and the gates have railings. On the seven layers of walls, there are pavilions and terraces, surrounded by gardens and bathing pools, where various jeweled flowers and leaves grow, jeweled trees stand in rows, flowers and fruits are abundant, fragrant breezes arise, pleasing the heart. Ducks, geese, mandarin ducks, and various other exotic birds, countless in number, sing in harmony.' 'The middle stairway of Mount Sumeru King is forty yojanas wide, with seven layers of jeweled walls, seven layers of railings, seven layers of nets, and seven layers of trees on both sides, and countless birds sing in harmony, just like the lower stairway.'

。上級階道廣二十由旬，挾道兩邊有七重寶墻、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦如中階。」

佛告比丘：「其下階道有鬼神住，名曰伽樓羅足。其中階道有鬼神住，名曰持鬘。其上階道有鬼神住，名曰喜樂。其四埵出高四萬二千由旬，四天大王所居宮殿，有七重寶城、欄楯七重、羅網七重、行樹七重，諸寶鈴乃至無數眾鳥相和而鳴，亦復如是。須彌山頂有三十三天宮，寶城七重、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦復如是。過三十三天由旬一倍有焰摩天宮，過焰摩天宮由旬一倍有兜率天宮，過兜率天宮由旬一倍有化自在天宮，過化自在天宮由旬一倍有他化自在天宮，過他化自在天宮由旬一倍有梵加夷天宮。

「於他化自在天、梵加夷天中間，有摩天宮，縱廣六千由旬，宮墻七重、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦復如是

現代漢語譯本：上層階道的寬度為二十由旬，階道兩旁有七重寶墻、七重欄桿、七重羅網、七排行道樹，乃至無數的鳥兒相互鳴叫，也像中層階道一樣。 佛陀告訴比丘們：『下層階道有鬼神居住，名叫伽樓羅足。中層階道有鬼神居住，名叫持鬘。上層階道有鬼神居住，名叫喜樂。四方山頂突出高達四萬二千由旬，是四大天王居住的宮殿，有七重寶城、七重欄桿、七重羅網、七排行道樹，各種寶鈴乃至無數的鳥兒相互鳴叫，也像這樣。須彌山頂有三十三天宮，有七重寶城、七重欄桿、七重羅網、七排行道樹，乃至無數的鳥兒相互鳴叫，也像這樣。超過三十三天宮一倍距離有焰摩天宮，超過焰摩天宮一倍距離有兜率天宮，超過兜率天宮一倍距離有化自在天宮，超過化自在天宮一倍距離有他化自在天宮，超過他化自在天宮一倍距離有梵加夷天宮。』 『在他化自在天和梵加夷天之間，有摩天宮，縱橫六千由旬，宮墻七重、欄桿七重、羅網七重、行道樹七重，乃至無數的鳥兒相互鳴叫，也像這樣。』

English version: The upper level path is twenty yojanas wide, and on both sides of the path are seven layers of jeweled walls, seven layers of railings, seven layers of nets, and seven rows of trees, and even countless birds sing in harmony, just like the middle level path. The Buddha told the monks: 'The lower level path has spirits dwelling there, called Garura's Foot. The middle level path has spirits dwelling there, called Holder of Garlands. The upper level path has spirits dwelling there, called Joyful. The four peaks protrude to a height of 42,000 yojanas, which are the palaces where the Four Great Heavenly Kings reside, with seven layers of jeweled cities, seven layers of railings, seven layers of nets, seven rows of trees, various jeweled bells, and even countless birds singing in harmony, just like that. On the summit of Mount Sumeru is the palace of the Thirty-Three Heavens, with seven layers of jeweled cities, seven layers of railings, seven layers of nets, seven rows of trees, and even countless birds singing in harmony, just like that. Beyond the Thirty-Three Heavens by one yojana is the Yama Heaven Palace, beyond the Yama Heaven Palace by one yojana is the Tusita Heaven Palace, beyond the Tusita Heaven Palace by one yojana is the Nirmāṇarati Heaven Palace, beyond the Nirmāṇarati Heaven Palace by one yojana is the Paranirmitavasavartin Heaven Palace, and beyond the Paranirmitavasavartin Heaven Palace by one yojana is the Brahma-kayika Heaven Palace.' 'Between the Paranirmitavasavartin Heaven and the Brahma-kayika Heaven, there is the Mahesvara Heaven Palace, which is six thousand yojanas in length and width, with seven layers of palace walls, seven layers of railings, seven layers of nets, seven rows of trees, and even countless birds singing in harmony, just like that.'

。過梵伽夷天宮由旬一倍有光音天宮，過光音天由旬一倍有遍凈天宮，過遍凈天由旬一倍有果實天宮，過果實天由旬一倍有無想天宮，過無想天由旬一倍有無造天宮，過無造天由旬一倍有無熱天宮，過無熱天由旬一倍有善見天宮，過善見天由旬一倍有大善見天宮，過大善見天由旬一倍有色究竟天宮，過色究竟天上有空處智天、識處智天、無所有處智天、有想無想處智天，齊此名眾生邊際、眾生世界，一切眾生生、老、病、死、受陰、受有，齊此不過。」

佛告比丘：「須彌山北有天下，名郁單曰，其土正方，縱廣一萬由旬，人面亦方，像彼地形。須彌山東有天下，名弗于逮，其土正圓，縱廣九千由旬，人面亦圓，像彼地形。須彌山西有天下，名俱耶尼，其土形如半月，縱廣八千由旬，人面亦爾，像彼地形。須彌山南有天下，名閻浮提，其土南狹北廣，縱廣七千由旬，人面亦爾，像此地形。須彌山北面天金所成，光照北方。須彌山東面天銀所成，光照東方。須彌山西面天水精所成，光照西方。須彌山南面天琉璃所成，光照南方。

「郁單曰有大樹王，名庵婆羅，圍七由旬，高百由旬，枝葉四布五十由旬。弗于逮有大樹王，名伽藍浮，圍七由旬，高百由旬，枝葉四布五十由旬

『過了梵伽夷天宮一倍距離，有光音天宮；過了光音天宮一倍距離，有遍凈天宮；過了遍凈天宮一倍距離，有果實天宮；過了果實天宮一倍距離，有無想天宮；過了無想天宮一倍距離，有無造天宮；過了無造天宮一倍距離，有無熱天宮；過了無熱天宮一倍距離，有善見天宮；過了善見天宮一倍距離，有大善見天宮；過了大善見天宮一倍距離，有色究竟天宮；過了色究竟天，有空處智天、識處智天、無所有處智天、有想無想處智天。這些合起來稱為眾生的邊際、眾生的世界，一切眾生的生、老、病、死、受陰、受有，都不能超過這個範圍。』

佛告訴比丘們：『須彌山的北面有一個天下，名叫郁單曰，那裡的土地是正方形的，縱橫各一萬由旬，那裡的人的面孔也是方形的，像那裡的地形。須彌山的東面有一個天下，名叫弗于逮，那裡的土地是正圓形的，縱橫各九千由旬，那裡的人的面孔也是圓形的，像那裡的地形。須彌山的西面有一個天下，名叫俱耶尼，那裡的土地形狀像半月，縱橫各八千由旬，那裡的人的面孔也是這樣，像那裡的地形。須彌山的南面有一個天下，名叫閻浮提，那裡的土地是南窄北寬的，縱橫各七千由旬，那裡的人的面孔也是這樣，像那裡的地形。須彌山的北面是天金構成的，光照北方。須彌山的東面是天銀構成的，光照東方。須彌山的西面是天水精構成的，光照西方。須彌山的南面是天琉璃構成的，光照南方。』

『郁單曰有一棵大樹王，名叫庵婆羅，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。弗于逮有一棵大樹王，名叫伽藍浮，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。

'Beyond the Brahma-kayika heaven by one yojana is the Abhasvara heaven; beyond the Abhasvara heaven by one yojana is the Subhakrtsna heaven; beyond the Subhakrtsna heaven by one yojana is the Brhatphala heaven; beyond the Brhatphala heaven by one yojana is the Asanjnasattva heaven; beyond the Asanjnasattva heaven by one yojana is the Avrha heaven; beyond the Avrha heaven by one yojana is the Atapa heaven; beyond the Atapa heaven by one yojana is the Sudrsa heaven; beyond the Sudrsa heaven by one yojana is the Sudarsana heaven; beyond the Sudarsana heaven by one yojana is the Akanistha heaven; beyond the Akanistha heaven are the heavens of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. This is called the boundary of beings, the world of beings. All beings' birth, old age, sickness, death, the aggregates of sensation, and existence, do not go beyond this.'

The Buddha told the monks, 'North of Mount Sumeru is a continent called Uttarakuru. Its land is perfectly square, with a length and width of 10,000 yojanas. The faces of the people there are also square, resembling the shape of the land. East of Mount Sumeru is a continent called Purvavideha. Its land is perfectly round, with a length and width of 9,000 yojanas. The faces of the people there are also round, resembling the shape of the land. West of Mount Sumeru is a continent called Aparagodaniya. Its land is shaped like a half-moon, with a length and width of 8,000 yojanas. The faces of the people there are also like that, resembling the shape of the land. South of Mount Sumeru is a continent called Jambudvipa. Its land is narrow in the south and wide in the north, with a length and width of 7,000 yojanas. The faces of the people there are also like that, resembling the shape of the land. The north side of Mount Sumeru is made of heavenly gold, shining light to the north. The east side of Mount Sumeru is made of heavenly silver, shining light to the east. The west side of Mount Sumeru is made of heavenly crystal, shining light to the west. The south side of Mount Sumeru is made of heavenly lapis lazuli, shining light to the south.'

'In Uttarakuru, there is a great tree king named Ambala, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading out fifty yojanas in all directions. In Purvavideha, there is a great tree king named Kalambuka, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading out fifty yojanas in all directions.'

。俱耶尼有大樹王，名曰斤提，圍七由旬，高百由旬，枝葉四布五十由旬；又其樹下有石牛幢，高一由旬。閻浮提有大樹王，名曰閻浮提，圍七由旬，高百由旬，枝葉四布五十由旬。金翅鳥王及龍王樹，名俱利睒婆羅，圍七由旬，高百由旬，枝葉四布五十由旬。阿修羅王有樹，名善畫，圍七由旬，高百由旬，枝葉四布五十由旬。忉利天有樹，名曰晝度，圍七由旬，高百由旬，枝葉四布五十由旬。

「須彌山邊有山，名伽陀羅，高四萬二千由旬，縱廣四萬二千由旬，其邊廣遠，雜色間廁，七寶所成，其山去須彌山八萬四千由旬，其間純生優缽羅花、缽頭摩花、俱物頭花、分陀利花，蘆葦、松、竹叢生其中，出種種香，香亦充遍。去佉陀羅山不遠有山，名伊沙陀羅，高二萬一千由旬，縱廣二萬一千由旬，其邊廣遠，雜色間廁，七寶所成，去佉陀羅山四萬二千由旬，其間純生優缽羅花、缽頭摩花、俱勿頭花、分陀利花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。去伊沙陀羅山不遠有山，名樹巨陀羅，高萬二千由旬，縱廣萬二千由旬，其邊廣遠，雜色間廁，七寶所成。去伊沙陀羅山二萬一千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍

俱耶尼有一棵巨大的樹王，名為斤提，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬；樹下還有一座石牛幢，高一由旬。閻浮提也有一棵巨大的樹王，名為閻浮提，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。金翅鳥王和龍王的樹，名為俱利睒婆羅，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。阿修羅王有一棵樹，名為善畫，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。忉利天有一棵樹，名為晝度，樹幹周長七由旬，高一百由旬，枝葉向四周展開五十由旬。 須彌山旁邊有一座山，名為伽陀羅，高四萬二千由旬，縱橫四萬二千由旬，山邊廣闊，色彩斑斕，由七寶構成。這座山距離須彌山八萬四千由旬，其間生長著純凈的優缽羅花、缽頭摩花、俱物頭花、分陀利花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。距離伽陀羅山不遠的地方有一座山，名為伊沙陀羅，高二萬一千由旬，縱橫二萬一千由旬，山邊廣闊，色彩斑斕，由七寶構成。它距離伽陀羅山四萬二千由旬，其間生長著純凈的優缽羅花、缽頭摩花、俱勿頭花、分陀利花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。距離伊沙陀羅山不遠的地方有一座山，名為樹巨陀羅，高一萬二千由旬，縱橫一萬二千由旬，山邊廣闊，色彩斑斕，由七寶構成。它距離伊沙陀羅山二萬一千由旬，其間生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。

In Jambudvipa, there is a great tree king named Jinti, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions; and under the tree, there is a stone bull pillar, one yojana high. In Jambudvipa, there is also a great tree king named Jambudvipa, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. The tree of the Garuda King and the Dragon King, named Kurishambara, has a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. The Asura King has a tree named Shan Hua, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. In the Trayastrimsha Heaven, there is a tree named Zhou Du, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. Beside Mount Sumeru, there is a mountain named Gadara, which is 42,000 yojanas high and 42,000 yojanas wide. Its edges are vast, with mixed colors, and it is made of seven treasures. This mountain is 84,000 yojanas away from Mount Sumeru. In between, pure utpala flowers, padma flowers, kumuda flowers, and pundarika flowers grow, along with reeds, pines, and bamboo, emitting various fragrances that fill the air. Not far from Mount Khadara, there is a mountain named Ishadhara, which is 21,000 yojanas high and 21,000 yojanas wide. Its edges are vast, with mixed colors, and it is made of seven treasures. It is 42,000 yojanas away from Mount Khadara. In between, pure utpala flowers, padma flowers, kumuda flowers, and pundarika flowers grow, along with reeds, pines, and bamboo, emitting various fragrances that fill the air. Not far from Mount Ishadhara, there is a mountain named Shu Juta, which is 12,000 yojanas high and 12,000 yojanas wide. Its edges are vast, with mixed colors, and it is made of seven treasures. It is 21,000 yojanas away from Mount Ishadhara. In between, four kinds of mixed flowers grow, along with reeds, pines, and bamboo, emitting various fragrances that fill the air.

。去樹巨陀羅山不遠有山，名善見，高六千由旬，縱廣六千由旬，其邊廣遠，雜色間廁，七寶所成，去樹巨陀羅山萬二千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。

「去善見山不遠有山，名馬食山，高三千由旬，縱廣三千由旬，其邊廣遠，雜色間廁，七寶所成，去善見山六千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。去馬食山不遠有山，名尼民陀羅，高千二百由旬，縱廣千二百由旬，其邊廣遠，雜色間廁，七寶所成，去馬食山三千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。去尼民陀羅山不遠有山，名調伏，高六百由旬，縱廣六百由旬，其邊廣遠，雜色間廁，七寶所成，去尼民陀羅山千二百由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香香氣充遍。去調伏山不遠有山，名金剛圍，高三百由旬，縱廣三百由旬，其邊廣遠，雜色間廁，七寶所成，去調伏山六百由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。

「去大金剛山不遠有大海水，海水北岸有大樹王，名曰閻浮，圍七由旬，高百由旬，枝葉四布五十由旬，其邊空地復有叢林，名庵婆羅，縱廣五十由旬

現代漢語譯本：從巨陀羅山往不遠處，有一座山，名叫善見山，高六千由旬，縱橫也各六千由旬。它的邊緣廣闊，各種顏色交錯，由七寶構成。從巨陀羅山往外一萬二千由旬，這之間純粹生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。 從善見山往不遠處，有一座山，名叫馬食山，高三千由旬，縱橫也各三千由旬。它的邊緣廣闊，各種顏色交錯，由七寶構成。從善見山往外六千由旬，這之間純粹生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。從馬食山往不遠處，有一座山，名叫尼民陀羅山，高一千二百由旬，縱橫也各一千二百由旬。它的邊緣廣闊，各種顏色交錯，由七寶構成。從馬食山往外三千由旬，這之間純粹生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。從尼民陀羅山往不遠處，有一座山，名叫調伏山，高六百由旬，縱橫也各六百由旬。它的邊緣廣闊，各種顏色交錯，由七寶構成。從尼民陀羅山往外一千二百由旬，這之間純粹生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。從調伏山往不遠處，有一座山，名叫金剛圍山，高三百由旬，縱橫也各三百由旬。它的邊緣廣闊，各種顏色交錯，由七寶構成。從調伏山往外六百由旬，這之間純粹生長著四種雜花，蘆葦、松樹、竹子叢生其中，散發出各種香氣，香氣瀰漫。 從大金剛山往不遠處，有一片大海水，海水北岸有一棵大樹王，名叫閻浮樹，樹幹周長七由旬，高一百由旬，枝葉向四方伸展五十由旬，它的邊緣空地上還有一片叢林，名叫庵婆羅，縱橫五十由旬。

English version: Not far from Mount Jutoruo, there is a mountain named Shan Jian, which is six thousand yojanas high and six thousand yojanas wide. Its edges are vast, with various colors interspersed, and it is made of seven treasures. Twelve thousand yojanas away from Mount Jutoruo, there are four kinds of miscellaneous flowers growing purely, with reeds, pines, and bamboos growing among them, emitting various fragrances, and the fragrance permeates everywhere. Not far from Mount Shan Jian, there is a mountain named Ma Shi, which is three thousand yojanas high and three thousand yojanas wide. Its edges are vast, with various colors interspersed, and it is made of seven treasures. Six thousand yojanas away from Mount Shan Jian, there are four kinds of miscellaneous flowers growing purely, with reeds, pines, and bamboos growing among them, emitting various fragrances, and the fragrance permeates everywhere. Not far from Mount Ma Shi, there is a mountain named Ni Min Tuo Luo, which is one thousand two hundred yojanas high and one thousand two hundred yojanas wide. Its edges are vast, with various colors interspersed, and it is made of seven treasures. Three thousand yojanas away from Mount Ma Shi, there are four kinds of miscellaneous flowers growing purely, with reeds, pines, and bamboos growing among them, emitting various fragrances, and the fragrance permeates everywhere. Not far from Mount Ni Min Tuo Luo, there is a mountain named Tiao Fu, which is six hundred yojanas high and six hundred yojanas wide. Its edges are vast, with various colors interspersed, and it is made of seven treasures. One thousand two hundred yojanas away from Mount Ni Min Tuo Luo, there are four kinds of miscellaneous flowers growing purely, with reeds, pines, and bamboos growing among them, emitting various fragrances, and the fragrance permeates everywhere. Not far from Mount Tiao Fu, there is a mountain named Jin Gang Wei, which is three hundred yojanas high and three hundred yojanas wide. Its edges are vast, with various colors interspersed, and it is made of seven treasures. Six hundred yojanas away from Mount Tiao Fu, there are four kinds of miscellaneous flowers growing purely, with reeds, pines, and bamboos growing among them, emitting various fragrances, and the fragrance permeates everywhere. Not far from Mount Da Jin Gang, there is a vast sea. On the north shore of the sea, there is a great tree king named Yan Fu, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. On the open space at its edge, there is a forest named An Po Luo, which is fifty yojanas wide and long.

。復有叢林名曰閻婆，縱廣五十由旬。復有叢林名曰娑羅，縱廣五十由旬。復有叢林名曰多羅，縱廣五十由旬。復有叢林名曰那多羅，縱廣五十由旬。復有叢林名曰為男，縱廣五十由旬。復有叢林名曰為女，縱廣五十由旬。復有叢林名曰男女，縱廣五十由旬。復有叢林名曰散那，縱廣五十由旬。復有叢林名曰栴檀，縱廣五十由旬。復有叢林名曰佉酬羅，縱廣五十由旬。復有叢林名曰波㮈婆羅，縱廣五十由旬。復有叢林名曰毗羅，縱廣五十由旬。復有叢林名曰香㮈，縱廣五十由旬。復有叢林名曰為梨，縱廣五十由旬。復有叢林名曰安石留，縱廣五十由旬。復有叢林名曰為甘，縱廣五十由旬。復有叢林名呵梨勒，縱廣五十由旬。復有叢林名毗醯勒，縱廣五十由旬。復有叢林名阿摩勒，縱廣五十由旬。復有叢林名阿摩犁，縱廣五十由旬。復有叢林名㮈，縱廣五十由旬。復有叢林名甘蔗，縱廣五十由旬。復有叢林名葦，縱廣五十由旬。復有叢林名竹，縱廣五十由旬。復有叢林名舍羅，縱廣五十由旬。復有叢林名舍羅業，縱廣五十由旬。復有叢林名木瓜，縱廣五十由旬。復有叢林名大木瓜，縱廣五十由旬。復有叢林名解脫華，縱廣五十由旬。復有叢林名瞻婆，縱廣五十由旬。復有叢林名婆羅羅，縱廣五十由旬

還有一片叢林叫做閻婆，縱橫各有五十由旬。 還有一片叢林叫做娑羅，縱橫各有五十由旬。 還有一片叢林叫做多羅，縱橫各有五十由旬。 還有一片叢林叫做那多羅，縱橫各有五十由旬。 還有一片叢林叫做為男，縱橫各有五十由旬。 還有一片叢林叫做為女，縱橫各有五十由旬。 還有一片叢林叫做男女，縱橫各有五十由旬。 還有一片叢林叫做散那，縱橫各有五十由旬。 還有一片叢林叫做栴檀，縱橫各有五十由旬。 還有一片叢林叫做佉酬羅，縱橫各有五十由旬。 還有一片叢林叫做波㮈婆羅，縱橫各有五十由旬。 還有一片叢林叫做毗羅，縱橫各有五十由旬。 還有一片叢林叫做香㮈，縱橫各有五十由旬。 還有一片叢林叫做為梨，縱橫各有五十由旬。 還有一片叢林叫做安石留，縱橫各有五十由旬。 還有一片叢林叫做為甘，縱橫各有五十由旬。 還有一片叢林叫做呵梨勒，縱橫各有五十由旬。 還有一片叢林叫做毗醯勒，縱橫各有五十由旬。 還有一片叢林叫做阿摩勒，縱橫各有五十由旬。 還有一片叢林叫做阿摩犁，縱橫各有五十由旬。 還有一片叢林叫做㮈，縱橫各有五十由旬。 還有一片叢林叫做甘蔗，縱橫各有五十由旬。 還有一片叢林叫做葦，縱橫各有五十由旬。 還有一片叢林叫做竹，縱橫各有五十由旬。 還有一片叢林叫做舍羅，縱橫各有五十由旬。 還有一片叢林叫做舍羅業，縱橫各有五十由旬。 還有一片叢林叫做木瓜，縱橫各有五十由旬。 還有一片叢林叫做大木瓜，縱橫各有五十由旬。 還有一片叢林叫做解脫華，縱橫各有五十由旬。 還有一片叢林叫做瞻婆，縱橫各有五十由旬。 還有一片叢林叫做婆羅羅，縱橫各有五十由旬。

There is also a forest named 'Yampo', fifty yojanas in length and width. There is also a forest named 'Salo', fifty yojanas in length and width. There is also a forest named 'Taro', fifty yojanas in length and width. There is also a forest named 'Natar', fifty yojanas in length and width. There is also a forest named 'For Men', fifty yojanas in length and width. There is also a forest named 'For Women', fifty yojanas in length and width. There is also a forest named 'Men and Women', fifty yojanas in length and width. There is also a forest named 'Sanna', fifty yojanas in length and width. There is also a forest named 'Sandalwood', fifty yojanas in length and width. There is also a forest named 'Khachura', fifty yojanas in length and width. There is also a forest named 'Parapala', fifty yojanas in length and width. There is also a forest named 'Vila', fifty yojanas in length and width. There is also a forest named 'Fragrant Pala', fifty yojanas in length and width. There is also a forest named 'For Pear', fifty yojanas in length and width. There is also a forest named 'Anshiliu', fifty yojanas in length and width. There is also a forest named 'For Sweet', fifty yojanas in length and width. There is also a forest named 'Harile', fifty yojanas in length and width. There is also a forest named 'Bihile', fifty yojanas in length and width. There is also a forest named 'Amalaka', fifty yojanas in length and width. There is also a forest named 'Amali', fifty yojanas in length and width. There is also a forest named 'Pala', fifty yojanas in length and width. There is also a forest named 'Sugarcane', fifty yojanas in length and width. There is also a forest named 'Reed', fifty yojanas in length and width. There is also a forest named 'Bamboo', fifty yojanas in length and width. There is also a forest named 'Shala', fifty yojanas in length and width. There is also a forest named 'Shala Ye', fifty yojanas in length and width. There is also a forest named 'Papaya', fifty yojanas in length and width. There is also a forest named 'Large Papaya', fifty yojanas in length and width. There is also a forest named 'Liberation Flower', fifty yojanas in length and width. There is also a forest named 'Champak', fifty yojanas in length and width. There is also a forest named 'Parara', fifty yojanas in length and width.

。復有叢林名修摩那，縱廣五十由旬。復有叢林名婆師，縱廣五十由旬。復有叢林名多羅梨，縱廣五十由旬。復有叢林名伽耶，縱廣五十由旬。復有叢林名葡萄，縱廣五十由旬。

「過是地空，其空地中復有花池，縱廣五十由旬，復有缽頭摩池、俱物頭池、分陀利池，毒蛇滿中，各縱廣五十由旬。過是地空，其空地中有大海水，名郁禪那，此水下有轉輪聖王道，廣十二由旬。挾道兩邊有七重墻、七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，閻浮提地轉輪聖王出於世時，水自然去，其道平現。去海不遠有山，名郁禪，其山端嚴，樹木繁茂，花果熾盛，眾香芬馥，異類禽獸靡所不有。去郁禪山不遠有山，名金壁，中有八萬巖窟，八萬象王止此窟中，其身純白，頭有雜色，口有六牙，齒間金填。過金壁山已，有山名雪山，縱廣五百由旬，深五百由旬，東西入海，雪山中間有寶山，高二十由旬。

「雪山埵出高百由旬，其山頂上有阿耨達池，縱廣五十由旬，其水清冷，澄凈無穢，七寶砌壘、七重欄楯、七重羅網、七重行樹，種種異色，七寶合成。其欄楯者，金欄銀桄，銀欄金桄，琉璃欄水精桄，水精欄琉璃桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車𤦲欄眾寶所成

再有叢林名為修摩那，縱橫各五十由旬。再有叢林名為婆師，縱橫各五十由旬。再有叢林名為多羅梨，縱橫各五十由旬。再有叢林名為伽耶，縱橫各五十由旬。再有叢林名為葡萄，縱橫各五十由旬。

『過了這片空地，在那空地中又有花池，縱橫各五十由旬，又有缽頭摩池、俱物頭池、分陀利池，裡面充滿毒蛇，各自縱橫各五十由旬。過了這片空地，在那空地中有大海水，名為郁禪那，這水下有轉輪聖王的道路，寬十二由旬。道路兩旁有七重墻、七重欄桿、七重羅網、七重行樹，周圍裝飾，用七寶構成。當閻浮提的轉輪聖王出現於世時，水自然退去，道路平坦顯現。離海不遠有座山，名為郁禪，那山端莊秀麗，樹木繁茂，花果盛開，香氣濃郁，各種奇異的禽獸應有盡有。離郁禪山不遠有座山，名為金壁，山中有八萬個巖洞，八萬頭象王居住在這些洞中，它們全身純白，頭部有雜色，口中有六根象牙，牙齒間鑲嵌著金子。過了金壁山，有座山名為雪山，縱橫各五百由旬，深五百由旬，東西兩邊延伸入海。雪山中間有座寶山，高二十由旬。

『雪山頂端突出高一百由旬，山頂上有阿耨達池，縱橫各五十由旬，池水清澈寒冷，澄凈無垢，用七寶砌成，有七重欄桿、七重羅網、七重行樹，各種異色，用七寶合成。那些欄桿，有金欄銀桄，銀欄金桄，琉璃欄水晶桄，水晶欄琉璃桄，赤珠欄瑪瑙桄，瑪瑙欄赤珠桄，車𤦲欄由眾寶構成。

Again, there is a forest named Sumana, extending fifty yojanas in width and length. Again, there is a forest named Vasha, extending fifty yojanas in width and length. Again, there is a forest named Tarali, extending fifty yojanas in width and length. Again, there is a forest named Gaya, extending fifty yojanas in width and length. Again, there is a forest named Grape, extending fifty yojanas in width and length.

'Beyond this open space, in that open space, there are flower ponds, each extending fifty yojanas in width and length. There are also Paduma ponds, Kumuda ponds, and Pundarika ponds, filled with poisonous snakes, each extending fifty yojanas in width and length. Beyond this open space, in that open space, there is a great ocean, named Utsadana. Beneath this water is the path of the Wheel-Turning Sage King, twelve yojanas wide. Along both sides of the path are seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned and made of seven treasures. When a Wheel-Turning Sage King of Jambudvipa appears in the world, the water naturally recedes, and the path appears flat. Not far from the sea is a mountain named Utsad, which is majestic and beautiful, with lush trees, abundant flowers and fruits, fragrant scents, and all kinds of exotic birds and beasts. Not far from Mount Utsad is a mountain named Golden Wall, which has eighty thousand caves. Eighty thousand elephant kings dwell in these caves, their bodies pure white, their heads with mixed colors, their mouths with six tusks, and their teeth inlaid with gold. Beyond Mount Golden Wall is a mountain named Snow Mountain, extending five hundred yojanas in width and length, and five hundred yojanas in depth, stretching into the sea on the east and west sides. In the middle of Snow Mountain is a treasure mountain, twenty yojanas high.

'The peak of Snow Mountain rises a hundred yojanas high. On the top of the mountain is Lake Anavatapta, extending fifty yojanas in width and length. Its water is clear and cold, pure and without defilement, built with seven treasures, with seven layers of railings, seven layers of nets, and seven layers of rows of trees, all of various colors, made of seven treasures. The railings are made of gold rails with silver posts, silver rails with gold posts, lapis lazuli rails with crystal posts, crystal rails with lapis lazuli posts, red pearl rails with agate posts, agate rails with red pearl posts, and the carnelian rails are made of various treasures.'

。金網銀鈴，銀網金鈴，琉璃網水精鈴，水精網琉璃鈴，車𤦲網七寶所成。金多羅樹金根金枝銀葉銀果，銀多羅樹銀根銀枝金葉金果，水精樹水精根枝琉璃花果，赤珠樹赤珠根枝馬瑙葉馬瑙花果，車𤦲樹車𤦲根枝眾寶花果。

「阿耨達池側皆有園觀浴池，眾花積聚，種種樹葉，花果繁茂，種種香風，芬馥四布，種種異類，諸鳥哀鳴相和。阿耨達池底，金沙充滿。其池四邊皆有梯陛，金桄銀陛，銀桄金陛，琉璃桄水精陛，水精桄琉璃陛，赤珠桄馬瑙陛，馬瑙桄赤珠陛，車𤦲桄眾寶陛。繞池周匝皆有欄楯，生四種花，青、黃、赤、白，雜色參間，華如車輪，根如車轂，花根出汁，色白如乳，味甘如蜜。阿耨達池東有恒伽河，從牛口出，從五百河入于東海。阿耨達池南有新頭河，從師子口出，從五百河入于南海。阿耨達池西有婆叉河，從馬口出，從五百河入于西海。阿耨達池北有斯陀河，從象口中出，從五百河入于北海。阿耨達宮中有五柱堂，阿耨達龍王恒于中止。」

佛言：「何故名為阿耨達？阿耨達其義云何？此閻浮提所有龍王盡有三患，唯阿耨達龍無有三患。云何為三？一者舉閻浮提所有諸龍，皆被熱風、熱沙著身，燒其皮肉，及燒骨髓以為苦惱，唯阿耨達龍無有此患

現代漢語譯本：金網綴著銀鈴，銀網綴著金鈴，琉璃網綴著水晶鈴，水晶網綴著琉璃鈴，車渠網由七寶構成。金多羅樹有著金色的根、金色的枝幹、銀色的葉子和銀色的果實，銀多羅樹有著銀色的根、銀色的枝幹、金色的葉子和金色的果實，水晶樹有著水晶的根和枝幹、琉璃的花和果實，赤珠樹有著赤珠的根和枝幹、瑪瑙的葉子、瑪瑙的花和果實，車渠樹有著車渠的根和枝幹、各種寶物的花和果實。 阿耨達池邊都有園林和浴池，各種花朵聚集，各種樹葉、花果繁茂，各種香風，芬芳四溢，各種不同的鳥類，鳴叫聲相互應和。阿耨達池底，鋪滿了金沙。池的四邊都有臺階，金柱銀階，銀柱金階，琉璃柱水晶階，水晶柱琉璃階，赤珠柱瑪瑙階，瑪瑙柱赤珠階，車渠柱各種寶物階。環繞池邊一週都有欄桿，生長著四種顏色的花，青色、黃色、紅色、白色，各種顏色交錯，花朵像車輪，根像車轂，花根流出的汁液，顏色白如牛奶，味道甘甜如蜜。阿耨達池東邊有恒伽河，從牛口流出，匯入五百條河流后流入東海。阿耨達池南邊有新頭河，從獅子口流出，匯入五百條河流后流入南海。阿耨達池西邊有婆叉河，從馬口流出，匯入五百條河流后流入西海。阿耨達池北邊有斯陀河，從象口中流出，匯入五百條河流后流入北海。阿耨達宮中有五柱堂，阿耨達龍王常住其中。 佛說：『為什麼叫阿耨達？阿耨達是什麼意思？這閻浮提所有的龍王都有三種苦惱，只有阿耨達龍沒有這三種苦惱。哪三種呢？第一，閻浮提所有的龍，都被熱風、熱沙附著在身上，燒灼它們的皮肉，甚至燒到骨髓，非常痛苦，只有阿耨達龍沒有這種苦惱。』

English version: Golden nets with silver bells, silver nets with golden bells, lapis lazuli nets with crystal bells, crystal nets with lapis lazuli bells, and tridacna nets made of seven treasures. The golden Tala tree has golden roots, golden branches, silver leaves, and silver fruits; the silver Tala tree has silver roots, silver branches, golden leaves, and golden fruits; the crystal tree has crystal roots and branches, lapis lazuli flowers and fruits; the red pearl tree has red pearl roots and branches, agate leaves, agate flowers and fruits; and the tridacna tree has tridacna roots and branches, and flowers and fruits of various treasures. Around Lake Anavatapta, there are gardens and bathing pools, with various flowers gathered, various leaves, and abundant flowers and fruits. Various fragrant winds spread their fragrance, and various kinds of birds sing in harmony. The bottom of Lake Anavatapta is filled with golden sand. The four sides of the lake have steps, with golden pillars and silver steps, silver pillars and golden steps, lapis lazuli pillars and crystal steps, crystal pillars and lapis lazuli steps, red pearl pillars and agate steps, agate pillars and red pearl steps, and tridacna pillars and steps of various treasures. Around the lake are railings, with four kinds of flowers growing, blue, yellow, red, and white, with various colors interspersed. The flowers are like chariot wheels, and the roots are like chariot hubs. The juice from the flower roots is white like milk and tastes sweet like honey. To the east of Lake Anavatapta is the Ganges River, which flows from a cow's mouth and enters the Eastern Sea through five hundred rivers. To the south of Lake Anavatapta is the Sindhu River, which flows from a lion's mouth and enters the Southern Sea through five hundred rivers. To the west of Lake Anavatapta is the Vakshu River, which flows from a horse's mouth and enters the Western Sea through five hundred rivers. To the north of Lake Anavatapta is the Sita River, which flows from an elephant's mouth and enters the Northern Sea through five hundred rivers. In the palace of Anavatapta, there is a five-pillared hall, where the Dragon King Anavatapta always resides. The Buddha said, 'Why is it called Anavatapta? What does Anavatapta mean? All the dragon kings in this Jambudvipa have three afflictions, but only the Dragon Anavatapta does not have these three afflictions. What are the three? First, all the dragons in Jambudvipa are afflicted by hot winds and hot sand that stick to their bodies, burning their skin and flesh, and even burning their bone marrow, causing great suffering. Only the Dragon Anavatapta does not have this affliction.'

。二者舉閻浮提所有龍宮，惡風暴起，吹其宮內，失寶飾衣，龍身自現以為苦惱，唯阿耨達龍王無如是患。三者舉閻浮提所有龍王，各在宮中相娛樂時，金翅大鳥入宮搏撮或始生方便，欲取龍食，諸龍怖懼，常懷熱惱，唯阿耨達龍無如此患；若金翅鳥生念欲往，即便命終，故名阿耨達(阿耨達秦言無惱熱)。」

佛告比丘：「雪山右面有城，名毗舍離，其城北有七黑山，七黑山北有香山，其山常有歌唱伎樂音樂之聲。山有二窟，一名為晝，二名善晝，天七寶成，柔濡香潔，猶如天衣，妙音乾闥婆王從五百乾闥婆在其中止。晝、善晝窟北有娑羅樹王，名曰善住，有八千樹王圍繞四面。善住樹王下有象王，亦名善住，止此樹下，身體純白，七處平住，力能飛行，其頭赤色，雜色毛間，六牙纖𦟛，金為間填，有八千象圍繞隨從；其八千樹王下八千象，亦復如是。

「善住樹王北有大浴池，名摩陀延，縱廣五十由旬，有八千浴池周匝圍繞，其水清涼，無有塵穢，以七寶塹周匝砌壘，繞池有七重欄楯、七重羅網、七重行樹，皆七寶成，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車𤦲欄眾寶桄

現代漢語譯本：第二種苦惱是，閻浮提所有龍宮都會遭遇惡風暴起，吹散宮內的寶飾衣物，龍身顯現，因此感到苦惱，只有阿耨達龍王沒有這樣的憂患。第三種苦惱是，閻浮提所有龍王在宮中娛樂時，金翅大鳥會闖入宮中捕捉，或者剛開始只是想取龍為食，眾龍因此感到恐懼，常常心懷熱惱，只有阿耨達龍沒有這樣的憂患；如果金翅鳥生起前往的念頭，就會立刻死去，所以叫做阿耨達（阿耨達在秦語中意為無惱熱）。 佛陀告訴比丘們：『雪山的右側有一座城市，名叫毗舍離。這座城市的北面有七座黑山，七座黑山的北面有香山，那座山常常有歌唱和音樂的聲音。山上有兩個洞穴，一個叫晝，一個叫善晝，都是用天上的七寶建成，柔軟香潔，如同天衣一般。美妙的音樂乾闥婆王和五百位乾闥婆住在其中。晝和善晝洞穴的北面有一棵娑羅樹王，名叫善住，四周有八千棵樹王圍繞。善住樹王下有一頭象王，也叫善住，住在樹下，身體純白，七處平穩，能飛行，頭是紅色的，雜色毛髮之間，有六根纖細的牙齒，用金子鑲嵌，有八千頭象圍繞跟隨；那八千棵樹王下也有八千頭象，情況也是如此。 『善住樹王的北面有一個大浴池，名叫摩陀延，縱橫五十由旬，周圍有八千個浴池環繞，池水清澈涼爽，沒有塵埃污穢，用七寶砌成的堤岸環繞，池邊有七重欄桿、七重羅網、七重行樹，都是用七寶製成，金欄桿配銀桄，銀欄桿配金桄，水晶欄桿配琉璃桄，琉璃欄桿配水晶桄，赤珠欄桿配瑪瑙桄，瑪瑙欄桿配赤珠桄，車𤦲欄桿配各種寶桄。』

English version: The second suffering is that all dragon palaces in Jambudvipa will encounter violent winds that scatter the precious ornaments and clothing within the palace, revealing the dragon's true form, causing them distress. Only the dragon king Anavatapta does not have such worries. The third suffering is that when all the dragon kings in Jambudvipa are enjoying themselves in their palaces, the Garuda bird will intrude into the palace to capture them, or initially just intend to take dragons as food. The dragons are therefore fearful and often feel agitated. Only Anavatapta does not have such worries; if a Garuda bird has the thought of going there, it will immediately die. Therefore, it is called Anavatapta (Anavatapta in Qin language means 'no agitation'). The Buddha told the monks: 'To the right of the Snow Mountains, there is a city called Vaishali. To the north of this city are seven black mountains, and to the north of the seven black mountains is Fragrant Mountain, which always has the sounds of singing and music. There are two caves on the mountain, one called Day and the other called Good Day, both made of the seven heavenly treasures, soft, fragrant, and pure, like heavenly garments. The wonderful music Gandharva King and five hundred Gandharvas live there. To the north of the Day and Good Day caves is a Sal tree king called Good Abode, surrounded by eight thousand tree kings. Under the Good Abode tree king is an elephant king, also called Good Abode, living under the tree, with a pure white body, seven stable points, capable of flying, a red head, and six slender tusks inlaid with gold, surrounded and followed by eight thousand elephants; the eight thousand tree kings also have eight thousand elephants under them, and the situation is the same.' 'To the north of the Good Abode tree king is a large bathing pond called Madhura, fifty yojanas in length and width, surrounded by eight thousand bathing ponds. The water is clear and cool, without dust or impurities, with embankments made of seven treasures surrounding it. Around the pond are seven layers of railings, seven layers of nets, and seven layers of rows of trees, all made of seven treasures. Gold railings are paired with silver crossbars, silver railings with gold crossbars, crystal railings with lapis lazuli crossbars, lapis lazuli railings with crystal crossbars, red pearl railings with agate crossbars, agate railings with red pearl crossbars, and carnelian railings with various precious crossbars.'

。其金羅網下垂銀鈴，其銀羅網下垂金鈴，水精羅網垂琉璃鈴，琉璃羅網垂水精鈴，赤珠羅網垂馬瑙鈴，馬瑙羅網垂赤珠鈴，硨𤦲羅網垂眾寶鈴。其金樹者金根金枝銀葉花實，其銀樹者銀根銀枝金葉花實，水精樹者水精根枝琉璃花實，琉璃樹者琉璃根枝水精花實，赤珠樹者赤珠根枝馬瑙花實，馬瑙樹者馬瑙根枝赤珠花實，硨𤦲樹者車𤦲根枝眾寶花實。

「又其池底金沙佈散，繞池周匝有七寶階道，金陛銀蹬，銀陛金蹬，水精陛琉璃蹬，琉璃陛水精蹬，赤珠陛馬瑙蹬，馬瑙陛赤珠蹬，車𤦲陛眾寶蹬。挾陛兩邊有寶欄楯。又其池中生四種華，青、黃、赤、白，眾色參間，華如車輪，根如車轂，花根出汁，色白如乳，味甘如蜜。繞池四面有眾園觀、叢林、浴池，生種種花，樹木清涼，花果豐盛，無數眾鳥相和而鳴，亦復如是。善住象王念欲遊戲，入池浴時，即念八千象王，時，八千象王復自念言：『善住象王今以念我，我等宜往至象王所。』於是，眾象即往前立。

「時，善住象王從八千象至摩陀延池，其諸象中有為王持蓋者，有執寶扇扇象王者，中有作倡伎樂前導從者

現代漢語譯本：它的金絲羅網下垂著銀鈴，它的銀絲羅網下垂著金鈴，水晶羅網下垂著琉璃鈴，琉璃羅網下垂著水晶鈴，赤珠羅網下垂著瑪瑙鈴，瑪瑙羅網下垂著赤珠鈴，硨磲羅網下垂著各種寶鈴。它的金樹是金根金枝銀葉花實，它的銀樹是銀根銀枝金葉花實，水晶樹是水晶根枝琉璃花實，琉璃樹是琉璃根枝水晶花實，赤珠樹是赤珠根枝瑪瑙花實，瑪瑙樹是瑪瑙根枝赤珠花實，硨磲樹是硨磲根枝各種寶花實。 現代漢語譯本：又，池底鋪滿了金沙，環繞池塘四周有七寶階梯，金臺階配銀蹬，銀臺階配金蹬，水晶臺階配琉璃蹬，琉璃臺階配水晶蹬，赤珠臺階配瑪瑙蹬，瑪瑙臺階配赤珠蹬，硨磲臺階配各種寶蹬。臺階兩旁有寶欄桿。池中生長著四種顏色的花，青、黃、赤、白，各種顏色交錯，花朵像車輪一樣大，根像車轂一樣粗，花根流出的汁液，顏色白如牛奶，味道甜如蜂蜜。池塘四周有許多園林、叢林、浴池，生長著各種各樣的花，樹木清涼，花果豐盛，無數的鳥兒互相鳴叫，也是如此。善住象王想要嬉戲，進入池塘沐浴時，就想到了八千象王，這時，八千象王也自己想到：『善住象王現在想到了我們，我們應該去象王那裡。』於是，眾象就向前站立。 現代漢語譯本：這時，善住象王從八千像那里來到摩陀延池，那些像中有為象王舉傘蓋的，有拿著寶扇為象王扇風的，有作為歌舞伎樂在前引導跟隨的。

English version: Its golden nets hang down with silver bells, its silver nets hang down with golden bells, crystal nets hang down with lapis lazuli bells, lapis lazuli nets hang down with crystal bells, red pearl nets hang down with agate bells, agate nets hang down with red pearl bells, and tridacna nets hang down with various precious bells. Its golden trees have golden roots, golden branches, silver leaves, and flowers and fruits; its silver trees have silver roots, silver branches, golden leaves, and flowers and fruits; crystal trees have crystal roots, crystal branches, lapis lazuli flowers and fruits; lapis lazuli trees have lapis lazuli roots, lapis lazuli branches, and crystal flowers and fruits; red pearl trees have red pearl roots, red pearl branches, and agate flowers and fruits; agate trees have agate roots, agate branches, and red pearl flowers and fruits; and tridacna trees have tridacna roots, tridacna branches, and various precious flowers and fruits. English version: Furthermore, the bottom of the pond is covered with golden sand, and around the pond are seven-treasure stairways, with gold steps and silver treads, silver steps and gold treads, crystal steps and lapis lazuli treads, lapis lazuli steps and crystal treads, red pearl steps and agate treads, agate steps and red pearl treads, and tridacna steps and various precious treads. On both sides of the steps are precious railings. In the pond grow four kinds of flowers, blue, yellow, red, and white, with various colors interspersed. The flowers are as large as chariot wheels, and the roots are as thick as chariot hubs. The juice from the flower roots is white like milk and tastes as sweet as honey. Around the pond are many gardens, groves, and bathing pools, with various kinds of flowers growing, the trees are cool, and the flowers and fruits are abundant. Countless birds sing in harmony, and it is also like this. When the Good-Dwelling Elephant King wanted to play and entered the pond to bathe, he thought of the eight thousand elephant kings. At that time, the eight thousand elephant kings also thought to themselves: 'The Good-Dwelling Elephant King is now thinking of us, we should go to the Elephant King.' Thereupon, the elephants stood forward. English version: At that time, the Good-Dwelling Elephant King came to the Madhayana Pond from the eight thousand elephants. Among those elephants, some held canopies for the Elephant King, some held precious fans to fan the Elephant King, and some acted as singers and dancers, leading and following.

。時，善住象王入池洗浴，作倡伎樂，共相娛樂，或有象為王洗鼻者，或有洗口、洗頭、洗牙、洗耳、洗腹、洗背、洗尾、洗足者，中有拔華根洗之與王食者，中有取四種花散王上者。爾時，善住象王洗浴、飲食，共相娛樂已，即出岸上，向善住樹立。其八千象然後各自入池洗浴、飲食，共相娛樂。訖已還出，至象王所。

「時，像王從八千象前後導從，至善住樹王所，中有持蓋覆象王者，有執寶扇扇象王者，中有作倡伎樂在前導者。時，善住象王詣樹王已，坐臥行步隨意所游，餘八千象各自在樹下，坐臥行步隨意所游。其樹林中有圍八尋者，有圍九尋至十尋、十五尋者，唯善住象王婆羅樹王圍十六尋，其八千婆羅樹枝葉墮落時，清風遠吹置於林外，又八千象大小便時，諸夜叉鬼除之林外。」

佛告比丘：「善住象王有大神力，功德如是，雖為畜生，受福如是。」

佛說長阿含第四分世記經郁單曰品第二

佛告比丘：「郁單曰天下多有諸山，其彼山側有諸園觀浴池，生眾雜花，樹木清涼，花果豐茂，無數眾鳥相和而鳴。又其山中多眾流水，其水洋順，無有卒暴，眾花覆上，泛泛徐流

現代漢語譯本：當時，善住象王進入池塘洗澡，奏樂歌舞，互相娛樂。有的象為象王洗鼻子，有的洗嘴、洗頭、洗牙、洗耳朵、洗肚子、洗背、洗尾巴、洗腳。有的拔出花根清洗后給象王吃，有的取來四種花散在象王身上。那時，善住象王洗完澡、吃完東西，互相娛樂后，就上岸，走到善住樹旁站立。它的八千頭象然後各自進入池塘洗澡、吃東西，互相娛樂。完畢后出來，到象王那裡。 當時，像王在八千頭象的前後簇擁下，來到善住樹王那裡。有的象拿著傘蓋為象王遮陽，有的拿著寶扇為象王扇風，有的在前面奏樂歌舞引導。當時，善住象王來到樹王那裡后，隨意坐臥行走。其餘八千頭象各自在樹下，隨意坐臥行走。那片樹林中，有的樹圍有八尋，有的樹圍有九尋到十尋、十五尋。只有善住象王的婆羅樹王圍有十六尋。那八千棵婆羅樹的枝葉掉落時，被清風吹到林外。另外，八千頭象大小便時，有夜叉鬼把它們清理到林外。 佛告訴比丘們：『善住象王有大神力，功德如此，雖然是畜生，卻享受如此福報。』 佛說《長阿含經》第四分《世記經·郁單曰品》第二 佛告訴比丘們：『郁單曰天下有很多山，那些山邊有許多園林、觀賞池塘，生長著各種各樣的花，樹木清涼，花果茂盛，無數的鳥兒互相鳴叫。而且山中有很多流水，水流平緩，沒有急流，水面上覆蓋著鮮花，緩緩地流淌。』

English version: At that time, the elephant king Sudassana entered the pond to bathe, making music and dancing, enjoying themselves together. Some elephants washed the king's trunk, while others washed his mouth, head, teeth, ears, belly, back, tail, and feet. Some plucked flower roots, washed them, and gave them to the king to eat, while others took four kinds of flowers and scattered them on the king. Then, after bathing, eating, and enjoying themselves, the elephant king Sudassana came ashore and stood by the Sudassana tree. His eight thousand elephants then each entered the pond to bathe, eat, and enjoy themselves. After finishing, they came out and went to the elephant king. Then, the elephant king, led and followed by eight thousand elephants, went to the Sudassana tree king. Some elephants held parasols to shade the king, some held precious fans to fan the king, and some led the way with music and dancing. When the elephant king Sudassana arrived at the tree king, he sat, lay down, walked, and roamed as he pleased. The other eight thousand elephants each sat, lay down, walked, and roamed as they pleased under the trees. In that forest, some trees had a circumference of eight fathoms, some had a circumference of nine to ten or fifteen fathoms. Only the Sudassana elephant king's palasa tree had a circumference of sixteen fathoms. When the branches and leaves of those eight thousand palasa trees fell, they were blown away by the clear wind to the outside of the forest. Also, when the eight thousand elephants defecated and urinated, yaksha ghosts removed them to the outside of the forest. The Buddha told the monks, 'The elephant king Sudassana has great divine power, and his merits are such that, although he is an animal, he enjoys such blessings.' The Buddha spoke the second chapter of the 'Uddanaka' section of the fourth part of the 'World Cycle Sutra' in the Dirghagama Sutra. The Buddha told the monks, 'In the world of Uddanaka, there are many mountains, and by the sides of those mountains are many gardens and scenic ponds, where various kinds of flowers grow, the trees are cool, the flowers and fruits are abundant, and countless birds sing in harmony. Also, there are many streams in the mountains, the water flows smoothly without any rapids, and the surface is covered with flowers, flowing gently.'

。挾岸兩邊多眾樹木，枝條柔弱，花果繁熾，地生濡草，槃縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。

「比丘！彼郁單曰土四面有四阿耨達池，各縱廣百由旬，其水澄清，無有垢穢，以七寶塹廁砌其邊，乃至無數眾鳥相和悲鳴，與摩陀延池嚴飾無異。彼四大池各出四大河，廣十由旬，其水洋順，無有卒暴，眾花覆上，泛泛徐流。挾岸兩邊多眾樹木，枝條柔弱，花果繁熾，地生濡草，槃縈右旋，色如孔翠，香猶婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。又彼土地無有溝澗、坑坎、荊棘、株杌，亦無蚊虻、蚖蛇、蜂蝎、虎豹、惡獸，地純眾寶，無有石沙，陰陽調柔，四氣和順，不寒不熱，無眾惱患，其地潤澤，塵穢不起，如油塗地，無有游塵，百草常生，無有冬夏，樹木繁茂，花果熾盛，地生濡草，槃縈右旋，色如孔翠，香猶婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。

「其土常有自然粳米，不種自生，無有糠糩，如白花聚，猶忉利天食，眾味具足。其土常有自然釜鍑，有摩尼珠，名曰焰光，置於鍑下，飯熟光滅，不假樵火，不勞人功

現代漢語譯本：兩岸邊生長著許多樹木，枝條柔弱，花朵和果實繁茂，地上長著柔軟的草，盤旋著向右生長，顏色像孔雀的羽毛一樣翠綠，香味像婆師花一樣芬芳，柔軟得像天衣一樣。那裡的土地柔軟濕潤，用腳踩下去，地面會凹陷四寸，抬起腳后又恢復原狀，地面平坦如手掌，沒有高低不平。 『比丘們！』郁單越的土地四面有四個阿耨達池，每個池子縱橫一百由旬，池水清澈，沒有污垢，用七寶砌成池邊，甚至有無數的鳥兒在互相鳴叫，與摩陀延池的裝飾一樣華麗。這四個大池子各流出四條大河，寬十由旬，河水平緩順暢，沒有急流，水面上覆蓋著鮮花，緩緩地流動。兩岸邊生長著許多樹木，枝條柔弱，花朵和果實繁茂，地上長著柔軟的草，盤旋著向右生長，顏色像孔雀的羽毛一樣翠綠，香味像婆師花一樣芬芳，柔軟得像天衣一樣。那裡的土地柔軟濕潤，用腳踩下去，地面會凹陷四寸，抬起腳后又恢復原狀，地面平坦如手掌，沒有高低不平。而且那裡的土地沒有溝壑、坑洼、荊棘、樹樁，也沒有蚊子、虻蟲、蛇、蝎子、老虎、豹子等惡獸，土地純粹是各種寶物，沒有石頭和沙子，陰陽調和，四季和順，不冷不熱，沒有各種煩惱和疾病。那裡的土地濕潤，不會揚起塵土，像塗了油一樣，沒有飛揚的塵埃，百草常青，沒有冬夏之分，樹木茂盛，花果繁多，地上長著柔軟的草，盤旋著向右生長，顏色像孔雀的羽毛一樣翠綠，香味像婆師花一樣芬芳，柔軟得像天衣一樣。那裡的土地柔軟濕潤，用腳踩下去，地面會凹陷四寸，抬起腳后又恢復原狀，地面平坦如手掌，沒有高低不平。 那裡的土地常常有天然的粳米，不用種植自己生長，沒有糠皮，像白色的花朵聚在一起，像忉利天人吃的食物一樣，各種味道俱全。那裡的土地常常有天然的鍋，有一種摩尼寶珠，名叫焰光，放在鍋下，飯熟了光就熄滅，不需要柴火，也不需要人工。

English version: On both sides of the banks, there are many trees, with soft branches, abundant flowers and fruits. The ground is covered with soft grass, coiling to the right, its color as green as a peacock's feathers, its fragrance like the '婆師' flower, and as soft as heavenly garments. The land there is soft and moist; when you step on it, the ground will sink four inches, and when you lift your foot, it will return to its original state, as flat as the palm of your hand, with no unevenness. 'Monks!' The land of Uttarakuru has four Anavatapta lakes on all four sides, each one hundred yojanas in length and width. The water is clear and free from impurities, with the banks lined with seven treasures, and countless birds sing in harmony, as magnificent as the decorations of the Madhura lake. From each of these four great lakes flow four great rivers, ten yojanas wide, with smooth and gentle currents, no sudden rapids, covered with flowers on the surface, flowing slowly. On both sides of the banks, there are many trees, with soft branches, abundant flowers and fruits. The ground is covered with soft grass, coiling to the right, its color as green as a peacock's feathers, its fragrance like the '婆師' flower, and as soft as heavenly garments. The land there is soft and moist; when you step on it, the ground will sink four inches, and when you lift your foot, it will return to its original state, as flat as the palm of your hand, with no unevenness. Moreover, the land there has no ditches, pits, thorns, or stumps, nor are there mosquitoes, gadflies, snakes, scorpions, tigers, leopards, or other vicious beasts. The land is purely made of various treasures, with no stones or sand. The yin and yang are in harmony, the four seasons are mild, neither cold nor hot, and there are no troubles or diseases. The land is moist, and no dust rises, as if it were coated with oil, with no flying dust. The hundred grasses are always green, with no distinction between winter and summer. The trees are lush, with abundant flowers and fruits. The ground is covered with soft grass, coiling to the right, its color as green as a peacock's feathers, its fragrance like the '婆師' flower, and as soft as heavenly garments. The land there is soft and moist; when you step on it, the ground will sink four inches, and when you lift your foot, it will return to its original state, as flat as the palm of your hand, with no unevenness. The land there always has natural rice, which grows without being planted, without husks, like white flowers gathered together, like the food eaten by the gods of Trayastrimsa heaven, with all kinds of flavors. The land there always has natural pots, and there is a mani pearl called 'Flame Light'. When placed under the pot, the light goes out when the rice is cooked, requiring no firewood and no human labor.

。其土有樹，名曰曲躬，葉葉相次，天雨不漏，彼諸男女止宿其下。復有香樹，高七十里，花果繁茂，其果熟時，皮殼自裂，自然香出，其樹或高六十里，或五十、四十，極小高五里，皆花果繁茂，其果熟時，皮殼自裂，自然香出。

「復有衣樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種衣，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種衣。復有莊嚴樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種嚴身之具，其樹或高六十里、五十、四十里，極小高五里，皆花果繁茂，出種種嚴身之具。復有花鬘樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種鬘，樹或高六十里、五十、四十里，極小高五里，亦皆花果繁茂，出種種鬘。復有器樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種器，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種器。復有果樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種果，樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種果。復有樂器樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種樂器，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種樂器

現代漢語譯本：那裡的土地上有一種樹，名叫曲躬，葉子層層疊疊，下雨也不會漏水，當地的男男女女就在樹下休息過夜。還有一種香樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，散發出天然的香味。這種樹有的高六十里，有的五十里、四十里，最小的也有五里高，都花果繁茂，果實成熟時，外殼自然裂開，散發出天然的香味。 還有一種衣樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的衣服。這種樹有的高六十里、五十里、四十里，最小的也有五里高，都花果繁茂，出現各種各樣的衣服。還有一種莊嚴樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的裝飾品，這種樹有的高六十里、五十里、四十里，最小的也有五里高，都花果繁茂，出現各種各樣的裝飾品。還有一種花鬘樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的花鬘，這種樹有的高六十里、五十里、四十里，最小的也有五里高，也花果繁茂，出現各種各樣的花鬘。還有一種器樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的器皿，這種樹有的高六十里、五十里、四十里，最小的也有五里高，都花果繁茂，出現各種各樣的器皿。還有一種果樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的水果，這種樹有的高六十里、五十里、四十里，最小的也有五里高，都花果繁茂，出現各種各樣的水果。還有一種樂器樹，高達七十里，花朵和果實都很茂盛，果實成熟時，外殼自然裂開，出現各種各樣的樂器，這種樹有的高六十里、五十里、四十里，最小的也有五里高，都花果繁茂，出現各種各樣的樂器。

English version: In that land, there is a tree called 'Curved Bow,' its leaves overlapping so that rain cannot penetrate, and the men and women of that place rest and sleep beneath it. There is also a fragrant tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, releasing a natural fragrance. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, releasing a natural fragrance. There is also a clothing tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of clothing. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits, producing various kinds of clothing. There is also an adornment tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of ornaments. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits, producing various kinds of ornaments. There is also a garland tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of garlands. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, also with abundant flowers and fruits, producing various kinds of garlands. There is also a utensil tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of utensils. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits, producing various kinds of utensils. There is also a fruit tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of fruits. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits, producing various kinds of fruits. There is also a musical instrument tree, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, producing various kinds of musical instruments. Some of these trees are sixty 'li' high, some fifty, some forty, and the smallest are five 'li' high, all with abundant flowers and fruits, producing various kinds of musical instruments.

「其土有池，名曰善見，縱廣百由旬，其水清澄，無有垢穢，以七寶塹廁砌其邊，繞池四面有七重欄楯、七重羅網、七重行樹，乃至無數眾鳥相和而鳴，亦復如是。其善見池北有樹，名庵婆羅，周圍七里，上高百里，枝葉四布遍五十里。其善見池東出善道河，廣一由旬，其水徐流，無有洄澓，種種雜花覆蔽水上，挾岸兩邊樹木繁茂，枝條柔弱，花果熾盛，地生濡草，槃縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，足蹈地時，地凹四寸，舉足還復，地平如掌，無有高下。

「又其河中有眾寶船，彼方人民欲入中洗浴遊戲時，脫衣岸上，乘船中流，遊戲娛樂訖已，度水遇衣便著，先出先著，后出后著，不求本衣。次至香樹，樹為曲躬，其人手取種種雜香，以自涂身。次到衣樹，樹為曲躬，其人手取種種雜衣，隨意所著。次到莊嚴樹，樹為曲躬，其人手取種種莊嚴，以自嚴飾。次到鬘樹，樹為曲躬，其人手取種種雜鬘，以著頭上。次到器樹，樹為曲躬，其人手取種種寶器，取寶器已。次到果樹，樹為曲躬，其人手取種種美果，或啖食者，或口含者，或漉汁飲者

現代漢語譯本：那裡的土地有一個池塘，名叫善見，縱橫一百由旬。池水清澈澄凈，沒有污垢雜質，用七寶砌成池邊。池塘四面環繞著七重欄桿、七重羅網、七重行樹，乃至無數的鳥兒互相鳴叫，也是如此。善見池的北面有一棵樹，名叫庵婆羅，周圍七里，高一百里，枝葉向四面展開，覆蓋五十里。善見池的東面流出善道河，寬一由旬，河水緩緩流動，沒有迴旋的漩渦。各種各樣的雜花覆蓋在水面上，兩岸樹木茂盛，枝條柔軟，花果繁盛，地上生長著柔軟的草，盤旋著向右生長，顏色像孔雀的羽毛一樣翠綠，香味像婆師花一樣芬芳，柔軟得像天上的衣服。那裡的土地柔軟濕潤，腳踩在地上時，地面會凹陷四寸，抬起腳后又恢復原狀，地面平坦如手掌，沒有高低不平。 此外，河裡還有許多寶船。那裡的人民想要到河中洗浴嬉戲時，便在岸上脫下衣服，乘船到河中央，嬉戲娛樂完畢后，渡水上岸，遇到衣服就穿上，先上岸的先穿，後上岸的后穿，不尋找自己原來的衣服。接著走到香樹旁，樹會彎下身子，人們用手取下各種香料，塗抹在自己身上。接著走到衣樹旁，樹會彎下身子，人們用手取下各種衣服，隨意穿上。接著走到莊嚴樹旁，樹會彎下身子，人們用手取下各種裝飾品，用來打扮自己。接著走到鬘樹旁，樹會彎下身子，人們用手取下各種花環，戴在頭上。接著走到器樹旁，樹會彎下身子，人們用手取下各種寶器。取完寶器后，接著走到果樹旁，樹會彎下身子，人們用手取下各種美味的水果，有的吃，有的含在嘴裡，有的榨汁飲用。

English version: 'The land there has a pond named 'Good Vision,' which is a hundred yojanas in length and width. Its water is clear and pure, without any filth or impurities, and its edges are lined with seven precious materials. Around the pond are seven layers of railings, seven layers of nets, and seven rows of trees, and countless birds sing in harmony. To the north of the Good Vision Pond is a tree called 'Ambala,' which has a circumference of seven miles and a height of a hundred miles, with branches and leaves spreading out for fifty miles. To the east of the Good Vision Pond flows the Good Path River, which is one yojana wide. The river flows gently without any whirlpools. Various kinds of flowers cover the surface of the water, and the banks are lined with lush trees with soft branches, abundant flowers and fruits. The ground is covered with soft grass that spirals to the right, with a color like the green of a peacock's feathers, a fragrance like the Vasika flower, and a softness like heavenly garments. The ground is soft and moist, and when one steps on it, it sinks four inches, but when one lifts one's foot, it returns to its original state, as flat as the palm of a hand, without any unevenness.' 'Furthermore, there are many treasure boats in the river. When the people there want to bathe and play in the river, they take off their clothes on the shore, board the boats to the middle of the river, and after they have finished playing, they cross the water and put on any clothes they find. Those who come out first put on clothes first, and those who come out later put on clothes later, without looking for their own original clothes. Then they go to the fragrance tree, which bends down, and they take various fragrances to anoint themselves. Then they go to the clothing tree, which bends down, and they take various clothes to wear as they please. Then they go to the adornment tree, which bends down, and they take various ornaments to adorn themselves. Then they go to the garland tree, which bends down, and they take various garlands to wear on their heads. Then they go to the utensil tree, which bends down, and they take various precious utensils. After taking the utensils, they go to the fruit tree, which bends down, and they take various delicious fruits, some to eat, some to hold in their mouths, and some to squeeze for juice to drink.'

。次到樂器樹，樹為曲躬，其人手取種種樂器，調絃鼓之，並以妙聲和絃，而行詣于園林，隨意娛樂，或一日、二日至於七日，然後復去，無有定處。

「善見池南出妙體河，善見池西出妙味河，善見池北出光影河，亦復如是。善見池東有園林名善見，縱廣百由旬，繞園四邊有七重欄楯、七重羅網、七重行樹，雜色間廁，七寶所成，其園四面有四大門，周匝欄楯，皆七寶成。園內清凈，無有荊棘，其地平正，無有溝澗、坑坎、陵阜，亦無蚊虻、蠅蚤虱、蚖蛇、蜂蝎、虎狼、惡獸，地純眾寶，無有石沙，陰陽調柔，四氣和順，不寒不熱，無眾惱患，其地潤澤，無有塵穢，如油塗地，游塵不起，百草常生，無有冬夏，樹木繁茂，花果熾盛，地生濡草，盤縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，足蹈地時，地凹四寸，舉足還復。

「其園常生自然粳米，無有糠糩，如白花聚，眾味具足，如忉利天食。其園常有自然釜鍑，有摩尼珠，名曰焰光，置於鍑下，飯熟光滅，不假樵火，不勞人功。其園有樹，名曰曲躬，葉葉相次，天雨不漏，使諸男女止宿其下

現代漢語譯本：他們接著來到樂器樹旁，那樹彎曲如弓。人們從樹上取下各種樂器，調好弦，敲起鼓，併發出美妙的聲音，然後前往園林，隨意玩樂。他們有時待上一天、兩天，甚至七天，然後才離開，沒有固定的去處。 善見池的南邊流出妙體河，善見池的西邊流出妙味河，善見池的北邊流出光影河，情況也類似。善見池的東邊有一個園林，名叫善見，縱橫一百由旬。園林的四周有七重欄桿、七重羅網、七排行樹，各種顏色交錯，由七寶構成。園林的四面有四個大門，周圍的欄桿都是七寶製成。園內清凈，沒有荊棘，地面平坦，沒有溝渠、坑洼、山丘，也沒有蚊子、蒼蠅、跳蚤、虱子、蜈蚣、蛇、蜜蜂、蝎子、老虎、狼等惡獸。地面純粹是各種寶物，沒有石頭和沙子。陰陽調和，四季和順，不冷不熱，沒有各種煩惱。地面濕潤，沒有塵土污垢，像塗了油一樣，沒有灰塵飛揚。各種草木常年茂盛，沒有冬天和夏天之分。樹木繁茂，花果盛開。地上生長著柔軟的草，盤旋著向右生長，顏色像孔雀的羽毛一樣翠綠，香味像婆師香一樣芬芳，柔軟得像天上的衣服。地面柔軟，腳踩下去會凹陷四寸，抬起腳又恢復原狀。 園林里常年生長著天然的粳米，沒有糠皮，像白色的花朵聚在一起，各種味道俱全，如同忉利天的食物。園林里常有天然的鍋釜，還有一顆名為焰光的摩尼珠，放在鍋下，飯熟后光芒就會消失，不需要柴火，也不需要人工操作。園林里有一種樹，名叫曲躬，葉子層層相疊，即使下雨也不會漏水，供男女們在樹下休息。

English version: Then they would go to the musical instrument tree, which was bent like a bow. People would take various musical instruments from the tree, tune the strings, beat the drums, and produce wonderful sounds. Then they would go to the gardens and enjoy themselves at will. Sometimes they would stay for a day, two days, or even seven days, and then leave, without a fixed destination. To the south of the Sudarshana Pond flows the River of Wonderful Form, to the west flows the River of Wonderful Taste, and to the north flows the River of Light and Shadow, and so on. To the east of the Sudarshana Pond is a garden called Sudarshana, which is one hundred yojanas in length and breadth. Around the four sides of the garden are seven layers of railings, seven layers of nets, and seven rows of trees, with various colors interspersed, all made of seven treasures. On the four sides of the garden are four large gates, and the surrounding railings are all made of seven treasures. The garden is pure and clean, without thorns. The ground is flat, without ditches, pits, or hills. There are no mosquitoes, flies, fleas, lice, centipedes, snakes, bees, scorpions, tigers, wolves, or other vicious beasts. The ground is purely made of various treasures, without stones or sand. The yin and yang are in harmony, the four seasons are mild, neither cold nor hot, and there are no various afflictions. The ground is moist, without dust or dirt, like being coated with oil, and no dust flies up. All kinds of plants grow year-round, without winter or summer. The trees are lush, and the flowers and fruits are abundant. Soft grass grows on the ground, spiraling to the right, with a color as green as a peacock's feathers, a fragrance as fragrant as the Boshi incense, and as soft as heavenly clothing. The ground is soft, and when you step on it, it will sink four inches, and when you lift your foot, it will return to its original shape. In the garden, natural japonica rice grows year-round, without husks, like white flowers gathered together, with all kinds of flavors, like the food of the Trayastrimsha Heaven. In the garden, there are always natural pots and cauldrons, and there is a mani pearl called Flame Light, which is placed under the cauldron. When the rice is cooked, the light will disappear, without the need for firewood or manual labor. In the garden, there is a tree called Curved Bow, with leaves overlapping each other, so that even when it rains, it does not leak, allowing men and women to rest under the tree.

。復有香樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種香，樹有高六十里、五十、四十，至高五里，花果繁茂，出種種香，乃至樂器樹，亦復如是。其土人民至彼園中游戲娛樂，一日、二日，至於七日，其善見園無人守護，隨意遊戲，然後復去。

「善見池南有園林，名大善見。善見池西有園林，名曰娛樂。善見池北有園林，名曰等花，亦復如是。其土中夜、后夜，阿耨達龍王數數隨時起清凈云，周遍世界而降甘雨，如構牛頃，以八味水潤澤普洽，水不留停，地無泥淖，猶如鬘師以水灑華，使不萎枯，潤澤鮮明。時，彼土于中夜后無有云翳，空中清明，海出涼風，清凈柔和，微吹人身，舉體快樂。其土豐饒，人民熾盛，設須食時，以自然粳米著于釜中，以焰光珠置於釜下，飯自然熟，珠光自滅。諸有來者，自恣食之，其主不起，飯終不盡；若其主起，飯則盡賜。其飯鮮潔，如白花聚，其味具足，如忉利天食，彼食此飯，無有眾病，氣力充足，顏色和悅，無有衰耗。

「又其土人身體相類，形貌同等，不可分別，其貌少壯，如閻浮提二十許人，其人口齒平正潔白，密緻無間，發紺青色，無有塵垢，發垂八指，齊眉而止，不長不短

現代漢語譯本：還有一種香樹，高七十里，花朵和果實都非常茂盛。當果實成熟時，外殼會自然裂開，散發出各種香味。樹的高度還有六十里、五十里、四十里，直到五里高的，花果同樣茂盛，散發出各種香味。甚至還有樂器樹，也是這樣。當地的人民到園中游玩娛樂，一天、兩天，甚至七天。這個善見園沒有人看守，可以隨意遊玩，然後才離開。 善見池的南邊有一個園林，名叫大善見。善見池的西邊有一個園林，名叫娛樂。善見池的北邊有一個園林，名叫等花，情況也一樣。當地在半夜和後半夜，阿耨達龍王會多次按時升起清凈的云，遍佈整個世界降下甘甜的雨水，就像擠牛奶的時間一樣，用八種味道的水滋潤普施，水不會停留，地上沒有泥濘，就像花匠用水灑花，使花不枯萎，保持潤澤鮮明。那時，當地在半夜之後沒有云彩遮蔽，空中清澈明亮，海里吹來涼風，清凈柔和，輕輕吹拂人的身體，全身都感到快樂。當地物產豐饒，人民興盛。當需要吃飯時，把天然的粳米放入鍋中，把焰光珠放在鍋下，飯自然就熟了，珠光也會自然熄滅。所有來的人都可以隨意吃，主人不會起身，飯也不會吃完；如果主人起身，飯就會全部施捨完。飯非常潔凈，像白花聚在一起，味道齊全，像忉利天的食物一樣。他們吃了這種飯，不會生病，精力充沛，臉色和悅，不會衰老。 而且，當地的人身體相貌相似，外形相同，無法區分。他們的容貌年輕力壯，像閻浮提二十歲左右的人。他們的牙齒平整潔白，緊密排列沒有縫隙。頭髮是深藍色，沒有灰塵污垢，頭髮垂到八指長，齊眉而止，不長也不短。

English version: There are also fragrant trees, seventy 'li' high, with abundant flowers and fruits. When the fruits ripen, their outer shells naturally split open, releasing various fragrances. There are also trees sixty, fifty, forty, and down to five 'li' high, with equally abundant flowers and fruits, emitting various fragrances. There are even musical instrument trees that are the same. The local people go to these gardens to play and enjoy themselves for one, two, or even seven days. This 'Sudarsana' Garden is unguarded, allowing them to play freely before leaving. South of the 'Sudarsana' Pond is a garden called 'Great Sudarsana'. West of the 'Sudarsana' Pond is a garden called 'Entertainment'. North of the 'Sudarsana' Pond is a garden called 'Equal Flowers', and the situation is the same. In the middle of the night and the latter part of the night, the 'Anavatapta' Dragon King frequently raises pure clouds in due time, spreading sweet rain throughout the world, for about the time it takes to milk a cow. This rain, with eight flavors, universally nourishes, leaving no standing water and no mud on the ground. It is like a florist sprinkling water on flowers to keep them from withering, making them fresh and bright. At that time, after midnight, there are no clouds in the sky, the air is clear and bright, and a cool breeze comes from the sea, pure and gentle, lightly blowing on people's bodies, bringing joy to the whole body. The land is fertile, and the people are prosperous. When it is time to eat, they put natural 'japonica' rice into a pot and place a 'flame-light' pearl under the pot. The rice cooks naturally, and the pearl's light goes out by itself. All who come can eat freely. The host does not get up, and the rice never runs out. If the host gets up, the rice is given away completely. The rice is very clean, like a cluster of white flowers, and its taste is complete, like the food of the 'Trayastrimsa' Heaven. Those who eat this rice do not get sick, have abundant energy, have a pleasant complexion, and do not decline. Moreover, the people of that land have similar bodies and appearances, making them indistinguishable. They look young and strong, like people in 'Jambudvipa' around twenty years old. Their teeth are even, white, and closely aligned without gaps. Their hair is dark blue, without dust or dirt, hanging down eight finger-widths, stopping at the eyebrows, neither too long nor too short.

。若其土人起欲心時，則熟視女人而舍之去，彼女隨後往詣園林，若彼女人是彼男子父親、母親骨肉中表不應行欲者，樹不曲蔭，各自散去。若非父親、母親骨肉中表應行欲者，樹則曲躬，回蔭其身，隨意娛樂，一日、二日，或至七日，爾乃散去。彼人懷妊，七日、八日便產，隨生男女，置於四衢大交道頭，舍之而去。諸有行人經過其邊，出指令嗽，指出甘乳，充適兒身。過七日已，其兒長成與彼人等，男向男眾，女向女眾。

「彼人命終，不相哭泣，莊嚴死屍，置四衢道，舍之而去；有鳥名憂慰禪伽，接彼死屍置於他方。又其土人，大小便時，地即為開，便利訖已，地還自合。其土人民無所繫戀，亦無畜積，壽命常定，死盡生天。彼人何故壽命常定？其人前世修十善行，身壞命終，生郁單曰，壽命千歲，不增不減。是故彼人壽命正等。

「複次，殺生者墮惡趣，不殺者生善趣，如是竊盜、邪淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見者，墮惡趣中；不盜，不淫，不兩舌、惡口、妄言、綺語，不貪取、嫉妒、邪見者，則生善趣。若有不殺，不盜，不淫，不兩舌、惡口、妄言、綺語，不貪取、嫉妒、邪見，身壞命終，生郁單曰，壽命千歲，不增不減。是故彼人壽命正等

現代漢語譯本：如果當地人產生性慾，他們會注視著女人，然後離開。那女人會隨後去到園林。如果那女人是那男子的父親、母親的骨肉或表親，是不應該發生性行為的，樹木就不會彎曲遮蔭，他們會各自散去。如果不是父親、母親的骨肉或表親，是可以發生性行為的，樹木就會彎曲，回身遮蔽他們的身體，他們可以隨意享樂，一天、兩天，甚至七天，然後才散去。那女人懷孕后，七天或八天就會生產，生下男孩或女孩，把他們放在四通八達的十字路口，然後離開。路過的行人會發出指令，讓嬰兒吮吸，指出甘甜的乳汁，餵養嬰兒。過了七天，嬰兒就長得和他們一樣大了，男孩去男人的群體，女孩去女人的群體。 當地人去世時，不會哭泣，他們會莊重地裝飾屍體，放在十字路口，然後離開。有一種鳥叫憂慰禪伽，會把屍體帶到其他地方。而且，當地人大小便時，地面會自動裂開，方便完后，地面又會自動合上。當地人沒有任何牽掛，也沒有積蓄，壽命是固定的，死後都昇天。他們為什麼壽命是固定的呢？因為他們前世修行了十善業，身壞命終后，生到郁單曰，壽命一千年，不多也不少。所以他們的壽命是相等的。 此外，殺生的人會墮入惡道，不殺生的人會生到善道。同樣，偷盜、邪淫、兩舌、惡口、妄言、綺語、貪婪、嫉妒、邪見的人，會墮入惡道；不偷盜、不邪淫、不兩舌、惡口、妄言、綺語、不貪婪、嫉妒、邪見的人，則會生到善道。如果有人不殺生、不偷盜、不邪淫、不兩舌、惡口、妄言、綺語、不貪婪、嫉妒、邪見，身壞命終后，就會生到郁單曰，壽命一千年，不多也不少。所以他們的壽命是相等的。

English version: If the local people feel desire, they will gaze at a woman and then leave. The woman will then go to the garden. If that woman is the man's father's or mother's flesh and blood or a cousin, with whom sexual relations are not appropriate, the trees will not bend to provide shade, and they will each go their separate ways. If she is not a close relative with whom sexual relations are inappropriate, the trees will bend, turning to shade their bodies, and they can enjoy themselves as they please for a day, two days, or even seven days, before parting. When the woman becomes pregnant, she will give birth in seven or eight days, whether a boy or a girl, and place them at a major crossroads, then leave. Passersby will issue a command, causing the infant to suckle, and point out sweet milk to nourish the child. After seven days, the child will grow to be the same size as them, the boys joining the men's group, and the girls joining the women's group. When the local people die, they do not weep. They will solemnly adorn the corpse, place it at a crossroads, and then leave. There is a bird called the 'Worry-Relieving Zen Bird' that will take the corpse to another place. Also, when the local people defecate or urinate, the ground will automatically open, and after they are finished, the ground will close again. The local people have no attachments, nor do they accumulate possessions. Their lifespans are fixed, and after death, they all ascend to heaven. Why are their lifespans fixed? Because in their previous lives, they practiced the ten good deeds. When their bodies break and they die, they are reborn in Uttarakuru, with a lifespan of one thousand years, neither more nor less. Therefore, their lifespans are equal. Furthermore, those who kill will fall into evil realms, while those who do not kill will be born into good realms. Similarly, those who steal, engage in sexual misconduct, speak divisively, use harsh language, lie, engage in frivolous talk, are greedy, jealous, or hold wrong views will fall into evil realms; those who do not steal, do not engage in sexual misconduct, do not speak divisively, use harsh language, lie, engage in frivolous talk, are not greedy, jealous, or hold wrong views will be born into good realms. If someone does not kill, steal, engage in sexual misconduct, speak divisively, use harsh language, lie, engage in frivolous talk, is not greedy, jealous, or hold wrong views, when their body breaks and they die, they will be reborn in Uttarakuru, with a lifespan of one thousand years, neither more nor less. Therefore, their lifespans are equal.

。複次，慳吝貪取，不能施惠，死墮惡道；開心不吝，能為施惠者，則生善處。有人施沙門、婆羅門，及施貧窮乞兒、瘡病、困苦者，給其衣服、飯食、乘輿、花鬘、涂香、床㯓、房舍，又造立塔廟，燈燭供養，其人身壞命終，生郁單曰，壽命千歲，不增不減。是故彼人壽命正等。何故稱郁單曰為勝？其土人民不受十善，舉動自然與十善合，身壞命終，生天善處，是故彼人得稱為勝郁單曰。郁單曰者，其義云何？於三天下，其土最上最勝，故名郁單曰(郁單曰秦言最上)。」

佛說長阿含第四分世記經轉輪聖王品第三

佛告比丘：「世間有轉輪聖王，成就七寶，有四神德。云何轉輪聖王成就七寶？一金輪寶，二白象寶，三紺馬寶，四神珠寶，五玉女寶，六居士寶，七主兵寶。云何轉輪聖王金輪寶成就？若轉輪聖王出閻浮提地，剎利水澆頭種，以十五日月滿時，沐浴香湯，上高殿上，與婇女眾共相娛樂，天金輪寶忽現在前，輪有千輻，其光色具足，天金所成，天匠所造，非世所有，輪徑丈四

現代漢語譯本：再者，如果一個人吝嗇貪婪，不肯施捨恩惠，死後就會墮入惡道；如果一個人心胸開闊，不吝嗇，能夠施捨恩惠，就會轉生到好的地方。如果有人佈施給沙門、婆羅門，以及貧窮的乞丐、身患瘡病、困苦的人，給予他們衣服、食物、車乘、花環、涂香、床榻、房舍，又建造佛塔寺廟，供奉燈燭，這個人身壞命終后，會轉生到郁單曰，壽命千年，不多也不少。所以那裡的人壽命都是一樣的。為什麼說郁單曰殊勝呢？因為那裡的人民雖然沒有刻意奉行十善，但他們的行為舉止自然而然地符合十善，身壞命終后，會轉生到天上的善處，所以那裡的人被稱為殊勝的郁單曰。郁單曰是什麼意思呢？在三個天下中，那裡的土地是最上最殊勝的，所以叫做郁單曰（郁單曰在秦語中是『最上』的意思）。 佛陀在《長阿含經》第四分《世記經》的《轉輪聖王品》第三中說道： 佛陀告訴比丘們：『世間有轉輪聖王，成就七寶，具有四種神德。什麼是轉輪聖王成就的七寶呢？一是金輪寶，二是白象寶，三是紺馬寶，四是神珠寶，五是玉女寶，六是居士寶，七是主兵寶。什麼是轉輪聖王成就的金輪寶呢？如果轉輪聖王出現在閻浮提，是剎帝利水澆頭種的後裔，在十五日月圓的時候，沐浴香湯，登上高殿，與眾多婇女一同娛樂，這時天上的金輪寶忽然出現在他面前，輪子有一千個輻條，光芒色彩具足，由天上的黃金製成，由天上的工匠製造，不是世間所有的，輪子的直徑有一丈四尺。』

English version: Furthermore, if one is stingy and greedy, unable to give charity, they will fall into evil realms after death; if one is open-hearted and generous, able to give charity, they will be reborn in good places. If someone gives to ascetics, Brahmins, and the poor, beggars, those with sores, and the suffering, providing them with clothes, food, vehicles, garlands, perfumes, beds, and dwellings, and also builds pagodas and temples, offering lamps and candles, that person, after their body breaks and life ends, will be reborn in Uttarakuru, with a lifespan of a thousand years, neither more nor less. Therefore, the lifespans of the people there are equal. Why is Uttarakuru considered superior? Because the people there, although not intentionally practicing the ten virtues, their actions naturally align with the ten virtues, and after their body breaks and life ends, they will be reborn in good heavenly realms, therefore, those people are called the superior Uttarakuru. What does Uttarakuru mean? Among the three continents, that land is the highest and most superior, therefore it is called Uttarakuru (Uttarakuru in Qin language means 'the highest'). The Buddha said in the third chapter, 'The Wheel-Turning Monarch' section of the fourth part of the 'World Genesis Sutra' in the 'Longer Agamas': The Buddha told the monks: 'In the world, there is a Wheel-Turning Monarch, who possesses seven treasures and four divine virtues. What are the seven treasures possessed by the Wheel-Turning Monarch? First, the golden wheel treasure; second, the white elephant treasure; third, the dark horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the householder treasure; and seventh, the military commander treasure. How does the Wheel-Turning Monarch obtain the golden wheel treasure? If a Wheel-Turning Monarch appears in Jambudvipa, being of the Kshatriya lineage, after being anointed with water, on the fifteenth day of the full moon, having bathed in fragrant water, ascends to a high palace, and enjoys himself with many concubines, then a heavenly golden wheel treasure suddenly appears before him. The wheel has a thousand spokes, its light and colors are complete, made of heavenly gold, crafted by heavenly artisans, not of this world, and the wheel's diameter is fourteen feet.'

。轉輪聖王見已，默自念言：『我曾從先宿諸舊聞如是語：「若剎利王水澆頭種，以十五日月滿時，沐浴香湯，升法殿上，婇女圍繞，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，輪徑丈四，是則名為轉輪聖王。」今此輪現，將無是耶？今我寧可試此輪寶。』

「時，轉輪王即召四兵，向金輪寶，偏露右臂，右膝著地，以右手摩捫金輪語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。時，轉輪王即將四兵隨其後行，金輪寶前有四神導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金缽盛銀粟，銀缽盛金粟，來詣王所，拜首白言：『善哉！大王！今此東方土地豐樂，多諸珍寶，人民熾盛，志性仁和，慈孝忠順，唯愿聖王於此治政，我等當給使左右承受所當。』時，轉輪王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治化，勿使偏枉，無令國內有非法行，身不殺生，教人不殺生、偷盜、邪淫、兩舌、惡口、妄言、綺語、貪取、嫉妒、邪見之人，此即名為我之所治。』

「時，諸小王聞是教已，即從大王巡行諸國，至東海表，次行南方、西方、北方，隨輪所至，其諸國王各獻國土，亦如東方諸小王比

現代漢語譯本：轉輪聖王看到金輪出現后，心中默想：『我曾聽先輩們說過這樣的話：「如果剎帝利王是水澆頭種，在十五月圓之時，沐浴香湯，登上法殿，被眾多婇女圍繞，自然會有金輪忽然出現在面前，輪子有一千個輻條，光彩奪目，是天匠所造，並非世間所有，輪子的直徑有一丈四尺，這就是所謂的轉輪聖王。」現在這金輪出現了，難道我就是轉輪聖王嗎？我不如試一試這輪寶。』 當時，轉輪王立即召集四方軍隊，面向金輪寶，露出右臂，右膝跪地，用右手撫摸金輪說道：『你向東方，按照正法運轉，不要違背常理。』金輪立即向東轉動。當時，轉輪王就帶領四方軍隊跟隨在金輪後面，金輪寶前面有四位神靈引導，金輪停在哪裡，國王就停止行進。這時，東方各小國的國王看到大王駕到，用金缽盛著銀粟，銀缽盛著金粟，來到國王面前，叩拜並說道：『太好了！大王！現在東方土地富饒，有很多珍寶，人民興旺，性情仁慈和善，孝順忠誠，只希望聖王在這裡治理國家，我們願意在左右侍奉，聽從您的吩咐。』當時，轉輪王對小國王們說：『停！停！各位賢者！你們這樣做就已經是供養我了，只要用正法治理教化，不要偏袒枉法，不要讓國內有非法行為，自身不殺生，教導人們不殺生、不偷盜、不邪淫、不兩舌、不說惡語、不妄語、不說綺語、不貪婪、不嫉妒、不持邪見，這就是我所治理的。』 當時，各小國王聽了教誨后，就跟隨大王巡視各國，直到東海邊境，然後依次巡視南方、西方、北方，金輪所到之處，各國王都獻上國土，就像東方各小國王一樣。

English version: When the Holy King of the Wheel saw the golden wheel appear, he thought to himself, 『I have heard from my ancestors that, 「If a Kshatriya king is of the water-sprinkled lineage, on the fifteenth day of the full moon, after bathing in fragrant water, ascends the Dharma hall, surrounded by many concubines, a golden wheel will naturally appear before him. The wheel has a thousand spokes, is radiant, made by celestial artisans, not of this world, and has a diameter of fourteen feet. This is what is called the Holy King of the Wheel.」 Now this golden wheel has appeared, could it be that I am the Holy King of the Wheel? I might as well try this wheel treasure.』 At that time, the Holy King of the Wheel immediately summoned his four armies, faced the golden wheel treasure, bared his right arm, knelt on his right knee, and with his right hand stroked the golden wheel, saying, 『Go to the east, turn according to the Dharma, do not violate the norm.』 The wheel immediately turned to the east. Then, the Holy King of the Wheel led his four armies to follow behind the golden wheel. Four deities guided the golden wheel, and wherever the wheel stopped, the king stopped his procession. At this time, the kings of the small eastern kingdoms, seeing the great king arrive, came to the king with golden bowls filled with silver millet and silver bowls filled with golden millet, bowed and said, 『Excellent! Great King! Now the eastern land is rich and prosperous, with many treasures, the people are thriving, their nature is kind and benevolent, filial and loyal. We only wish that the Holy King will govern here, and we will serve at your side and obey your commands.』 Then, the Holy King of the Wheel said to the small kings, 『Stop! Stop! O worthy ones! You have already made offerings to me by doing this. Just govern and teach with the Dharma, do not be biased or unjust, do not allow illegal acts in the country, do not kill yourselves, teach people not to kill, not to steal, not to commit adultery, not to speak with a double tongue, not to speak harsh words, not to lie, not to speak frivolous words, not to be greedy, not to be jealous, and not to hold wrong views. This is what I will govern.』 At that time, the small kings, having heard the teachings, followed the great king to inspect the various countries, until the border of the Eastern Sea, and then successively inspected the south, west, and north. Wherever the wheel went, the kings all offered their lands, just like the small kings of the east.

。此閻浮提所有名曰土沃野豐，多出珍寶，林水清凈，平廣之處，輪則周行，封盡圖度東西十二由旬，南北十由旬，天神于中夜造城墎，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和而鳴。造此城已，金輪寶復于其城中，圖度封地東西四由旬，南北二由旬，天神于中夜造宮殿，宮墻七重，七寶所成，乃至無數眾鳥相和而鳴，亦復如是。造宮殿已，時，金輪寶在宮殿上虛空中住，完具而不動轉。轉輪聖王踴躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王。』是為金輪寶成就。

「云何白象寶成就？轉輪聖王清旦于正殿上坐，自然像寶忽現在前，其毛純白，七處平住，力能飛行，其首雜色，六牙纖𦟛，真金間填。時，王見已念言：『此象賢良，若善調者可中御乘。』即試調習，諸能悉備。時，轉輪王欲自試象，即乘其上，清旦出城，周行四海，食時以還。時，轉輪王踴躍而言：『此白象寶真為我瑞，我今真為轉輪聖王。』是為象寶成就。

「云何轉輪聖王紺馬寶成就？時，轉輪聖王清旦在正殿上坐，自然馬寶忽現在前，紺青色，朱鬃尾，頭頸如象，力能飛行。時，王見已念言：『此馬賢良，若善調者，可中御乘。』即試調習，諸能悉備

現代漢語譯本：這閻浮提所有的地方，都被稱為土地肥沃、物產豐富，盛產珍寶，林木清幽，水流清澈，地勢平坦寬廣。它的周長，按照規劃，東西長十二由旬，南北長十由旬。天神在夜間建造城墻，這城墻共有七重，有七重欄桿、七重羅網、七重行道樹，周圍都裝飾得富麗堂皇，用七寶建成，甚至有無數的鳥兒在其中和諧鳴叫。城墻建成后，金輪寶又在這城中，按照規劃，圈定東西四由旬，南北二由旬的土地。天神在夜間建造宮殿，宮墻有七重，用七寶建成，甚至有無數的鳥兒在其中和諧鳴叫，情況也是如此。宮殿建成后，金輪寶停留在宮殿上方的虛空中，完整而不會轉動。轉輪聖王高興地說：『這金輪寶真是我的祥瑞，我現在真的是轉輪聖王了。』這就是金輪寶的成就。 現代漢語譯本：『什麼是白象寶的成就呢？』轉輪聖王清晨在正殿上坐著，自然而然地，像寶突然出現在面前。這象全身純白，七處平穩，能飛行，頭部有雜色，六根象牙細長而彎曲，用真金鑲嵌。當時，國王看到後心想：『這象很賢良，如果能好好調教，可以用來乘坐。』於是就試著調教它，各種技能都具備了。當時，轉輪聖王想親自試一下這象，就騎上它，清晨出城，環繞四海，在吃飯的時候返回。當時，轉輪聖王高興地說：『這白象寶真是我的祥瑞，我現在真的是轉輪聖王了。』這就是象寶的成就。 現代漢語譯本：『什麼是轉輪聖王的紺馬寶的成就呢？』當時，轉輪聖王清晨在正殿上坐著，自然而然地，馬寶突然出現在面前。這馬呈紺青色，有紅色的鬃毛和尾巴，頭頸像象，能飛行。當時，國王看到後心想：『這馬很賢良，如果能好好調教，可以用來乘坐。』於是就試著調教它，各種技能都具備了。

English version: This Jambudvipa, all the places are called fertile and abundant, rich in treasures, with clear forests and waters, and flat and wide terrain. Its circumference, according to the plan, is twelve yojanas in the east-west direction and ten yojanas in the north-south direction. The gods built city walls at night, and these walls have seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees along the roads. The surroundings are decorated magnificently, made of seven treasures, and even countless birds sing harmoniously within. After the city walls were built, the golden wheel treasure was again in this city, according to the plan, demarcating land four yojanas in the east-west direction and two yojanas in the north-south direction. The gods built palaces at night, with seven layers of palace walls, made of seven treasures, and even countless birds sing harmoniously within, the situation is the same. After the palaces were built, the golden wheel treasure stayed in the void above the palace, complete and not rotating. The Chakravarti king said happily: 『This golden wheel treasure is truly my auspicious sign, I am now truly a Chakravarti king.』 This is the achievement of the golden wheel treasure. English version: 『What is the achievement of the white elephant treasure?』 The Chakravarti king was sitting in the main hall in the early morning, and naturally, the elephant treasure suddenly appeared in front of him. This elephant was pure white all over, with seven stable points, able to fly, with a variegated head, six slender and curved tusks, inlaid with pure gold. At that time, the king saw it and thought: 『This elephant is virtuous, if it can be well trained, it can be used for riding.』 So he tried to train it, and it possessed all kinds of skills. At that time, the Chakravarti king wanted to try the elephant himself, so he rode on it, left the city in the early morning, circled the four seas, and returned at mealtime. At that time, the Chakravarti king said happily: 『This white elephant treasure is truly my auspicious sign, I am now truly a Chakravarti king.』 This is the achievement of the elephant treasure. English version: 『What is the achievement of the Chakravarti king's dark blue horse treasure?』 At that time, the Chakravarti king was sitting in the main hall in the early morning, and naturally, the horse treasure suddenly appeared in front of him. This horse was dark blue, with red mane and tail, its head and neck like an elephant, and able to fly. At that time, the king saw it and thought: 『This horse is virtuous, if it can be well trained, it can be used for riding.』 So he tried to train it, and it possessed all kinds of skills.

。時，轉輪聖王欲自試馬寶，即乘其上，清旦出城，周行四海，食時已還。時，轉輪王踴躍而言：『此紺馬寶真為我瑞，我今真為轉輪聖王。』是為紺馬寶成就。

「云何神珠寶成就？時，轉輪聖王于清旦在正殿上坐，自然神珠忽現在前，質色清徹，無有瑕穢。時，王見已言：『此珠妙好，若有光明，可照宮內。』時，轉輪王欲試此珠，即召四兵，以此寶珠置高幢上，于夜冥中，赍幢出城。其珠光明照一由旬，現城中人皆起作務，謂為是晝。時，轉輪聖王踴躍而言：『今此神珠真為我瑞，我今真為轉輪聖王。』是為神珠寶成就。

「云何玉女寶成就？時，玉女寶忽然出現，顏色溶溶，面貌端正，不長不短，不粗不細，不白不黑，不剛不柔，冬則身溫，夏則身涼，舉身毛孔出栴檀香，口出優缽羅花香，言語柔濡，舉動安詳，先起後坐，不失宜則。時，轉輪聖王見已無著，心不暫念，況復親近？時，轉輪聖王見已，踴躍而言：『此玉女寶真為我瑞，我今真為轉輪聖王。』是為玉女寶成就。

「云何居士寶成就？時，居士丈夫忽然自出，寶藏自然財富無量，居士宿福，眼能徹視地中伏藏，有主無主皆悉見知，其有主者能為擁護，其無主者取給王用

現代漢語譯本：當（轉輪聖王）想要測試他的馬寶時，就騎上它，清晨出城，環繞四海，到吃飯的時候就回來了。當時，轉輪王高興地說：『這匹紺馬寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是紺馬寶的成就。 現代漢語譯本：『什麼是神珠寶的成就呢？』當時，轉輪聖王在清晨坐在正殿上，自然而然地，一顆神珠忽然出現在他面前，質地清澈，沒有瑕疵。當時，國王看到后說：『這顆珠子真好，如果能發光，就可以照亮宮殿。』當時，轉輪王想要測試這顆珠子，就召集四方軍隊，把這顆寶珠放在高高的旗桿上，在黑夜裡，帶著旗桿出城。這顆珠子的光芒照亮了一由旬的範圍，城裡的人都起來工作，以為是白天。當時，轉輪聖王高興地說：『這顆神珠真是我的祥瑞，我現在真是轉輪聖王了。』這就是神珠寶的成就。 現代漢語譯本：『什麼是玉女寶的成就呢？』當時，玉女寶忽然出現，容貌美麗，面容端正，不高不矮，不粗不細，不白不黑，不剛不柔，冬天身體溫暖，夏天身體涼爽，全身毛孔散發出栴檀的香味，口中散發出優缽羅花的香味，說話溫柔，舉止安詳，先起身然後坐下，不失禮儀。當時，轉輪聖王看到后沒有貪戀，心中沒有一絲雜念，更不用說親近了。當時，轉輪聖王看到后，高興地說：『這個玉女寶真是我的祥瑞，我現在真是轉輪聖王了。』這就是玉女寶的成就。 現代漢語譯本：『什麼是居士寶的成就呢？』當時，居士丈夫忽然出現，寶藏自然而然地財富無量，居士因為前世的福報，眼睛能看穿地下的伏藏，有主的和無主的都知道，對於有主的能夠保護，對於無主的就取來供國王使用。

English version: When (the Chakravarti king) wanted to test his horse treasure, he rode it, left the city in the early morning, traveled around the four seas, and returned by mealtime. At that time, the Chakravarti king joyfully said, 'This dark blue horse treasure is truly my auspicious sign, I am now truly a Chakravarti king.' This is the accomplishment of the dark blue horse treasure. English version: 'What is the accomplishment of the divine jewel treasure?' At that time, the Chakravarti king was sitting in the main hall in the early morning, and naturally, a divine jewel suddenly appeared before him, its texture clear and without blemish. At that time, the king, upon seeing it, said, 'This jewel is wonderful, if it can emit light, it can illuminate the palace.' At that time, the Chakravarti king wanted to test this jewel, so he summoned the four armies, placed this precious jewel on a high flagpole, and in the darkness of night, took the flagpole out of the city. The light of this jewel illuminated an area of one yojana, and the people in the city all got up to work, thinking it was daytime. At that time, the Chakravarti king joyfully said, 'This divine jewel is truly my auspicious sign, I am now truly a Chakravarti king.' This is the accomplishment of the divine jewel treasure. English version: 'What is the accomplishment of the jade maiden treasure?' At that time, the jade maiden treasure suddenly appeared, her appearance beautiful, her face dignified, neither tall nor short, neither coarse nor fine, neither white nor black, neither hard nor soft, her body warm in winter and cool in summer, her pores emitting the fragrance of sandalwood, her mouth emitting the fragrance of utpala flowers, her speech gentle, her movements composed, rising before sitting, not losing propriety. At that time, the Chakravarti king, upon seeing her, had no attachment, not a single thought in his mind, let alone intimacy. At that time, the Chakravarti king, upon seeing her, joyfully said, 'This jade maiden treasure is truly my auspicious sign, I am now truly a Chakravarti king.' This is the accomplishment of the jade maiden treasure. English version: 'What is the accomplishment of the householder treasure?' At that time, a householder man suddenly appeared, his treasures naturally abundant and immeasurable, the householder, due to past blessings, had eyes that could see through the hidden treasures in the ground, knowing both those with owners and those without, able to protect those with owners, and taking those without owners for the king's use.

。時，居士寶往白王言：『大王！有所給與，不足為憂，我自能辦。』轉輪聖王欲試居士寶，即敕嚴船於水遊戲，告居士曰：『我須金寶，汝速與我。』居士報曰：『大王小待，須至岸上。』王尋逼言：『我今須用，正爾得來。』時，居士寶被王嚴敕，即于船上長跪，以右手內著水中，水中寶瓶隨手而出，如蟲緣樹，彼居士寶亦復如是，內手水中，寶緣手出，充滿船上，而白王言：『向須寶用，為須幾許？』時，轉輪聖王語居士言：『止！止！吾無所須，向相試耳，汝今便為供養我已。』時，居士聞王語已，尋以寶物還沒水中。時，轉輪聖王踴躍而言：『此居士寶真為我瑞，我今真為轉輪聖王。』是為居士寶成就。

「云何主兵寶成就？時，主兵寶忽然出現，智謀雄猛，英略獨決，即詣王所白言：『大王！有所討罰，不足為憂，我自能辦。』時，轉輪聖王欲試主兵寶，即集四兵而告之曰：『汝今用兵，未集者集，已集者放，未嚴者嚴，已嚴者解，未去者去，已去者住。』時，主兵寶聞王語已，即令四兵，未集者集，已集者放，未嚴者嚴，已嚴者解，未去者去，已去者住。時，轉輪聖王見已，踴躍而言：『此主兵寶真為我瑞，我今真為轉輪聖王。』是為轉輪聖王七寶成就

現代漢語譯本：當時，居士寶對國王說：『大王！有所需的賞賜，不必擔憂，我自能辦到。』轉輪聖王想試探居士寶，就下令在水上準備好船隻遊玩，告訴居士說：『我需要金銀珠寶，你快給我。』居士回答說：『大王稍等，需要到岸上。』國王隨即逼迫說：『我現在就要用，立刻拿來。』當時，居士寶被國王嚴令，就在船上長跪，將右手伸入水中，水中的寶瓶隨著手而出，如同蟲子沿著樹爬，那居士寶也是這樣，手伸入水中，寶物沿著手出來，充滿了船上，然後對國王說：『剛才需要寶物，需要多少？』當時，轉輪聖王對居士說：『停！停！我不需要了，剛才只是試探你，你現在已經算是供養我了。』當時，居士聽了國王的話，隨即把寶物放回水中。當時，轉輪聖王高興地說：『這居士寶真是我的祥瑞，我現在真是轉輪聖王。』這就是居士寶的成就。 現代漢語譯本：『什麼是主兵寶的成就呢？』當時，主兵寶忽然出現，智謀雄猛，英勇果斷，就到國王那裡說：『大王！有所要討伐的，不必擔憂，我自能辦到。』當時，轉輪聖王想試探主兵寶，就召集四種軍隊告訴他說：『你現在用兵，沒集結的集結，已集結的解散，沒準備的準備，已準備的解除，沒出發的出發，已出發的停止。』當時，主兵寶聽了國王的話，就命令四種軍隊，沒集結的集結，已集結的解散，沒準備的準備，已準備的解除，沒出發的出發，已出發的停止。當時，轉輪聖王看到后，高興地說：『這主兵寶真是我的祥瑞，我現在真是轉輪聖王。』這就是轉輪聖王七寶的成就。

English version: At that time, the householder jewel said to the king, 'Great King! There is no need to worry about any gifts needed, I can take care of it myself.' The Chakravartin King wanted to test the householder jewel, so he ordered ships to be prepared for playing on the water, and told the householder, 'I need gold and jewels, give them to me quickly.' The householder replied, 'Great King, wait a moment, it needs to be done on the shore.' The king then pressed him, saying, 'I need them now, get them to me immediately.' At that time, the householder jewel, under the king's strict order, knelt on the ship, put his right hand into the water, and a treasure vase from the water came out with his hand, like a worm climbing a tree. The householder jewel was the same, putting his hand into the water, treasures came out along his hand, filling the ship, and then he said to the king, 'How much treasure do you need?' At that time, the Chakravartin King said to the householder, 'Stop! Stop! I don't need it, I was just testing you, you have already made an offering to me.' At that time, the householder, having heard the king's words, immediately put the treasures back into the water. At that time, the Chakravartin King joyfully said, 'This householder jewel is truly my auspicious sign, I am now truly a Chakravartin King.' This is the accomplishment of the householder jewel. English version: 'What is the accomplishment of the military commander jewel?' At that time, the military commander jewel suddenly appeared, with great wisdom and courage, and decisive in his strategies. He went to the king and said, 'Great King! There is no need to worry about any punishments needed, I can take care of it myself.' At that time, the Chakravartin King wanted to test the military commander jewel, so he gathered the four divisions of the army and told him, 'Now you command the troops, gather those who have not gathered, disperse those who have gathered, prepare those who are not prepared, dismiss those who are prepared, send those who have not departed, and stop those who have departed.' At that time, the military commander jewel, having heard the king's words, ordered the four divisions of the army to gather those who had not gathered, disperse those who had gathered, prepare those who were not prepared, dismiss those who were prepared, send those who had not departed, and stop those who had departed. At that time, the Chakravartin King, having seen this, joyfully said, 'This military commander jewel is truly my auspicious sign, I am now truly a Chakravartin King.' This is the accomplishment of the seven jewels of the Chakravartin King.

「謂四神德，一者長壽不夭無能及者，二者身強無患無能及者，三者顏貌端正無能及者，四者寶藏盈溢無能及者，是為轉輪聖王成就七寶及四功德。

「時，轉輪聖王久乃命駕出遊後園，尋告御者：『汝當善御而行。所以然者？吾欲諦觀國土人民安樂無患。』時，國人民路次觀者，復語侍人：『汝且徐行，吾欲諦觀聖王威顏。』時，轉輪聖王慈育民物如父愛子，國民慕王如子仰父，所有珍琦盡以貢王，愿垂納受，在意所與。時，王報曰：『且止！諸人！吾自有寶，汝可自用。』

「轉輪聖王治此閻浮提時，其地平正，無有荊棘、坑坎、堆阜，亦無蚊虻、蜂蝎、蠅蚤、蛇蚖、惡蟲，石沙、瓦礫自然沉沒，金銀寶玉現於地上，四時和調，不寒不熱，其地柔濡，無有塵穢，如油塗地，潔凈光澤，無有塵穢。轉輪聖王治於世時，地亦如是，地出流泉，清凈無竭，生柔濡草，冬夏常青，樹木繁茂，花果熾盛，地生濡草，色如孔翠，香若婆師，濡如天衣，足蹈地時，地凹四寸，舉足還復，無空缺處，自然粳米無有糠糩，眾味具足。時有香樹，花果茂盛，其果熟時，果自然裂，出自然香，香氣馥熏。復有衣樹，花果茂盛，其果熟時，皮殼自裂，出種種衣

『所謂四種神聖的德行，第一是長壽不夭折，沒有人能比得上；第二是身體強壯沒有疾病，沒有人能比得上；第三是容貌端正，沒有人能比得上；第四是寶藏充盈，沒有人能比得上。這就是轉輪聖王成就七寶和四種功德。 『當時，轉輪聖王過了一段時間才命令駕車出遊後花園，隨即告訴御者：『你應當好好駕車行駛。之所以這樣，是因為我想仔細觀察國土人民是否安樂無憂。』當時，國都人民在路邊觀看，又對侍從說：『你且慢行，我想仔細觀看聖王的威嚴容貌。』當時，轉輪聖王慈愛養育人民如同父親愛護兒子，國民愛慕國王如同兒子仰望父親，所有珍奇寶物都用來進貢給國王，希望國王接受，隨意使用。當時，國王回答說：『且慢！各位！我自有寶物，你們可以自己使用。』 『轉輪聖王治理這閻浮提時，地面平坦正直，沒有荊棘、坑洼、土堆，也沒有蚊子、牛虻、蜜蜂、蝎子、蒼蠅、跳蚤、蛇、蜥蜴、毒蟲，石頭、沙子、瓦礫自然沉入地下，金銀珠寶出現在地面上，四季和諧，不冷不熱，地面柔軟濕潤，沒有塵土污垢，像塗了油一樣，潔凈光亮，沒有塵土污垢。轉輪聖王治理世間時，地面也是這樣，地面涌出泉水，清澈乾淨，永不枯竭，生長柔軟的草，冬夏常青，樹木茂盛，花果繁盛，地面生長柔軟的草，顏色像孔雀的羽毛一樣翠綠，香味像婆師香一樣，柔軟像天衣一樣，腳踩在地上時，地面凹陷四寸，抬起腳后又恢復原狀，沒有空缺的地方，自然生長的粳米沒有糠皮，各種味道都具備。當時有香樹，花果茂盛，果實成熟時，果實自然裂開，散發出自然的香味，香氣濃郁。又有衣樹，花果茂盛，果實成熟時，外皮自然裂開，出現各種各樣的衣服。

'The so-called four divine virtues are: first, longevity without premature death, which no one can match; second, a strong body without illness, which no one can match; third, a dignified appearance, which no one can match; and fourth, abundant treasures, which no one can match. This is how the Wheel-Turning Sage King achieves the seven treasures and four virtues.' 'At that time, after a while, the Wheel-Turning Sage King ordered his chariot to go out to the back garden, and immediately told the charioteer: 'You should drive well. The reason for this is that I want to carefully observe whether the people of the country are peaceful and without worry.' At that time, the people of the capital watched by the roadside, and said to the attendants: 'Please go slowly, I want to carefully observe the majestic appearance of the Sage King.' At that time, the Wheel-Turning Sage King lovingly nurtured the people like a father cherishing his son, and the people admired the king like a son looking up to his father. All the rare and precious things were used to pay tribute to the king, hoping that the king would accept them and use them as he pleased. At that time, the king replied: 'Wait! Everyone! I have my own treasures, you can use them yourselves.' 'When the Wheel-Turning Sage King ruled this Jambudvipa, the ground was flat and straight, without thorns, pits, or mounds, and there were no mosquitoes, horseflies, bees, scorpions, flies, fleas, snakes, lizards, or poisonous insects. Stones, sand, and tiles naturally sank into the ground, and gold and silver treasures appeared on the surface. The four seasons were harmonious, neither cold nor hot. The ground was soft and moist, without dust or dirt, like being coated with oil, clean and bright, without dust or dirt. When the Wheel-Turning Sage King ruled the world, the ground was also like this. Springs gushed from the ground, clear and clean, never drying up. Soft grass grew, evergreen in winter and summer. Trees were lush, and flowers and fruits were abundant. Soft grass grew on the ground, its color as green as a peacock's feathers, its fragrance like that of the Boshi incense, and as soft as heavenly clothing. When one stepped on the ground, the ground would sink four inches, and when one lifted one's foot, it would return to its original state, with no gaps. Naturally grown japonica rice had no husks, and all kinds of flavors were present. At that time, there were fragrant trees, with lush flowers and fruits. When the fruits ripened, they would naturally split open, emitting a natural fragrance, with a rich aroma. There were also clothing trees, with lush flowers and fruits. When the fruits ripened, the outer skin would naturally split open, revealing all kinds of clothing.'

。復有莊嚴樹，花果熾盛，其果熟時，皮殼自裂，出種種莊嚴具。復有鬘樹，花果茂盛，其果熟時，皮殼自裂，出種種鬘。復有器樹，花果茂盛，其果熟時，皮殼自裂，出種種器。復有果樹，花果茂盛，其果熟時，皮殼自裂，出種種果。復有樂器樹，花果茂盛，其果熟時，皮殼自裂，出衆樂器。

「轉輪聖王治於世時，阿耨達龍王于中夜後起大密雲，彌滿世界而降大雨，如構牛頃，雨八味水，潤澤周普，地無停水，亦無泥淖，潤澤沾洽，生長草木。猶如鬘師水灑花鬘，使花鮮澤，令不萎枯，時雨潤澤，亦復如是。又時于中夜后，空中清明，凈無雲曀，海出涼風，清凈調柔，觸身生樂。聖王治時，此閻浮提五穀豐賤，人民熾盛，財寶豐饒，無所匱乏。

「當時，轉輪聖王以正治國，無有阿抂，修十善行，爾時諸人民亦修正見，具十善行。其王久久，身生重患，而取命終。時猶如樂人，食如小過，身小不適，而便命終，生梵天上。時玉女寶、居士寶、主兵寶及國士民作倡伎樂，葬聖王身。其王玉女寶、居士寶、主兵寶、國內士民，以香湯洗浴王身，以劫貝纏五百張疊，次如纏之，奉舉王身，置金棺里，以香油灌置鐵槨里

此外還有莊嚴樹，開滿繁盛的花朵，結滿豐碩的果實。當果實成熟時，外皮自然裂開，從中涌現出各種各樣的莊嚴飾品。還有鬘樹，花朵和果實都非常茂盛。當果實成熟時，外皮也會自然裂開，從中涌現出各種各樣的花鬘。還有器樹，花朵和果實同樣茂盛。當果實成熟時，外皮裂開，從中涌現出各種各樣的器皿。還有果樹，花朵和果實都非常茂盛。當果實成熟時，外皮裂開，從中涌現出各種各樣的水果。還有樂器樹，花朵和果實都非常茂盛。當果實成熟時，外皮裂開，從中涌現出各種各樣的樂器。 當轉輪聖王統治世界時，阿耨達龍王會在半夜之後升起濃密的雲層，瀰漫整個世界，降下大雨。在擠牛奶的時間裡，降下具有八種味道的水，滋潤普天之下。地面上沒有積水，也沒有泥濘，滋潤滲透，使草木生長。就像花鬘師用水灑在花鬘上，使花朵鮮艷光澤，不至於枯萎一樣，及時的雨水滋潤也是如此。而且，在半夜之後，空中清澈明朗，沒有一絲雲彩，海面上吹來涼爽的風，清凈柔和，接觸身體會感到快樂。聖王統治時期，這個閻浮提五穀豐登，人民興旺，財富充裕，沒有任何匱乏。 當時，轉輪聖王以公正的原則治理國家，沒有絲毫的邪惡，奉行十善。那時，所有的人民也都奉行正見，實踐十善。這位國王在很久之後，身患重病，最終去世。就像樂人因為吃了一點點不合適的食物，身體稍微不適就去世一樣，他去世后升入梵天。當時，玉女寶、居士寶、主兵寶以及國內的士民們演奏音樂，為聖王舉行葬禮。國王的玉女寶、居士寶、主兵寶、國內的士民們用香湯沐浴國王的身體，用五百張劫貝層層包裹，然後抬起國王的身體，放入金棺之中，再用香油灌入鐵槨之中。

Furthermore, there were majestic trees, with flowers and fruits flourishing. When the fruits ripened, their skins would naturally split open, revealing various kinds of magnificent ornaments. There were also garland trees, with abundant flowers and fruits. When the fruits ripened, their skins would also split open, revealing various kinds of garlands. There were also utensil trees, with abundant flowers and fruits. When the fruits ripened, their skins would split open, revealing various kinds of utensils. There were also fruit trees, with abundant flowers and fruits. When the fruits ripened, their skins would split open, revealing various kinds of fruits. There were also musical instrument trees, with abundant flowers and fruits. When the fruits ripened, their skins would split open, revealing various kinds of musical instruments. When the Wheel-Turning Sage King ruled the world, the Anavatapta Dragon King would, after midnight, raise dense clouds, filling the world and bringing down heavy rain. Within the time it takes to milk a cow, rain with eight flavors would fall, moistening everything. There would be no standing water or mud on the ground, the moisture would permeate, causing plants to grow. Just as a garland maker sprinkles water on garlands to make the flowers fresh and vibrant, preventing them from withering, so too was the timely rain. Moreover, after midnight, the sky would be clear and bright, without a single cloud, and a cool breeze would come from the sea, pure and gentle, bringing joy to the body. During the Sage King's reign, this Jambudvipa would have abundant harvests, the people would thrive, wealth would be plentiful, and there would be no lack of anything. At that time, the Wheel-Turning Sage King governed the country with righteousness, without any wickedness, practicing the ten virtues. At that time, all the people also practiced right views and the ten virtues. After a long time, the king fell seriously ill and eventually passed away. Just as a musician might die from a slight discomfort after eating something unsuitable, he passed away and was reborn in the Brahma heaven. At that time, the Jewel Maiden, the Householder Jewel, the Military General Jewel, and the people of the country performed music and held a funeral for the Sage King. The king's Jewel Maiden, Householder Jewel, Military General Jewel, and the people of the country bathed the king's body with fragrant water, wrapped it in five hundred layers of fine linen, and then lifted the king's body, placing it in a golden coffin, which was then placed in an iron outer coffin filled with fragrant oil.

。復以木槨重衣其外，積眾香薪重衣其上，而耶維之，於四衢道頭起七寶塔，縱廣一由旬，雜色參間，以七寶成。其塔四面各有一門，周匝欄楯，以七寶成。其塔四面空地縱廣五由旬，園墻七重、七重欄楯、七重羅網、七重行樹，金墻銀門，銀墻金門，琉璃墻水精門，水精墻琉璃門，赤珠墻馬瑙門，馬瑙墻赤珠門，車𤦲墻眾寶門。其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車𤦲欄眾寶桄。其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車𤦲羅網懸眾寶鈴。其金樹者銀葉花實，其銀樹者金葉花實，其琉璃樹水精花葉，水精樹琉璃花葉，赤珠樹者馬瑙花葉，馬瑙樹赤珠花葉，車𤦲樹眾寶花葉。其四園墻復有四門，周匝欄楯。又其墻上皆有樓閣寶臺，其墻四面有樹木園林、流泉浴池，生種種花，樹木繁茂，花果熾盛，眾香芬馥，異鳥哀鳴。其塔成已，玉女寶、居士寶、典兵寶、舉國士民皆來供養此塔，施諸窮乏，須食與食，須衣與衣，像馬寶乘，給眾所須，隨意所與。轉輪聖王威神功德，其事如是

現代漢語譯本：又用木製外槨包裹屍體，再在外面覆蓋多層香木柴薪，然後進行火化。在四通八達的道路口建造一座七寶塔，縱橫各一由旬，各種顏色交錯，用七寶製成。塔的四面各有一門，周圍有欄桿，也是用七寶製成。塔的四面空地縱橫各五由旬，有七重圍墻、七重欄桿、七重羅網、七重行道樹，金墻銀門，銀墻金門，琉璃墻水晶門，水晶墻琉璃門，赤珠墻瑪瑙門，瑪瑙墻赤珠門，硨磲墻眾寶門。欄桿是金欄銀桄，銀欄金桄，水晶欄琉璃桄，琉璃欄水晶桄，赤珠欄瑪瑙桄，瑪瑙欄赤珠桄，硨磲欄眾寶桄。金羅網下懸掛銀鈴，銀羅網下懸掛金鈴，琉璃羅網懸掛水晶鈴，水晶羅網懸掛琉璃鈴，赤珠羅網懸掛瑪瑙鈴，瑪瑙羅網懸掛赤珠鈴，硨磲羅網懸掛眾寶鈴。金樹是銀葉花實，銀樹是金葉花實，琉璃樹是水晶花葉，水晶樹是琉璃花葉，赤珠樹是瑪瑙花葉，瑪瑙樹是赤珠花葉，硨磲樹是眾寶花葉。四面圍墻又有四門，周圍有欄桿。墻上都有樓閣寶臺，墻的四面有樹木園林、流泉浴池，生長著各種花卉，樹木繁茂，花果盛開，香氣芬芳，奇鳥鳴叫。塔建成后，玉女寶、居士寶、典兵寶、全國士民都來供養此塔，施捨給貧困的人，需要食物的給食物，需要衣服的給衣服，像馬寶車，供給眾人所需，隨意給予。轉輪聖王的威神功德，就是這樣。 現代漢語譯本：然後用木製外槨再次包裹屍體，並在其上堆積大量的香木柴薪，然後進行火化。在四通八達的道路交叉口建造一座七寶塔，其長寬各為一由旬，各種顏色交錯，用七寶製成。塔的四面各設有一道門，周圍環繞著七寶製成的欄桿。塔的四面空地，長寬各為五由旬，設有七重圍墻、七重欄桿、七重羅網、七重行道樹，分別是金墻銀門、銀墻金門、琉璃墻水晶門、水晶墻琉璃門、赤珠墻瑪瑙門、瑪瑙墻赤珠門、硨磲墻眾寶門。欄桿的結構是金欄銀桄、銀欄金桄、水晶欄琉璃桄、琉璃欄水晶桄、赤珠欄瑪瑙桄、瑪瑙欄赤珠桄、硨磲欄眾寶桄。金羅網下懸掛銀鈴，銀羅網下懸掛金鈴，琉璃羅網懸掛水晶鈴，水晶羅網懸掛琉璃鈴，赤珠羅網懸掛瑪瑙鈴，瑪瑙羅網懸掛赤珠鈴，硨磲羅網懸掛眾寶鈴。金樹長著銀葉和花果，銀樹長著金葉和花果，琉璃樹長著水晶花葉，水晶樹長著琉璃花葉，赤珠樹長著瑪瑙花葉，瑪瑙樹長著赤珠花葉，硨磲樹長著眾寶花葉。四面圍墻外又有四道門，周圍環繞著欄桿。墻上都建有樓閣寶臺，墻的四面有樹木園林、流泉浴池，生長著各種花卉，樹木茂盛，花果繁多，香氣濃郁，奇鳥鳴叫。塔建成后，玉女寶、居士寶、典兵寶以及全國的士民都來供養此塔，施捨給貧困的人，需要食物的就給食物，需要衣服的就給衣服，還有象馬寶車等，供給眾人所需，隨意給予。轉輪聖王的威神功德就是如此。

English version: Then, a wooden outer coffin was used to cover the body, and layers of fragrant firewood were piled on top before cremation. At the crossroads of four major roads, a seven-jeweled pagoda was built, one yojana in length and width, with various colors interspersed, made of seven treasures. Each of the four sides of the pagoda had a gate, surrounded by railings, also made of seven treasures. The open space around the pagoda was five yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven rows of trees. There were gold walls with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, and clam shell walls with various treasure gates. The railings were gold rails with silver posts, silver rails with gold posts, crystal rails with lapis lazuli posts, lapis lazuli rails with crystal posts, red pearl rails with agate posts, agate rails with red pearl posts, and clam shell rails with various treasure posts. Silver bells hung from the gold nets, gold bells hung from the silver nets, crystal bells hung from the lapis lazuli nets, lapis lazuli bells hung from the crystal nets, agate bells hung from the red pearl nets, red pearl bells hung from the agate nets, and various treasure bells hung from the clam shell nets. The gold trees had silver leaves and flowers, the silver trees had gold leaves and flowers, the lapis lazuli trees had crystal flowers and leaves, the crystal trees had lapis lazuli flowers and leaves, the red pearl trees had agate flowers and leaves, the agate trees had red pearl flowers and leaves, and the clam shell trees had various treasure flowers and leaves. The four walls also had four gates, surrounded by railings. On the walls were pavilions and treasure platforms, and on the four sides of the walls were groves of trees, flowing springs, and bathing pools, with various flowers growing, trees flourishing, flowers and fruits abundant, fragrant scents, and exotic birds singing. After the pagoda was completed, the Jade Maiden Treasure, the Householder Treasure, the Military Commander Treasure, and all the citizens of the country came to make offerings to the pagoda, giving to the poor, providing food to those who needed it, clothing to those who needed it, and elephants, horses, and precious vehicles, giving whatever was needed as they wished. Such was the majestic power and merit of the Wheel-Turning Sage King. English version: Then, the body was again covered with a wooden outer coffin, and a large amount of fragrant firewood was piled on top before being cremated. At the intersection of four major roads, a seven-jeweled pagoda was built, each side measuring one yojana, with various colors interwoven, made of seven treasures. Each of the four sides of the pagoda had a gate, surrounded by railings made of seven treasures. The open space around the pagoda, each side measuring five yojanas, was surrounded by seven layers of walls, seven layers of railings, seven layers of nets, and seven rows of trees, namely gold walls with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, and clam shell walls with various treasure gates. The railings were structured as gold rails with silver posts, silver rails with gold posts, crystal rails with lapis lazuli posts, lapis lazuli rails with crystal posts, red pearl rails with agate posts, agate rails with red pearl posts, and clam shell rails with various treasure posts. Silver bells hung from the gold nets, gold bells hung from the silver nets, crystal bells hung from the lapis lazuli nets, lapis lazuli bells hung from the crystal nets, agate bells hung from the red pearl nets, red pearl bells hung from the agate nets, and various treasure bells hung from the clam shell nets. The gold trees had silver leaves and fruits, the silver trees had gold leaves and fruits, the lapis lazuli trees had crystal flowers and leaves, the crystal trees had lapis lazuli flowers and leaves, the red pearl trees had agate flowers and leaves, the agate trees had red pearl flowers and leaves, and the clam shell trees had various treasure flowers and leaves. Outside the four walls were four more gates, surrounded by railings. On the walls were pavilions and treasure platforms, and on the four sides of the walls were groves of trees, flowing springs, and bathing pools, with various flowers growing, trees flourishing, flowers and fruits abundant, fragrant scents, and exotic birds singing. After the pagoda was completed, the Jade Maiden Treasure, the Householder Treasure, the Military Commander Treasure, and all the citizens of the country came to make offerings to the pagoda, giving to the poor, providing food to those who needed it, clothing to those who needed it, as well as elephants, horses, and precious vehicles, giving whatever was needed as they wished. Such was the majestic power and merit of the Wheel-Turning Sage King.

佛說長阿含經卷第十九

第四分世記經地獄品第四

佛告比丘：「此四天下有八千天下圍繞其外，復有大海水周匝圍繞八千天下，復有大金剛山繞大海水。金剛山外復有第二大金剛山，二山中間窈窈冥冥，日月神天有大威力，不能以光照及於彼。彼有八大地獄，其一地獄有十六小地獄。第一大地獄名想，第二名黑繩，第三名堆壓，第四名叫喚，第五名大叫喚，第六名燒炙，第七名大燒炙，第八名無間。其想地獄有十六小獄，小獄縱廣五百由旬，第一小獄名曰黑沙，二名沸屎，三名五百丁，四名饑，五名渴，六名一銅釜，七名多銅釜，八名石磨，九名膿血，十名量火，十一名灰河，十二名鐵丸，十三名釿斧，十四名豺狼，十五名劍樹，十六名寒冰。

「云何名想地獄？其中眾生手生鐵爪，其爪長利，迭相瞋忿，懷毒害想，以爪相攫，應手肉墮，想為已死；冷風來吹，皮肉還生，尋活起立。自想言：『我今已活。』餘眾生言：『我想汝活。』以是想故，名想地獄

佛告比丘：『此四天下有八千天下圍繞其外，復有大海水周匝圍繞八千天下，復有大金剛山繞大海水。金剛山外復有第二大金剛山，二山中間窈窈冥冥，日月神天有大威力，不能以光照及於彼。彼有八大地獄，其一地獄有十六小地獄。第一大地獄名想，第二名黑繩，第三名堆壓，第四名叫喚，第五名大叫喚，第六名燒炙，第七名大燒炙，第八名無間。其想地獄有十六小獄，小獄縱廣五百由旬，第一小獄名曰黑沙，二名沸屎，三名五百丁，四名饑，五名渴，六名一銅釜，七名多銅釜，八名石磨，九名膿血，十名量火，十一名灰河，十二名鐵丸，十三名釿斧，十四名豺狼，十五名劍樹，十六名寒冰。 『云何名想地獄？其中眾生手生鐵爪，其爪長利，迭相瞋忿，懷毒害想，以爪相攫，應手肉墮，想為已死；冷風來吹，皮肉還生，尋活起立。自想言：『我今已活。』餘眾生言：『我想汝活。』以是想故，名想地獄』

The Sutra of the Long Discourses, Volume 18 The Sutra of the Long Discourses, Volume 19 Fourth Section: The World Cycle Sutra, Chapter Four: The Hell Realm The Buddha told the monks, 'These four continents are surrounded by eight thousand continents, and outside of them is a great ocean encircling the eight thousand continents. Beyond the ocean is a great Vajra Mountain. Outside the Vajra Mountain is a second great Vajra Mountain. Between the two mountains is a deep, dark void, where even the sun, moon, and powerful deities cannot illuminate. There are eight great hells there, and each great hell has sixteen smaller hells. The first great hell is called 'Thought', the second is called 'Black Rope', the third is called 'Crushing', the fourth is called 'Crying', the fifth is called 'Great Crying', the sixth is called 'Burning', the seventh is called 'Great Burning', and the eighth is called 'Uninterrupted'. The Thought Hell has sixteen smaller hells, each five hundred yojanas in width and length. The first small hell is called 'Black Sand', the second is called 'Boiling Excrement', the third is called 'Five Hundred Nails', the fourth is called 'Hunger', the fifth is called 'Thirst', the sixth is called 'One Copper Cauldron', the seventh is called 'Many Copper Cauldrons', the eighth is called 'Stone Mill', the ninth is called 'Pus and Blood', the tenth is called 'Measuring Fire', the eleventh is called 'Ash River', the twelfth is called 'Iron Balls', the thirteenth is called 'Axes', the fourteenth is called 'Jackals', the fifteenth is called 'Sword Trees', and the sixteenth is called 'Freezing Ice'.' 'What is called the Thought Hell? The beings there grow iron claws on their hands, which are long and sharp. They are constantly angry and harbor thoughts of harm. They use their claws to tear at each other, and their flesh falls off immediately, and they think they are dead. Then a cold wind blows, and their skin and flesh grow back, and they immediately revive. They think to themselves, 'I am alive now.' The other beings say, 'I thought you were alive.' Because of this thought, it is called the Thought Hell.'

「複次，想地獄其中眾生懷毒害想，共相觸嬈，手執自然刀劍，刀劍鋒利，迭相斫刺，㓟剝臠割，身碎在地，想謂為死；冷風來吹，皮肉更生，尋活起立。彼自想言：『我今已活。』餘眾生言：『我想汝活。』以此因緣故，名想地獄。

「複次，想地獄其中眾生懷毒害想，迭相觸嬈，手執刀劍，刀劍鋒利，共相斫刺，㓟剝臠割，想謂為死；冷風來吹，皮肉更生，尋活起立。自言：『我活。』餘眾生言：『我想汝活。』以此因緣故，名想地獄。

「複次，想地獄其中眾生懷毒害想，迭相觸嬈，手執油影刀，其刀鋒利，更相斫刺，㓟剝臠割，想謂為死；冷風來吹，皮肉更生，尋活起立。自言：『我活。』餘眾生言：『我想汝活。』以是因緣，名為想地獄。

「複次，想地獄其中眾生懷毒害想，迭相觸嬈，手執小刀，其刀鋒利，更相斫刺，㓟剝臠割，想謂為死；冷風來吹，皮肉更生，尋活起立。自言：『我活。』餘眾生言：『我想汝活。』以是因緣故，名想地獄。

「其中眾生久受罪已，出想地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到黑沙地獄

『再說，想地獄中的眾生懷有毒害之心，互相侵擾，手中拿著天然形成的刀劍，刀劍鋒利，互相砍殺，剝皮割肉，身體碎裂倒在地上，以為自己死了；這時冷風吹來，皮肉重新生長，立刻又活過來站立。他們自己想道：『我現在活了。』其他眾生說：『我以為你活了。』因為這個緣故，所以叫做想地獄。 『再說，想地獄中的眾生懷有毒害之心，互相侵擾，手中拿著刀劍，刀劍鋒利，互相砍殺，剝皮割肉，以為自己死了；這時冷風吹來，皮肉重新生長，立刻又活過來站立。他們自己說：『我活了。』其他眾生說：『我以為你活了。』因為這個緣故，所以叫做想地獄。 『再說，想地獄中的眾生懷有毒害之心，互相侵擾，手中拿著油影刀，那刀鋒利，互相砍殺，剝皮割肉，以為自己死了；這時冷風吹來，皮肉重新生長，立刻又活過來站立。他們自己說：『我活了。』其他眾生說：『我以為你活了。』因為這個緣故，所以叫做想地獄。 『再說，想地獄中的眾生懷有毒害之心，互相侵擾，手中拿著小刀，那刀鋒利，互相砍殺，剝皮割肉，以為自己死了；這時冷風吹來，皮肉重新生長，立刻又活過來站立。他們自己說：『我活了。』其他眾生說：『我以為你活了。』因為這個緣故，所以叫做想地獄。 『其中的眾生受夠了罪之後，從想地獄出來，驚慌失措地奔跑，尋求自我救護，但被過去的罪業牽引，不知不覺就到了黑沙地獄。』

『Furthermore, the beings in the Thought Hell harbor malicious thoughts, harass each other, and wield naturally formed swords. The swords are sharp, and they hack and stab each other, flaying and dismembering, their bodies shattered on the ground, thinking they are dead. Then, a cold wind blows, their flesh and skin regrow, and they immediately revive and stand up. They think to themselves, 『I am alive now.』 The other beings say, 『I thought you were alive.』 Because of this, it is called the Thought Hell.』 『Furthermore, the beings in the Thought Hell harbor malicious thoughts, harass each other, and wield swords. The swords are sharp, and they hack and stab each other, flaying and dismembering, thinking they are dead. Then, a cold wind blows, their flesh and skin regrow, and they immediately revive and stand up. They say to themselves, 『I am alive.』 The other beings say, 『I thought you were alive.』 Because of this, it is called the Thought Hell.』 『Furthermore, the beings in the Thought Hell harbor malicious thoughts, harass each other, and wield oil-shadow knives. The knives are sharp, and they hack and stab each other, flaying and dismembering, thinking they are dead. Then, a cold wind blows, their flesh and skin regrow, and they immediately revive and stand up. They say to themselves, 『I am alive.』 The other beings say, 『I thought you were alive.』 Because of this, it is called the Thought Hell.』 『Furthermore, the beings in the Thought Hell harbor malicious thoughts, harass each other, and wield small knives. The knives are sharp, and they hack and stab each other, flaying and dismembering, thinking they are dead. Then, a cold wind blows, their flesh and skin regrow, and they immediately revive and stand up. They say to themselves, 『I am alive.』 The other beings say, 『I thought you were alive.』 Because of this, it is called the Thought Hell.』 『After the beings there have suffered enough, they emerge from the Thought Hell, running in panic, seeking self-preservation, but are drawn by their past sins, and unknowingly arrive at the Black Sand Hell.』

。時，有熱風暴起，吹熱黑沙，來著其身，舉體盡黑，猶如黑雲，熱沙燒皮，盡肉徹骨，罪人身中有黑焰起，繞身迴旋，還入身內，受諸苦惱，燒炙燋爛。以罪因緣，受此苦報，其罪未畢，故使不死。

「於此久受苦已，出黑沙地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到沸屎地獄。其地獄中有沸屎鐵丸自然滿前，驅迫罪人使抱鐵丸，燒其身手，至其頭面，無不周遍。復使探撮，舉著口中，燒其唇舌，從咽至腹，通徹下過，無不燋爛。有鐵嘴蟲，唼食皮肉，徹骨達髓，苦毒辛酸，憂惱無量。以罪未畢，猶復不死。

「于沸屎地獄久受苦已，出沸屎地獄，慞惶馳走，求自救護，到鐵釘地獄。到已，獄卒撲之令墮，偃熱鐵上，舒展其身，以釘釘手、釘足、釘心，周遍身體，盡五百釘，苦毒辛酸，號啕呻吟。餘罪未畢，猶復不死。

「久受苦已，出鐵釘地獄，慞惶馳走，求自救護，到飢餓地獄。獄卒來問：『汝等來此，欲何所求？』報言：『我餓。』獄卒即捉撲熱鐵上，舒展其身，以鐵鉤鉤口使開，以熱鐵丸著其口中，燋其唇舌，從咽至腹，通徹下過，無不燋爛，苦毒辛酸，悲號啼哭。餘罪未盡，猶復不死。

「久受苦已，出饑地獄，慞惶馳走，求自救護，到渴地獄

現代漢語譯本：這時，突然颳起熱風暴，吹熱黑沙，撲向罪人全身，使其全身變黑，如同黑雲一般。熱沙灼燒面板，直至肌肉和骨頭，罪人身上燃起黑色的火焰，圍繞身體旋轉，又鉆入體內，遭受各種痛苦，被燒得焦爛。因為罪孽的緣故，遭受這樣的苦報，罪孽未盡，所以不會死去。 現代漢語譯本：『在此處受苦很久之後，從黑沙地獄出來，驚慌失措地奔跑，尋求自救，但被前世的罪孽牽引，不知不覺地到了沸屎地獄。這個地獄裡有沸騰的糞便鐵丸自然地出現在罪人面前，驅趕著罪人去抱鐵丸，燒灼他們的身體和手，直到頭面，沒有一處不被燒到。又讓他們去抓取，放到口中，燒灼他們的嘴唇和舌頭，從咽喉到腹部，全部被燒爛。還有鐵嘴蟲，啃食他們的皮肉，直至骨髓，痛苦辛酸，憂愁煩惱無量無邊。因為罪孽未盡，仍然不會死去。 現代漢語譯本：『在沸屎地獄受苦很久之後，從沸屎地獄出來，驚慌失措地奔跑，尋求自救，到了鐵釘地獄。到了之後，獄卒將他們撲倒，讓他們趴在滾燙的鐵板上，伸展開身體，用釘子釘住他們的手、腳和心臟，遍佈全身，總共五百個釘子，痛苦辛酸，號啕大哭。因為罪孽未盡，仍然不會死去。 現代漢語譯本：『受苦很久之後，從鐵釘地獄出來，驚慌失措地奔跑，尋求自救，到了飢餓地獄。獄卒過來問：『你們來這裡，想要什麼？』他們回答說：『我們餓了。』獄卒立即抓住他們，將他們撲倒在滾燙的鐵板上，伸展開身體，用鐵鉤鉤住他們的嘴巴使之張開，將滾燙的鐵丸放入他們的口中，燒灼他們的嘴唇和舌頭，從咽喉到腹部，全部被燒爛，痛苦辛酸，悲號啼哭。因為罪孽未盡，仍然不會死去。 現代漢語譯本：『受苦很久之後，從飢餓地獄出來，驚慌失措地奔跑，尋求自救，到了乾渴地獄。

English version: At that time, a hot windstorm suddenly arose, blowing hot black sand, which came upon their bodies, turning them completely black, like black clouds. The hot sand burned their skin, reaching their flesh and bones. Black flames arose from the sinners' bodies, swirling around them and then entering back into their bodies, causing them to suffer all kinds of pain, being burned and charred. Because of their sins, they suffered such retribution, and because their sins were not yet exhausted, they could not die. English version: 'After suffering for a long time in this place, they would emerge from the black sand hell, running in panic, seeking self-preservation. However, they would be drawn by the sins of their past lives, and unknowingly arrive at the boiling excrement hell. In this hell, boiling excrement iron balls would naturally appear before the sinners, forcing them to embrace the iron balls, burning their bodies and hands, up to their faces, leaving no part untouched. They would also be made to grab the balls and put them in their mouths, burning their lips and tongues, from their throats to their abdomens, everything being burned and charred. There were also iron-beaked insects that would devour their skin and flesh, reaching their bones and marrow, causing them immeasurable pain, bitterness, and sorrow. Because their sins were not yet exhausted, they still could not die.' English version: 'After suffering for a long time in the boiling excrement hell, they would emerge from the boiling excrement hell, running in panic, seeking self-preservation, and arrive at the iron nail hell. Upon arrival, the jailers would throw them down, making them lie on the hot iron plates, stretching out their bodies, and nailing their hands, feet, and hearts, all over their bodies, with a total of five hundred nails, causing them pain, bitterness, and loud wailing. Because their sins were not yet exhausted, they still could not die.' English version: 'After suffering for a long time, they would emerge from the iron nail hell, running in panic, seeking self-preservation, and arrive at the hunger hell. The jailers would come and ask: 『What do you seek here?』 They would reply: 『We are hungry.』 The jailers would immediately seize them, throw them down on the hot iron plates, stretch out their bodies, use iron hooks to open their mouths, and put hot iron balls into their mouths, burning their lips and tongues, from their throats to their abdomens, everything being burned and charred, causing them pain, bitterness, and cries of sorrow. Because their sins were not yet exhausted, they still could not die.' English version: 'After suffering for a long time, they would emerge from the hunger hell, running in panic, seeking self-preservation, and arrive at the thirst hell.'

。獄卒問言：『汝等來此，欲何所求？』報言：『我渴。』獄卒即捉撲熱鐵上，舒展其身，以熱鐵鉤鉤口使開，消銅灌口，燒其唇舌，從咽至腹，通徹下過，無不燋爛，苦毒辛酸，悲號啼哭。餘罪未盡，猶復不死。

「久受苦已，出渴地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到一銅鍑地獄。獄卒怒目捉罪人足，倒投鍑中，隨湯涌沸，上下回旋，從底至口，從口至底，或在鍑腹，身體爛熟。譬如煮豆，隨湯涌沸，上下回轉，中外爛壞，罪人在鍑，隨湯上下，亦復如是，號啕悲叫，萬毒普至。餘罪未盡，故復不死。

「久受苦已，出一銅鍑地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至多銅鍑地獄。多銅鍑地獄縱廣五百由旬，獄鬼怒目捉罪人足，倒投鍑中，隨湯涌沸，上下回旋，從底至口，從口至底，或在鍑腹，舉身爛壞。譬如煮豆，隨湯涌沸，上下回轉，中外皆爛，罪人在鍑，亦復如是，隨湯上下，從口至底，從底至口，或手足現，或腰腹現，或頭面現，獄卒以鐵鉤鉤取置余鍑中，號啕悲叫，苦毒辛酸。餘罪未畢，故使不死。

「久受苦已，出多銅鍑地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至石磨地獄

現代漢語譯本：獄卒問道：『你們來這裡，想要什麼？』他們回答說：『我們口渴。』獄卒立刻將他們按在燒紅的鐵板上，伸展開他們的身體，用燒紅的鐵鉤鉤住他們的嘴使之張開，然後將熔化的銅汁灌入口中，燒灼他們的嘴唇和舌頭，從咽喉到腹部，全部被燒得焦爛，痛苦辛酸，悲號啼哭。因為還有剩餘的罪業未受盡，所以還不能死去。 現代漢語譯本：受苦很久之後，他們從渴地獄出來，驚慌失措地奔跑，尋求自救，但被前世的罪業牽引，不知不覺地到了銅釜地獄。獄卒怒目圓睜，抓住罪人的腳，倒著投入釜中，隨著沸騰的湯水上下翻滾，從底部到口部，從口部到底部，有時在釜腹中，身體被煮得稀爛。就像煮豆子一樣，隨著沸騰的湯水上下翻滾，內外都爛掉，罪人在釜中，也像這樣，號啕悲叫，各種痛苦都降臨到身上。因為還有剩餘的罪業未受盡，所以還不能死去。 現代漢語譯本：受苦很久之後，他們從銅釜地獄出來，驚慌失措地奔跑，尋求自救，但被前世的罪業牽引，不知不覺地到了多銅釜地獄。多銅釜地獄縱橫五百由旬，獄鬼怒目圓睜，抓住罪人的腳，倒著投入釜中，隨著沸騰的湯水上下翻滾，從底部到口部，從口部到底部，有時在釜腹中，全身被煮得稀爛。就像煮豆子一樣，隨著沸騰的湯水上下翻滾，內外都爛掉，罪人在釜中，也像這樣，隨著湯水上下翻滾，從口部到底部，從底部到口部，有時手腳顯露，有時腰腹顯露，有時頭面顯露，獄卒用鐵鉤鉤取出來，放到其他的釜中，號啕悲叫，痛苦辛酸。因為還有剩餘的罪業未受盡，所以還不能死去。 現代漢語譯本：受苦很久之後，他們從多銅釜地獄出來，驚慌失措地奔跑，尋求自救，但被前世的罪業牽引，不知不覺地到了石磨地獄。

English version: The jailer asked, 『What do you seek here?』 They replied, 『We are thirsty.』 The jailer immediately seized them and pressed them onto a hot iron plate, stretching out their bodies. He used hot iron hooks to pry open their mouths, then poured molten copper down their throats, burning their lips and tongues. The molten copper flowed from their throats to their bellies, charring everything. They suffered bitter pain, crying and wailing. Because their remaining sins had not been exhausted, they could not die. English version: After suffering for a long time, they emerged from the Thirst Hell, running in panic, seeking self-preservation. However, they were drawn by their past sins and unknowingly arrived at the Copper Cauldron Hell. The jailer, with angry eyes, grabbed the sinners』 feet and threw them upside down into the cauldron. They were tossed up and down in the boiling liquid, from the bottom to the top, and from the top to the bottom. Sometimes they were in the cauldron』s belly, their bodies cooked to a pulp. Just like boiling beans, they were tossed up and down in the boiling liquid, their insides and outsides ruined. The sinners in the cauldron suffered the same fate, wailing and crying, with all kinds of pain descending upon them. Because their remaining sins had not been exhausted, they could not die. English version: After suffering for a long time, they emerged from the Copper Cauldron Hell, running in panic, seeking self-preservation. However, they were drawn by their past sins and unknowingly arrived at the Multiple Copper Cauldron Hell. The Multiple Copper Cauldron Hell was five hundred yojanas in length and width. The hell-demon, with angry eyes, grabbed the sinners』 feet and threw them upside down into the cauldron. They were tossed up and down in the boiling liquid, from the bottom to the top, and from the top to the bottom. Sometimes they were in the cauldron』s belly, their entire bodies cooked to a pulp. Just like boiling beans, they were tossed up and down in the boiling liquid, their insides and outsides ruined. The sinners in the cauldron suffered the same fate, tossed up and down in the liquid, from the top to the bottom, and from the bottom to the top. Sometimes their hands and feet appeared, sometimes their waists and bellies appeared, and sometimes their heads and faces appeared. The jailer used iron hooks to pull them out and place them in other cauldrons. They wailed and cried, suffering bitter pain. Because their remaining sins had not been exhausted, they could not die. English version: After suffering for a long time, they emerged from the Multiple Copper Cauldron Hell, running in panic, seeking self-preservation. However, they were drawn by their past sins and unknowingly arrived at the Stone Mill Hell.

。石磨地獄縱廣五百由旬，獄卒大怒，捉彼罪人撲熱石上，舒展手足，以大熱石壓其身上，迴轉揩磨，骨肉糜碎，膿血流出，苦毒切痛，悲號辛酸。餘罪未盡，故使不死。

「久受苦已，出石磨地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至膿血地獄。膿血地獄縱廣五百由旬，其地獄中有自然膿血，熱沸涌出，罪人于中東西馳走，膿血沸熱，湯其身體，手足頭面皆悉爛壞；又取膿血而自食之，湯其唇舌，從咽至腹，通徹下過，無不爛壞，苦毒辛酸，眾痛難忍。餘罪未畢，故使不死。

「久受苦已，乃出膿血地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至量火地獄。量火地獄縱廣五百由旬，其地獄中有大火聚，自然在前。其火焰熾，獄卒瞋怒馳迫罪人，手執鐵鬥，使量火聚，彼量火時，燒其手足，遍諸身體，苦毒熱痛，呻吟號哭。餘罪未畢，故使不死。

「久受苦已，乃出量火地獄，慞惶馳走，自求救護，宿對所牽，不覺忽到灰河地獄。灰河地獄縱廣五百由旬，深五百由旬，灰湯涌沸，惡氣熢㶿，回波相搏，聲響可畏，從底至上，鐵刺縱廣鋒長八寸，其河岸邊生長刀劍，其邊皆有獄卒狐狼，又其岸上有劍樹林，枝葉花實皆是刀劍，鋒刃八寸

現代漢語譯本：石磨地獄寬廣五百由旬，獄卒大怒，抓住罪人猛撲在熾熱的石頭上，伸展開他們的手腳，用一塊巨大的熱石壓在他們身上，來回轉動摩擦，骨肉被磨成碎末，膿血流出，痛苦至極，悲慘地號叫。因為還有剩餘的罪孽未受完，所以讓他們不死。 現代漢語譯本：在遭受長久的痛苦后，他們從石磨地獄出來，驚慌失措地奔跑，尋求自救，但由於過去的罪業牽引，不知不覺地到了膿血地獄。膿血地獄寬廣五百由旬，地獄中有天然的膿血，沸騰涌出，罪人在其中東西奔跑，膿血沸騰灼燒他們的身體，手腳頭面都爛壞了；他們還被迫吃膿血，膿血灼燒他們的嘴唇和舌頭，從咽喉到腹部，全部被腐蝕爛壞，痛苦難忍。因為還有剩餘的罪孽未受完，所以讓他們不死。 現代漢語譯本：在遭受長久的痛苦后，他們從膿血地獄出來，驚慌失措地奔跑，尋求自救，但由於過去的罪業牽引，不知不覺地到了量火地獄。量火地獄寬廣五百由旬，地獄中有巨大的火堆，自然地出現在前方。火焰熾熱，獄卒憤怒地驅趕罪人，手持鐵鬥，讓他們量取火堆，當他們量火時，火焰燒灼他們的手腳，遍及全身，痛苦難忍，號啕大哭。因為還有剩餘的罪孽未受完，所以讓他們不死。 現代漢語譯本：在遭受長久的痛苦后，他們從量火地獄出來，驚慌失措地奔跑，尋求自救，但由於過去的罪業牽引，不知不覺地到了灰河地獄。灰河地獄寬廣五百由旬，深五百由旬，灰湯沸騰涌動，惡臭的煙霧瀰漫，波浪互相沖擊，聲音可怕，從底部到頂部，鐵刺縱橫交錯，鋒利長達八寸，河岸邊生長著刀劍，岸邊還有獄卒和狐狼，岸上還有劍樹林，樹枝、樹葉、花朵和果實都是刀劍，鋒刃長達八寸。

English version: The stone mill hell is five hundred yojanas in width and length. The hell guards, in great anger, seize the sinners and throw them onto the hot stones, stretching out their limbs. They press a large hot stone onto their bodies, grinding them back and forth until their flesh and bones are crushed into a pulp, and pus and blood flow out. The pain is excruciating, and they cry out in misery. Because their remaining sins have not been exhausted, they are not allowed to die. English version: After enduring prolonged suffering, they emerge from the stone mill hell, running in panic, seeking self-preservation. However, due to the pull of their past karma, they unknowingly arrive at the pus and blood hell. The pus and blood hell is five hundred yojanas in width and length. In this hell, there is natural pus and blood, boiling and surging forth. The sinners run east and west within it, the boiling pus and blood scalding their bodies, causing their hands, feet, heads, and faces to rot. They are also forced to eat the pus and blood, which burns their lips and tongues, and corrodes their throats to their stomachs, causing everything to rot. The pain is unbearable. Because their remaining sins have not been exhausted, they are not allowed to die. English version: After enduring prolonged suffering, they emerge from the pus and blood hell, running in panic, seeking self-preservation. However, due to the pull of their past karma, they unknowingly arrive at the fire measuring hell. The fire measuring hell is five hundred yojanas in width and length. In this hell, there is a large pile of fire, naturally appearing in front of them. The flames are intense, and the hell guards angrily drive the sinners, holding iron dippers, forcing them to measure the fire pile. As they measure the fire, the flames burn their hands and feet, spreading throughout their bodies. The pain is unbearable, and they wail and cry. Because their remaining sins have not been exhausted, they are not allowed to die. English version: After enduring prolonged suffering, they emerge from the fire measuring hell, running in panic, seeking self-preservation. However, due to the pull of their past karma, they unknowingly arrive at the ash river hell. The ash river hell is five hundred yojanas in width and length, and five hundred yojanas deep. The ash soup boils and surges, foul-smelling smoke fills the air, and the waves crash against each other, creating a terrifying sound. From the bottom to the top, iron spikes crisscross, with sharp edges eight inches long. On the riverbanks, swords grow, and there are hell guards and foxes. On the banks, there are also sword tree forests, where the branches, leaves, flowers, and fruits are all swords, with sharp edges eight inches long.

。罪人入河，隨波上下，回覆沉沒，鐵刺刺身，內外通徹，皮肉爛壞，膿血流出，苦痛萬端，悲號酸毒。餘罪未畢，故使不死。

「久受苦已，乃出灰河地獄至彼岸上，岸上利劍割刺身體，手足傷壞。爾時，獄卒問罪人言：『汝等來此，欲何所求？』罪人報言：『我等飢餓。』獄卒即捉罪人撲熱鐵上，舒展身體，以鐵鉤擗口，洋銅灌之，燒其唇舌，從咽至腹，通徹下過，無不燋爛。復有豺狼，牙齒長利，來嚙罪人，生食其肉。於是，罪人為灰河所煮，利刺所刺，洋銅灌口，豺狼所食已，即便𩣺馳走上劍樹，上劍樹時，劍刃下向，下劍樹時，劍刃上向，手攀手絕，足蹬足絕，劍刃刺身，中外通徹，皮肉墮落，膿血流出，遂有白骨筋脈相連。時，劍樹上有鐵嘴鳥，啄頭骨壞，唼食其腦，苦毒辛酸，號啕悲叫。餘罪未畢，故使不死。還復來入灰河獄中，隨波上下，回覆沉沒，鐵刺刺身，內外通徹，皮肉爛壞，膿血流出，唯有白骨浮漂于外，冷風來吹，肌肉還復，尋便起立，慞惶馳走，求自救護，宿對所牽，不覺忽至鐵丸地獄。鐵丸地獄縱廣五百由旬，罪人入已，有熱鐵丸自然在前，獄鬼驅捉，手足爛壞，舉身火然，苦痛悲號，萬毒並至。餘罪未畢，故使不死

現代漢語譯本：罪人進入灰河，隨著波浪上下翻滾，時而沉沒，鐵刺穿透身體，內外貫通，皮肉潰爛，膿血流出，痛苦萬分，悲慘嚎叫。因為還有未完成的罪孽，所以不會死去。 受苦很久之後，才從灰河地獄出來到達彼岸，岸上有鋒利的劍刺割身體，手腳受傷殘破。這時，獄卒問罪人說：『你們來這裡，想要什麼？』罪人回答說：『我們飢餓。』獄卒就抓住罪人按在燒熱的鐵板上，伸展開身體，用鐵鉤撬開他們的嘴，灌入滾燙的銅汁，燒灼他們的嘴唇和舌頭，從咽喉到腹部，全部貫穿，沒有不被燒焦的。又有豺狼，牙齒又長又鋒利，來啃咬罪人，生吃他們的肉。於是，罪人被灰河煮過，被利刺刺過，被滾燙的銅汁灌過，被豺狼吃過後，就立刻奔跑著爬上劍樹，上劍樹時，劍刃向下，下劍樹時，劍刃向上，手攀著手就斷了，腳蹬著腳就斷了，劍刃刺入身體，內外貫通，皮肉脫落，膿血流出，只剩下白骨和筋脈相連。這時，劍樹上有鐵嘴鳥，啄壞他們的頭骨，吞食他們的腦髓，痛苦辛酸，號啕大哭。因為還有未完成的罪孽，所以不會死去。又再次回到灰河地獄中，隨著波浪上下翻滾，時而沉沒，鐵刺穿透身體，內外貫通，皮肉潰爛，膿血流出，只有白骨漂浮在外面，冷風吹來，肌肉又重新長出，隨即站立起來，驚慌失措地奔跑，尋求自救，因為前世的因果牽引，不知不覺就到了鐵丸地獄。鐵丸地獄縱橫五百由旬，罪人進入后，有燒熱的鐵丸自然出現在面前，獄鬼驅趕抓捕，手腳潰爛，全身燃燒，痛苦悲號，各種毒痛一齊襲來。因為還有未完成的罪孽，所以不會死去。

English version: The sinners enter the Ash River, rising and falling with the waves, sometimes sinking, iron thorns piercing their bodies, penetrating inside and out, their skin and flesh rotting, pus and blood flowing out, suffering immense pain, and crying out in misery. Because their sins are not yet fully atoned for, they do not die. After suffering for a long time, they emerge from the Ash River Hell to the other shore, where sharp swords cut and pierce their bodies, and their hands and feet are injured and broken. At this time, the jailers ask the sinners, 'What do you seek here?' The sinners reply, 'We are hungry.' The jailers then seize the sinners and press them onto hot iron plates, stretching out their bodies, using iron hooks to pry open their mouths, and pouring in molten copper, burning their lips and tongues, from their throats to their abdomens, all the way through, with nothing left uncharred. There are also jackals with long, sharp teeth that come to gnaw at the sinners, eating their flesh raw. Thus, the sinners, having been boiled in the Ash River, pierced by sharp thorns, had molten copper poured into their mouths, and been eaten by jackals, immediately run and climb up the Sword Tree. When climbing up the Sword Tree, the blades point downwards, and when climbing down, the blades point upwards. Their hands break off as they grasp, and their feet break off as they step. The blades pierce their bodies, penetrating inside and out, their skin and flesh falling off, pus and blood flowing out, leaving only white bones and sinews connected. At this time, there are iron-beaked birds on the Sword Tree that peck at their skulls, devouring their brains, causing bitter and agonizing pain, and they wail and cry out. Because their sins are not yet fully atoned for, they do not die. They return again to the Ash River Hell, rising and falling with the waves, sometimes sinking, iron thorns piercing their bodies, penetrating inside and out, their skin and flesh rotting, pus and blood flowing out, with only white bones floating on the surface. When the cold wind blows, their flesh grows back, and they immediately stand up, running in panic, seeking self-preservation. Due to the karmic pull of their past lives, they unknowingly arrive at the Iron Ball Hell. The Iron Ball Hell is five hundred yojanas in length and width. After the sinners enter, hot iron balls naturally appear before them. The hell guards drive and seize them, their hands and feet rotting, their whole bodies burning, suffering painful cries, and all kinds of agony come upon them. Because their sins are not yet fully atoned for, they do not die.

「久受苦已，乃至出鐵丸地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至釿斧地獄。釿斧地獄縱廣五百由旬，彼入獄已，獄卒瞋怒捉此罪人撲熱鐵上，以熱鐵釿斧破其手足、耳鼻、身體，苦毒辛酸，悲號叫喚。餘罪未盡，猶復不死。

「久受罪已，出釿斧地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至豺狼地獄。豺狼地獄縱廣五百由旬，罪人入已，有群豺狼競來𪙾掣，䶩嚙拖抴，肉墮傷骨，膿血流出，苦痛萬端，悲號酸毒。餘罪未畢，故使不死。

「久受苦已，乃出豺狼地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至劍樹地獄。劍樹地獄縱廣五百由旬，罪人入彼劍樹林中，有大暴風起吹，劍樹葉墮其身上，著手手絕，著足足絕，身體頭面無不傷壞。有鐵嘴鳥立其頭上，啄其兩目，苦痛萬端，悲號酸毒。餘罪未畢，故使不死。

「久受苦已，乃出劍樹地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至寒冰地獄。寒冰地獄縱廣五百由旬，罪人入已，有大寒風來吹其身，舉體凍瘃，皮肉墮落，苦毒辛酸，悲號叫喚，然後命終。」

佛告比丘：「黑繩大地獄有十六小地獄，周匝圍繞，各各縱廣五百由旬，從黑繩地獄至寒冰地獄

『長期受苦之後，乃至從鐵丸地獄出來，驚慌失措地奔跑，尋求自我救護，但因宿世的罪業牽引，不知不覺又到了釿斧地獄。釿斧地獄縱橫五百由旬，罪人進入后，獄卒憤怒地抓住罪人，將其按在燒熱的鐵板上，用燒熱的鐵斧砍劈他們的手腳、耳朵、鼻子和身體，痛苦辛酸，悲慘地嚎叫。剩餘的罪業未盡，所以還不能死去。 『長期受罪之後，從釿斧地獄出來，驚慌失措地奔跑，尋求自我救護，但因宿世的罪業牽引，不知不覺又到了豺狼地獄。豺狼地獄縱橫五百由旬，罪人進入后，一群豺狼爭先恐後地衝上來撕咬、啃噬、拖拽，肉被撕裂，露出骨頭，膿血流出，痛苦萬分，悲慘地嚎叫。剩餘的罪業未盡，所以還不能死去。 『長期受苦之後，從豺狼地獄出來，驚慌失措地奔跑，尋求自我救護，但因宿世的罪業牽引，不知不覺又到了劍樹地獄。劍樹地獄縱橫五百由旬，罪人進入劍樹林中，突然颳起大風，劍樹的葉子掉落在他們身上，落在手上，手就被割斷，落在腳上，腳就被割斷，身體和頭面沒有不被損傷的。還有鐵嘴鳥站在他們的頭上，啄他們的眼睛，痛苦萬分，悲慘地嚎叫。剩餘的罪業未盡，所以還不能死去。 『長期受苦之後，從劍樹地獄出來，驚慌失措地奔跑，尋求自我救護，但因宿世的罪業牽引，不知不覺又到了寒冰地獄。寒冰地獄縱橫五百由旬，罪人進入后，寒風吹在他們身上，全身凍僵，皮肉脫落，痛苦辛酸，悲慘地嚎叫，然後才死去。』 佛陀告訴比丘：『黑繩大地獄有十六個小地獄，環繞四周，每個小地獄縱橫五百由旬，從黑繩地獄到寒冰地獄。』

'Having suffered for a long time, and even after emerging from the Iron Ball Hell, they run in panic, seeking self-preservation. However, due to the pull of past karmic debts, they unknowingly arrive at the Axe Hell. The Axe Hell is five hundred yojanas in length and width. Once the sinners enter, the hell guards angrily seize them, press them onto hot iron plates, and use hot iron axes to chop their hands, feet, ears, noses, and bodies. The pain is bitter and agonizing, and they cry out in despair. Their remaining sins are not yet exhausted, so they cannot die.' 'Having suffered for a long time, and after emerging from the Axe Hell, they run in panic, seeking self-preservation. However, due to the pull of past karmic debts, they unknowingly arrive at the Jackal Hell. The Jackal Hell is five hundred yojanas in length and width. Once the sinners enter, a pack of jackals rushes forward to tear, gnaw, and drag them. Their flesh is torn, revealing bones, and pus and blood flow out. The pain is immense, and they cry out in despair. Their remaining sins are not yet exhausted, so they cannot die.' 'Having suffered for a long time, and after emerging from the Jackal Hell, they run in panic, seeking self-preservation. However, due to the pull of past karmic debts, they unknowingly arrive at the Sword Tree Hell. The Sword Tree Hell is five hundred yojanas in length and width. Once the sinners enter the sword tree forest, a great storm arises, and the leaves of the sword trees fall upon them. If they land on their hands, the hands are severed; if they land on their feet, the feet are severed. There is no part of their body or face that is not injured. Iron-beaked birds stand on their heads, pecking at their eyes. The pain is immense, and they cry out in despair. Their remaining sins are not yet exhausted, so they cannot die.' 'Having suffered for a long time, and after emerging from the Sword Tree Hell, they run in panic, seeking self-preservation. However, due to the pull of past karmic debts, they unknowingly arrive at the Ice Hell. The Ice Hell is five hundred yojanas in length and width. Once the sinners enter, a cold wind blows upon them, their entire bodies freeze, their skin and flesh fall off. The pain is bitter and agonizing, and they cry out in despair, and then they die.' The Buddha told the monks, 'The Black Rope Great Hell has sixteen smaller hells, surrounding it on all sides, each five hundred yojanas in length and width, from the Black Rope Hell to the Ice Hell.'

。何故名為黑繩地獄？其諸獄卒捉彼罪人撲熱鐵上，舒展其身，以熱鐵繩絣之使直，以熱鐵斧逐繩道斫，絣彼罪人，作百千段，猶如工匠以繩絣木，利斧隨斫，作百千段。治彼罪人，亦復如是，苦毒辛酸，不可稱計。餘罪未畢，故使不死。是名為黑繩地獄。

「複次，黑繩地獄獄卒捉彼罪人撲熱鐵上，舒展其身，以鐵繩絣，以鋸鋸之，猶如工匠以繩絣木，以鋸鋸之，治彼罪人，亦復如是，苦痛辛酸，不可稱計。餘罪未畢，故使不死。是故名為黑繩地獄。

「複次，黑繩地獄捉彼罪人撲熱鐵上，舒展其身，以熱鐵繩置其身上，燒皮徹肉，燋骨沸髓，苦毒辛酸，痛不可計。餘罪未畢，故使不死。故名黑繩地獄。

「複次，黑繩地獄獄卒，懸熱鐵繩交橫無數，驅迫罪人，使行繩間，惡風暴起，吹諸鐵繩，歷落其身，燒皮徹肉，燋骨沸髓，苦毒萬端，不可稱計。餘罪未畢，故使不死。故名黑繩。

「複次，黑繩獄卒以熱鐵繩衣袪罪人被之，燒皮徹肉，燋骨沸髓，苦毒萬端，不可稱計。餘罪未畢，故使不死。故名黑繩。其彼罪人久受苦已，乃出黑繩地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒冰地獄，然後命終，亦復如是

現代漢語譯本：為什麼叫做黑繩地獄呢？那裡的獄卒抓住罪人，按在燒熱的鐵板上，伸展開他們的身體，用燒熱的鐵繩捆綁使之伸直，再用燒熱的鐵斧沿著繩子的方向砍，把罪人捆綁成百上千段，就像工匠用繩子捆綁木頭，用鋒利的斧頭沿著繩子砍，把木頭砍成百上千段一樣。懲治罪人也是這樣，痛苦辛酸，難以計數。因為還有剩餘的罪沒有受完，所以讓他們不死。這就是叫做黑繩地獄的原因。 現代漢語譯本：再次，黑繩地獄的獄卒抓住罪人，按在燒熱的鐵板上，伸展開他們的身體，用鐵繩捆綁，用鋸子鋸他們，就像工匠用繩子捆綁木頭，用鋸子鋸木頭一樣。懲治罪人也是這樣，痛苦辛酸，難以計數。因為還有剩餘的罪沒有受完，所以讓他們不死。因此叫做黑繩地獄。 現代漢語譯本：再次，黑繩地獄的獄卒抓住罪人，按在燒熱的鐵板上，伸展開他們的身體，用燒熱的鐵繩放在他們身上，燒穿面板，穿透肌肉，燒焦骨頭，沸騰骨髓，痛苦辛酸，難以計數。因為還有剩餘的罪沒有受完，所以讓他們不死。所以叫做黑繩地獄。 現代漢語譯本：再次，黑繩地獄的獄卒，懸掛無數交錯的燒熱的鐵繩，驅趕罪人，讓他們在鐵繩之間行走，這時狂風驟起，吹動鐵繩，劃過他們的身體，燒穿面板，穿透肌肉，燒焦骨頭，沸騰骨髓，痛苦萬分，難以計數。因為還有剩餘的罪沒有受完，所以讓他們不死。所以叫做黑繩。 現代漢語譯本：再次，黑繩地獄的獄卒用燒熱的鐵繩做成的衣服驅趕罪人穿上，燒穿面板，穿透肌肉，燒焦骨頭，沸騰骨髓，痛苦萬分，難以計數。因為還有剩餘的罪沒有受完，所以讓他們不死。所以叫做黑繩。那些罪人受苦很久之後，才從黑繩地獄出來，驚慌失措地奔跑，尋求自救，但因為宿世的因果牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，然後才死去，也是這樣。

English version: Why is it called the Black Rope Hell? The jailers there seize the sinners, press them onto hot iron plates, stretch out their bodies, and bind them straight with hot iron ropes. Then, using hot iron axes, they chop along the rope lines, binding the sinners into hundreds or thousands of pieces, just as a craftsman binds wood with rope and uses a sharp axe to chop along the rope, cutting the wood into hundreds or thousands of pieces. The punishment of the sinners is the same, with pain and suffering beyond measure. Because there is still remaining sin that has not been endured, they are not allowed to die. This is why it is called the Black Rope Hell. English version: Furthermore, the jailers of the Black Rope Hell seize the sinners, press them onto hot iron plates, stretch out their bodies, bind them with iron ropes, and saw them with saws, just as a craftsman binds wood with rope and saws the wood with a saw. The punishment of the sinners is the same, with pain and suffering beyond measure. Because there is still remaining sin that has not been endured, they are not allowed to die. Therefore, it is called the Black Rope Hell. English version: Furthermore, the jailers of the Black Rope Hell seize the sinners, press them onto hot iron plates, stretch out their bodies, and place hot iron ropes on them, burning through their skin, penetrating their muscles, scorching their bones, and boiling their marrow, with pain and suffering beyond measure. Because there is still remaining sin that has not been endured, they are not allowed to die. Therefore, it is called the Black Rope Hell. English version: Furthermore, the jailers of the Black Rope Hell hang countless crisscrossing hot iron ropes, drive the sinners, and make them walk between the ropes. At this time, a violent wind arises, blowing the iron ropes, which scrape across their bodies, burning through their skin, penetrating their muscles, scorching their bones, and boiling their marrow, with suffering beyond measure. Because there is still remaining sin that has not been endured, they are not allowed to die. Therefore, it is called Black Rope. English version: Furthermore, the jailers of the Black Rope Hell use clothes made of hot iron ropes to drive the sinners to wear them, burning through their skin, penetrating their muscles, scorching their bones, and boiling their marrow, with suffering beyond measure. Because there is still remaining sin that has not been endured, they are not allowed to die. Therefore, it is called Black Rope. After those sinners have suffered for a long time, they finally emerge from the Black Rope Hell, running in panic, seeking self-preservation, but because of the karmic pull of their past lives, they unknowingly arrive at the Black Sand Hell, and even the Ice Hell, and then they die, and it is the same.

佛告比丘：「堆壓大地獄有十六小地獄，周匝圍繞，各各縱廣五百由旬。何故名為堆壓地獄？其地獄中有大石山，兩兩相對，罪人入中，山自然合，堆壓其身，骨肉糜碎，山還故處，猶如以木擲木，彈卻還離，治彼罪人，亦復如是，苦毒萬端，不可稱計。餘罪未畢，故使不死。是故名曰堆壓地獄。

「複次，堆壓地獄有大鐵象，舉身火然，哮呼而來，蹴踏罪人，宛轉其上，身體糜碎，膿血流出，苦毒辛酸，號啕悲叫。餘罪未畢，故使不死。故名堆壓。

「複次，堆壓地獄其中獄卒。捉諸罪人置於磨石中，以磨磨之，骨肉糜碎，膿血流出，苦毒辛酸，不可稱計。其罪未畢，故使不死。故名堆壓。

「複次，堆壓獄卒捉彼罪人臥大石上，以大石壓，骨肉糜碎，膿血流出，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。故名堆壓。

「複次，堆壓獄卒取彼罪人臥鐵臼中，以鐵杵搗從足至頭，皮肉糜碎，膿血流出，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。故名堆壓。其彼罪人久受苦已，乃出堆壓地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至黑沙地獄，乃至寒冰地獄，然後命終，亦復如是。」

佛告比丘：「叫喚大地獄有十六小地獄，周匝圍繞，各各縱廣五百由旬

佛陀告訴比丘們：『堆壓大地獄周圍有十六個小地獄，每個小地獄的縱橫都有五百由旬。為什麼叫堆壓地獄呢？因為這個地獄裡有巨大的石山，兩兩相對。罪人進入其中，山就會自然合攏，堆壓他們的身體，使他們的骨肉粉碎。然後山又恢復原位，就像用木頭擲木頭，彈開后又分離一樣。懲治罪人的方式也是如此，痛苦萬分，難以計數。因為還有剩餘的罪業未受完，所以不會死去。因此叫做堆壓地獄。』 『此外，堆壓地獄裡還有巨大的鐵象，全身燃燒著火焰，咆哮著衝來，踐踏罪人，在他們身上翻滾，使他們的身體粉碎，膿血流出，痛苦辛酸，號啕悲叫。因為還有剩餘的罪業未受完，所以不會死去。因此叫做堆壓。』 『此外，堆壓地獄裡的獄卒會抓住罪人，把他們放在磨石中，用磨盤碾磨，使他們的骨肉粉碎，膿血流出，痛苦辛酸，難以計數。因為還有剩餘的罪業未受完，所以不會死去。因此叫做堆壓。』 『此外，堆壓地獄的獄卒會抓住罪人，讓他們躺在大石頭上，然後用大石頭壓住他們，使他們的骨肉粉碎，膿血流出，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業未受完，所以不會死去。因此叫做堆壓。』 『此外，堆壓地獄的獄卒會抓住罪人，把他們放在鐵臼中，用鐵杵從腳到頭搗擊，使他們的皮肉粉碎，膿血流出，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業未受完，所以不會死去。因此叫做堆壓。這些罪人受苦很久之後，才能從堆壓地獄出來，驚慌失措地奔跑，尋求自救，但由於宿世的罪業牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，然後才死去，也是如此。』 佛陀告訴比丘們：『叫喚大地獄周圍有十六個小地獄，每個小地獄的縱橫都有五百由旬。

The Buddha told the monks, 'The Great Hell of Crushing has sixteen smaller hells surrounding it, each with a width and length of five hundred yojanas. Why is it called the Hell of Crushing? Because in this hell, there are huge stone mountains, facing each other in pairs. When sinners enter, the mountains naturally close together, crushing their bodies, causing their bones and flesh to be pulverized. Then the mountains return to their original positions, just like throwing wood against wood, bouncing back and separating. The punishment of the sinners is also like this, with endless suffering, beyond measure. Because there is still remaining karma to be endured, they do not die. Therefore, it is called the Hell of Crushing.' 'Furthermore, in the Hell of Crushing, there are huge iron elephants, their entire bodies ablaze, roaring as they charge, trampling on the sinners, rolling over them, causing their bodies to be pulverized, with pus and blood flowing out, bitter and painful, with wailing and cries of sorrow. Because there is still remaining karma to be endured, they do not die. Therefore, it is called Crushing.' 'Furthermore, in the Hell of Crushing, the hell guards seize the sinners and place them in millstones, grinding them, causing their bones and flesh to be pulverized, with pus and blood flowing out, bitter and painful, beyond measure. Because there is still remaining karma to be endured, they do not die. Therefore, it is called Crushing.' 'Furthermore, the hell guards of the Hell of Crushing seize the sinners, make them lie on large stones, and then press them with large stones, causing their bones and flesh to be pulverized, with pus and blood flowing out, bitter and painful, with all kinds of torments coming at once. Because there is still remaining karma to be endured, they do not die. Therefore, it is called Crushing.' 'Furthermore, the hell guards of the Hell of Crushing seize the sinners, place them in iron mortars, and pound them with iron pestles from foot to head, causing their skin and flesh to be pulverized, with pus and blood flowing out, bitter and painful, with all kinds of torments coming at once. Because there is still remaining karma to be endured, they do not die. Therefore, it is called Crushing. After these sinners have suffered for a long time, they can leave the Hell of Crushing, running in panic, seeking self-preservation, but due to the pull of past karma, they unknowingly arrive at the Black Sand Hell, and even the Ice Hell, and then they die, and it is also like this.' The Buddha told the monks, 'The Great Hell of Cries has sixteen smaller hells surrounding it, each with a width and length of five hundred yojanas.'

。何故名為叫喚地獄？其諸獄卒捉彼罪人擲大鑊中，熱湯涌沸，煮彼罪人，號啕叫喚，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。故名叫喚地獄。

「複次，叫喚地獄其諸獄卒，取彼罪人擲大鐵甕中，熱湯涌沸而煮罪人，號啕叫喚，苦切辛酸。餘罪未畢，故使不死。故名叫喚。

「複次，叫喚地獄其諸獄卒，取彼罪人置大鐵鍑中，熱湯涌沸，煮彼罪人，號啕叫喚，苦痛辛酸。餘罪未畢，故使不死。故名叫喚。

「複次，叫喚地獄其諸獄卒，取彼罪人擲小鍑中，熱湯涌沸，煮彼罪人，號啕叫喚，苦痛辛酸。餘罪未畢，故使不死。故名叫喚地獄。

「複次，叫喚地獄其諸獄卒，取彼罪人擲大𨫼上，反覆煎熬，號啕叫喚，苦痛辛酸。餘罪未畢，故使不死。故名叫喚。久受苦已，乃出叫喚地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒冰地獄，爾乃至終。」

佛告比丘：「大叫喚地獄有十六小獄，周匝圍繞。何故名為大叫喚地獄？其諸獄卒取彼罪人著大鐵釜中，熱湯涌沸而煮罪人，號啕叫喚、大叫喚，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。故名大叫喚地獄

現代漢語譯本：為什麼叫做叫喚地獄呢？那裡的獄卒抓住罪人，扔進大鍋里，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸，各種毒害一齊襲來。因為罪業沒有結束，所以讓他們不死。因此叫做叫喚地獄。 此外，叫喚地獄的獄卒，把罪人扔進大鐵甕中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦難忍。因為罪業沒有結束，所以讓他們不死。因此叫做叫喚。 此外，叫喚地獄的獄卒，把罪人放在大鐵鍋中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸。因為罪業沒有結束，所以讓他們不死。因此叫做叫喚。 此外，叫喚地獄的獄卒，把罪人扔進小鍋中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸。因為罪業沒有結束，所以讓他們不死。因此叫做叫喚地獄。 此外，叫喚地獄的獄卒，把罪人扔在大鐵板上，反覆煎熬，他們號啕大叫，痛苦辛酸。因為罪業沒有結束，所以讓他們不死。因此叫做叫喚。受苦很久之後，才從叫喚地獄出來，驚慌失措地奔走，尋求自救，但因宿世的因緣牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，直到最終。 佛告訴比丘們：『大叫喚地獄有十六個小地獄，環繞四周。為什麼叫做大叫喚地獄呢？那裡的獄卒抓住罪人，放在大鐵釜中，沸騰的熱湯煮著罪人，他們號啕大叫、大聲叫喚，痛苦辛酸，各種毒害一齊襲來。因為罪業沒有結束，所以讓他們不死。因此叫做大叫喚地獄。』

English version: Why is it called the 'Crying Hell'? The hell guards there seize the sinners and throw them into large cauldrons, where boiling hot water cooks them. They wail and cry out, suffering bitter pain, with all kinds of torments coming at once. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called the 'Crying Hell'. Furthermore, in the 'Crying Hell', the hell guards throw the sinners into large iron urns, where boiling hot water cooks them. They wail and cry out, suffering intense pain. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called 'Crying'. Furthermore, in the 'Crying Hell', the hell guards place the sinners in large iron pots, where boiling hot water cooks them. They wail and cry out, suffering bitter pain. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called 'Crying'. Furthermore, in the 'Crying Hell', the hell guards throw the sinners into small pots, where boiling hot water cooks them. They wail and cry out, suffering bitter pain. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called the 'Crying Hell'. Furthermore, in the 'Crying Hell', the hell guards throw the sinners onto large iron plates, where they are repeatedly fried and tormented. They wail and cry out, suffering bitter pain. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called 'Crying'. After suffering for a long time, they finally emerge from the 'Crying Hell', running in panic, seeking self-preservation, but due to the pull of past karmic connections, they unknowingly arrive at the Black Sand Hell, and then to the Ice Hell, until the very end. The Buddha told the monks: 'The Great Crying Hell has sixteen smaller hells surrounding it. Why is it called the Great Crying Hell? The hell guards there seize the sinners and place them in large iron cauldrons, where boiling hot water cooks them. They wail and cry out loudly, suffering bitter pain, with all kinds of torments coming at once. Because their sins are not yet expiated, they are not allowed to die. Therefore, it is called the Great Crying Hell.'

「複次，大叫喚地獄其諸獄卒，取彼罪人擲大鐵甕中，熱湯涌沸而煮罪人，號啕叫喚、大叫喚，苦切辛酸，萬毒並至。餘罪未畢，故使不死。故名大叫喚地獄。

「複次，大叫喚獄卒取彼罪人置鐵鑊中，熱湯涌沸，煮彼罪人，號啕叫喚，苦毒辛酸，萬毒並至。餘罪未畢，故使不死。故名大叫喚地獄。

「複次，大叫喚地獄其諸獄卒，取彼罪人擲小鍑中，熱湯涌沸，煮彼罪人，號啕叫喚、大叫喚，苦痛辛酸，萬毒並至，故名大叫喚。

「複次，大叫喚地獄其諸獄卒，取彼罪人擲大𨫼上，反覆煎熬，號啕叫喚、大叫喚，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。故名大叫喚。久受苦已，乃出大叫喚地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒冰地獄，爾乃命終。」

佛告比丘：「燒炙大地獄有十六小獄，周匝圍繞，何故名為燒炙大地獄？爾時，獄卒將諸罪人置鐵城中，其城火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為燒炙地獄。

「複次，燒炙地獄其諸獄卒，將彼罪人入鐵室內，其室火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為燒炙地獄

『再說，大叫喚地獄的獄卒們，把那些罪人扔進巨大的鐵甕中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此叫做大叫喚地獄。 『再說，大叫喚地獄的獄卒們，把那些罪人放在鐵鍋中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此叫做大叫喚地獄。 『再說，大叫喚地獄的獄卒們，把那些罪人扔進小鍋中，沸騰的熱湯煮著罪人，他們號啕大叫，痛苦辛酸，各種毒害一齊襲來，因此叫做大叫喚地獄。 『再說，大叫喚地獄的獄卒們，把那些罪人扔在巨大的鐵板上，反覆煎熬，他們號啕大叫，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此叫做大叫喚地獄。他們受苦很久之後，才從大叫喚地獄出來，驚慌失措地奔走，尋求自我救護，但因為宿世的業力牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，然後才死去。』 佛告訴比丘們：『燒炙大地獄有十六個小地獄，環繞四周。為什麼叫做燒炙大地獄呢？那時，獄卒把罪人們放在鐵城中，那城燃起了火，內外都通紅，燒烤著罪人，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此叫做燒炙地獄。』 『再說，燒炙地獄的獄卒們，把那些罪人帶進鐵室中，那室燃起了火，內外都通紅，燒烤著罪人，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此叫做燒炙地獄。』

'Furthermore, the jailers of the Great Crying Hell take those sinners and throw them into huge iron cauldrons, where boiling hot water cooks the sinners. They wail and cry out loudly, suffering bitter pain, with all kinds of torments coming at once. Because there is still remaining karma that has not been exhausted, they are not allowed to die. Therefore, it is called the Great Crying Hell.' 'Furthermore, the jailers of the Great Crying Hell place those sinners in iron pots, where boiling hot water cooks the sinners. They wail and cry out loudly, suffering bitter pain, with all kinds of torments coming at once. Because there is still remaining karma that has not been exhausted, they are not allowed to die. Therefore, it is called the Great Crying Hell.' 'Furthermore, the jailers of the Great Crying Hell throw those sinners into small pots, where boiling hot water cooks the sinners. They wail and cry out loudly, suffering bitter pain, with all kinds of torments coming at once. Therefore, it is called the Great Crying Hell.' 'Furthermore, the jailers of the Great Crying Hell throw those sinners onto huge iron plates, where they are repeatedly fried. They wail and cry out loudly, suffering bitter pain, with all kinds of torments coming at once. Because there is still remaining karma that has not been exhausted, they are not allowed to die. Therefore, it is called the Great Crying Hell. After suffering for a long time, they are released from the Great Crying Hell, and they run around in panic, seeking self-protection. However, due to the pull of their past karma, they unknowingly arrive at the Black Sand Hell, and then to the Ice Hell, and only then do they die.' The Buddha told the monks: 'The Burning Great Hell has sixteen small hells surrounding it. Why is it called the Burning Great Hell? At that time, the jailers place the sinners in an iron city, which is set on fire, turning red both inside and out, burning the sinners. Their skin and flesh are charred, they suffer bitter pain, with all kinds of torments coming at once. Because there is still remaining karma that has not been exhausted, they are not allowed to die. Therefore, it is called the Burning Hell.' 'Furthermore, the jailers of the Burning Hell take those sinners into an iron room, which is set on fire, turning red both inside and out, burning the sinners. Their skin and flesh are charred, they suffer bitter pain, with all kinds of torments coming at once. Because there is still remaining karma that has not been exhausted, they are not allowed to die. Therefore, it is called the Burning Hell.'

「複次，燒炙地獄其諸獄卒，取彼罪人著鐵樓上，其樓火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為燒炙地獄。

「複次，燒炙地獄其諸獄卒，取彼罪人擲著大鐵陶中，其陶火燃，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為燒炙地獄。

「複次，燒炙地獄其諸獄卒，取彼罪人擲大𨫼上，其𨫼火然，中外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。久受苦已，乃出燒炙地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至黑沙地獄，乃至寒冰地獄，然後命終，亦復如是。」

佛告比丘：「大燒炙地獄有十六小獄，周匝圍繞，各各縱廣五百由旬。云何名大燒炙地獄？其諸獄卒將諸罪人置鐵城中，其城火然，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為大燒炙地獄。

「複次，大燒炙地獄其諸獄卒，將諸罪人入鐵室中，其室火燃，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為大燒炙地獄

『再者，燒炙地獄的獄卒們，將那些罪人帶到鐵樓上，那樓燃著火焰，內外都紅得發亮，燒烤著罪人，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有未完的罪業，所以讓他們不死。因此稱為燒炙地獄。 『再者，燒炙地獄的獄卒們，將那些罪人扔進大鐵鍋中，那鍋燃著火焰，內外都紅得發亮，燒烤著罪人，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有未完的罪業，所以讓他們不死。因此稱為燒炙地獄。 『再者，燒炙地獄的獄卒們，將那些罪人扔到大鐵床上，那床燃著火焰，內外都紅得發亮，燒烤著罪人，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有未完的罪業，所以讓他們不死。長久受苦之後，才從燒炙地獄出來，驚慌失措地奔跑，尋求自救，但被宿罪牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，然後才死去，也是這樣。』 佛告訴比丘們：『大燒炙地獄有十六個小地獄，環繞四周，每個小地獄縱橫五百由旬。為什麼稱為大燒炙地獄呢？那些獄卒將罪人安置在鐵城中，那城燃著火焰，內外都紅得發亮，燒烤著罪人，進行嚴重的燒炙，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有未完的罪業，所以讓他們不死。因此稱為大燒炙地獄。 『再者，大燒炙地獄的獄卒們，將罪人帶入鐵室中，那室燃著火焰，內外都紅得發亮，燒烤著罪人，進行嚴重的燒炙，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有未完的罪業，所以讓他們不死。因此稱為大燒炙地獄。

'Furthermore, the wardens of the Burning Hell take those sinners and place them on an iron tower. The tower is ablaze, glowing red both inside and out, scorching the sinners. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of poisons assail them. Because their remaining sins are not yet exhausted, they are not allowed to die. Therefore, it is called the Burning Hell.' 'Furthermore, the wardens of the Burning Hell take those sinners and throw them into a large iron cauldron. The cauldron is ablaze, glowing red both inside and out, scorching the sinners. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of poisons assail them. Because their remaining sins are not yet exhausted, they are not allowed to die. Therefore, it is called the Burning Hell.' 'Furthermore, the wardens of the Burning Hell take those sinners and throw them onto a large iron bed. The bed is ablaze, glowing red both inside and out, scorching the sinners. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of poisons assail them. Because their remaining sins are not yet exhausted, they are not allowed to die. After suffering for a long time, they finally emerge from the Burning Hell, running in panic, seeking self-preservation. However, they are drawn by their past sins, and unknowingly arrive at the Black Sand Hell, and even the Freezing Hell, before finally dying, and it is the same process.' The Buddha told the monks, 'The Great Burning Hell has sixteen smaller hells surrounding it, each five hundred yojanas in length and width. Why is it called the Great Burning Hell? The wardens place the sinners in an iron city. The city is ablaze, glowing red both inside and out, scorching the sinners with severe burns. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of poisons assail them. Because their remaining sins are not yet exhausted, they are not allowed to die. Therefore, it is called the Great Burning Hell.' 'Furthermore, the wardens of the Great Burning Hell take the sinners into an iron chamber. The chamber is ablaze, glowing red both inside and out, scorching the sinners with severe burns. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of poisons assail them. Because their remaining sins are not yet exhausted, they are not allowed to die. Therefore, it is called the Great Burning Hell.'

「複次，大燒炙地獄其諸獄卒，取彼罪人著鐵樓上，其樓火燃，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名曰大燒炙地獄。

「複次，大燒炙地獄其諸獄卒，取彼罪人著大鐵陶中，其陶火然，內外俱赤，燒炙罪人，重大燒炙，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為大燒炙地獄。

「複次，大燒炙地獄中自然有大火坑，火焰熾盛，其坑兩岸有大火山，其諸獄卒捉彼罪人貫鐵叉上，豎著火中，燒炙其身，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。久受苦已，然後乃出大燒炙地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒冰地獄，爾乃命終，亦復如是。」

佛告比丘：「無間大地獄有十六小獄，周匝圍繞，各各縱廣五百由旬。云何名無間地獄？其諸獄卒捉彼罪人剝其皮，從足至頂，即以其皮纏罪人身，著火車輪，疾駕火車，輾熱鐵地，周行往返，身體碎爛，皮肉墮落，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為無間地獄

『再說，大燒炙地獄的獄卒們，把那些罪人放在鐵樓上，那樓燃著火，內外都紅得發亮，燒烤罪人，進行嚴重的燒烤，皮肉焦爛，痛苦辛酸，各種毒痛一齊襲來。因為還有剩餘的罪沒有受完，所以讓他們不死。因此叫做大燒炙地獄。 『再說，大燒炙地獄的獄卒們，把那些罪人放在大鐵陶中，那陶燃著火，內外都紅得發亮，燒烤罪人，進行嚴重的燒烤，痛苦辛酸，各種毒痛一齊襲來。因為還有剩餘的罪沒有受完，所以讓他們不死。因此叫做大燒炙地獄。 『再說，大燒炙地獄中自然有大火坑，火焰熾盛，那坑的兩岸有大火山，那些獄卒捉住罪人，用鐵叉貫穿，豎在火中，燒烤他們的身體，進行嚴重的燒烤，皮肉焦爛，痛苦辛酸，各種毒痛一齊襲來。因為還有剩餘的罪沒有受完，所以讓他們不死。長久受苦之後，然後才從大燒炙地獄出來，驚慌失措地奔跑，尋求自救，被宿世的因果牽引，不知不覺就到了黑沙地獄，乃至寒冰地獄，然後才命終，也是這樣。』 佛告訴比丘：『無間大地獄有十六個小獄，環繞四周，每個小獄縱橫五百由旬。為什麼叫無間地獄呢？那些獄卒捉住罪人，剝下他們的皮，從腳到頭頂，然後用那皮纏在罪人身上，放在火車輪上，快速駕駛火車，碾過滾燙的鐵地，來回周行，身體碎爛，皮肉脫落，痛苦辛酸，各種毒痛一齊襲來。因為還有剩餘的罪沒有受完，所以讓他們不死。因此叫做無間地獄。』

'Furthermore, the wardens of the Great Burning Hell take those sinners and place them on an iron tower. The tower is ablaze, glowing red inside and out, scorching the sinners with intense burning. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of torments come at once. Because their remaining sins have not been fully endured, they are not allowed to die. Therefore, it is called the Great Burning Hell.' 'Furthermore, the wardens of the Great Burning Hell take those sinners and place them in a large iron pot. The pot is ablaze, glowing red inside and out, scorching the sinners with intense burning. The pain is bitter and agonizing, and all kinds of torments come at once. Because their remaining sins have not been fully endured, they are not allowed to die. Therefore, it is called the Great Burning Hell.' 'Furthermore, in the Great Burning Hell, there is naturally a large fire pit with raging flames. On both sides of the pit are large volcanoes. The wardens seize the sinners, pierce them with iron forks, and stand them upright in the fire, scorching their bodies with intense burning. Their skin and flesh are charred and rotten, the pain is bitter and agonizing, and all kinds of torments come at once. Because their remaining sins have not been fully endured, they are not allowed to die. After suffering for a long time, they are then released from the Great Burning Hell, running in panic, seeking self-preservation. Drawn by their past karma, they unknowingly arrive at the Black Sand Hell, and even the Freezing Hell, and then they die, and it is the same.' The Buddha told the monks, 'The Avici Great Hell has sixteen smaller hells surrounding it, each five hundred yojanas in length and width. Why is it called the Avici Hell? The wardens seize the sinners, peel off their skin from foot to head, then wrap the skin around the sinners' bodies, place them on the wheels of a fire chariot, and quickly drive the chariot, crushing them on the hot iron ground, going back and forth. Their bodies are shattered, their skin and flesh fall off, the pain is bitter and agonizing, and all kinds of torments come at once. Because their remaining sins have not been fully endured, they are not allowed to die. Therefore, it is called the Avici Hell.'

「複次，無間大地獄有大鐵城，其城四面有大火起，東焰至西，西焰至東，南焰至北，北焰至南，上焰至下，下焰至上，焰熾回遑，無間空處，罪人在中，東西馳走，燒炙其身，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為無間地獄。

「複次，無間大地獄中有鐵城，火起洞然，罪人在中，火焰燎身，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為無間地獄。

「複次，大無間地獄罪人在中，久乃門開，其諸罪人𩣺走往趣。彼當走時，身諸肢節，皆火焰出，猶如力士執大草炬逆風而走，其焰熾然。罪人走時，亦復如是。走欲至門，門自然閉，罪人[跳-兆+匍]𨂆，伏熱鐵地，燒炙其身，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不死。是故名為無間地獄。

「複次，無間地獄其中罪人，舉目所見，但見惡色，耳有所聞，但聞惡聲，鼻有所聞，但聞臭惡，身有所觸，但觸苦痛，意有所念，但念惡法。又其罪人彈指之頃，無不苦時，故名無間地獄。其中眾生久受苦已，從無間出，慞惶馳走，求自救護，宿對所牽，不覺忽到黑沙地獄，乃至寒冰地獄，爾乃命終，亦復如是

『再說，無間大地獄有一座巨大的鐵城，這城的四面都燃起大火，東邊的火焰燒向西邊，西邊的火焰燒向東邊，南邊的火焰燒向北邊，北邊的火焰燒向南邊，上面的火焰燒向下面，下面的火焰燒向上面，火焰熾烈迴旋，沒有空隙之處，罪人在其中，東西奔跑，燒烤他們的身體，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此稱為無間地獄。 『再說，無間大地獄中有一座鐵城，火焰熊熊燃燒，罪人在其中，火焰燒灼身體，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此稱為無間地獄。 『再說，大無間地獄的罪人在其中，過了很久門才打開，那些罪人爭先恐後地跑向門口。當他們跑的時候，身體的各個肢節都冒出火焰，就像力士拿著巨大的火把逆風奔跑，火焰熾烈燃燒。罪人奔跑時，也是這樣。當他們跑到門口時，門自然關閉，罪人匍匐在地，伏在熾熱的鐵地上，燒烤他們的身體，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。因為還有剩餘的罪業沒有受完，所以讓他們不死。因此稱為無間地獄。 『再說，無間地獄中的罪人，舉目所見，只能看到惡劣的顏色，耳朵所聽，只能聽到惡劣的聲音，鼻子所聞，只能聞到臭惡的氣味，身體所觸，只能觸到痛苦，心中所想，只能想到惡法。而且那些罪人，在彈指之間，沒有不痛苦的時候，所以稱為無間地獄。其中的眾生受苦很久之後，從無間地獄出來，驚慌失措地奔跑，尋求自我救護，被宿世的因果牽引，不知不覺地到了黑沙地獄，乃至寒冰地獄，然後才死去，也是這樣。'

'Furthermore, the Avici Great Hell has a large iron city, and great fires arise on all four sides of the city. The flames from the east reach the west, the flames from the west reach the east, the flames from the south reach the north, the flames from the north reach the south, the flames from above reach below, and the flames from below reach above. The flames blaze and swirl without any space in between. The sinners within run east and west, burning their bodies, their skin and flesh charred and rotten, suffering bitter pain, and all kinds of poisons assail them. Because their remaining sins have not been exhausted, they are made not to die. Therefore, it is called the Avici Hell. 'Furthermore, in the Avici Great Hell, there is an iron city, with fires blazing fiercely. The sinners within have their bodies scorched by the flames, their skin and flesh charred and rotten, suffering bitter pain, and all kinds of poisons assail them. Because their remaining sins have not been exhausted, they are made not to die. Therefore, it is called the Avici Hell. 'Furthermore, in the Great Avici Hell, the sinners within, after a long time, the gate opens, and those sinners rush towards it. When they run, flames come out of all the joints of their bodies, like a strong man holding a large torch of grass running against the wind, the flames blazing fiercely. The sinners are the same when they run. When they reach the gate, it closes naturally, and the sinners prostrate themselves, lying on the hot iron ground, burning their bodies, their skin and flesh charred and rotten, suffering bitter pain, and all kinds of poisons assail them. Because their remaining sins have not been exhausted, they are made not to die. Therefore, it is called the Avici Hell. 'Furthermore, the sinners in the Avici Hell, whatever they see, they only see evil colors; whatever they hear, they only hear evil sounds; whatever they smell, they only smell foul odors; whatever they touch, they only touch pain; whatever they think, they only think of evil dharmas. Moreover, those sinners, in the snap of a finger, have no time without suffering, therefore it is called the Avici Hell. The beings within, after suffering for a long time, come out of the Avici Hell, running in panic, seeking self-protection, but are drawn by the karma of their past lives, and unknowingly arrive at the Black Sand Hell, and even the Ice Hell, and then they die, and it is the same.'

爾時，世尊即說頌曰：

「身為不善業，　　口意亦不善， 斯墮想地獄，　　怖懼衣毛豎。 惡意向父母，　　佛及諸聲聞， 則墮黑繩獄，　　苦痛不可稱。 但造三惡業，　　不修三善行， 墮堆壓地獄，　　苦痛不可稱。 瞋恚懷毒害，　　殺生血污手， 造諸雜惡行，　　墮叫喚地獄。 常習眾邪見，　　為愛網所覆， 造此卑陋行，　　墮大叫喚獄。 常為燒炙行，　　燒炙諸眾生， 墮燒炙地獄，　　長夜受燒炙。 舍于善果業，　　善果清凈道， 為眾弊惡行，　　墮大燒炙獄。 為極重罪行，　　必生惡趣業， 墮無間地獄，　　受罪不可稱。 想及黑繩獄，　　堆壓二叫喚， 燒炙大燒炙，　　無間為第八。 此八大地獄，　　洞然火光色， 斯由宿惡殃，　　小獄有十六。」

佛告比丘：「彼二大金剛山間有大風起，名為增佉，若使此風來至此四天下及八千天下者，吹此大地及諸名山須彌山王去地十里，或至百里，飛飏空中，皆悉糜碎。譬如壯士，手把輕糠散於空中。彼大風力，若使來者，吹此天下，亦復如是。由有二大金剛山遮止此風，故使不來。比丘！當知此金剛山多所饒益，亦是眾生行報所致

當時，世尊即說偈頌道： 『身行不善業，口和意念也不善， 這樣的人會墮入想地獄，恐懼得汗毛倒豎。 如果對父母、佛陀以及各位聲聞心懷惡意， 就會墮入黑繩地獄，所受的痛苦無法言說。 只造作身口意三惡業，不修習三善行， 就會墮入堆壓地獄，所受的痛苦無法言說。 心中充滿嗔恨和毒害，殺生雙手沾滿鮮血， 造作各種雜亂的惡行，就會墮入叫喚地獄。 經常習染各種邪見，被愛慾的羅網所覆蓋， 造作這種卑劣的行為，就會墮入大叫喚地獄。 經常進行燒炙的行為，燒炙各種眾生， 就會墮入燒炙地獄，長夜遭受燒炙的痛苦。 捨棄善果的業報，捨棄善果清凈的道路， 爲了各種弊端和惡行，就會墮入大燒炙地獄。 因為極重的罪行，必定會產生墮入惡道的業報， 就會墮入無間地獄，所受的罪報無法言說。 想地獄和黑繩地獄，堆壓地獄和兩個叫喚地獄， 燒炙地獄和大燒炙地獄，無間地獄是第八個。 這八大地獄，都燃燒著火焰，呈現火光顏色， 這是由於前世的惡業所致，還有十六個小地獄。』 佛陀告訴比丘們：『在那兩座大金剛山之間，有大風興起，名為增佉。如果這風來到這四天下和八千天下，會把大地和諸名山，包括須彌山王，從地面吹起十里，甚至百里，在空中飛揚，全部粉碎。就像壯士，用手把輕糠撒在空中一樣。這大風的力量，如果來到這裡，吹動這個天下，也是如此。因為有兩座大金剛山阻擋這風，所以它才沒有來。比丘們！應當知道這金剛山有很多益處，也是眾生行為的果報所致。』

At that time, the World Honored One spoke in verse: 'The body commits unwholesome deeds, the mouth and mind are also unwholesome, Such a one falls into the Thought Hell, terrified with hair standing on end. If one harbors malice towards parents, the Buddha, and all the Sravakas, Then one falls into the Black Rope Hell, the suffering is indescribable. Only creating the three evil karmas, not cultivating the three good practices, One falls into the Crushing Hell, the suffering is indescribable. Harboring anger and poison, hands stained with blood from killing, Creating all sorts of mixed evil deeds, one falls into the Crying Hell. Constantly practicing various wrong views, covered by the net of desire, Creating these base and lowly actions, one falls into the Great Crying Hell. Constantly engaging in the act of burning, burning all living beings, One falls into the Burning Hell, enduring burning for a long night. Abandoning the karma of good results, abandoning the pure path of good results, For the sake of various evils and wrongdoings, one falls into the Great Burning Hell. Because of extremely heavy sins, one will surely generate the karma of falling into evil realms, One falls into the Avici Hell, the suffering is indescribable. The Thought Hell and the Black Rope Hell, the Crushing Hell and the two Crying Hells, The Burning Hell and the Great Burning Hell, Avici is the eighth. These eight great hells, all burning with flames, displaying the color of fire, This is due to the evil karma of past lives, and there are sixteen small hells.' The Buddha told the Bhikkhus: 'Between those two great Vajra Mountains, a great wind arises, named Zengqie. If this wind were to come to this four continents and eight thousand continents, it would blow the earth and all the famous mountains, including Mount Sumeru, ten miles or even a hundred miles from the ground, flying in the air, all shattered. Just like a strong man, scattering light chaff in the air with his hand. The power of this great wind, if it were to come here, blowing this world, would be the same. Because there are two great Vajra Mountains blocking this wind, it does not come. Bhikkhus! You should know that these Vajra Mountains have many benefits, and it is also the result of the karmic retribution of sentient beings.'

「又彼二山間風，焰熾猛熱，若使彼風來至此四天下者，其中眾生、山河、江海、草木、叢林皆當燋枯。猶如盛夏斷生濡草，置於日中，尋時萎枯。彼風如是，若使來至此世界，熱氣燒炙，亦復如是。由此二金剛山遮止此風，故使不來。比丘！當知此金剛山多所饒益，亦是眾生行報所致。

「又彼二山間風，臭處不凈，腥穢酷烈，若使來至此天下者，熏此眾生皆當失目。由此二大金剛山遮止此風，故使不來。比丘！當知此金剛山多所饒益，亦是眾生行報所致。

「又彼二山中間復有十地獄：一名厚云，二名無雲，三名呵呵，四名奈何，五名羊鳴，六名須干提，七名優缽羅，八名拘物頭，九名分陀利，十名缽頭摩。云何厚云地獄？其獄罪人自然生身，譬如厚云，故名厚云。云何名曰無雲？其彼獄中受罪眾生，自然生身，猶如段肉，故名無雲。云何名呵呵？其地獄中受罪眾生，苦痛切身，皆稱呵呵，故名呵呵。云何名奈何？其地獄中受罪眾生，苦痛酸切，無所歸依，皆稱奈何，故名奈何。云何名羊鳴？其地獄中受罪眾生，苦痛切身，欲舉聲語，舌不能轉，直如羊鳴，故名羊鳴。云何名須干提？其地獄中舉獄皆黑，如須干提華色，故名須干提

『又那兩山之間的風，火焰熾熱猛烈，如果讓那風來到這四大天下，其中的眾生、山河、江海、草木、叢林都將焦枯。就像盛夏時節，剛割下來的濕草，放在太陽下，很快就會枯萎。那風也是這樣，如果來到這個世界，熱氣燒灼，也會是這樣。因為這兩座金剛山遮擋住了這風，所以使它不能到來。比丘！應當知道這金剛山有很多益處，也是眾生行為的果報所致。 『又那兩山之間的風，氣味污濁不凈，腥臭極其強烈，如果讓它來到這天下，薰染這些眾生都會失明。因為這兩座大金剛山遮擋住了這風，所以使它不能到來。比丘！應當知道這金剛山有很多益處，也是眾生行為的果報所致。 『又那兩山中間還有十個地獄：一名厚云，二名無雲，三名呵呵，四名奈何，五名羊鳴，六名須干提，七名優缽羅，八名拘物頭，九名分陀利，十名缽頭摩。什麼是厚云地獄？那地獄的罪人自然生出身形，就像厚厚的雲層，所以叫厚云。什麼是無雲地獄？那地獄中受罪的眾生，自然生出身形，就像一塊塊肉，所以叫無雲。什麼是呵呵地獄？那地獄中受罪的眾生，痛苦切身，都發出『呵呵』的聲音，所以叫呵呵。什麼是奈何地獄？那地獄中受罪的眾生，痛苦酸楚，無所依靠，都發出『奈何』的聲音，所以叫奈何。什麼是羊鳴地獄？那地獄中受罪的眾生，痛苦切身，想要發出聲音說話，舌頭卻不能轉動，只能像羊叫一樣，所以叫羊鳴。什麼是須干提地獄？那地獄裡到處都是黑色，像須干提花的顏色，所以叫須干提。

『Moreover, the wind between those two mountains is fiery and intensely hot. If that wind were to reach these four continents, all the living beings, mountains, rivers, oceans, grasses, and forests would be scorched and withered. Just like freshly cut damp grass in the height of summer, which withers quickly when placed in the sun. That wind is the same; if it were to come to this world, its heat would scorch in the same way. Because these two Vajra Mountains block this wind, it cannot come. Bhikshus! You should know that these Vajra Mountains are of great benefit, and are also the result of the karmic actions of living beings.』 『Moreover, the wind between those two mountains is foul and impure, with a putrid and intensely strong stench. If it were to reach this world, it would cause all living beings to lose their sight. Because these two great Vajra Mountains block this wind, it cannot come. Bhikshus! You should know that these Vajra Mountains are of great benefit, and are also the result of the karmic actions of living beings.』 『Moreover, between those two mountains, there are ten hells: the first is called Thick Cloud, the second is called Cloudless, the third is called Haha, the fourth is called What to Do, the fifth is called Sheep』s Cry, the sixth is called Sugandhi, the seventh is called Utpala, the eighth is called Kumuda, the ninth is called Pundarika, and the tenth is called Padma. What is the Thick Cloud hell? The beings in that hell are born with bodies that are like thick clouds, hence the name Thick Cloud. What is the Cloudless hell? The beings in that hell are born with bodies that are like pieces of meat, hence the name Cloudless. What is the Haha hell? The beings in that hell suffer intense pain and all cry out 『Haha,』 hence the name Haha. What is the What to Do hell? The beings in that hell suffer bitter pain and have no refuge, all crying out 『What to do,』 hence the name What to Do. What is the Sheep』s Cry hell? The beings in that hell suffer intense pain, and when they try to speak, their tongues cannot move, and they can only make sounds like a sheep, hence the name Sheep』s Cry. What is the Sugandhi hell? That hell is entirely black, like the color of the Sugandhi flower, hence the name Sugandhi.』

。云何名優缽羅？其地獄中舉獄皆青，如優缽羅華，故名優缽羅。云何名俱物頭？其地獄中舉獄皆紅，如俱物頭華色，故名俱物頭。云何名分陀利？其地獄中舉獄皆白，如分陀利華色，故名分陀利。云何名缽頭摩？其地獄中舉獄皆赤，如缽頭摩華色，故名缽頭摩。」

佛告比丘：「喻如有篅受六十四斛，滿中胡麻，有人百歲持一麻去，如是至盡，厚云地獄受罪未竟，如二十厚云地獄壽與一無雲地獄壽等，如二十無雲地獄壽與一呵呵地獄壽等，如二十呵呵地獄壽與一奈何地獄壽等，如二十奈何地獄壽與一羊鳴地獄壽等，如二十羊鳴地獄壽與一須干提地獄壽等，如二十須干提地獄壽與一優缽羅地獄壽等，如二十優缽羅地獄壽與一拘物頭地獄壽等，如二十拘物頭地獄壽與一分陀利地獄壽等，如二十分陀利地獄壽與一缽頭摩地獄壽等，如二十缽頭摩地獄壽，名一中劫，如二十中劫，名一大劫。缽頭摩地獄中火焰熱熾盛，罪人去火一百由旬，火已燒炙；去六十由旬，兩耳已聾，無所聞知；去五十由旬，兩目已盲，無所復見。瞿波梨比丘已懷噁心，謗舍利弗、目犍連，身壞命終，墮此缽頭摩地獄中。

「爾時，梵王說此偈言：

「『夫士之生，　　斧在口中， 所以斬身，　　由其惡口

現代漢語譯本：什麼是優缽羅地獄？那裡的所有監獄都呈現青色，如同優缽羅花，因此得名優缽羅。什麼是俱物頭地獄？那裡的所有監獄都呈現紅色，如同俱物頭花的顏色，因此得名俱物頭。什麼是分陀利地獄？那裡的所有監獄都呈現白色，如同分陀利花的顏色，因此得名分陀利。什麼是缽頭摩地獄？那裡的所有監獄都呈現赤色，如同缽頭摩花的顏色，因此得名缽頭摩。 佛陀告訴比丘們：『譬如有一個容器能裝六十四斛，裡面裝滿了芝麻，有人每過一百年從中取走一粒芝麻，直到取完，這時間都比不上厚云地獄所受的罪罰。二十個厚云地獄的壽命等於一個無雲地獄的壽命，二十個無雲地獄的壽命等於一個呵呵地獄的壽命，二十個呵呵地獄的壽命等於一個奈何地獄的壽命，二十個奈何地獄的壽命等於一個羊鳴地獄的壽命，二十個羊鳴地獄的壽命等於一個須干提地獄的壽命，二十個須干提地獄的壽命等於一個優缽羅地獄的壽命，二十個優缽羅地獄的壽命等於一個拘物頭地獄的壽命，二十個拘物頭地獄的壽命等於一個分陀利地獄的壽命，二十分陀利地獄的壽命等於一個缽頭摩地獄的壽命，二十個缽頭摩地獄的壽命，稱為一個中劫，二十個中劫，稱為一個大劫。缽頭摩地獄中的火焰熾熱猛烈，罪人即使遠離火焰一百由旬，也會被火焰燒灼；遠離六十由旬，雙耳就會失聰，什麼都聽不見；遠離五十由旬，雙眼就會失明，什麼都看不見。瞿波梨比丘因為心懷惡意，誹謗舍利弗和目犍連，死後墮入了這缽頭摩地獄之中。』 『當時，梵天王說了這首偈語：』 『人的出生，如同口中含著一把斧頭，之所以會斬傷自身，都是因為惡語所致。』

English version: What is the Utpala hell? All the prisons there are blue, like the Utpala flower, hence the name Utpala. What is the Kumuda hell? All the prisons there are red, like the color of the Kumuda flower, hence the name Kumuda. What is the Pundarika hell? All the prisons there are white, like the color of the Pundarika flower, hence the name Pundarika. What is the Padma hell? All the prisons there are crimson, like the color of the Padma flower, hence the name Padma. The Buddha told the monks: 'Suppose there is a container that can hold sixty-four hu, filled with sesame seeds. If someone takes away one sesame seed every hundred years, until all the seeds are gone, that time is still not comparable to the suffering in the Thick Cloud hell. The lifespan of twenty Thick Cloud hells is equal to the lifespan of one Cloudless hell. The lifespan of twenty Cloudless hells is equal to the lifespan of one Haha hell. The lifespan of twenty Haha hells is equal to the lifespan of one Naihe hell. The lifespan of twenty Naihe hells is equal to the lifespan of one Sheep Cry hell. The lifespan of twenty Sheep Cry hells is equal to the lifespan of one Sugandhi hell. The lifespan of twenty Sugandhi hells is equal to the lifespan of one Utpala hell. The lifespan of twenty Utpala hells is equal to the lifespan of one Kumuda hell. The lifespan of twenty Kumuda hells is equal to the lifespan of one Pundarika hell. The lifespan of twenty Pundarika hells is equal to the lifespan of one Padma hell. The lifespan of twenty Padma hells is called one medium kalpa, and twenty medium kalpas are called one great kalpa. The flames in the Padma hell are fiercely intense. Even if a sinner is a hundred yojanas away from the flames, they will be burned. If they are sixty yojanas away, their ears will become deaf and they will hear nothing. If they are fifty yojanas away, their eyes will become blind and they will see nothing. The monk Gopaali, because he harbored evil intentions and slandered Sariputra and Maudgalyayana, fell into this Padma hell after his death.' 'At that time, King Brahma spoke this verse:' 'The birth of a person is like having an axe in their mouth. The reason they cut themselves is due to their evil speech.'

應毀者譽，　　應譽者毀， 口為惡業，　　身受其罪。 技術取財，　　其過薄少， 譭謗賢聖，　　其罪甚重。 百千無雲壽，　　四十一云壽， 謗聖受斯殃，　　由心口為惡。』」

佛告比丘：「彼梵天說如是偈，為真正言，佛所印可。所以者何？我今如來、至真、等正覺亦說此義。

「夫士之生，　　斧在口中， 所以斬身，　　由其惡言。 謗聖受斯殃，　　由心口為惡。」

佛告比丘：「閻浮提南大金剛山內，有閻羅王宮，王所治處縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，乃至無數眾鳥相和悲鳴，亦復如是。然彼閻羅王晝夜三時，有大銅鑊自然在前。若鑊出宮內，王見畏怖，捨出宮外。若鑊出宮外，王見畏怖，舍入宮內。有大獄卒，捉閻羅王臥熱鐵上，以鐵鉤擗口使開，洋銅灌之，燒其唇舌，從咽至腹，通徹下過，無不燋爛。受罪訖已，復與諸婇女共相娛樂。彼諸大臣同受福者，亦復如是。」

佛告比丘：「有三使者，云何為三？一者老，二者病，三者死

『應該被貶低的反而被讚揚，應該被讚揚的反而被貶低，口出惡語是造惡業，身體會承受其罪。

用技術獲取財富，過錯輕微，而誹謗賢聖，罪過極其嚴重。

壽命長達百千無雲壽，或四十一云壽，誹謗聖人會遭受這樣的災禍，都是因為心口作惡。』

佛陀告訴比丘們：『那位梵天所說的偈語，是真實不虛的，是佛所認可的。為什麼呢？因為我，如來、至真、等正覺，也宣說同樣的道理。』

『人生在世，就像口中含著一把斧頭，之所以會傷害自身，都是因為惡語。

應該被貶低的反而被讚揚，應該被讚揚的反而被貶低，口出惡語是造惡業，身體會承受其罪。

佛陀告訴比丘們：『在閻浮提南面的大金剛山內，有閻羅王的宮殿，閻羅王所治理的地方縱橫六千由旬，城有七重，七重欄桿、七重羅網、七重行樹，乃至無數的鳥兒相互悲鳴，也是如此。閻羅王晝夜三次，都有一個大銅鍋自然出現在他面前。如果銅鍋出現在宮內，閻羅王會感到恐懼，把它移到宮外。如果銅鍋出現在宮外，閻羅王會感到恐懼，把它移到宮內。有獄卒抓住閻羅王，讓他躺在燒熱的鐵板上，用鐵鉤撬開他的嘴，灌入滾燙的銅汁，燒灼他的嘴唇和舌頭，從咽喉到腹部，全部燒爛。受完罪后，他又和眾多宮女一起享樂。那些和他一同享福的大臣，也是如此。』

佛陀告訴比丘們：『有三種使者，是哪三種呢？第一是老，第二是病，第三是死。』

『該被貶低的反而被讚美，該被讚美的反而被貶低，口出惡言是造惡業，身體會承受其罪。

靠技術謀生，過錯輕微，而誹謗賢聖，罪過極其嚴重。

該被貶低的反而被讚美，該被讚美的反而被貶低，口出惡言是造惡業，身體會承受其罪。

'Those who should be disparaged are praised, and those who should be praised are disparaged. Evil words from the mouth create bad karma, and the body will suffer the consequences.

Earning wealth through skills is a minor offense, but slandering the wise and holy is a very serious sin.

With a lifespan of a hundred thousand cloudless eons, or forty-one cloud eons, those who slander the holy will suffer such calamities, all because of evil deeds from the mind and mouth.'

The Buddha told the monks, 'The verse spoken by that Brahma is true and valid, and it is approved by the Buddha. Why? Because I, the Tathagata, the Truly Enlightened One, also proclaim this same principle.'

'A person's life is like having an axe in their mouth. The reason they harm themselves is because of their evil words.

Those who should be disparaged are praised, and those who should be praised are disparaged. Evil words from the mouth create bad karma, and the body will suffer the consequences.

The Buddha told the monks, 'Within the great Vajra Mountain in the south of Jambudvipa, there is the palace of King Yama. The area governed by the king is six thousand yojanas in length and width. The city has seven layers, seven layers of railings, seven layers of nets, seven layers of rows of trees, and countless birds singing mournfully. King Yama has a large copper cauldron that appears naturally before him three times a day and night. If the cauldron appears inside the palace, the king is terrified and moves it outside. If the cauldron appears outside the palace, the king is terrified and moves it inside. There are prison guards who seize King Yama, make him lie on a hot iron plate, pry open his mouth with iron hooks, and pour molten copper into it, burning his lips and tongue, from his throat to his abdomen, completely scorching him. After suffering his punishment, he then enjoys himself with many palace women. The ministers who share his blessings also experience the same.'

The Buddha told the monks, 'There are three messengers. What are the three? The first is old age, the second is sickness, and the third is death.'

。有眾生身行惡，口言惡，心念惡，身壞命終，墮地獄中。獄卒將此罪人詣閻羅王所，到已，白言：『此是天使所召也，唯愿大王善問其辭。』王問罪人言：『汝不見初使耶？』罪人報言：『我不見也。』王復告曰：『汝在人中時，頗見老人頭白齒落，目視濛濛，皮緩肌𣎅，僂脊柱杖，呻吟而行，身體戰掉，氣力衰微。見此人不？』罪人言：『見。』王復告曰：『汝何不自念：「我亦如是。」』彼人報言：『我時放逸，不自覺知。』王復語言：『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦。』王又告言：『今汝受罪，非父母過，非兄弟過，亦非天帝，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。汝自有惡，汝今自受。』

「時，閻羅王以第一天使問罪人已，復以第二天使問罪人言：『云何汝不見第二天使耶？』對曰：『不見。』王又問言：『汝本為人時，頗見人疾病困篤，臥著床褥，屎尿臭處，身臥其上，不能起居，飲食須人，百節痠疼，流淚呻吟，不能言語。汝見是不？』答曰：『見。』王又報言：『汝何不自念：「如此病苦，我亦當爾？」』罪人報言：『我時放逸，不自覺知。』王又語言：『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦

現代漢語譯本：有些眾生身體做惡事，口裡說惡語，心裡想惡念，身死命終后，就會墮入地獄之中。獄卒將這個罪人帶到閻羅王那裡，到了之後，稟告說：『這是天使所召來的，希望大王好好地審問他。』閻羅王問罪人說：『你沒見過第一個使者嗎？』罪人回答說：『我沒見過。』閻羅王又告訴他說：『你在人間的時候，有沒有見過老人頭髮變白，牙齒脫落，眼睛昏花，面板鬆弛肌肉萎縮，彎腰駝背拄著枴杖，蹣跚而行，身體顫抖，氣力衰弱。見過這樣的人嗎？』罪人說：『見過。』閻羅王又告訴他說：『你為什麼不自己想想：「我也會像他一樣。」』那人回答說：『我當時放縱懈怠，沒有意識到。』閻羅王又說：『你因為自己放縱懈怠，不能修養身、口、意，改惡從善，現在就讓你知道放縱懈怠的痛苦。』閻羅王又說：『現在你受罪，不是父母的過錯，不是兄弟的過錯，也不是天帝的過錯，也不是祖先的過錯，也不是朋友、僕人、使者的過錯，也不是沙門、婆羅門的過錯。是你自己作惡，現在你自己承受。』 當時，閻羅王用第一個天使審問罪人之後，又用第二個天使審問罪人說：『為什麼你沒見過第二個天使呢？』罪人回答說：『沒見過。』閻羅王又問說：『你做人的時候，有沒有見過人疾病纏身，臥病在床，屎尿弄髒了床鋪，身體躺在上面，不能起身活動，吃飯需要別人照顧，渾身痠痛，流著眼淚，不能說話。你見過這樣嗎？』罪人回答說：『見過。』閻羅王又說：『你為什麼不自己想想：「這樣的病痛，我也會經歷？」』罪人回答說：『我當時放縱懈怠，沒有意識到。』閻羅王又說：『你因為自己放縱懈怠，不能修養身、口、意，改惡從善，現在就讓你知道放縱懈怠的痛苦。』

English version: There are sentient beings whose actions are evil, whose words are evil, and whose thoughts are evil. When their bodies break and their lives end, they fall into hell. The hell guards take this sinner to King Yama. Upon arrival, they report: 『This one was summoned by an angel. May the Great King question him well.』 King Yama asks the sinner: 『Did you not see the first messenger?』 The sinner replies: 『I did not see him.』 The King further says: 『When you were among humans, did you ever see an old person with white hair, fallen teeth, blurred vision, loose skin, withered muscles, a hunched back, leaning on a staff, walking with difficulty, a trembling body, and weakened strength? Did you see such a person?』 The sinner says: 『I did.』 The King further says: 『Why did you not think to yourself, 「I will be like that too?」』 The person replies: 『I was heedless at the time and did not realize it.』 The King further says: 『Because you were heedless, you did not cultivate your body, speech, and mind, and did not change from evil to good. Now I will make you know the suffering of heedlessness.』 The King also says: 『Now you suffer punishment, not because of your parents』 fault, not because of your siblings』 fault, not because of the fault of the heavenly emperor, not because of the fault of your ancestors, not because of the fault of your friends, servants, or messengers, and not because of the fault of the ascetics or Brahmins. It is your own evil, and now you suffer it yourself.』 Then, after King Yama questioned the sinner with the first messenger, he questioned the sinner with the second messenger, saying: 『Why did you not see the second messenger?』 The sinner replies: 『I did not see him.』 The King further asks: 『When you were a human, did you ever see a person afflicted with illness, lying on a bed, with excrement and urine fouling the place, their body lying upon it, unable to get up, needing others to feed them, with aching joints, tears flowing, and unable to speak? Did you see this?』 The sinner replies: 『I did.』 The King further says: 『Why did you not think to yourself, 「I will experience such sickness and suffering?」』 The sinner replies: 『I was heedless at the time and did not realize it.』 The King further says: 『Because you were heedless, you did not cultivate your body, speech, and mind, and did not change from evil to good. Now I will make you know the suffering of heedlessness.』

。』王又告言：『今汝受罪，非父母過，非兄弟過，亦非天帝過，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。汝自為惡，汝今自受。』

「時，閻羅王以第二天使問罪人已，復以第三天使問罪人言：『云何汝不見第三天使耶？』答言：『不見。』王又問言：『汝本為人時，頗見人死，身壞命終，諸根永滅，身體挺直，猶如枯木，捐棄冢間，鳥獸所食，或衣棺槨，或以火燒。汝見是不？』罪人報曰：『實見。』王又報言：『汝何不自念：「我亦當死，與彼無異。」』罪人報言：『我時放逸，不自覺知。』王復語言：『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦。』王又告言：『汝今受罪，非父母過，非兄弟過，亦非天帝，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。汝自為惡，汝今自受。』時，閻羅王以三天使具詰問已，即付獄卒。時，彼獄卒即將罪人詣大地獄，其大地獄縱廣百由旬，下深百由旬。」

爾時，世尊即說偈言：

「四方有四門，　　巷陌皆相當， 以鐵為獄墻，　　上覆鐵羅網。 以鐵為下地，　　自然火焰出， 縱廣百由旬，　　安住不傾動。 黑焰熢㶿起，　　赫烈難可睹， 小獄有十六，　　火熾由行惡

現代漢語譯本：國王又說：『現在你受罪，不是父母的過錯，不是兄弟的過錯，也不是天帝的過錯，也不是先祖的過錯，也不是親友、僕人、使者的過錯，也不是沙門、婆羅門的過錯。是你自己作惡，現在是你自己承受。』 當時，閻羅王用第二個使者審問罪人後，又用第三個使者審問罪人說：『為什麼你沒看見第三個使者呢？』罪人回答說：『沒看見。』國王又問：『你做人的時候，可曾見過人死，身體壞滅，生命終結，各種感官永遠消失，身體僵直，像枯木一樣，被拋棄在墳墓間，被鳥獸吃掉，或者被裝進棺材，或者被火燒掉。你見過這些嗎？』罪人回答說：『確實見過。』國王又說：『你為什麼不自己想想：「我也將死去，和他們沒什麼不同。」』罪人回答說：『我當時放縱自己，沒有自覺。』國王又說：『你放縱自己，不能修養身、口、意，改惡從善，現在就讓你知道放縱的痛苦。』國王又說：『現在你受罪，不是父母的過錯，不是兄弟的過錯，也不是天帝的過錯，也不是先祖的過錯，也不是親友、僕人、使者的過錯，也不是沙門、婆羅門的過錯。是你自己作惡，現在是你自己承受。』當時，閻羅王用三個使者都審問完畢后，就把罪人交給獄卒。當時，那些獄卒就把罪人帶到大地獄，那大地獄縱橫一百由旬，向下深一百由旬。 這時，世尊就說了偈語： 『四方有四門，巷陌都相通，以鐵為獄墻，上面覆蓋鐵網。以鐵為地面，自然有火焰冒出，縱橫一百由旬，安穩不動搖。黑色火焰滾滾升起，猛烈得難以直視，小獄有十六個，火焰熾盛是因為作惡。』

English version: The king then said, 『Now you suffer for your sins, it is not the fault of your parents, not the fault of your brothers, nor the fault of the heavenly emperor, nor the fault of your ancestors, nor the fault of your acquaintances, servants, or messengers, nor the fault of the ascetics or Brahmins. You yourself committed evil, and now you yourself bear the consequences.』 Then, after King Yama questioned the sinner with the second messenger, he questioned the sinner with the third messenger, saying, 『Why did you not see the third messenger?』 The sinner replied, 『I did not see him.』 The king then asked, 『When you were a human, did you ever see people die, their bodies decay, their lives end, their senses forever gone, their bodies stiff, like withered wood, abandoned in the graveyard, eaten by birds and beasts, or placed in coffins, or burned by fire? Did you see these things?』 The sinner replied, 『Indeed, I saw them.』 The king then said, 『Why did you not think to yourself, 「I too will die, no different from them?」』 The sinner replied, 『At that time, I was indulgent and did not realize it.』 The king then said, 『You indulged yourself, unable to cultivate your body, speech, and mind, to change from evil to good, now I will let you know the suffering of indulgence.』 The king then said, 『Now you suffer for your sins, it is not the fault of your parents, not the fault of your brothers, nor the fault of the heavenly emperor, nor the fault of your ancestors, nor the fault of your acquaintances, servants, or messengers, nor the fault of the ascetics or Brahmins. You yourself committed evil, and now you yourself bear the consequences.』 Then, after King Yama had questioned the sinner with all three messengers, he handed the sinner over to the prison guards. Then, those prison guards took the sinner to the great hell, which was one hundred yojanas in length and width, and one hundred yojanas deep. 『There are four gates in four directions, the lanes and alleys all connect, with iron as the prison walls, covered above with an iron net. With iron as the ground, natural flames emerge, one hundred yojanas in length and width, stable and unmoving. Black flames rise billowing, so fierce they are hard to look at, there are sixteen small hells, the flames are intense because of evil deeds.』

佛告比丘：「時，閻羅王自生念言：『世間眾生迷惑無識，身為惡行，口、意為惡，其後命終，少有不受此苦。世間眾生若能改惡，修身、口、意為善行者，命終受樂，如彼天神。我若命終生人中者，若遇如來，當於正法中剃除鬚髮，服三法衣，出家修道，以清凈信修凈梵行，所作已辦，斷除生死，于現法中自身作證，不受後有。』」

爾時，世尊以偈頌曰：

「雖見天使者，　　而猶為放逸， 其人常懷憂，　　生於卑賤處。 若有智慧人，　　見於天使者， 親近賢聖法，　　而不為放逸。 見受生恐畏，　　由生老病死， 無受則解脫，　　生老病死盡。 彼得安隱處，　　現在得無為， 已渡諸憂畏，　　決定般涅槃。」

佛說長阿含第四分世記經龍鳥品第五

佛告比丘：「有四種龍。何等為四？一者卵生，二者胎生，三者濕生，四者化生，是為四種。有四種金翅鳥。何等為四？一者卵生，二者胎生，三者濕生，四者化生，是為四種。大海水底有娑竭龍王宮，縱廣八萬由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝嚴飾，皆七寶成，乃至無數眾鳥相和而鳴，亦復如是

現代漢語譯本：佛陀告訴比丘們：『當時，閻羅王自己心中想：『世間的眾生迷惑無知，身體造作惡行，口和意念也造作惡行，他們死後，很少有不受這種痛苦的。世間的眾生如果能夠改過遷善，修養身、口、意，行善事，他們死後就會享受快樂，就像天神一樣。如果我死後轉生為人，如果遇到如來，我應當在正法中剃除鬚髮，穿上三法衣，出家修行，以清凈的信心修持清凈的梵行，所作的事情已經完成，斷除生死輪迴，在現世中自身證悟，不再有來世。』 當時，世尊用偈頌說道：『雖然看見了天使，卻仍然放縱懈怠，這樣的人常常懷有憂愁，出生在卑賤的地方。如果有智慧的人，看見了天使，就會親近賢聖的教法，而不放縱懈怠。看見了受生的恐懼，因為有生老病死，沒有受生就解脫了，生老病死就都滅盡了。他們得到了安穩的處所，現在就證得了無為的境界，已經度過了各種憂愁和恐懼，決定進入涅槃。』 佛陀宣說了《長阿含經》第四分《世記經》的《龍鳥品》第五。 佛陀告訴比丘們：『有四種龍。是哪四種呢？第一種是卵生的，第二種是胎生的，第三種是濕生的，第四種是化生的，這就是四種龍。有四種金翅鳥。是哪四種呢？第一種是卵生的，第二種是胎生的，第三種是濕生的，第四種是化生的，這就是四種金翅鳥。大海水底有娑竭龍王的宮殿，縱橫八萬由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍裝飾得非常華麗，都是用七寶造成的，乃至無數的鳥兒互相鳴叫，也是這樣。』

English version: The Buddha told the monks, 'At that time, King Yama himself thought: 「The beings in the world are deluded and ignorant. Their bodies commit evil deeds, and their mouths and minds also commit evil deeds. After they die, few escape this suffering. If the beings in the world can change their evil ways, cultivate their bodies, mouths, and minds, and do good deeds, they will enjoy happiness after death, like the gods. If I am reborn as a human after death, and if I encounter a Tathagata, I should shave my head and beard in the righteous Dharma, wear the three robes, leave home to practice, cultivate pure conduct with pure faith, complete what needs to be done, cut off the cycle of birth and death, realize enlightenment in this life, and not have a future life.」' At that time, the World Honored One spoke in verse: 「Though they see the messengers of the gods, they still indulge in negligence. Such people always harbor sorrow and are born in lowly places. If a wise person sees the messengers of the gods, they will draw near to the teachings of the sages and not indulge in negligence. Seeing the fear of being born, because of birth, old age, sickness, and death, without birth there is liberation, and birth, old age, sickness, and death are all extinguished. They attain a place of peace, realize the unconditioned in the present, have crossed over all sorrows and fears, and are certain to enter Nirvana.」' The Buddha spoke the fifth chapter, 'Dragon and Bird,' of the fourth section, 'World Cycle,' of the 'Long Agama Sutra.' The Buddha told the monks, 'There are four kinds of dragons. What are the four? The first is born from eggs, the second is born from wombs, the third is born from moisture, and the fourth is born by transformation. These are the four kinds of dragons. There are four kinds of Garuda birds. What are the four? The first is born from eggs, the second is born from wombs, the third is born from moisture, and the fourth is born by transformation. These are the four kinds of Garuda birds. At the bottom of the great ocean is the palace of the Sagara Dragon King, which is 80,000 yojanas in length and width. The palace walls have seven layers, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated all around, all made of seven treasures, and even countless birds sing in harmony, and it is also like this.'

。須彌山王與佉陀羅山二山中間，有難陀、婆難陀二龍王宮，各各縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。

「大海北岸有一大樹，名究羅睒摩羅，龍王、金翅鳥共有此樹。其樹下圍七由旬，高百由旬，枝葉四布五十由旬。此大樹東有卵生龍王宮、卵生金翅鳥宮，其宮各各縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。其究羅睒摩羅樹南有胎生龍王宮、胎生金翅鳥宮，其宮各各縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。究羅睒摩羅樹西有濕生龍宮、濕生金翅鳥宮，其宮各各縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。究羅睒摩羅樹北有化生龍王宮、化生金翅鳥宮，其宮各各縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是

現代漢語譯本：須彌山王和佉陀羅山兩山之間，有難陀和婆難陀兩個龍王宮殿，每個宮殿的縱橫都有六千由旬，宮墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，乃至無數的鳥兒互相鳴叫，也是這樣。 在大海的北岸，有一棵大樹，名叫究羅睒摩羅，龍王和金翅鳥共同擁有這棵樹。這棵樹的樹幹周長七由旬，高一百由旬，枝葉向四周伸展五十由旬。這棵大樹的東邊有卵生的龍王宮殿和卵生的金翅鳥宮殿，每個宮殿的縱橫都有六千由旬，宮墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，乃至無數的鳥兒互相悲鳴，也是這樣。究羅睒摩羅樹的南邊有胎生的龍王宮殿和胎生的金翅鳥宮殿，每個宮殿的縱橫都有六千由旬，宮墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，乃至無數的鳥兒互相悲鳴，也是這樣。究羅睒摩羅樹的西邊有濕生的龍宮和濕生的金翅鳥宮，每個宮殿的縱橫都有六千由旬，宮墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，乃至無數的鳥兒互相鳴叫，也是這樣。究羅睒摩羅樹的北邊有化生的龍王宮殿和化生的金翅鳥宮殿，每個宮殿的縱橫都有六千由旬，宮墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，乃至無數的鳥兒互相悲鳴，也是這樣。

English version: Between Mount Sumeru and Mount Khadira, there are the palaces of two dragon kings, Nanda and Upananda. Each palace is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are all adorned with seven treasures, and countless birds sing in harmony, just like that. On the north shore of the great ocean, there is a large tree called Kurashamara, which is shared by the dragon kings and the garudas. The tree's trunk has a circumference of seven yojanas, a height of one hundred yojanas, and its branches spread out fifty yojanas in all directions. To the east of this great tree are the palaces of the oviparous dragon kings and the oviparous garudas. Each palace is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are all adorned with seven treasures, and countless birds sing mournfully together, just like that. To the south of the Kurashamara tree are the palaces of the viviparous dragon kings and the viviparous garudas. Each palace is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are all adorned with seven treasures, and countless birds sing mournfully together, just like that. To the west of the Kurashamara tree are the palaces of the moisture-born dragons and the moisture-born garudas. Each palace is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are all adorned with seven treasures, and countless birds sing in harmony, just like that. To the north of the Kurashamara tree are the palaces of the metamorphic dragon kings and the metamorphic garudas. Each palace is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are all adorned with seven treasures, and countless birds sing mournfully together, just like that.

「若卵生金翅鳥欲搏食龍時，從究羅睒摩羅樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，隨意自在，而不能取胎生、濕生、化生諸龍。

「若胎生金翅鳥欲搏食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。若胎生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在，而不能取濕生、化生諸龍食也。

「濕生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。濕生金翅鳥欲食胎生龍時，于樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，自在隨意。濕生金翅鳥欲食濕生龍時，于樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之，自在隨意，而不能取化生龍食。

「化生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。化生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在。化生金翅鳥欲食濕生龍時，從樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之

『如果卵生的金翅鳥想要捕食龍時，會從究羅睒摩羅樹的東枝飛下，用翅膀拍打海水，使海水向兩邊分開二百由旬，然後抓取卵生的龍吃掉，隨意自在，但不能抓取胎生、濕生、化生的龍。 『如果胎生的金翅鳥想要捕食卵生的龍時，會從樹的東枝飛下，用翅膀拍打海水，使海水向兩邊分開二百由旬，然後抓取卵生的龍吃掉，自在隨意。如果胎生的金翅鳥想要捕食胎生的龍時，會從樹的南枝飛下，用翅膀拍打海水，使海水向兩邊分開四百由旬，然後抓取胎生的龍吃掉，隨意自在，但不能抓取濕生、化生的龍吃。 『如果濕生的金翅鳥想要捕食卵生的龍時，會從樹的東枝飛下，用翅膀拍打海水，使海水向兩邊分開二百由旬，然後抓取卵生的龍吃掉，自在隨意。如果濕生的金翅鳥想要捕食胎生的龍時，會從樹的南枝飛下，用翅膀拍打海水，使海水向兩邊分開四百由旬，然後抓取胎生的龍吃掉，自在隨意。如果濕生的金翅鳥想要捕食濕生的龍時，會從樹的西枝飛下，用翅膀拍打海水，使海水向兩邊分開八百由旬，然後抓取濕生的龍吃掉，自在隨意，但不能抓取化生的龍吃。 『如果化生的金翅鳥想要捕食卵生的龍時，會從樹的東枝飛下，用翅膀拍打海水，使海水向兩邊分開二百由旬，然後抓取卵生的龍吃掉，自在隨意。如果化生的金翅鳥想要捕食胎生的龍時，會從樹的南枝飛下，用翅膀拍打海水，使海水向兩邊分開四百由旬，然後抓取胎生的龍吃掉，隨意自在。如果化生的金翅鳥想要捕食濕生的龍時，會從樹的西枝飛下，用翅膀拍打海水，使海水向兩邊分開八百由旬，然後抓取濕生的龍吃掉

'If an oviparous garuda bird wants to prey on a dragon, it will fly down from the east branch of the Jambu tree, strike the sea with its wings, causing the sea to split two hundred yojanas on both sides, and then seize and eat the oviparous dragon, freely and at will, but it cannot seize viviparous, moisture-born, or metamorphic dragons. 'If a viviparous garuda bird wants to prey on an oviparous dragon, it will fly down from the east branch of the tree, strike the sea with its wings, causing the sea to split two hundred yojanas on both sides, and then seize and eat the oviparous dragon, freely and at will. If a viviparous garuda bird wants to prey on a viviparous dragon, it will fly down from the south branch of the tree, strike the sea with its wings, causing the sea to split four hundred yojanas on both sides, and then seize and eat the viviparous dragon, freely and at will, but it cannot seize moisture-born or metamorphic dragons to eat. 'If a moisture-born garuda bird wants to prey on an oviparous dragon, it will fly down from the east branch of the tree, strike the sea with its wings, causing the sea to split two hundred yojanas on both sides, and then seize and eat the oviparous dragon, freely and at will. If a moisture-born garuda bird wants to prey on a viviparous dragon, it will fly down from the south branch of the tree, strike the sea with its wings, causing the sea to split four hundred yojanas on both sides, and then seize and eat the viviparous dragon, freely and at will. If a moisture-born garuda bird wants to prey on a moisture-born dragon, it will fly down from the west branch of the tree, strike the sea with its wings, causing the sea to split eight hundred yojanas on both sides, and then seize and eat the moisture-born dragon, freely and at will, but it cannot seize metamorphic dragons to eat. 'If a metamorphic garuda bird wants to prey on an oviparous dragon, it will fly down from the east branch of the tree, strike the sea with its wings, causing the sea to split two hundred yojanas on both sides, and then seize and eat the oviparous dragon, freely and at will. If a metamorphic garuda bird wants to prey on a viviparous dragon, it will fly down from the south branch of the tree, strike the sea with its wings, causing the sea to split four hundred yojanas on both sides, and then seize and eat the viviparous dragon, freely and at will. If a metamorphic garuda bird wants to prey on a moisture-born dragon, it will fly down from the west branch of the tree, strike the sea with its wings, causing the sea to split eight hundred yojanas on both sides, and then seize and eat the moisture-born dragon

。化生金翅鳥欲食化生龍時，從樹北枝飛下，以翅搏大海水，海水兩披千六百由旬，取化生龍食之，隨意自在。是為金翅鳥所食諸龍。

「復有大龍，金翅鳥所不能得。何者是？娑竭龍王、難陀龍王、跋難陀龍王、伊那婆羅龍王、提頭賴吒龍王、善見龍王、阿盧龍王、伽拘羅龍王、伽毗羅龍王、阿波羅龍王、伽㝹龍王、瞿伽㝹龍王、阿耨達龍王、善住龍王、優睒伽波頭龍王、得叉伽龍王，此諸大龍王皆不為金翅鳥之所搏食，其有諸龍在近彼住者，亦不為金翅鳥之所搏食。」

佛告比丘：「若有眾生奉持龍戒，心意向龍，具龍法者，即生龍中。若有眾生奉持金翅鳥戒，心向金翅鳥，具其法者，便生金翅鳥中。或有眾生持兔梟戒者，心向兔梟，具其法者，墮兔梟中。若有眾生奉持狗戒，或持牛戒，或持鹿戒，或持啞戒，或持摩尼婆陀戒，或持火戒，或持月戒，或持日戒，或持水戒，或持供養火戒，或持苦行穢污法，彼作是念：『我持此啞法、摩尼婆陀法、火法、日月法、水法、供養火法、諸苦行法，我持此功德，欲以生天。』此是邪見。」

佛言：「我說此邪見人必趣二處，若生地獄，有墮四生

現代漢語譯本：當金翅鳥化生出來想要吃掉化生龍時，它會從樹的北邊樹枝飛下來，用翅膀拍打海水，海水會向兩邊分開一千六百由旬，然後它就抓取化生龍吃掉，隨意自在。這些就是被金翅鳥吃掉的各種龍。 還有一些大龍，金翅鳥是無法捕食的。哪些呢？娑竭龍王、難陀龍王、跋難陀龍王、伊那婆羅龍王、提頭賴吒龍王、善見龍王、阿盧龍王、伽拘羅龍王、伽毗羅龍王、阿波羅龍王、伽㝹龍王、瞿伽㝹龍王、阿耨達龍王、善住龍王、優睒伽波頭龍王、得叉伽龍王，這些大龍王都不會被金翅鳥捕食，那些住在他們附近的龍，也不會被金翅鳥捕食。 佛陀告訴比丘們：『如果有眾生奉持龍的戒律，心意向往龍，具備龍的法則，就會轉生到龍中。如果有眾生奉持金翅鳥的戒律，心向往金翅鳥，具備金翅鳥的法則，就會轉生到金翅鳥中。或者有眾生持兔梟的戒律，心向往兔梟，具備兔梟的法則，就會墮落到兔梟中。如果有眾生奉持狗的戒律，或者持牛的戒律，或者持鹿的戒律，或者持啞的戒律，或者持摩尼婆陀的戒律，或者持火的戒律，或者持月的戒律，或者持日的戒律，或者持水的戒律，或者持供養火的戒律，或者持苦行污穢的法，他們會這樣想：『我持此啞法、摩尼婆陀法、火法、日月法、水法、供養火法、各種苦行法，我持這些功德，想要以此昇天。』這是邪見。』 佛陀說：『我說這些有邪見的人必定會去兩個地方，要麼墮入地獄，要麼墮入四生。』

English version: When a Garuda is born and wants to eat a naga that is also born, it flies down from the north branch of a tree, strikes the sea with its wings, causing the sea to split open for sixteen hundred yojanas on both sides, and then it grabs the naga to eat it, doing so freely and at will. These are the various nagas that are eaten by the Garudas. There are also some great nagas that the Garudas cannot catch. Who are they? The Sagara Naga King, the Nanda Naga King, the Upananda Naga King, the Anavatapta Naga King, the Dhrtarastra Naga King, the Sudarsana Naga King, the Aluka Naga King, the Kakula Naga King, the Kapila Naga King, the Apalala Naga King, the Karkotaka Naga King, the Gothama Naga King, the Anavatapta Naga King, the Susthita Naga King, the Utpalaka Naga King, and the Takshaka Naga King. These great naga kings are not caught and eaten by the Garudas, and those nagas who live near them are also not caught and eaten by the Garudas. The Buddha told the monks: 'If there are sentient beings who observe the precepts of the nagas, whose minds are inclined towards nagas, and who possess the laws of nagas, they will be reborn among the nagas. If there are sentient beings who observe the precepts of the Garudas, whose minds are inclined towards Garudas, and who possess the laws of Garudas, they will be reborn among the Garudas. Or if there are sentient beings who observe the precepts of the rabbit-owls, whose minds are inclined towards rabbit-owls, and who possess the laws of rabbit-owls, they will fall into the realm of rabbit-owls. If there are sentient beings who observe the precepts of dogs, or the precepts of cows, or the precepts of deer, or the precepts of the mute, or the precepts of Manibhadra, or the precepts of fire, or the precepts of the moon, or the precepts of the sun, or the precepts of water, or the precepts of offering fire, or the precepts of asceticism and defilement, they will think: 『I observe these mute practices, Manibhadra practices, fire practices, sun and moon practices, water practices, offering fire practices, and various ascetic practices. I hold these merits, and I want to be reborn in heaven because of them.』 This is a wrong view.』 The Buddha said: 『I say that these people with wrong views will certainly go to two places, either falling into hell or falling into the four forms of birth.』

。或有沙門、婆羅門有如是論、如是見：『我、世間有常，此實余虛；我及世間無常，此實余虛；我及世間有常無常，此實余虛；我及世間非有常非無常，此實余虛。我、世有邊，此實余虛；我、世無邊，此實余虛；我、世有邊無邊，此實余虛；我、世非有邊非無邊，此實余虛。是命是身，此實余虛；是命異身異，此實余虛；非有命非無命，此實余虛；無命無身，此實余虛。』或有人言：『有如是他死，此實余虛。』有言：『無如是他死，此實余虛。』或言：『有如是無如是他死，此實余虛。』又言：『非有非無如是他死，此實余虛。』

「彼沙門、婆羅門若作如是論、如是見者，言世是常，此實余虛者，彼於行有我見、命見、身見、世間見，是故彼作是言：『我、世間有常。』彼言無常者，於行有我見、命見、身見、世間見，是故彼言：『我、世間無常。』彼言有常無常者，彼行於有我見、命見、身見、世間見，故言：『世間有常無常。』彼言非有常非無常者，於行有我見、命見、身見、世間見，故言：『我、世間非有常非無常

現代漢語譯本：或者有修行者、婆羅門持有這樣的論點、這樣的見解：『我與世界是永恒存在的，這是真實的，其他是虛假的；我與世界是無常的，這是真實的，其他是虛假的；我與世界既是永恒的又是無常的，這是真實的，其他是虛假的；我與世界既非永恒又非無常，這是真實的，其他是虛假的。我與世界是有邊際的，這是真實的，其他是虛假的；我與世界是無邊際的，這是真實的，其他是虛假的；我與世界既有邊際又無邊際，這是真實的，其他是虛假的；我與世界既非有邊際又非無邊際，這是真實的，其他是虛假的。生命與身體是同一的，這是真實的，其他是虛假的；生命與身體是不同的，這是真實的，其他是虛假的；既非有生命也非無生命，這是真實的，其他是虛假的；既無生命也無身體，這是真實的，其他是虛假的。』或者有人說：『存在這樣死去的，這是真實的，其他是虛假的。』有人說：『不存在這樣死去的，這是真實的，其他是虛假的。』有人說：『既存在又不存在這樣死去的，這是真實的，其他是虛假的。』又有人說：『既非存在也非不存在這樣死去的，這是真實的，其他是虛假的。』 那些修行者、婆羅門如果持有這樣的論點、這樣的見解，說世界是永恒的，這是真實的，其他是虛假的，他們對於行為有我見、生命見、身體見、世界見，所以他們這樣說：『我與世界是永恒的。』他們說無常的，對於行為有我見、生命見、身體見、世界見，所以他們說：『我與世界是無常的。』他們說既是永恒又是無常的，他們對於行為有我見、生命見、身體見、世界見，所以說：『世界既是永恒又是無常的。』他們說既非永恒又非無常的，對於行為有我見、生命見、身體見、世界見，所以說：『我與世界既非永恒又非無常。』

English version: Or there are ascetics and Brahmins who hold such views and opinions: 『I and the world are eternal, this is true, and the rest is false; I and the world are impermanent, this is true, and the rest is false; I and the world are both eternal and impermanent, this is true, and the rest is false; I and the world are neither eternal nor impermanent, this is true, and the rest is false. I and the world are finite, this is true, and the rest is false; I and the world are infinite, this is true, and the rest is false; I and the world are both finite and infinite, this is true, and the rest is false; I and the world are neither finite nor infinite, this is true, and the rest is false. Life and body are the same, this is true, and the rest is false; life and body are different, this is true, and the rest is false; there is neither life nor no life, this is true, and the rest is false; there is neither life nor body, this is true, and the rest is false.』 Or some say: 『There is such a death, this is true, and the rest is false.』 Some say: 『There is no such death, this is true, and the rest is false.』 Some say: 『There is and there is not such a death, this is true, and the rest is false.』 And some say: 『There is neither nor is there not such a death, this is true, and the rest is false.』 Those ascetics and Brahmins who hold such views and opinions, saying that the world is eternal, this is true, and the rest is false, they have a view of self, life, body, and world in their actions, therefore they say: 『I and the world are eternal.』 Those who say it is impermanent, have a view of self, life, body, and world in their actions, therefore they say: 『I and the world are impermanent.』 Those who say it is both eternal and impermanent, have a view of self, life, body, and world in their actions, therefore they say: 『The world is both eternal and impermanent.』 Those who say it is neither eternal nor impermanent, have a view of self, life, body, and world in their actions, therefore they say: 『I and the world are neither eternal nor impermanent.』

「彼言我、世間有邊者，於行有我見、命見、身見、世間見，言：『命有邊，身有邊，世間有邊，從初受胎至於冢間，所有四大身如是展轉，極至七生，身、命行盡，我入清凈聚。』是故彼言：『我有邊。』彼言我、世間無邊者，於行有我見、命見、身見、世間見，言：『命無邊，身無邊。世間無邊，從初受胎至於冢間，所有四大身如是展轉，極至七生，身、命行盡，我入清凈聚。』是言：『我、世間無邊。』彼作是言：『此世間有邊無邊。』彼於行有我見、命見、身見、世間見：『命有邊無邊，從初受胎至於冢間，所有四大身如是展轉，極至七生，身、命行盡，我入清凈聚。』是故言：『我有邊無邊。』彼作是言：『我、世間非有邊非無邊。』於行有我見、命見、身見、世間見：『命身非有邊非無邊，從初受胎至於冢間，所有四大身如是展轉，極至七生，身、命行盡，我入清凈聚。』是故言：『我非有邊非無邊。』

「彼言是命是身者，於此身有命見，于余身有命見，是故言：『是命是身。』言命異身異者，於此身有命見，于余身無命見，是故言：『命異身異。』彼言身命非有非無者，於此身無命見，于余身有命見，是故言：『非有非無

『他們說，』我『和』世界『是有邊際的』，是因為他們對行為有』我『的見解、』生命『的見解、』身體『的見解、』世界『的見解，他們說：』生命有邊際，身體有邊際，世界有邊際，從最初受胎到墳墓之間，所有四大組成的身體都這樣輪轉，最多七次生命，身體和生命的行為都結束，我就進入清凈的境界。『所以他們說：』我『是有邊際的。』他們說，』我『和』世界『是無邊際的』，是因為他們對行為有』我『的見解、』生命『的見解、』身體『的見解、』世界『的見解，他們說：』生命無邊際，身體無邊際，世界無邊際，從最初受胎到墳墓之間，所有四大組成的身體都這樣輪轉，最多七次生命，身體和生命的行為都結束，我就進入清凈的境界。『所以他們說：』我『和』世界『是無邊際的。』他們這樣說：』這個世界既有邊際又無邊際。『是因為他們對行為有』我『的見解、』生命『的見解、』身體『的見解、』世界『的見解：』生命既有邊際又無邊際，從最初受胎到墳墓之間，所有四大組成的身體都這樣輪轉，最多七次生命，身體和生命的行為都結束，我就進入清凈的境界。『所以他們說：』我『既有邊際又無邊際。』他們這樣說：』我『和』世界『既非有邊際也非無邊際。』是因為他們對行為有』我『的見解、』生命『的見解、』身體『的見解、』世界『的見解：』生命和身體既非有邊際也非無邊際，從最初受胎到墳墓之間，所有四大組成的身體都這樣輪轉，最多七次生命，身體和生命的行為都結束，我就進入清凈的境界。『所以他們說：』我『既非有邊際也非無邊際。』 『他們說，生命就是身體』，是因為他們在這個身體中有生命的見解，在其他身體中也有生命的見解，所以他們說：』生命就是身體。『他們說，生命和身體是不同的』，是因為他們在這個身體中有生命的見解，在其他身體中沒有生命的見解，所以他們說：』生命和身體是不同的。『他們說，身體和生命既非存在也非不存在』，是因為他們在這個身體中沒有生命的見解，在其他身體中有生命的見解，所以他們說：』既非存在也非不存在。『

『They say, 「I」 and 「the world」 are finite,』 because they have a view of 『self,』 a view of 『life,』 a view of 『body,』 and a view of 『world』 regarding actions. They say: 『Life is finite, the body is finite, the world is finite. From the initial conception to the grave, all bodies composed of the four great elements revolve in this way, up to seven lives. When the actions of the body and life are exhausted, I enter the pure realm.』 Therefore, they say: 『I am finite.』 They say, 『「I」 and 「the world」 are infinite,』 because they have a view of 『self,』 a view of 『life,』 a view of 『body,』 and a view of 『world』 regarding actions. They say: 『Life is infinite, the body is infinite, the world is infinite. From the initial conception to the grave, all bodies composed of the four great elements revolve in this way, up to seven lives. When the actions of the body and life are exhausted, I enter the pure realm.』 Therefore, they say: 『「I」 and 「the world」 are infinite.』 They say: 『This world is both finite and infinite.』 Because they have a view of 『self,』 a view of 『life,』 a view of 『body,』 and a view of 『world』 regarding actions: 『Life is both finite and infinite. From the initial conception to the grave, all bodies composed of the four great elements revolve in this way, up to seven lives. When the actions of the body and life are exhausted, I enter the pure realm.』 Therefore, they say: 『I am both finite and infinite.』 They say: 『「I」 and 「the world」 are neither finite nor infinite.』 Because they have a view of 『self,』 a view of 『life,』 a view of 『body,』 and a view of 『world』 regarding actions: 『Life and body are neither finite nor infinite. From the initial conception to the grave, all bodies composed of the four great elements revolve in this way, up to seven lives. When the actions of the body and life are exhausted, I enter the pure realm.』 Therefore, they say: 『I am neither finite nor infinite.』 『They say, life is the body,』 because they have a view of life in this body and also a view of life in other bodies. Therefore, they say: 『Life is the body.』 They say, 『life and body are different,』 because they have a view of life in this body but no view of life in other bodies. Therefore, they say: 『Life and body are different.』 They say, 『body and life are neither existent nor non-existent,』 because they have no view of life in this body but have a view of life in other bodies. Therefore, they say: 『Neither existent nor non-existent.』

。』彼言無身命者，此身無命見，余身無命見，是故言：『無命無身。』彼言有如是他死者，其人見今有命，后更有身、命遊行，是故言：『有如是他死。』無如是他死者，彼言今世有命，後世無命，是故言：『無如是他死。』有如是他死無如是他死者，彼言今世命斷滅，後世命遊行，是故言：『有如是他命無如是他命。』非有非無如是他死者，彼言今身、命斷滅，後身、命斷滅，是故言：『非有非無如是他死。』」

爾時，世尊告諸比丘言：「乃往過去有王名鏡面，時，集生盲人聚在一處，而告之曰：『汝等生盲，寧識象不？』對曰：『大王！我不識、不知。』王復告言：『汝等欲知彼形類不？』對曰：『欲知。』時，王即敕侍者，使將象來，令眾盲子手自捫象。中有摸象得鼻者，王言此是象，或有摸象得其牙者，或有摸象得其耳者，或有摸象得其頭者，或有摸象得其背者，或有摸象得其腹者，或有摸象得其䏶者，或有摸象得其膊者，或有摸象得其跡者，或有摸象得其尾者，王皆語言：『此是象也

現代漢語譯本：『他們說沒有身體和生命，這是因為看到這個身體沒有生命，看到其他身體也沒有生命，所以說：『沒有生命和身體。』他們說有來世的死亡，是因為那人看到今生有生命，之後還有身體和生命，所以說：『有來世的死亡。』他們說沒有來世的死亡，是因為他們認為今生有生命，來世沒有生命，所以說：『沒有來世的死亡。』他們說既有來世的死亡又沒有來世的死亡，是因為他們認為今生的生命斷滅，來世的生命繼續存在，所以說：『既有來世的生命又沒有來世的生命。』他們說既非有也非無來世的死亡，是因為他們認為今生的身體和生命都斷滅，來世的身體和生命也斷滅，所以說：『既非有也非無來世的死亡。』 當時，世尊告訴眾比丘說：『過去有一位國王名叫鏡面。當時，他召集一群天生失明的人聚在一起，告訴他們說：『你們這些天生失明的人，認識大象嗎？』他們回答說：『大王！我們不認識，不知道。』國王又告訴他們說：『你們想知道它的形狀嗎？』他們回答說：『想知道。』當時，國王就命令侍從把大象帶來，讓盲人們用手去觸控大象。其中有人摸到大象的鼻子，國王就說這是大象；有人摸到大象的牙齒；有人摸到大象的耳朵；有人摸到大象的頭；有人摸到大象的背；有人摸到大象的腹部；有人摸到大象的腿；有人摸到大象的肩膀；有人摸到大象的腳；有人摸到大象的尾巴。國王都告訴他們說：『這就是大象。』

English version: 'They say there is no body and no life because they see that this body has no life, and they see that other bodies have no life, therefore they say: 『There is no life and no body.』 They say there is a future death because that person sees that there is life in this life, and there will be a body and life later, therefore they say: 『There is a future death.』 They say there is no future death because they believe that there is life in this life, and there is no life in the next life, therefore they say: 『There is no future death.』 They say there is both a future death and no future death because they believe that the life of this life is extinguished, and the life of the next life continues, therefore they say: 『There is both a future life and no future life.』 They say there is neither a future death nor no future death because they believe that both the body and life of this life are extinguished, and the body and life of the next life are also extinguished, therefore they say: 『There is neither a future death nor no future death.』 At that time, the World Honored One told the monks: 『In the past, there was a king named Mirror Face. At that time, he gathered a group of people who were born blind and told them: 『You who are born blind, do you know what an elephant is?』 They replied: 『Great King! We do not know, we do not recognize it.』 The king then told them: 『Do you want to know its shape?』 They replied: 『We want to know.』 At that time, the king ordered his attendants to bring an elephant and let the blind people touch the elephant with their hands. Among them, some touched the elephant's nose, and the king said that this was an elephant; some touched the elephant's tusks; some touched the elephant's ears; some touched the elephant's head; some touched the elephant's back; some touched the elephant's belly; some touched the elephant's legs; some touched the elephant's shoulders; some touched the elephant's feet; some touched the elephant's tail. The king told them all: 『This is an elephant.』

「時，鏡面王即卻彼象，問盲子言：『象何等類？』其諸盲子，得像鼻者，言象如曲轅，得象牙者，言象如杵，得像耳者，言象如箕，得像頭者，言象如鼎，得像背者，言象如丘阜，得像腹者，言象如壁，得像䏶者，言象如樹，得像膊者，言象如柱，得像跡者，言象如臼，得像尾者，言象如絙。各各共諍，互相是非，此言如是，彼言不爾，云云不已，遂至斗諍。時，王見此，歡喜大笑。

「爾時，鏡面王即說頌曰：

「『諸盲人群集，　　於此競諍訟， 象身本一體，　　異相生是非。』」

佛告比丘：「諸外道異學亦復如是，不知苦諦，不知習諦、盡諦、道諦，各生異見，互相是非，謂己為是，便起諍訟。若有沙門、婆羅門能如實知苦聖諦、苦習聖諦、苦滅聖諦、苦出要諦，彼自思惟，相共和合，同一受，同一師，同一水乳，熾然佛法，安樂久住。」

爾時，世尊而說偈言：

「若人不知苦，　　不知苦所起， 亦復不知苦，　　所可滅盡處， 亦復不能知，　　滅于苦集道， 失於心解脫，　　慧解脫亦失， 不能究苦本，　　生老病死源

『當時，鏡面王就讓那頭象退下，問那些盲人說：『像是什麼樣的？』那些摸到象鼻的盲人說，像像彎曲的車轅；摸到象牙的說，像像杵；摸到象耳朵的說，像像簸箕；摸到象頭的說，像像鼎；摸到象背的說，像像小山；摸到象腹的說，像像墻壁；摸到象腿的說，像像樹；摸到象肩膀的說，像像柱子；摸到象腳印的說，像像臼；摸到象尾巴的說，像像繩子。他們各自爭論，互相指責對方不對，這個說這樣，那個說不是那樣，爭論不休，最後甚至爭鬥起來。當時，國王看到這種情況，非常高興地大笑。 『那時，鏡面王就說了這首偈語： 『一群盲人聚集在一起，在這裡爭論不休，像的身體本來是一個整體，因為看到不同的部分就產生了是非。』 佛陀告訴比丘們：『那些外道異學也是這樣，不知道苦諦，不知道集諦、滅諦、道諦，各自產生不同的見解，互相指責對方不對，認為自己是對的，就引發爭論。如果沙門、婆羅門能夠如實地知道苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦，他們就會自己思考，互相和合，同心同德，同受教誨，像水乳交融一樣，佛法就會興盛，安樂長久。』 當時，世尊說了這首偈語： 『如果有人不知道苦，不知道苦的產生，也不知道苦可以滅盡的地方，也不知道滅除苦的道路，就會失去心的解脫，也會失去智慧的解脫，不能徹底瞭解苦的根本，以及生老病死的根源。』

'Then, King Mirror Face had the elephant withdrawn and asked the blind men, 『What is an elephant like?』 Those blind men who had touched the elephant's trunk said that an elephant was like a curved yoke; those who had touched the tusks said that an elephant was like a pestle; those who had touched the ears said that an elephant was like a winnowing basket; those who had touched the head said that an elephant was like a cauldron; those who had touched the back said that an elephant was like a hill; those who had touched the belly said that an elephant was like a wall; those who had touched the legs said that an elephant was like a tree; those who had touched the shoulders said that an elephant was like a pillar; those who had touched the footprints said that an elephant was like a mortar; and those who had touched the tail said that an elephant was like a rope. They each argued, accusing each other of being wrong, this one saying it was like this, that one saying it was not like that, arguing endlessly, and eventually even fighting. At that time, the king, seeing this, laughed with great joy. 'At that time, King Mirror Face spoke this verse: 'A crowd of blind men gathered, here they argue endlessly, the elephant's body is originally one whole, but different views give rise to right and wrong.' The Buddha told the monks: 『Those non-Buddhist heretics are also like this, not knowing the truth of suffering, not knowing the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. They each generate different views, accusing each other of being wrong, thinking that they are right, and thus give rise to arguments. If the monks and Brahmins can truly know the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, they will contemplate together, harmonize with each other, be of one mind and one virtue, receive the same teachings, and be like water and milk blending together. Then the Buddha's teachings will flourish, and peace and happiness will endure.』 At that time, the World Honored One spoke this verse: 'If a person does not know suffering, does not know the origin of suffering, does not know where suffering can be extinguished, and does not know the path to extinguish suffering, they will lose the liberation of the mind, and also lose the liberation of wisdom, and will not be able to thoroughly understand the root of suffering, and the source of birth, old age, sickness, and death.'

若能諦知苦，　　知苦所起因， 亦能知彼苦，　　所可滅盡處， 又能善分別，　　滅苦集聖道， 則得心解脫，　　慧解脫亦然。 斯人能究竟，　　苦陰之根本， 盡生老病死，　　受有之根原。

「諸比丘！是故汝等當勤方便思惟苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。」

佛說長阿含經卷第二十

第四分世記經阿須倫品第六

佛告比丘：「須彌山北大海水底有羅呵阿須倫城，縱廣八萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高三千由旬，廣二千由旬。其城門高一千由旬，廣千由旬，金城銀門，銀城金門，乃至無數眾鳥相和而鳴，亦復如是。其阿須倫王所治小城，當大城中，名輪輸摩跋吒，縱廣六萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，城高三千由旬，廣二千由旬。其城門高二千由旬，廣千由旬，金城銀門，銀城金門，乃至無數眾鳥相和而鳴，亦復如是

如果能夠真正瞭解苦，瞭解苦的產生原因，也能瞭解苦可以被滅盡的地方，又能清楚地分辨出滅苦的正確方法，就能獲得心靈的解脫，智慧的解脫也是如此。這樣的人能夠徹底瞭解苦的根本，徹底消除生、老、病、死，以及存在的根源。 『各位比丘！因此你們應當勤奮方便地思考苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。』 佛告訴比丘們：『須彌山北邊的大海底下有羅呵阿修羅城，縱橫八萬由旬，那城有七重城墻，七重欄桿，七重羅網，七重行樹，周圍裝飾，用七寶建成，城高三千由旬，寬二千由旬。那城門高一千由旬，寬一千由旬，金城銀門，銀城金門，乃至無數的鳥兒互相鳴叫，也是這樣。』阿修羅王所治理的小城，在大城之中，名叫輪輸摩跋吒，縱橫六萬由旬，那城有七重城墻，七重欄桿，七重羅網，七重行樹，周圍裝飾，用七寶建成，城高三千由旬，寬二千由旬。那城門高二千由旬，寬一千由旬，金城銀門，銀城金門，乃至無數的鳥兒互相鳴叫，也是這樣。

If one can truly understand suffering, understand the cause of suffering, and also understand where suffering can be extinguished, and can clearly distinguish the correct path to extinguish suffering, then one can attain liberation of the mind, and liberation through wisdom as well. Such a person can thoroughly understand the root of suffering, completely eliminate birth, old age, sickness, and death, as well as the origin of existence. 'Monks! Therefore, you should diligently and skillfully contemplate the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering.' The Sutra of the Long Discourses, Volume 19, spoken by the Buddha The Sutra of the Long Discourses, Volume 20, spoken by the Buddha Part Four, World Cycle Sutra, Asura Chapter Six The Buddha told the monks: 'Beneath the great sea north of Mount Sumeru is the city of Rahu Asura, which is 80,000 yojanas in length and breadth. The city has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned and made of seven treasures. The city is 3,000 yojanas high and 2,000 yojanas wide. The city gate is 1,000 yojanas high and 1,000 yojanas wide, with gold walls and silver gates, silver walls and gold gates, and countless birds singing in harmony, just like that.' The small city governed by the Asura King, located within the great city, is called Lunshumobata, which is 60,000 yojanas in length and breadth. The city has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned and made of seven treasures. The city is 3,000 yojanas high and 2,000 yojanas wide. The city gate is 2,000 yojanas high and 1,000 yojanas wide, with gold walls and silver gates, silver walls and gold gates, and countless birds singing in harmony, just like that.

「于其城內別立議堂，名曰七尸利沙，堂墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，議堂下基純以車𤦲，其柱樑純以七寶，其堂中柱圍千由旬，高萬由旬，當此柱下有正法座，縱廣七百由旬，雕文刻鏤，七寶所成。堂有四戶，周匝欄楯，階亭七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至眾鳥相和而鳴，亦復如是。其議堂北有阿須倫宮殿，縱廣萬由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。其議堂東有一園林，名曰娑羅，縱廣萬由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。其議堂南有一園林，名曰極妙，縱廣萬由旬，如娑羅園。其議堂西有一園林，名曰睒摩，縱廣萬由旬，亦如娑羅園林。其議堂北有一園林，名曰樂林，縱廣萬由旬，亦如娑羅園林。

「娑羅、極妙二園中間生晝度樹，下圍七由旬，高百由旬，枝葉四布五十由旬。樹墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。又其睒摩、樂林二園中間有跋難陀池，其水清涼，無有垢穢

在城內另建一座議事堂，名為七尸利沙，議事堂的墻壁有七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶製成。議事堂的基座完全用車輛的輪軸鋪成，柱子和橫樑完全用七寶製成。堂中的柱子周長一千由旬，高一萬由旬，在這根柱子下有一個正法座，縱橫七百由旬，雕刻著花紋，用七寶製成。議事堂有四個門，周圍有欄桿，臺階和亭子有七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶製成，甚至連各種鳥兒的和鳴聲，也是如此。議事堂的北面有一座阿修羅宮殿，縱橫一萬由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶製成，甚至無數鳥兒的和鳴悲鳴，也是如此。議事堂的東面有一個園林，名為娑羅，縱橫一萬由旬，園墻有七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶製成，甚至無數鳥兒的和鳴悲鳴，也是如此。議事堂的南面有一個園林，名為極妙，縱橫一萬由旬，和娑羅園一樣。議事堂的西面有一個園林，名為睒摩，縱橫一萬由旬，也和娑羅園林一樣。議事堂的北面有一個園林，名為樂林，縱橫一萬由旬，也和娑羅園林一樣。 娑羅園和極妙園中間生長著晝度樹，樹的下圍七由旬，高一百由旬，枝葉向四周伸展五十由旬。樹墻有七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶製成，甚至無數鳥兒的和鳴聲，也是如此。另外，在睒摩園和樂林園中間有一個跋難陀池，池水清涼，沒有污垢。

Within the city, a separate assembly hall was erected, named 'Seven Corpses of Shili Sha'. The hall's walls had seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees, all adorned and made of seven treasures. The base of the assembly hall was entirely paved with chariot axles, and its pillars and beams were entirely made of seven treasures. The central pillar of the hall had a circumference of one thousand yojanas and a height of ten thousand yojanas. Beneath this pillar was a Dharma seat, seven hundred yojanas in length and width, carved with patterns and made of seven treasures. The hall had four doors, surrounded by railings, with seven layers of steps and pavilions, seven layers of railings, seven layers of nets, and seven layers of trees, all adorned and made of seven treasures, even the harmonious chirping of various birds was the same. To the north of the assembly hall was an Asura palace, ten thousand yojanas in length and width, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of trees, all adorned and made of seven treasures, even the harmonious and mournful chirping of countless birds was the same. To the east of the assembly hall was a garden named 'Sara', ten thousand yojanas in length and width, with seven layers of garden walls, seven layers of railings, seven layers of nets, and seven layers of trees, all adorned and made of seven treasures, even the harmonious and mournful chirping of countless birds was the same. To the south of the assembly hall was a garden named 'Extremely Wonderful', ten thousand yojanas in length and width, similar to the Sara garden. To the west of the assembly hall was a garden named 'Shanmo', ten thousand yojanas in length and width, also similar to the Sara garden. To the north of the assembly hall was a garden named 'Joyful Forest', ten thousand yojanas in length and width, also similar to the Sara garden. Between the Sara and Extremely Wonderful gardens grew the Day-Crossing Tree, with a circumference of seven yojanas at its base and a height of one hundred yojanas, its branches and leaves spreading fifty yojanas in all directions. The tree was surrounded by seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of trees, all adorned and made of seven treasures, even the harmonious chirping of countless birds was the same. Furthermore, between the Shanmo and Joyful Forest gardens was the Bha-nan-da Pond, its water clear and cool, without any impurities.

。寶塹七重，周匝砌廁，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成。于其池中生四種華，華葉縱廣一由旬，香氣流佈亦一由旬，根如車轂，其汁流出，色白如乳，味甘如蜜，無數眾鳥相和而鳴。又其池邊有七重階亭，門墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和悲鳴，亦復如是。

「其阿須倫王臣下宮殿，有縱廣萬由旬者，有九千、八千，極小宮殿至千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。其小阿須倫宮殿有縱廣千由旬、九百、八百，極小宮殿至百由旬，皆宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和悲鳴，亦復如是。

「其議堂北有七寶階道入于宮中，復有階道趣娑羅園，復有階道趣極妙園，復有階道趣睒摩園，復有階道趣樂林園，復有階道趣晝度樹，復有階道趣跋難陀池，復有階道趣大臣宮殿，復有階道趣小阿須倫宮殿。若阿須倫王欲詣娑羅園遊觀時，即念毗摩質多阿須倫王，毗摩質多阿須倫王復自念言：『羅呵阿須倫王念我。』即自莊嚴駕乘寶車，無數大眾侍從圍繞，詣羅呵阿須倫王前，於一面立

現代漢語譯本：寶塹有七重，周圍都砌有廁所，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，由七寶構成。池中生長著四種花，花葉縱橫都有一由旬，香氣散佈也有一由旬，根像車輪的輪轂，汁液流出，顏色白如牛奶，味道甘甜如蜂蜜，無數的鳥兒互相鳴叫。池邊還有七重階亭，門墻七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，由七寶構成，乃至無數的鳥兒互相鳴叫，也是這樣。 其阿修羅王臣下的宮殿，有縱橫一萬由旬的，有九千、八千的，最小的宮殿也有千由旬，宮墻七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，用七寶構成，乃至無數的鳥兒互相鳴叫，也是這樣。小阿修羅的宮殿有縱橫一千由旬、九百、八百的，最小的宮殿也有百由旬，都有宮墻七重，七重欄桿、七重羅網、七重行樹，周圍都裝飾著，由七寶構成，乃至無數的鳥兒互相鳴叫，也是這樣。 議事堂北面有七寶階梯通往宮中，還有階梯通往娑羅園，還有階梯通往極妙園，還有階梯通往睒摩園，還有階梯通往樂林園，還有階梯通往晝度樹，還有階梯通往跋難陀池，還有階梯通往大臣宮殿，還有階梯通往小阿修羅宮殿。如果阿修羅王想去娑羅園遊玩，就想念毗摩質多阿修羅王，毗摩質多阿修羅王也自己想到：『羅呵阿修羅王想念我。』就自己打扮好，駕著寶車，無數的大眾侍從圍繞著，來到羅呵阿修羅王面前，在一旁站立。

English version: The treasure moat had seven layers, with toilets built all around, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated around, made of seven treasures. In the pond grew four kinds of flowers, the flower leaves were one yojana in length and width, the fragrance also spread one yojana, the roots were like the hubs of chariot wheels, the juice flowed out, the color was white like milk, the taste was sweet like honey, and countless birds sang in harmony. There were also seven layers of tiered pavilions by the pond, with seven layers of gates and walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated around, made of seven treasures, and even countless birds sang in harmony, it was also like this. The palaces of the Asura King's ministers had those that were ten thousand yojanas in length and width, some were nine thousand, eight thousand, and the smallest palaces were up to a thousand yojanas, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated around, made of seven treasures, and even countless birds sang in harmony, it was also like this. The palaces of the lesser Asuras had those that were one thousand yojanas, nine hundred, eight hundred in length and width, and the smallest palaces were up to a hundred yojanas, all with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated around, made of seven treasures, and even countless birds sang in harmony, it was also like this. North of the council hall were seven jeweled stairways leading into the palace, and there were also stairways leading to the Sala Garden, stairways leading to the Utmost Wonderful Garden, stairways leading to the Shama Garden, stairways leading to the Joyful Forest Garden, stairways leading to the Day-Passing Tree, stairways leading to the Bhalananda Pond, stairways leading to the ministers' palaces, and stairways leading to the lesser Asura palaces. If the Asura King wished to visit the Sala Garden, he would think of the Asura King Vimalacitra, and the Asura King Vimalacitra would think to himself: 'The Asura King Rahu is thinking of me.' He would then adorn himself, ride in a jeweled chariot, surrounded by countless attendants, and go before the Asura King Rahu, standing on one side.

。時，阿須倫王復念波羅呵阿須倫王，波羅呵阿須倫王復自念言：『王今念我。』即自莊嚴駕乘寶車，無數大眾侍從圍繞，詣羅呵王前，於一面立。

「時，阿須倫王復念睒摩羅阿須倫王，睒摩羅阿須倫王復自念言：『今王念我。』即自莊嚴駕乘寶車，無數大眾侍從圍繞，詣羅呵王前，於一面立。時，王復念大臣阿須倫，大臣阿須倫復自念言：『今王念我。』即自莊嚴駕乘寶車，無數大眾侍從圍繞，詣羅呵王前，於一面立。時，王復念小阿須倫，小阿須倫復自念言：『今王念我。』即自莊嚴，與諸大眾詣羅呵王前，於一面立。

「時，羅呵王身著寶衣，駕乘寶車，與無數大眾前後圍繞，詣娑羅林中，有自然風，吹門自開；有自然風，吹地令凈；有自然風，吹花散地，花至於膝。時，羅呵王入此園已，共相娛樂，一日、二日，乃至七日，娛樂訖已，便還本宮。其後遊觀極妙園林、睒摩園林、樂園林，亦復如是。時，羅呵王常有五大阿須倫侍衛左右：一名提持，二名雄力，三名武夷，四名頭首，五名摧伏。此五大阿須倫常侍衛左右。其羅呵王宮殿在大海水下，海水在上，四風所持：一名住風，二名持風，三名不動，四者堅固。持大海水，懸處虛空，猶如浮雲，去阿須倫宮一萬由旬終不墮落

現代漢語譯本：當時，阿須倫王又想念波羅呵阿須倫王，波羅呵阿須倫王也自忖道：『大王現在想念我了。』於是他立刻打扮整齊，乘坐寶車，在無數隨從的簇擁下，來到羅呵王面前，站在一旁。 當時，阿須倫王又想念睒摩羅阿須倫王，睒摩羅阿須倫王也自忖道：『現在大王想念我了。』於是他立刻打扮整齊，乘坐寶車，在無數隨從的簇擁下，來到羅呵王面前，站在一旁。當時，國王又想念大臣阿須倫，大臣阿須倫也自忖道：『現在大王想念我了。』於是他立刻打扮整齊，乘坐寶車，在無數隨從的簇擁下，來到羅呵王面前，站在一旁。當時，國王又想念小阿須倫，小阿須倫也自忖道：『現在大王想念我了。』於是他立刻打扮整齊，帶領眾多隨從，來到羅呵王面前，站在一旁。 當時，羅呵王身穿華麗的寶衣，乘坐寶車，在無數隨從的前後簇擁下，來到娑羅樹林中。那裡有自然風，吹開園門；有自然風，吹凈地面；有自然風，吹落花朵，花深及膝。羅呵王進入園林后，與眾人一同享樂，一日、兩日，乃至七日，享樂完畢后，便返回王宮。之後，他又遊覽了極妙園林、睒摩園林、樂園林，情況也都是如此。當時，羅呵王身邊常有五位強大的阿須倫侍衛左右：一名提持，二名雄力，三名武夷，四名頭首，五名摧伏。這五位強大的阿須倫常在左右侍衛。羅呵王的宮殿位於大海之下，海水在其上方，由四種力量支撐：一名住風，二名持風，三名不動，四名堅固。它們支撐著海水，使其懸浮在空中，如同浮雲一般，距離阿須倫宮一萬由旬，卻始終不會墜落。

English version: At that time, King Asura also thought of King Paraha Asura, and King Paraha Asura thought to himself, 'The king is now thinking of me.' Immediately, he adorned himself, rode in a jeweled chariot, and surrounded by countless attendants, went before King Rahu, standing to one side. At that time, King Asura also thought of King Shamara Asura, and King Shamara Asura thought to himself, 'Now the king is thinking of me.' Immediately, he adorned himself, rode in a jeweled chariot, and surrounded by countless attendants, went before King Rahu, standing to one side. At that time, the king also thought of Minister Asura, and Minister Asura thought to himself, 'Now the king is thinking of me.' Immediately, he adorned himself, rode in a jeweled chariot, and surrounded by countless attendants, went before King Rahu, standing to one side. At that time, the king also thought of the lesser Asuras, and the lesser Asuras thought to themselves, 'Now the king is thinking of me.' Immediately, they adorned themselves, and with many attendants, went before King Rahu, standing to one side. At that time, King Rahu, wearing jeweled garments and riding in a jeweled chariot, surrounded by countless attendants, went to the Sala grove. There, a natural wind blew open the gates; a natural wind swept the ground clean; a natural wind scattered flowers on the ground, the flowers reaching to the knees. After King Rahu entered the garden, he enjoyed himself with the others for one day, two days, up to seven days. After enjoying himself, he returned to his palace. Afterward, he also visited the most wonderful gardens, the Shamara gardens, and the pleasure gardens, and the situation was the same. At that time, King Rahu was always attended by five great Asuras: one named Tidhi, two named Xiongli, three named Wuyi, four named Toushou, and five named Cuifu. These five great Asuras always attended him. King Rahu's palace was located beneath the great ocean, with the ocean above it, supported by four forces: one named Zhufeng, two named Chifeng, three named Budong, and four named Jiangu. They held the ocean water, suspending it in the air like floating clouds, a distance of ten thousand yojanas from the Asura palace, yet it never fell.

。阿須倫王福報、功德、威神如是。」

佛說長阿含第四分世記經四天王品第七

佛告比丘：「須彌山王東千由旬提頭賴吒天王城，名賢上，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。須彌山南千由旬有毗樓勒天王城，名善見，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。須彌山西千由旬有毗樓婆叉天王城，名周羅善見，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。須彌山北千由旬有毗沙門天王，王有三城：一名可畏，二名天敬，三名眾歸。各各縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。

「眾歸城北有園林，名伽毗延頭，縱廣四千由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是

現代漢語譯本：阿修羅王的福報、功德和威神之力就是這樣。' 佛陀對眾比丘說：'須彌山王以東一千由旬處是提頭賴吒天王的都城，名為賢上，縱橫六千由旬。此城有七重城墻，七重欄桿，七重羅網，七重行樹，周圍都用七寶裝飾，乃至無數的鳥兒和諧鳴叫，也是如此。須彌山以南一千由旬處是毗樓勒天王的都城，名為善見，縱橫六千由旬。此城有七重城墻，七重欄桿，七重羅網，七重行樹，周圍都用七寶裝飾，乃至無數的鳥兒和諧鳴叫，也是如此。須彌山以西一千由旬處是毗樓婆叉天王的都城，名為周羅善見，縱橫六千由旬。此城有七重城墻，七重欄桿，七重羅網，七重行樹，周圍都用七寶裝飾，乃至無數的鳥兒和諧鳴叫，也是如此。須彌山以北一千由旬處是毗沙門天王的都城，他有三座城：第一座名為可畏，第二座名為天敬，第三座名為眾歸。每座城都縱橫六千由旬，都有七重城墻，七重欄桿，七重羅網，七重行樹，周圍都用七寶裝飾，乃至無數的鳥兒和諧鳴叫，也是如此。' '眾歸城北有一座園林，名為伽毗延頭，縱橫四千由旬。園墻有七重，七重欄桿，七重羅網，七重行樹，周圍都用七寶裝飾，乃至無數的鳥兒和諧鳴叫，也是如此。'

English version: The Asura king's blessings, merits, and divine power are like this.' The Buddha told the monks, 'One thousand yojanas east of Mount Sumeru is the city of King Dhritarashtra, named 'Worthy Above,' which is six thousand yojanas in length and breadth. This city has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even the countless birds sing in harmony, and it is the same. One thousand yojanas south of Mount Sumeru is the city of King Virudhaka, named 'Good View,' which is six thousand yojanas in length and breadth. This city has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even the countless birds sing in harmony, and it is the same. One thousand yojanas west of Mount Sumeru is the city of King Virupaksha, named 'Complete Good View,' which is six thousand yojanas in length and breadth. This city has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even the countless birds sing in harmony, and it is the same. One thousand yojanas north of Mount Sumeru is the city of King Vaishravana, who has three cities: the first is named 'Terrifying,' the second is named 'Revered by Gods,' and the third is named 'Where All Return.' Each city is six thousand yojanas in length and breadth, and each has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even the countless birds sing in harmony, and it is the same.' 'North of the city 'Where All Return' is a garden named 'Kapilavastu,' which is four thousand yojanas in length and breadth. The garden walls have seven layers, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even the countless birds sing in harmony, and it is the same.'

。園城中間有池名那鄰尼，縱廣四十由旬，其水清澄，無有垢穢，以七寶塹廁砌其邊，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，中生蓮花，青、黃、赤、白、雜色，光照半由旬，其香芬薰聞半由旬，又其花根大如車轂，其汁流出，色白如乳，味甘如蜜，乃至無數眾鳥相和悲鳴，亦復如是。

「除日月宮殿，諸四天王宮殿縱廣四十由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。其諸宮殿有四十由旬、二十由旬，極小縱廣五由旬。從眾歸城有寶階道至賢上城，復有階道至善見城，復有階道至周羅善見城，復有階道至可畏城、天敬城，復有階道至伽毗延頭園，復有階道至那鄰尼池，復有階道至四天王大臣宮殿。

「若毗沙門天王欲詣伽毗延頭園遊觀時，即念提頭賴天王，提頭賴天王復自念言：『今毗沙門王念我。』即自莊嚴駕乘寶車，與無數干沓和神前後圍繞，詣毗沙門天王前，於一面立。時，毗沙門王復念毗樓勒天王，毗樓勒天王復自念言：『今毗沙門王念我。』即自莊嚴駕乘寶車，與無數究槃荼神前後圍繞，詣毗沙門天王前，於一面立。毗沙門王復念毗樓婆叉，毗樓婆叉復自念言：『今毗沙門王念我

現代漢語譯本：園城的中央有一個名為那鄰尼的池塘，縱橫四十由旬。池水清澈，沒有污垢。池邊用七寶砌成堤岸，周圍環繞著七重欄桿、七重羅網和七重行樹，都用七寶裝飾。池中生長著蓮花，有青、黃、赤、白等雜色，光芒照耀半由旬，花香芬芳，能傳到半由旬之外。蓮花的根部大如車轂，流出的汁液色白如乳，味道甘甜如蜜。無數的鳥兒在其中和鳴，也是如此美妙。 除了日月宮殿，四天王宮殿的縱橫也都是四十由旬。宮墻有七重，還有七重欄桿、七重羅網和七重行樹，周圍都用七寶裝飾。無數的鳥兒在其中和鳴，也是如此。這些宮殿有四十由旬、二十由旬，最小的也有縱橫五由旬。從眾歸城有寶階通往賢上城，又有階道通往善見城，又有階道通往周羅善見城，又有階道通往可畏城、天敬城，又有階道通往伽毗延頭園，又有階道通往那鄰尼池，又有階道通往四天王大臣的宮殿。 如果毗沙門天王想去伽毗延頭園遊玩，他就會想起提頭賴天王。提頭賴天王也會自言自語：『現在毗沙門王想起了我。』於是他會自己裝扮好，乘坐寶車，帶著無數的干沓和神前後簇擁，來到毗沙門天王面前，站在一邊。這時，毗沙門王又會想起毗樓勒天王。毗樓勒天王也會自言自語：『現在毗沙門王想起了我。』於是他會自己裝扮好，乘坐寶車，帶著無數的究槃荼神前後簇擁，來到毗沙門天王面前，站在一邊。毗沙門王又會想起毗樓婆叉，毗樓婆叉也會自言自語：『現在毗沙門王想起了我。』

English version: In the center of the garden city is a pond named Nalinī, which is forty yojanas in length and width. Its water is clear and free from impurities. The banks are made of seven treasures, and it is surrounded by seven layers of railings, seven layers of nets, and seven rows of trees, all adorned with seven treasures. Lotuses grow in the pond, in colors of blue, yellow, red, white, and mixed hues, their light shining for half a yojana, and their fragrance spreading for half a yojana. The roots of the lotuses are as large as chariot wheels, and the juice that flows from them is white like milk and tastes as sweet as honey. Countless birds sing in harmony, creating a beautiful sound. Besides the palaces of the sun and moon, the palaces of the Four Heavenly Kings are also forty yojanas in length and width. The palace walls have seven layers, along with seven layers of railings, seven layers of nets, and seven rows of trees, all adorned with seven treasures. Countless birds sing in harmony there as well. These palaces range in size from forty yojanas to twenty yojanas, with the smallest being five yojanas in length and width. From the assembly hall, there are jeweled stairways leading to the City of the Wise, and further stairways leading to the City of Good Vision, then to the City of Well-Rounded Good Vision, then to the City of the Fearsome, the City of Heavenly Respect, then to the Garden of Kapila's Head, then to the Nalinī Pond, and then to the palaces of the ministers of the Four Heavenly Kings. If King Vaiśravaṇa wishes to visit the Garden of Kapila's Head, he will think of King Dhṛtarāṣṭra. King Dhṛtarāṣṭra will then think to himself, 'King Vaiśravaṇa is thinking of me now.' He will then adorn himself, mount his jeweled chariot, and, surrounded by countless Gandharva gods, will go before King Vaiśravaṇa and stand to one side. Then, King Vaiśravaṇa will think of King Virūḍhaka. King Virūḍhaka will then think to himself, 'King Vaiśravaṇa is thinking of me now.' He will then adorn himself, mount his jeweled chariot, and, surrounded by countless Kumbhāṇḍa gods, will go before King Vaiśravaṇa and stand to one side. King Vaiśravaṇa will then think of Virūpākṣa, and Virūpākṣa will think to himself, 'King Vaiśravaṇa is thinking of me now.'

。』即自莊嚴駕乘寶車，無數龍神前後圍繞，詣毗沙門王前，於一面立。毗沙門王復念四天王大臣，四天王大臣復自念言：『今毗沙門王念我。』即自莊嚴駕乘寶車，無數諸天前後導從，詣毗沙門天王前，於一面立。

「時，毗沙門天王即自莊嚴，著寶飾衣，駕乘寶車，與無數百千天神詣伽毗延頭園。有自然風，吹門自開；有自然風，吹地令凈；有自然風，吹花散地，花至於膝。時，王在園共相娛樂，一日、二日，乃至七日，遊觀訖已，還歸本宮。毗沙門王常有五大鬼神侍衛左右：一名般阇樓，二名檀陀羅，三名醯摩跋陀，四名提偈羅，五名修逸路摩。此五鬼神常隨侍衛。毗沙門王福報、功德、威神如是。」

佛說長阿含第四分世記經忉利天品第八

佛告比丘：「須彌山王頂上有三十三天城，縱廣八萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高百由旬，上廣六十由旬。城門高六十由旬，廣三十由旬，相去五百由旬有一門，其一一門有五百鬼神守侍衛護三十三天，金城銀門，銀城金門，乃至無數眾鳥相和悲鳴，亦復如是

現代漢語譯本：『於是，莊嚴地乘坐著寶車，無數龍神前後簇擁，來到毗沙門王面前，在一旁站立。毗沙門王又想念四天王的大臣們，四天王的大臣們也各自想到：『現在毗沙門王想念我們。』於是，他們也莊嚴地乘坐著寶車，無數天神前後引導跟隨，來到毗沙門天王面前，在一旁站立。 『當時，毗沙門天王也莊嚴自身，穿上寶飾的衣服，乘坐寶車，與無數百千天神一同前往伽毗延頭園。有自然風吹開園門；有自然風吹凈地面；有自然風吹散鮮花，花朵堆積到膝蓋高。當時，國王在園中一同娛樂，一日、二日，乃至七日，遊覽觀賞完畢后，返回自己的宮殿。毗沙門王常有五大鬼神侍衛左右：一名叫般阇樓，二名叫檀陀羅，三名叫醯摩跋陀，四名叫提偈羅，五名叫修逸路摩。這五位鬼神常常隨侍衛護。毗沙門王的福報、功德、威神就是這樣。』 佛陀說《長阿含經》第四分《世記經》忉利天品第八 佛陀告訴比丘們：『須彌山頂上有三十三天城，縱橫八萬由旬，城有七重，七重欄桿、七重羅網、七重行樹，周圍裝飾，用七寶建成，城高一百由旬，上寬六十由旬。城門高六十由旬，寬三十由旬，相距五百由旬有一門，每一門都有五百鬼神守衛保護三十三天，金城銀門，銀城金門，乃至無數鳥兒相互鳴叫，也是如此。』

English version: 'Then, adorned and riding in a precious chariot, surrounded by countless dragon deities, they arrived before King Vaisravana and stood to one side. King Vaisravana then thought of the ministers of the Four Heavenly Kings, and the ministers of the Four Heavenly Kings also thought to themselves, 『Now King Vaisravana is thinking of us.』 So, they too, adorned and riding in precious chariots, with countless deities leading and following, arrived before King Vaisravana and stood to one side. 'At that time, King Vaisravana also adorned himself, put on jeweled garments, and rode in a precious chariot, going with countless hundreds and thousands of deities to the Garden of Kapilavastu. There was a natural wind that blew the gate open; there was a natural wind that swept the ground clean; there was a natural wind that scattered flowers, the flowers reaching up to the knees. At that time, the king was in the garden enjoying themselves, for one day, two days, up to seven days, after which they returned to their own palaces. King Vaisravana always has five great demon gods attending him on his left and right: one named Panjara, the second named Dandara, the third named Hemabhadra, the fourth named Tigera, and the fifth named Suyiluma. These five demon gods always attend and protect him. Such is the merit, virtue, and divine power of King Vaisravana.』 The Buddha spoke the eighth chapter, 'Trayastrimsa Heaven,' of the fourth section, 'Cosmology,' of the Dirghagama Sutra. The Buddha told the monks, 『On the summit of Mount Sumeru is the city of the Thirty-Three Heavens, which is 80,000 yojanas in length and breadth. The city has seven layers, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned and made of seven treasures. The city is 100 yojanas high and 60 yojanas wide at the top. The city gates are 60 yojanas high and 30 yojanas wide, with one gate every 500 yojanas. Each gate has 500 demon gods guarding and protecting the Thirty-Three Heavens. There are gold cities with silver gates, silver cities with gold gates, and countless birds singing in harmony, and so on.』

。其大城內復有小城，縱廣六萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高百由旬，廣六十由旬，城門相去五百由旬，高六十由旬，廣三十由旬，一一城門有五百鬼神侍衛門側，守護三十三天。金城銀門，銀城金門，水精城琉璃門，琉璃城水精門，赤珠城馬瑙門，馬瑙城赤珠門，車𤦲城眾寶門。

「其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車𤦲欄眾寶桄。其欄楯上有寶羅網，其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車𤦲羅網懸眾寶鈴。其金樹者金根金枝銀葉花實，其銀樹者銀根銀枝金葉花實，其水精樹水精根枝琉璃花葉，其琉璃樹琉璃根枝水精花葉，其赤珠樹赤珠根枝馬瑙花葉，馬瑙樹者馬瑙根枝赤珠花葉，車𤦲樹者車𤦲根枝眾寶花葉。

「其七重城，城有四門，門有欄楯，七重城上皆有樓閣臺觀周匝圍繞，有園林浴池，生眾寶花，雜色參間，寶樹行列，華果繁茂，香風四起，悅可人心，鳧雁、鴛鴦、異類奇鳥，無數千種，相和而鳴

現代漢語譯本：其大城內還有小城，縱橫各六萬由旬。這城有七重，每重都有欄桿、羅網和行道樹，環繞四周，用七寶裝飾而成。城高一百由旬，寬六十由旬。城門之間相距五百由旬，高六十由旬，寬三十由旬。每個城門都有五百鬼神在門側侍衛，守護三十三天。金城配銀門，銀城配金門，水晶城配琉璃門，琉璃城配水晶門，赤珠城配瑪瑙門，瑪瑙城配赤珠門，硨磲城配眾寶門。 欄桿是金欄配銀桄，銀欄配金桄，水晶欄配琉璃桄，琉璃欄配水晶桄，赤珠欄配瑪瑙桄，瑪瑙欄配赤珠桄，硨磲欄配眾寶桄。欄桿上有寶羅網，金羅網下懸掛銀鈴，銀羅網下懸掛金鈴，琉璃羅網懸掛水晶鈴，水晶羅網懸掛琉璃鈴，赤珠羅網懸掛瑪瑙鈴，瑪瑙羅網懸掛赤珠鈴，硨磲羅網懸掛眾寶鈴。金樹是金根金枝銀葉花實，銀樹是銀根銀枝金葉花實，水晶樹是水晶根枝琉璃花葉，琉璃樹是琉璃根枝水晶花葉，赤珠樹是赤珠根枝瑪瑙花葉，瑪瑙樹是瑪瑙根枝赤珠花葉，硨磲樹是硨磲根枝眾寶花葉。 這七重城，每城有四門，門有欄桿。七重城上都有樓閣臺觀環繞，有園林浴池，生長著各種寶花，顏色交錯，寶樹成行，花果繁茂，香風四起，令人心曠神怡。野鴨、大雁、鴛鴦和各種奇異的鳥類，數不勝數，相互鳴叫。

English version: Within the great city, there are also smaller cities, each extending sixty thousand yojanas in length and width. This city has seven layers, each with railings, nets, and rows of trees, all around, adorned with seven treasures. The city is one hundred yojanas high and sixty yojanas wide. The city gates are five hundred yojanas apart, sixty yojanas high, and thirty yojanas wide. Each gate has five hundred guardian spirits standing guard, protecting the Thirty-three Heavens. The golden city has silver gates, the silver city has golden gates, the crystal city has lapis lazuli gates, the lapis lazuli city has crystal gates, the red pearl city has agate gates, the agate city has red pearl gates, and the tridacna city has gates of various treasures. The railings are made of gold with silver supports, silver with gold supports, crystal with lapis lazuli supports, lapis lazuli with crystal supports, red pearl with agate supports, agate with red pearl supports, and tridacna with supports of various treasures. Above the railings are jeweled nets. Under the golden nets hang silver bells, under the silver nets hang golden bells, under the lapis lazuli nets hang crystal bells, under the crystal nets hang lapis lazuli bells, under the red pearl nets hang agate bells, under the agate nets hang red pearl bells, and under the tridacna nets hang bells of various treasures. The golden trees have golden roots, golden branches, silver leaves, and flowers and fruits. The silver trees have silver roots, silver branches, golden leaves, and flowers and fruits. The crystal trees have crystal roots and branches with lapis lazuli flowers and leaves. The lapis lazuli trees have lapis lazuli roots and branches with crystal flowers and leaves. The red pearl trees have red pearl roots and branches with agate flowers and leaves. The agate trees have agate roots and branches with red pearl flowers and leaves. The tridacna trees have tridacna roots and branches with flowers and leaves of various treasures. These seven layers of the city each have four gates, and the gates have railings. On top of the seven layers of the city, there are pavilions and terraces all around, with gardens and bathing pools. Various jeweled flowers grow there, with colors intermingled. Rows of jeweled trees are abundant with flowers and fruits. Fragrant breezes arise, delighting the heart. Ducks, geese, mandarin ducks, and various exotic birds, countless in number, sing in harmony.

。其小城外中間有伊羅缽龍宮，縱廣六千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。

「其善見城內有善法堂，縱廣百由旬，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成。其堂下基純以真金，上覆琉璃，其堂中柱圍十由旬，高百由旬，當其柱下敷天帝御座，縱廣一由旬，雜色間廁，以七寶成，其座柔軟，軟若天衣，夾座兩邊左右十六座。

「堂有四門，周匝欄楯，以七寶成，其堂階道縱廣五百由旬，門郭七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。善見堂北有帝釋宮殿，縱廣千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。善見堂東有園林，名曰粗澀，縱廣千由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾以七寶成，乃至無數眾鳥相和而鳴，亦復如是。粗澀園中有二石垛，天金校飾，一名賢，二名善賢，縱廣各五十由旬，其石柔軟，軟若天衣

現代漢語譯本：在小城外面的中央，有伊羅缽龍宮，它的長寬各有六千由旬。宮墻有七重，還有七重欄桿、七重羅網、七重行樹，四周都用七寶裝飾，甚至無數的鳥兒在那裡和諧地鳴叫，也是如此。 善見城內有善法堂，長寬各一百由旬，有七重欄桿、七重羅網、七重行樹，四周都用七寶裝飾。大堂的基座完全用真金製成，上面覆蓋著琉璃。大堂的柱子周長十由旬，高一百由旬。柱子下面鋪設著天帝的寶座，長寬各一由旬，用各種顏色交錯裝飾，用七寶製成。寶座柔軟，像天上的衣服一樣。寶座兩邊左右各有十六個座位。 大堂有四個門，四周有欄桿，用七寶製成。大堂的臺階長寬各五百由旬，門外有七重城郭，七重欄桿、七重羅網、七重行樹，四周都用七寶裝飾，甚至無數的鳥兒在那裡和諧地鳴叫，也是如此。善見堂的北面有帝釋的宮殿，長寬各一千由旬，宮墻有七重，還有七重欄桿、七重羅網、七重行樹，四周都用七寶裝飾，甚至無數的鳥兒在那裡和諧地鳴叫，也是如此。善見堂的東面有一個園林，名叫粗澀，長寬各一千由旬，園墻有七重，還有七重欄桿、七重羅網、七重行樹，四周都用七寶裝飾，甚至無數的鳥兒在那裡和諧地鳴叫，也是如此。粗澀園中有兩個石臺，用天金裝飾，一個叫賢，一個叫善賢，長寬各五十由旬，石頭柔軟，像天上的衣服一樣。

English version: Outside the small city, in the center, there is the Iravata Dragon Palace, which is six thousand yojanas in length and width. The palace walls have seven layers, along with seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even countless birds sing harmoniously there, and it is the same. Inside the Sudarshana City, there is the Sudharma Hall, which is one hundred yojanas in length and width, with seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. The base of the hall is made entirely of pure gold, and it is covered with lapis lazuli. The pillars of the hall have a circumference of ten yojanas and a height of one hundred yojanas. Below the pillars, the throne of the Heavenly Emperor is laid out, one yojana in length and width, decorated with various colors and made of seven treasures. The throne is soft, like heavenly clothing. On both sides of the throne, there are sixteen seats on the left and right. The hall has four doors, surrounded by railings made of seven treasures. The steps of the hall are five hundred yojanas in length and width, and outside the doors, there are seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even countless birds sing harmoniously there, and it is the same. To the north of the Sudharma Hall is the palace of Indra, which is one thousand yojanas in length and width. The palace walls have seven layers, along with seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even countless birds sing harmoniously there, and it is the same. To the east of the Sudharma Hall is a garden called Rough, which is one thousand yojanas in length and width. The garden walls have seven layers, along with seven layers of railings, seven layers of nets, and seven layers of rows of trees, all adorned with seven treasures. Even countless birds sing harmoniously there, and it is the same. In the Rough Garden, there are two stone platforms, adorned with heavenly gold, one named Virtuous and the other named Good Virtuous, each fifty yojanas in length and width. The stones are soft, like heavenly clothing.

「善見宮南有園林，名曰畫樂，縱廣千由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。其園內有二石垛，七寶所成，一名晝，二名善晝，各縱廣五十由旬，其垛柔軟，軟若天衣。善見堂西有園林，名雜，縱廣千由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和而鳴，亦復如是。其園中有二石垛，一名善見，二名順善見，天金校飾，七寶所成，各縱廣五十由旬，其垛柔軟，軟若天衣。善見堂北有園林，名曰大喜，縱廣千由旬，園墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。其園中有二石垛，一名喜，二名大喜，車𤦲校飾，縱廣五十由旬，其垛柔軟，軟若天衣。

「其粗澀園、畫樂園中間有難陀池，縱廣百由旬，其水清澄，無有垢穢，七重寶塹周匝砌廁，欄楯七重、七重羅網、七重行樹，周匝校飾，以七寶成。其池四面有四梯陛，周匝欄楯間以七寶，乃至無數眾鳥相和而鳴，亦復如是。又其池中生四種花，青、黃、赤、白、紅縹雜色間廁，其一花葉蔭一由旬，香氣芬熏聞一由旬，根如車轂，其汁流出，色白如乳，味甘如蜜。其池四面復有園林

『善見宮的南邊有一個園林，叫做畫樂，東西南北各有千里之遙。園林的圍墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，甚至有無數的鳥兒在其中和諧鳴叫，也是如此。園內有兩座石臺，都是用七寶製成，一座叫晝，一座叫善晝，各自東西南北各有五十由旬。石臺柔軟，像天上的衣服一樣柔軟。善見堂的西邊有一個園林，叫做雜，東西南北各有千里之遙。園林的圍墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，甚至有無數的鳥兒在其中和諧鳴叫，也是如此。園中有兩座石臺，一座叫善見，一座叫順善見，用天金裝飾，用七寶製成，各自東西南北各有五十由旬。石臺柔軟，像天上的衣服一樣柔軟。善見堂的北邊有一個園林，叫做大喜，東西南北各有千里之遙。園林的圍墻有七重，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾，甚至有無數的鳥兒在其中和諧鳴叫，也是如此。園中有兩座石臺，一座叫喜，一座叫大喜，用車輛裝飾，東西南北各有五十由旬。石臺柔軟，像天上的衣服一樣柔軟。 『在粗澀園和畫樂園之間有一個難陀池，東西南北各有百由旬。池水清澈，沒有污垢，周圍用七重寶塹砌成，欄桿有七重，羅網有七重，行道樹有七重，周圍都用七寶裝飾。池的四面有四座臺階，周圍的欄桿都用七寶裝飾，甚至有無數的鳥兒在其中和諧鳴叫，也是如此。池中生長著四種花，青色、黃色、紅色、白色、紅縹色等雜色交錯，一朵花的葉子可以遮蔽一由旬，香氣芬芳可以聞到一由旬，根像車輪的輪轂，流出的汁液顏色像牛奶一樣白，味道像蜂蜜一樣甜。池的四面還有園林。

'South of the Palace of Good Vision is a garden called 'Painted Music,' which is a thousand yojanas in length and width. The garden walls have seven layers, the railings have seven layers, the nets have seven layers, and the rows of trees have seven layers, all adorned with seven treasures. Even countless birds sing in harmony, just like that. Inside the garden are two stone platforms, made of seven treasures, one named 'Day' and the other 'Good Day,' each fifty yojanas in length and width. The platforms are soft, as soft as heavenly garments. West of the Hall of Good Vision is a garden called 'Mixed,' which is a thousand yojanas in length and width. The garden walls have seven layers, the railings have seven layers, the nets have seven layers, and the rows of trees have seven layers, all adorned with seven treasures. Even countless birds sing in harmony, just like that. In the garden are two stone platforms, one named 'Good Vision' and the other 'Following Good Vision,' adorned with heavenly gold and made of seven treasures, each fifty yojanas in length and width. The platforms are soft, as soft as heavenly garments. North of the Hall of Good Vision is a garden called 'Great Joy,' which is a thousand yojanas in length and width. The garden walls have seven layers, the railings have seven layers, the nets have seven layers, and the rows of trees have seven layers, all adorned with seven treasures. Even countless birds sing in harmony, just like that. In the garden are two stone platforms, one named 'Joy' and the other 'Great Joy,' adorned with chariots, each fifty yojanas in length and width. The platforms are soft, as soft as heavenly garments.' 'Between the Rough Garden and the Painted Music Garden is the Nanda Pond, which is a hundred yojanas in length and width. The water is clear and free of impurities, surrounded by seven layers of precious moats, seven layers of railings, seven layers of nets, and seven layers of trees, all adorned with seven treasures. On the four sides of the pond are four staircases, with railings adorned with seven treasures, and even countless birds sing in harmony, just like that. In the pond grow four kinds of flowers, blue, yellow, red, white, and reddish-purple mixed together. The leaves of one flower can shade one yojana, and the fragrance can be smelled for one yojana. The roots are like the hubs of chariot wheels, and the juice that flows out is white like milk and tastes as sweet as honey. On the four sides of the pond are also gardens.'

。其雜園林、大喜園林二園中間有樹名晝度，圍七由旬，高百由旬，枝葉四布五十由旬。樹外空亭縱廣五百由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。

「其餘忉利天宮殿縱廣千由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。其諸宮殿有縱廣九百、八百，極小百由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝校飾，乃至無數眾鳥相和而鳴，亦復如是。諸小天宮縱廣百由旬，有九十、八十，極小至十二由旬，宮墻七重，七重欄楯、七重羅網、七重行樹，周匝圍繞，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。

「善見堂北有二階道至帝釋宮殿，善見堂東有二階道至粗澀園，復有階道至畫樂園觀，復有階道至雜園中，復有階道至大喜園，復有階道至大喜池，復有階道至晝度樹，復有階道至三十三天宮，復有階道至諸天宮，復有階道至伊羅缽龍王宮。若天帝釋欲粗澀園中游觀時，即念三十三天臣，三十三天臣即自念言：『今帝釋念我。』即自莊嚴駕乘寶車，與無數眾前後圍繞至帝釋前，於一面立。帝釋復念其餘諸天，諸天念言：『今帝釋念我

現代漢語譯本：在雜園林和大喜園林之間，有一棵名為晝度的樹，樹幹周長七由旬，高一百由旬，枝葉向四周伸展五十由旬。樹外有一個空曠的亭子，縱橫各五百由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍都用七寶裝飾，甚至有無數的鳥兒在互相鳴叫，也是如此。 其餘的忉利天宮殿縱橫各一千由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍都用七寶裝飾，甚至有無數的鳥兒在互相鳴叫，也是如此。那些宮殿有的縱橫九百由旬，有的八百由旬，最小的也有百由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍都用七寶裝飾，甚至有無數的鳥兒在互相鳴叫，也是如此。那些小天宮縱橫各一百由旬，有的九十由旬，有的八十由旬，最小的甚至有十二由旬，宮墻有七重，七重欄桿、七重羅網、七重行樹，周圍環繞，用七寶裝飾，甚至有無數的鳥兒在互相鳴叫，也是如此。 善見堂的北面有兩條階梯通往帝釋的宮殿，善見堂的東面有兩條階梯通往粗澀園，還有階梯通往畫樂園觀，還有階梯通往雜園，還有階梯通往大喜園，還有階梯通往大喜池，還有階梯通往晝度樹，還有階梯通往三十三天宮，還有階梯通往諸天宮，還有階梯通往伊羅缽龍王的宮殿。如果天帝在粗澀園中游玩觀賞時，就會想到三十三天的臣子，三十三天的臣子就會自己想到：『現在帝釋想到了我。』於是他們就會自己裝飾，駕著寶車，與無數的隨從前後圍繞著來到帝釋面前，站在一邊。帝釋又會想到其餘的諸天，諸天就會想到：『現在帝釋想到了我。』

English version: Between the Miscellany Garden and the Great Joy Garden, there is a tree named Day-Measure, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. Outside the tree is an empty pavilion, five hundred yojanas in length and width, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated with seven treasures, and even countless birds singing in harmony, it is also like this. The other palaces of the Trayastrimsa Heaven are one thousand yojanas in length and width, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated with seven treasures, and even countless birds singing in harmony, it is also like this. Some of those palaces are nine hundred yojanas in length and width, some are eight hundred yojanas, and the smallest are one hundred yojanas, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all decorated with seven treasures, and even countless birds singing in harmony, it is also like this. The small heavenly palaces are one hundred yojanas in length and width, some are ninety yojanas, some are eighty yojanas, and the smallest are even twelve yojanas, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, all surrounded and decorated with seven treasures, and even countless birds singing in harmony, it is also like this. To the north of the Sudharma Hall, there are two stairways leading to the palace of Indra, to the east of the Sudharma Hall, there are two stairways leading to the Rough Garden, and there are also stairways leading to the Painted Music Garden, stairways leading to the Miscellany Garden, stairways leading to the Great Joy Garden, stairways leading to the Great Joy Pond, stairways leading to the Day-Measure Tree, stairways leading to the Trayastrimsa Heaven Palace, stairways leading to the palaces of the various gods, and stairways leading to the palace of the dragon king Elapatra. If the heavenly emperor is strolling and viewing in the Rough Garden, he will think of the ministers of the Trayastrimsa Heaven, and the ministers of the Trayastrimsa Heaven will think to themselves: 'Now Indra is thinking of me.' Then they will adorn themselves, ride in jeweled chariots, and with countless followers surrounding them, they will come before Indra and stand on one side. Indra will also think of the other gods, and the gods will think: 'Now Indra is thinking of me.'

。』即自莊嚴，與諸天眾相隨至帝釋前，於一面立。帝釋復念伊羅缽龍王，伊羅缽龍王復自念言：『今帝釋念我。』龍王即自變身出三十三頭，一一頭有六牙，一一牙有七浴池，一、一浴池有七大蓮華，一一蓮花有一百葉，一一花葉有七玉女，鼓樂絃歌，抃舞其上。時，彼龍王作此化已，詣帝釋前，於一面立。

「時，釋提桓因著眾寶飾，瓔珞其身，坐伊羅缽龍王第一頂上，其次兩邊各有十六天王，在龍頂上次第而坐。時，天帝釋與無數諸天眷屬圍繞詣粗澀園。有自然風，吹門自開；有自然風，吹地令凈；有自然風，吹花散地，眾花積聚，花至於膝。時，天帝釋于賢、善賢二石垛上隨意而坐，三十三王各次第坐，復有諸天不得侍從見彼園觀，不得入園五欲娛樂。所以者何？斯由本行功德不同。復有諸天得見園林而不得入，不得五欲共相娛樂。所以者何？斯由本行功德不同。復有諸天得見、得入，不得五欲共相娛樂。所以者何？斯由本行功德不同。復有諸天得入、得見，五欲娛樂。所以者何？斯由本行功德同故。

「遊戲園中，五欲自娛，一日、二日，至於七日，相娛樂已，各自還宮。彼天帝釋遊觀畫樂園、雜園、大喜園時，亦復如是。何故名之為粗澀園？入此園時，身體粗澀

現代漢語譯本：於是，他們各自莊嚴自身，與眾天神一同來到帝釋天面前，在一旁站立。帝釋天又想念伊羅缽龍王，伊羅缽龍王也自念道：『現在帝釋天想念我。』龍王隨即變身，長出三十三個頭，每個頭有六顆牙，每顆牙有七個浴池，每個浴池有七朵大蓮花，每朵蓮花有一百片花瓣，每片花瓣上有七位玉女，她們在上面奏樂唱歌，翩翩起舞。當時，那龍王完成這種變化后，來到帝釋天面前，在一旁站立。 當時，釋提桓因佩戴著各種珍寶飾品，瓔珞纏身，坐在伊羅缽龍王最上面的頭頂上，其次兩邊各有十六位天王，依次坐在龍的頭頂上。當時，天帝釋與無數天神眷屬圍繞著來到粗澀園。有自然風吹開園門；有自然風吹凈地面；有自然風吹落花朵，散落在地上，花朵堆積到膝蓋高。當時，天帝釋在賢、善賢兩塊石墩上隨意坐下，三十三位天王各自依次坐下，還有一些天神因為本行功德不同，不能侍奉在旁觀看園林，也不能進入園中享受五欲之樂。還有一些天神能看到園林卻不能進入，不能共同享受五欲之樂。這也是因為本行功德不同。還有一些天神能看到、能進入，卻不能享受五欲之樂。這也是因為本行功德不同。還有一些天神能進入、能看到，也能享受五欲之樂。這是因為他們本行功德相同。 他們在園中嬉戲，享受五欲之樂，一天、兩天，直到七天，互相娛樂后，各自返回宮殿。那天帝釋遊覽畫樂園、雜園、大喜園時，也是如此。為什麼稱之為粗澀園呢？進入這個園林時，身體會感到粗糙澀滯。

English version: Then, they each adorned themselves and, along with the multitude of gods, arrived before Emperor Śakra, standing to one side. Emperor Śakra then thought of the Erāpatha Dragon King, and the Erāpatha Dragon King also thought to himself, 『Now Emperor Śakra is thinking of me.』 The Dragon King then transformed himself, sprouting thirty-three heads, each head with six tusks, each tusk with seven bathing pools, each bathing pool with seven great lotuses, each lotus with one hundred petals, and each petal with seven jade maidens, who played music, sang, and danced upon them. At that time, the Dragon King, having completed this transformation, went before Emperor Śakra and stood to one side. At that time, Śakra, Lord of the Gods, adorned with various precious ornaments and necklaces, sat upon the uppermost head of the Erāpatha Dragon King, with sixteen heavenly kings on each side, seated in order on the dragon's heads. Then, Emperor Śakra, surrounded by countless heavenly attendants, went to the Rough Garden. There was a natural wind that opened the gates; a natural wind that cleansed the ground; and a natural wind that scattered flowers, which accumulated on the ground up to knee-height. At that time, Emperor Śakra sat at his leisure on the two stone platforms, the Wise and the Good Wise, and the thirty-three kings sat in order. There were also some gods who, due to their different merits from past actions, could not attend to view the garden, nor enter the garden to enjoy the pleasures of the five desires. There were also some gods who could see the garden but could not enter, nor share in the pleasures of the five desires. This was also due to their different merits from past actions. There were also some gods who could see and enter, but could not enjoy the pleasures of the five desires. This was also due to their different merits from past actions. There were also some gods who could enter, see, and enjoy the pleasures of the five desires. This was because their merits from past actions were the same. They played in the garden, enjoying the pleasures of the five desires, for one day, two days, up to seven days, and after enjoying themselves, they each returned to their palaces. When Emperor Śakra visited the Painted Music Garden, the Mixed Garden, and the Great Joy Garden, it was also the same. Why is it called the Rough Garden? When entering this garden, the body feels rough and coarse.

。何故名為畫樂園？入此園時，身體自然有種種畫色以為娛樂。何故名為雜園？常以月八日、十四日、十五日，除阿須倫女，放諸婇女與諸天子雜錯遊戲，是故名為雜園。何故名為大喜園？入此園時，娛樂歡樂，故名大喜。何故名為善法堂？於此堂上思惟妙法，受清凈樂，故名善法堂。何故名為晝度樹？此樹有神，名曰漫陀，常作伎樂以自娛樂，故名晝度。又彼大樹枝條四布，花葉繁茂如大寶云，故名晝度。

「釋提桓因左右常有十大天子隨從侍衛。何等為十？一者名因陀羅，二名瞿夷，三名毗樓，四名毗樓婆提，五名陀羅，六名婆羅，七名耆婆，八名靈醯嵬，九名物羅，十名難頭。釋提桓因有大神力，威德如是。閻浮提人所貴水花：優缽羅花、缽頭摩花、拘物頭花、分陀利花、須幹頭花，柔軟香潔。其陸生花：解脫花、薝蔔花、婆羅陀花、須曼周那花、婆師花、童女花。拘耶尼、郁單曰、弗于逮、龍宮、金翅鳥宮水陸諸花，亦復如是。阿須倫宮水中生花：優缽羅花、缽頭摩花、拘物頭花、分陀利花，柔軟香潔。陸生花：殊好花、頻浮花、大頻浮花、伽伽利花、大伽伽利花、曼陀羅花、大曼陀羅花。四天王、三十三天、焰摩天、兜率天、化自在天、他化自在天所貴水陸諸花，亦復如是

現代漢語譯本：為什麼叫做畫樂園呢？進入這個園林時，身體自然會呈現出各種彩繪的顏色，以此為樂。為什麼叫做雜園呢？常常在每月的初八、十四、十五，除了阿修羅的女子，讓眾多的婇女和天子們雜處一起遊戲，所以叫做雜園。為什麼叫做大喜園呢？進入這個園林時，娛樂歡快，所以叫做大喜園。為什麼叫做善法堂呢？在這個堂上思考微妙的佛法，感受清凈的快樂，所以叫做善法堂。為什麼叫做晝度樹呢？這棵樹有神靈，名叫漫陀，常常演奏音樂來娛樂自己，所以叫做晝度。而且這棵大樹枝條四處伸展，花葉繁茂，像巨大的寶云一樣，所以叫做晝度。 釋提桓因的左右常常有十大天子跟隨侍衛。這十位天子是哪些呢？第一位名叫因陀羅，第二位名叫瞿夷，第三位名叫毗樓，第四位名叫毗樓婆提，第五位名叫陀羅，第六位名叫婆羅，第七位名叫耆婆，第八位名叫靈醯嵬，第九位名叫物羅，第十位名叫難頭。釋提桓因有大神力，威德就是這樣。閻浮提的人所珍貴的水生花有：優缽羅花、缽頭摩花、拘物頭花、分陀利花、須幹頭花，它們柔軟芬芳潔凈。陸地上生長的花有：解脫花、薝蔔花、婆羅陀花、須曼周那花、婆師花、童女花。拘耶尼、郁單曰、弗于逮、龍宮、金翅鳥宮的水生和陸生各種花，也都是這樣。阿修羅宮水中生長的花有：優缽羅花、缽頭摩花、拘物頭花、分陀利花，它們柔軟芬芳潔凈。陸地上生長的花有：殊好花、頻浮花、大頻浮花、伽伽利花、大伽伽利花、曼陀羅花、大曼陀羅花。四天王、三十三天、焰摩天、兜率天、化自在天、他化自在天所珍貴的水生和陸生各種花，也都是這樣。

English version: Why is it called the 'Painted Pleasure Garden'? Upon entering this garden, the body naturally displays various painted colors for amusement. Why is it called the 'Mixed Garden'? Often on the eighth, fourteenth, and fifteenth of each month, except for the Asura women, the numerous celestial maidens and heavenly princes are allowed to mingle and play together, hence it is called the 'Mixed Garden'. Why is it called the 'Great Joy Garden'? Upon entering this garden, there is entertainment and joy, hence it is called the 'Great Joy Garden'. Why is it called the 'Hall of Good Dharma'? In this hall, one contemplates the subtle Dharma and experiences pure joy, hence it is called the 'Hall of Good Dharma'. Why is it called the 'Day-Crossing Tree'? This tree has a spirit named Mandara, who often plays music to entertain himself, hence it is called 'Day-Crossing'. Moreover, the branches of this great tree spread in all directions, and its flowers and leaves are lush like a great treasure cloud, hence it is called 'Day-Crossing'. Shakra, Lord of the Devas, is always attended by ten great heavenly princes. Who are these ten? The first is named Indra, the second is named Goyi, the third is named Viru, the fourth is named Virupaksa, the fifth is named Dhara, the sixth is named Bala, the seventh is named Jiva, the eighth is named Linghimei, the ninth is named Mura, and the tenth is named Nandana. Shakra has great divine power, and his majesty is such. The aquatic flowers valued by the people of Jambudvipa are: the Utpala flower, the Padma flower, the Kumuda flower, the Pundarika flower, and the Sugandha flower, which are soft, fragrant, and pure. The terrestrial flowers are: the Vimukti flower, the Champaka flower, the Bharata flower, the Sumana flower, the Vasika flower, and the Kumara flower. The aquatic and terrestrial flowers of Kuru, Uttarakuru, Purvavideha, the Dragon Palace, and the Garuda Palace are also the same. The aquatic flowers in the Asura Palace are: the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, which are soft, fragrant, and pure. The terrestrial flowers are: the Subha flower, the Pimpala flower, the Maha-Pimpala flower, the Kakali flower, the Maha-Kakali flower, the Mandara flower, and the Maha-Mandara flower. The aquatic and terrestrial flowers valued by the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven are also the same.

「天有十法，何等為十？一者飛去無限數。二者飛來無限數。三者去無礙。四者來無礙。五者天身無有面板、骨體、筋脈、血肉。六者身無不凈大小便利。七者身無疲極。八者天女不產。九者天目不眴。十者身隨意色，好青則青，好黃則黃，赤、白眾色，隨意而現。此是諸天十法。人有七色。云何為七？有人金色，有人火色，有人青色，有人黃色，有人赤色，有人黑色，有人魔色。諸天、阿須倫有七色，亦復如是

『天有十法，是哪十種呢？第一是飛去沒有限制的數量。第二是飛來沒有限制的數量。第三是去的時候沒有阻礙。第四是來的時候沒有阻礙。第五是天人的身體沒有面板、骨骼、筋脈、血肉。第六是身體沒有大小便等不凈之物。第七是身體不會疲憊。第八是天女不會生育。第九是天人的眼睛不會眨動。第十是身體的顏色可以隨意變化，喜歡青色就呈現青色，喜歡黃色就呈現黃色，紅色、白色等各種顏色，都可以隨心顯現。這些是諸天的十種特性。人有七種顏色。是哪七種呢？有的人是金色，有的人是火色，有的人是青色，有的人是黃色，有的人是紅色，有的人是黑色，有的人是魔色。諸天和阿修羅也有七種顏色，情況也是如此。』

'There are ten characteristics of the heavens, what are the ten? First, they can fly away in unlimited numbers. Second, they can fly back in unlimited numbers. Third, there is no obstruction when they go. Fourth, there is no obstruction when they come. Fifth, the bodies of heavenly beings have no skin, bones, tendons, or flesh. Sixth, their bodies have no impurities like feces or urine. Seventh, their bodies do not experience fatigue. Eighth, heavenly women do not give birth. Ninth, the eyes of heavenly beings do not blink. Tenth, their body color can change at will; if they like blue, they appear blue; if they like yellow, they appear yellow; red, white, and all other colors can appear as they wish. These are the ten characteristics of the heavens. Humans have seven colors. What are the seven? Some people are golden, some are fire-colored, some are blue, some are yellow, some are red, some are black, and some are demonic. The heavens and Asuras also have seven colors, and it is the same.'

「諸比丘！螢火之明不如燈燭，燈燭之明不如炬火，炬火之明不如積火，積火之明不如四天王宮殿、城墎、瓔珞、衣服、身色光明，四天王宮殿、城墎、瓔珞、衣服、身色光明不如三十三天光明，三十三天光明不如焰摩天光明，焰摩天光明不如兜率天光明，兜率天光明不如化自在天光明，化自在天光明不如他化自在天光明，他化自在天光明不如梵迦夷天宮殿、衣服身色光明，梵迦夷天宮殿、衣服、身色光明不如光念天光明，光念天光明不如遍凈天光明，遍凈天光明不如果實天光明，果實天光明不如無想天光明，無想天光明不如無造天，無造天光明不如無熱天，無熱天光明不如善見天，善見天光明不如大善天，大善天光明不如色究竟天，色究竟天光明不如地自在天，地自在天光明不如佛光明。從螢火光至佛光明，合集爾所光明，不如苦諦光明，集諦、滅諦、道諦光明。是故，諸比丘！欲求光明者，當求苦諦、集諦、滅諦、道諦光明，當作是修行

『諸位比丘！螢火蟲的光亮比不上燈燭，燈燭的光亮比不上火炬，火炬的光亮比不上堆積的火焰，堆積的火焰的光亮比不上四天王宮殿、城墻、瓔珞、衣服、身體的光明，四天王宮殿、城墻、瓔珞、衣服、身體的光明比不上三十三天的光明，三十三天的光明比不上焰摩天的光明，焰摩天的光明比不上兜率天的光明，兜率天的光明比不上化自在天的光明，化自在天的光明比不上他化自在天的光明，他化自在天的光明比不上梵迦夷天宮殿、衣服、身體的光明，梵迦夷天宮殿、衣服、身體的光明比不上光念天的光明，光念天的光明比不上遍凈天的光明，遍凈天的光明比不上果實天的光明，果實天的光明比不上無想天的光明，無想天的光明比不上無造天，無造天的光明比不上無熱天，無熱天的光明比不上善見天，善見天的光明比不上大善天，大善天的光明比不上色究竟天，色究竟天的光明比不上地自在天，地自在天的光明比不上佛的光明。從螢火蟲的光明到佛的光明，所有這些光明加起來，也比不上苦諦的光明，集諦、滅諦、道諦的光明。因此，諸位比丘！想要追求光明的人，應當追求苦諦、集諦、滅諦、道諦的光明，應當這樣修行。』

'Monks! The light of a firefly is not as bright as that of a lamp, the light of a lamp is not as bright as that of a torch, the light of a torch is not as bright as that of a pile of fire, the light of a pile of fire is not as bright as the light of the palaces, ramparts, necklaces, clothes, and bodies of the Four Great Kings, the light of the palaces, ramparts, necklaces, clothes, and bodies of the Four Great Kings is not as bright as the light of the Thirty-three Gods, the light of the Thirty-three Gods is not as bright as the light of the Yama Gods, the light of the Yama Gods is not as bright as the light of the Tusita Gods, the light of the Tusita Gods is not as bright as the light of the Nimmanarati Gods, the light of the Nimmanarati Gods is not as bright as the light of the Paranimmita Vasavatti Gods, the light of the Paranimmita Vasavatti Gods is not as bright as the light of the palaces, clothes, and bodies of the Brahma-kayika Gods, the light of the palaces, clothes, and bodies of the Brahma-kayika Gods is not as bright as the light of the Abhassara Gods, the light of the Abhassara Gods is not as bright as the light of the Subhakinha Gods, the light of the Subhakinha Gods is not as bright as the light of the Vehapphala Gods, the light of the Vehapphala Gods is not as bright as the light of the Asannasatta Gods, the light of the Asannasatta Gods is not as bright as the light of the Aviha Gods, the light of the Aviha Gods is not as bright as the light of the Atappa Gods, the light of the Atappa Gods is not as bright as the light of the Sudassa Gods, the light of the Sudassa Gods is not as bright as the light of the Sudassi Gods, the light of the Sudassi Gods is not as bright as the light of the Akanittha Gods, the light of the Akanittha Gods is not as bright as the light of the earth-mastering gods, the light of the earth-mastering gods is not as bright as the light of the Buddha. From the light of a firefly to the light of the Buddha, all these lights combined are not as bright as the light of the truth of suffering, the truth of the origin, the truth of the cessation, and the truth of the path. Therefore, monks! Those who seek light should seek the light of the truth of suffering, the truth of the origin, the truth of the cessation, and the truth of the path. Thus should you train yourselves.'

「閻浮提人身長三肘半，衣長七肘，廣三肘半；瞿耶尼、弗于逮人身亦三肘半，衣長七肘，廣三肘半；郁單曰人身長七肘，衣長十四肘，廣七肘，衣重一兩；阿須倫身長一由旬，衣長二由旬，廣一由旬，衣重六銖；四天王身長半由旬，衣長一由旬，廣半由旬，衣重半兩；忉利天身長一由旬，衣長二由旬，廣一由旬，衣重六銖；焰摩天身長二由旬，衣長四由旬，廣二由旬，衣重三銖；兜率天身長四由旬，衣長八由旬，廣四由旬，衣重一銖半；化自在天身長八由旬，衣長十六由旬，廣八由旬，衣重一銖；他化自在天身長十六由旬，衣長三十二由旬，廣十六由旬，衣重半銖。自上諸天，各隨其身而著衣服。

「閻浮提人壽命百歲，少出多減。拘耶尼人壽命二百歲，少出多減。弗于逮人壽三百歲，少出多減。郁單曰人盡壽千歲，無有增減。餓鬼壽七萬歲，少出多減。龍、金翅鳥壽一劫，或有減者。阿須倫壽天千歲，少出多減。四天王壽天五百歲，少出多減。忉利天壽天千歲，少出多減。焰摩天壽天二千歲，少出多減。兜率天壽天四千歲，少出多減。化自在天壽天八千歲，少出多減。他化自在天壽天萬六千歲，少出多減。梵迦夷天壽命一劫，或有減者。光音天壽命二劫，或有減者。遍凈天壽命三劫，或有減者

閻浮提的人身高三肘半，衣服長七肘，寬三肘半；瞿耶尼、弗于逮的人身高也是三肘半，衣服長七肘，寬三肘半；郁單曰的人身高七肘，衣服長十四肘，寬七肘，衣服重一兩；阿須倫身高一由旬，衣服長二由旬，寬一由旬，衣服重六銖；四天王身高半由旬，衣服長一由旬，寬半由旬，衣服重半兩；忉利天身高一由旬，衣服長二由旬，寬一由旬，衣服重六銖；焰摩天身高二由旬，衣服長四由旬，寬二由旬，衣服重三銖；兜率天身高四由旬，衣服長八由旬，寬四由旬，衣服重一銖半；化自在天身高八由旬，衣服長十六由旬，寬八由旬，衣服重一銖；他化自在天身高十六由旬，衣服長三十二由旬，寬十六由旬，衣服重半銖。以上各天，都根據自身的身形穿著衣服。 閻浮提的人壽命一百歲，少數超過，多數減少。拘耶尼的人壽命二百歲，少數超過，多數減少。弗于逮的人壽命三百歲，少數超過，多數減少。郁單曰的人壽命儘是千年，沒有增減。餓鬼的壽命七萬歲，少數超過，多數減少。龍、金翅鳥的壽命一劫，有的會減少。阿須倫的壽命是天上的千年，少數超過，多數減少。四天王的壽命是天上的五百歲，少數超過，多數減少。忉利天的壽命是天上的千年，少數超過，多數減少。焰摩天的壽命是天上的二千年，少數超過，多數減少。兜率天的壽命是天上的四千年，少數超過，多數減少。化自在天的壽命是天上的八千年，少數超過，多數減少。他化自在天的壽命是天上的萬六千年，少數超過，多數減少。梵迦夷天的壽命一劫，有的會減少。光音天的壽命二劫，有的會減少。遍凈天的壽命三劫，有的會減少。

The people of Jambudvipa are three and a half cubits tall, their clothes are seven cubits long and three and a half cubits wide; the people of Kuru and Aparagodaniya are also three and a half cubits tall, their clothes are seven cubits long and three and a half cubits wide; the people of Uttarakuru are seven cubits tall, their clothes are fourteen cubits long and seven cubits wide, and their clothes weigh one liang; the Asuras are one yojana tall, their clothes are two yojanas long and one yojana wide, and their clothes weigh six zhu; the Four Heavenly Kings are half a yojana tall, their clothes are one yojana long and half a yojana wide, and their clothes weigh half a liang; the Trayastrimsha Heaven is one yojana tall, their clothes are two yojanas long and one yojana wide, and their clothes weigh six zhu; the Yama Heaven is two yojanas tall, their clothes are four yojanas long and two yojanas wide, and their clothes weigh three zhu; the Tushita Heaven is four yojanas tall, their clothes are eight yojanas long and four yojanas wide, and their clothes weigh one and a half zhu; the Nirmanarati Heaven is eight yojanas tall, their clothes are sixteen yojanas long and eight yojanas wide, and their clothes weigh one zhu; the Paranirmitavasavartin Heaven is sixteen yojanas tall, their clothes are thirty-two yojanas long and sixteen yojanas wide, and their clothes weigh half a zhu. The heavens above each wear clothes according to their respective bodies. The lifespan of the people of Jambudvipa is one hundred years, with few exceeding and many decreasing. The lifespan of the people of Kuru is two hundred years, with few exceeding and many decreasing. The lifespan of the people of Aparagodaniya is three hundred years, with few exceeding and many decreasing. The lifespan of the people of Uttarakuru is a full thousand years, without increase or decrease. The lifespan of hungry ghosts is seventy thousand years, with few exceeding and many decreasing. The lifespan of dragons and garudas is one kalpa, with some decreasing. The lifespan of Asuras is a thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Four Heavenly Kings is five hundred heavenly years, with few exceeding and many decreasing. The lifespan of the Trayastrimsha Heaven is a thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Yama Heaven is two thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Tushita Heaven is four thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Nirmanarati Heaven is eight thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Paranirmitavasavartin Heaven is sixteen thousand heavenly years, with few exceeding and many decreasing. The lifespan of the Brahma-kayika Heaven is one kalpa, with some decreasing. The lifespan of the Abhasvara Heaven is two kalpas, with some decreasing. The lifespan of the Subhakrtsna Heaven is three kalpas, with some decreasing.

。果實天壽命四劫，或有減者。無想天壽命五百劫，或有減者。無造天壽命千劫，或有減者。無熱天壽命二千劫，或有減者。善見天壽命三千劫，或有減者。大善見天壽命四千劫，或有減者。色究竟天壽命五千劫，或有減者。空處天壽命萬劫，或有減者。識處天壽命二萬一千劫，或有減者。不用處天壽命四萬二千劫，或有減者。有想無想天壽命八萬四千劫，或有減者。齊此為眾生，齊此為壽命，齊此為世界，齊此名為生、老、病、死往來所趣，界、入聚也。」

佛告比丘：「一切眾生以四食存。何謂為四？摶、細滑食為第一，觸食為第二，念食為第三，識食為第四。彼彼眾生所食不同。閻浮提人種種飯、麨面、魚肉以為摶食，衣服、洗浴為細滑食。拘耶尼、弗于逮人亦食種種飯麨面、魚肉以為摶食，衣服、洗浴為細滑食。郁單曰人唯食自然粳米，天味具足以為摶食，衣服、洗浴為細滑食。龍、金翅鳥食黿鼉、魚鱉以為摶食，洗浴、衣服為細滑食。阿須倫食凈摶食以為摶食，洗浴、衣服為細滑食。四天王、忉利天、焰摩天、兜率天、化自在天、他化自在天食凈摶食以為摶食，洗浴、衣服為細滑食。自上諸天以禪定喜樂為食。何等眾生觸食？卵生眾生觸食

現代漢語譯本：果實天的壽命是四劫，有時會減少。無想天的壽命是五百劫，有時會減少。無造天的壽命是一千劫，有時會減少。無熱天的壽命是二千劫，有時會減少。善見天的壽命是三千劫，有時會減少。大善見天的壽命是四千劫，有時會減少。色究竟天的壽命是五千劫，有時會減少。空處的壽命是一萬劫，有時會減少。識處的壽命是二萬一千劫，有時會減少。不用處的壽命是四萬二千劫，有時會減少。有想無想天的壽命是八萬四千劫，有時會減少。這些就是眾生的極限，這些就是壽命的極限，這些就是世界的極限，這些就是所謂的生、老、病、死往來所去的地方，界、入的聚集地。 佛陀告訴比丘們：'一切眾生依靠四種食物生存。哪四種呢？團食、細滑食為第一，觸食為第二，念食為第三，識食為第四。不同眾生所吃的食物不同。閻浮提的人以各種米飯、麵粉、魚肉作為團食，衣服、洗浴作為細滑食。拘耶尼、弗于逮的人也以各種米飯、麵粉、魚肉作為團食，衣服、洗浴作為細滑食。郁單曰的人只吃天然的粳米，天上的美味具備，作為團食，衣服、洗浴作為細滑食。龍、金翅鳥吃黿、鼉、魚、鱉作為團食，洗浴、衣服作為細滑食。阿修羅吃清凈的團食作為團食，洗浴、衣服作為細滑食。四天王、忉利天、焰摩天、兜率天、化自在天、他化自在天吃清凈的團食作為團食，洗浴、衣服作為細滑食。以上諸天以禪定的喜樂為食。哪些眾生以觸食為食呢？卵生眾生以觸食為食。'

English version: The lifespan of the Fruit Heaven is four kalpas, sometimes less. The lifespan of the Non-Perception Heaven is five hundred kalpas, sometimes less. The lifespan of the Non-Creation Heaven is one thousand kalpas, sometimes less. The lifespan of the No-Heat Heaven is two thousand kalpas, sometimes less. The lifespan of the Good-Seeing Heaven is three thousand kalpas, sometimes less. The lifespan of the Great Good-Seeing Heaven is four thousand kalpas, sometimes less. The lifespan of the Akanishta Heaven is five thousand kalpas, sometimes less. The lifespan of the Space Realm is ten thousand kalpas, sometimes less. The lifespan of the Consciousness Realm is twenty-one thousand kalpas, sometimes less. The lifespan of the Nothingness Realm is forty-two thousand kalpas, sometimes less. The lifespan of the Realm of Neither Perception nor Non-Perception is eighty-four thousand kalpas, sometimes less. This is the limit of sentient beings, this is the limit of lifespan, this is the limit of the world, this is what is called the place where birth, old age, sickness, and death come and go, the gathering of realms and entrances. The Buddha told the monks, 'All sentient beings survive on four kinds of food. What are the four? Coarse food and fine food are the first, contact food is the second, mental food is the third, and consciousness food is the fourth. Different beings eat different foods. The people of Jambudvipa use various rice, flour, fish, and meat as coarse food, and clothing and bathing as fine food. The people of Kuru and Aparagodaniya also use various rice, flour, fish, and meat as coarse food, and clothing and bathing as fine food. The people of Uttarakuru only eat natural rice, which is full of heavenly flavors, as coarse food, and clothing and bathing as fine food. Dragons and garudas eat turtles, tortoises, fish, and turtles as coarse food, and bathing and clothing as fine food. Asuras eat pure coarse food as coarse food, and bathing and clothing as fine food. The Four Heavenly Kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmāṇarati Heaven, and Paranirmitavasavartin Heaven eat pure coarse food as coarse food, and bathing and clothing as fine food. The heavens above all eat the joy of meditation as food. Which beings eat contact food? Egg-born beings eat contact food.'

。何等眾生念食？有眾生因念食得存，諸根增長，壽命不絕，是爲念食。何等識食？地獄眾生及無色天，是名識食。

「閻浮提人以金銀、珍寶、谷帛、奴僕治生販賣以自生活。拘耶尼人以牛羊、珠寶市易生活。弗于逮人以谷帛、珠璣市易自活。郁單曰人無有市易治生自活。閻浮提人有婚姻往來、男娶女嫁。拘耶尼人、弗于逮人亦有婚姻、男娶女嫁。郁單曰人無有婚姻、男女嫁娶。龍、金翅鳥、阿須倫亦有婚姻、男女嫁娶。四天王、忉利天，乃至他化自在天亦有婚姻、男娶女嫁。自上諸天無復男女。閻浮提人男女交會，身身相觸以成陰陽。拘耶尼、弗于逮、郁單曰人亦身身相觸以成陰陽。龍、金翅鳥亦身身相觸以成陰陽。阿須倫身身相近，以氣成陰陽。四天王、忉利天亦復如是。焰摩天相近以成陰陽。兜率天執手成陰陽。化自在天熟視成陰陽。他化自在天暫視成陰陽。自上諸天無復淫慾。

「若有眾生身行惡，口言惡，意念惡，身壞命終，此後識滅，泥梨初識生，因識有名色，因名色有六入。或有眾生身行惡，口言惡，意念惡，身壞命終，墮畜生中，此後識滅，畜生初識生，因識有名色，因名色有六入

現代漢語譯本：哪些眾生以念食為生？有些眾生因念食而得以生存，諸根得以增長，壽命得以延續，這便是念食。哪些眾生以識食為生？地獄眾生以及無色界天，這便是識食。 閻浮提的人們用金銀、珍寶、穀物、絲綢、奴僕來經營買賣，以此維持生計。拘耶尼的人們用牛羊、珠寶進行交易來維持生計。弗于逮的人們用穀物、絲綢、珠寶進行交易來維持生計。郁單曰的人們沒有買賣交易，自給自足。閻浮提的人們有婚姻往來，男子娶女子嫁。拘耶尼的人、弗于逮的人也有婚姻，男子娶女子嫁。郁單曰的人沒有婚姻，男女之間沒有嫁娶。龍、金翅鳥、阿修羅也有婚姻，男女之間有嫁娶。四天王、忉利天，乃至他化自在天也有婚姻，男子娶女子嫁。自上諸天就沒有男女之分了。閻浮提的人們男女交合，身體互相接觸以產生陰陽。拘耶尼、弗于逮、郁單曰的人們也是身體互相接觸以產生陰陽。龍、金翅鳥也是身體互相接觸以產生陰陽。阿修羅身體互相靠近，以氣息產生陰陽。四天王、忉利天也是如此。焰摩天互相靠近以產生陰陽。兜率天執手產生陰陽。化自在天互相注視產生陰陽。他化自在天短暫注視產生陰陽。自上諸天就沒有淫慾了。 如果有些眾生身行惡事，口說惡語，意念惡念，身壞命終之後，此識滅去，泥犁（地獄）的初識產生，因識而有名色，因名色而有六入。或者有些眾生身行惡事，口說惡語，意念惡念，身壞命終之後，墮入畜生道中，此識滅去，畜生的初識產生，因識而有名色，因名色而有六入。

English version: What beings subsist on the food of thought? Some beings survive by the food of thought, their faculties grow, and their lifespan continues; this is the food of thought. What beings subsist on the food of consciousness? Beings in hell and the formless heavens, these are said to subsist on the food of consciousness. The people of Jambudvipa make a living by trading gold, silver, jewels, grains, silks, and servants. The people of Kuru make a living by trading cattle, sheep, and jewels. The people of Aparagodaniya make a living by trading grains, silks, and jewels. The people of Uttarakuru do not engage in trade and are self-sufficient. The people of Jambudvipa have marriages, with men taking wives. The people of Kuru and Aparagodaniya also have marriages, with men taking wives. The people of Uttarakuru do not have marriages, and there is no marrying between men and women. Dragons, garudas, and asuras also have marriages, with men taking wives. The Four Heavenly Kings, the Trayastrimsha Heaven, and even the Paranirmitavasavartin Heaven also have marriages, with men taking wives. The heavens above these no longer have distinctions between men and women. The people of Jambudvipa engage in sexual intercourse, with bodies touching to create yin and yang. The people of Kuru, Aparagodaniya, and Uttarakuru also create yin and yang through bodily contact. Dragons and garudas also create yin and yang through bodily contact. Asuras create yin and yang by being close to each other and through their breath. The Four Heavenly Kings and the Trayastrimsha Heaven are the same. The Yama Heaven creates yin and yang by being close to each other. The Tushita Heaven creates yin and yang by holding hands. The Paranirmitavasavartin Heaven creates yin and yang by gazing at each other. The other Paranirmitavasavartin Heaven creates yin and yang by briefly gazing at each other. The heavens above these no longer have sexual desire. If some beings engage in evil deeds with their bodies, speak evil words, and have evil thoughts, after their bodies break and they die, this consciousness ceases, and the initial consciousness of Naraka (hell) arises. Because of consciousness, there is name and form, and because of name and form, there are the six entrances. Or if some beings engage in evil deeds with their bodies, speak evil words, and have evil thoughts, after their bodies break and they die, they fall into the animal realm. This consciousness ceases, and the initial consciousness of the animal arises. Because of consciousness, there is name and form, and because of name and form, there are the six entrances.

。或有眾生身行惡，口言惡，意念惡，身壞命終，墮餓鬼中，此後識滅，餓鬼初識生，因識有名色，因名色有六入。或有眾生身行善，口言善，意念善，身壞命終，得生人中，此後識滅，人中初識生，因識有名色，因名色有六入。

「或有眾生身行善，口言善，意念善，身壞命終，生四天王，此後識滅，四天王識初生，因識有名色，因名色有六入。彼天初生，如此人間一、二歲兒，自然化現，在天膝上坐，彼天即言：『此是我子。』由行報故，自然智生，即自念言：『我由何行，今生此間？』即復自念：『我昔於人間身行善，口言善，意念善，由此行故，今得生天。我設於此命終，復生人間者，當凈身、口、意，倍復精勤，修諸善行。』兒生未久便自覺饑，當其兒前有自然寶器，盛天百味自然凈食，若福多者飯色為白，其福中者飯色為青，其福下者飯色為赤。彼兒以手探飯著口中，食自然消化，如酥投火。彼兒食訖，方自覺渴，有自然寶器盛甘露漿，其福多者漿色為白，其福中者漿色為青，其福下者漿色為赤。其兒取彼漿飲，漿自消化，如酥投火。

「彼兒飲食已訖，身體長大，與余天等，即入浴池沐浴澡洗，以自娛樂。自娛樂已，還出浴池，詣香樹下，香樹曲躬，手取眾香，以自涂身

現代漢語譯本：或者有眾生身體行為邪惡，口中言語邪惡，心中意念邪惡，身體壞滅壽命終結后，墮入餓鬼道中，此時前一期的意識滅盡，餓鬼道新的意識產生，因為有了意識就有了名色，因為有了名色就有了六入。或者有眾生身體行為善良，口中言語善良，心中意念善良，身體壞滅壽命終結后，得以投生到人道中，此時前一期的意識滅盡，人道新的意識產生，因為有了意識就有了名色，因為有了名色就有了六入。 現代漢語譯本：或者有眾生身體行為善良，口中言語善良，心中意念善良，身體壞滅壽命終結后，投生到四天王天，此時前一期的意識滅盡，四天王天新的意識產生，因為有了意識就有了名色，因為有了名色就有了六入。那天新出生時，就像人間一兩歲的孩童一樣，自然化生出現，坐在天人的膝蓋上，那天人就說：『這是我的孩子。』因為善行的果報，自然產生智慧，立刻自己思考說：『我因為什麼善行，現在投生到這裡？』隨即又自己想到：『我過去在人間時身體行為善良，口中言語善良，心中意念善良，因為這些善行，現在才得以投生到天界。我如果在這裡壽命終結，再次投生到人間，應當清凈自己的身、口、意，更加精進勤奮，修習各種善行。』孩子出生不久就感覺到飢餓，當孩子面前有天然的寶器，盛著天上的各種美味天然凈食，如果福報多的人，飯的顏色是白色，福報中等的人，飯的顏色是青色，福報較少的人，飯的顏色是紅色。那孩子用手取飯放到口中，食物自然消化，就像酥油投入火中一樣。那孩子吃完飯後，才感覺到口渴，有天然的寶器盛著甘露漿，福報多的人，漿的顏色是白色，福報中等的人，漿的顏色是青色，福報較少的人，漿的顏色是紅色。那孩子取漿飲用，漿自然消化，就像酥油投入火中一樣。 現代漢語譯本：那孩子飲食完畢后，身體長大，和其餘的天人一樣，就進入浴池沐浴洗澡，以此來娛樂自己。娛樂完畢后，就從浴池出來，到香樹下，香樹彎曲樹枝，用手取下各種香，用來塗抹自己的身體。

English version: Alternatively, there are sentient beings whose bodily actions are evil, whose speech is evil, and whose thoughts are evil. When their bodies break down and their lives end, they fall into the realm of hungry ghosts. At this point, the previous consciousness ceases, and a new consciousness arises in the realm of hungry ghosts. Because of consciousness, there is form and name; because of form and name, there are the six entrances. Alternatively, there are sentient beings whose bodily actions are good, whose speech is good, and whose thoughts are good. When their bodies break down and their lives end, they are reborn in the human realm. At this point, the previous consciousness ceases, and a new consciousness arises in the human realm. Because of consciousness, there is form and name; because of form and name, there are the six entrances. English version: Alternatively, there are sentient beings whose bodily actions are good, whose speech is good, and whose thoughts are good. When their bodies break down and their lives end, they are reborn in the Heaven of the Four Heavenly Kings. At this point, the previous consciousness ceases, and a new consciousness arises in the Heaven of the Four Heavenly Kings. Because of consciousness, there is form and name; because of form and name, there are the six entrances. When that being is newly born in the heavens, it is like a one- or two-year-old child in the human world, appearing naturally, sitting on the lap of a deva. That deva then says, 'This is my child.' Due to the reward of good deeds, wisdom naturally arises, and the being immediately thinks, 'Due to what good deeds have I been born here?' Then it thinks again, 'In the past, when I was in the human world, my bodily actions were good, my speech was good, and my thoughts were good. Because of these good deeds, I have now been born in the heavens. If my life ends here and I am reborn in the human world again, I should purify my body, speech, and mind, and be even more diligent and assiduous in cultivating all kinds of good deeds.' Soon after the child is born, it feels hunger. In front of the child, there are natural precious vessels filled with various delicious and pure celestial foods. If the being has great merit, the color of the food is white; if the merit is moderate, the color of the food is blue; if the merit is less, the color of the food is red. The child takes the food with its hand and puts it in its mouth. The food digests naturally, like ghee thrown into a fire. After the child finishes eating, it feels thirsty. There are natural precious vessels filled with nectar. If the merit is great, the color of the nectar is white; if the merit is moderate, the color of the nectar is blue; if the merit is less, the color of the nectar is red. The child takes the nectar and drinks it. The nectar digests naturally, like ghee thrown into a fire. English version: After the child has finished eating and drinking, its body grows and becomes like the other devas. It then enters a bathing pool to bathe and wash, thus entertaining itself. After entertaining itself, it comes out of the bathing pool and goes to a fragrant tree. The fragrant tree bends its branches, and the being takes various fragrances with its hand to anoint its body.

。復詣劫貝衣樹，樹為曲躬，取種種衣，著其身上。復詣莊嚴樹，樹為曲躬，取種種莊嚴，以自嚴身。復詣鬘樹，樹為曲躬，取鬘貫首。復詣器樹，樹為曲躬，即取寶器。復詣果樹，樹為曲躬，取自然果，或食或含，或漉汁而飲。復詣樂器樹，樹為曲躬，取天樂器，以清妙聲和絃而歌，向諸園林。彼見無數天女鼓樂絃歌，語笑相向，其天遊觀，遂生染著，視東忘西，視西忘東，其初生時，知自念言：『我由何行，今得生此？』當其游處觀時，盡忘此念。於是便有婇女侍從。

「若有眾生身行善，口言善，意念善，身壞命終，生忉利天，此後識滅，彼初識生，因識有名色，因名色有六入。彼天初生，如閻浮提二、三歲兒，自然化現，在天膝上，彼天即言：『此是我男，此是我女。』亦復如是。或有眾生身、口、意善，身壞命終，生㷔摩天，其天初生，如閻浮提三、四歲兒。或有眾生身、口、意善，身壞命終，生兜率天，其天初生，如此世間四、五歲兒。或有眾生身、口、意善，身壞命終，生化自在天，其天初生，如此世間五、六歲兒。或有眾生身、口、意善，身壞命終，生他化自在天，其天初生，如此世間六、七歲兒，亦復如是。」

佛告比丘：「半月三齋

他又去到劫貝衣樹那裡，那樹就彎下身子，他取下各種各樣的衣服，穿在身上。他又去到莊嚴樹那裡，那樹也彎下身子，他取下各種各樣的裝飾品，用來裝飾自己。他又去到鬘樹那裡，那樹也彎下身子，他取下花鬘戴在頭上。他又去到器樹那裡，那樹也彎下身子，他就取下寶器。他又去到果樹那裡，那樹也彎下身子，他取下天然的果子，有的吃，有的含在嘴裡，有的濾出汁液來喝。他又去到樂器樹那裡，那樹也彎下身子，他取下天上的樂器，用清妙的聲音唱歌，走向各個園林。他看到無數的天女在敲鼓奏樂，彈弦唱歌，互相談笑，那些天人遊玩觀賞，就產生了迷戀，看東邊就忘了西邊，看西邊就忘了東邊。他剛出生的時候，還知道自己想：『我是因為做了什麼善行，現在才能出生在這裡？』當他遊玩觀賞的時候，就完全忘記了這個念頭。於是就有了侍女跟隨著他。 『如果有眾生身行善事，口說善言，意念善念，身壞命終后，就會生到忉利天。這時，他前一世的意識消滅，新的意識產生，因為有了意識，就有了名色（精神和物質），因為有了名色，就有了六入（眼、耳、鼻、舌、身、意）。那天人剛出生時，就像閻浮提（我們這個世界）兩三歲的孩子一樣，自然化現，出現在天人的膝上，那天人就說：『這是我的兒子，這是我的女兒。』其他天人也是這樣。』或者有眾生身、口、意都行善事，身壞命終后，就會生到㷔摩天，那天人剛出生時，就像閻浮提三四歲的孩子一樣。或者有眾生身、口、意都行善事，身壞命終后，就會生到兜率天，那天人剛出生時，就像這個世界四五歲的孩子一樣。或者有眾生身、口、意都行善事，身壞命終后，就會生到化自在天，那天人剛出生時，就像這個世界五六歲的孩子一樣。或者有眾生身、口、意都行善事，身壞命終后，就會生到他化自在天，那天人剛出生時，就像這個世界六七歲的孩子一樣，其他天人也是這樣。』 佛告訴比丘們：『半月三次齋戒』

He then went to the Kalpaka tree of clothing, and the tree bent down, and he took various kinds of clothing and put them on his body. He then went to the tree of ornaments, and the tree also bent down, and he took various kinds of ornaments to adorn himself. He then went to the garland tree, and the tree also bent down, and he took garlands to put on his head. He then went to the vessel tree, and the tree also bent down, and he took precious vessels. He then went to the fruit tree, and the tree also bent down, and he took natural fruits, some to eat, some to hold in his mouth, and some to squeeze the juice out to drink. He then went to the musical instrument tree, and the tree also bent down, and he took heavenly musical instruments, and with clear and wonderful sounds, he sang, going towards the various gardens. He saw countless heavenly maidens playing drums and stringed instruments, singing, and laughing with each other. Those heavenly beings, while playing and observing, became infatuated, forgetting the west when looking east, and forgetting the east when looking west. When he was first born, he still knew to think to himself: 『What good deeds did I do that I am now born here?』 But when he was playing and observing, he completely forgot this thought. Then there were maidens attending to him. 『If there are sentient beings who perform good deeds with their bodies, speak good words with their mouths, and think good thoughts with their minds, when their bodies break and their lives end, they will be born in the Trayastrimsha Heaven. At that time, their previous consciousness ceases, and a new consciousness arises. Because of consciousness, there is name and form (mind and matter), and because of name and form, there are the six entrances (eyes, ears, nose, tongue, body, and mind). When that heavenly being is first born, he is like a two or three-year-old child in Jambudvipa (this world), naturally appearing on the lap of a heavenly being, and that heavenly being says: 『This is my son, this is my daughter.』 Other heavenly beings are also like this. Or, if there are sentient beings who perform good deeds with their bodies, mouths, and minds, when their bodies break and their lives end, they will be born in the Yama Heaven. When that heavenly being is first born, he is like a three or four-year-old child in Jambudvipa. Or, if there are sentient beings who perform good deeds with their bodies, mouths, and minds, when their bodies break and their lives end, they will be born in the Tushita Heaven. When that heavenly being is first born, he is like a four or five-year-old child in this world. Or, if there are sentient beings who perform good deeds with their bodies, mouths, and minds, when their bodies break and their lives end, they will be born in the Nirmanarati Heaven. When that heavenly being is first born, he is like a five or six-year-old child in this world. Or, if there are sentient beings who perform good deeds with their bodies, mouths, and minds, when their bodies break and their lives end, they will be born in the Paranirmitavasavartin Heaven. When that heavenly being is first born, he is like a six or seven-year-old child in this world, and other heavenly beings are also like this.』 The Buddha told the monks: 『Three fasts every half month』

。云何為三？月八日齋、十四日齋、十五日齋，是為三齋。何故於月八日齋？常以月八日，四天王告使者言：『汝等案行世間，觀視萬民，知有孝順父母，敬順沙門、婆羅門，宗事長老，齋戒佈施，濟諸窮乏者不？』爾時，使者聞王教已，遍案行天下，知有孝順父母，宗事沙門、婆羅門，恭順長老，持戒守齋，佈施窮乏者，具觀察已，見諸世間不孝父母，不敬師長，不修齋戒，不濟窮乏者，還白王言：『天王！世間孝順父母，敬事師長，凈修齋戒，施諸窮乏者，甚少！甚少！』爾時，四天王聞已，愁憂不悅，答言：『咄此為哉！世人多惡，不孝父母，不事師長，不修齋戒，不施窮乏，減損諸天眾，增益阿須倫眾。』若使者見世間有孝順父母，敬事師長，勤修齋戒，佈施貧乏者，則還白天王言：『世間有人孝順父母，敬事師長，勤修齋戒，施諸窮乏者。』四天王聞已，即大歡喜，唱言：『善哉！我聞善言，世間乃能有孝順父母，敬事師長，勤修齋戒，佈施貧乏，增益諸天眾，減損阿須倫眾

現代漢語譯本：什麼是三齋日呢？即每月的初八齋、十四齋和十五齋，這便是三齋日。為什麼要在初八齋戒呢？因為每逢初八，四大天王會派遣使者說：『你們去巡視世間，觀察萬民，看看有沒有孝順父母、尊敬沙門和婆羅門、尊重長者、持齋佈施、救濟貧困的人？』那時，使者聽從天王的命令后，便巡視天下，發現有孝順父母、尊敬沙門和婆羅門、恭敬長者、持戒守齋、佈施貧困的人，仔細觀察后，也看到世間有不孝父母、不敬師長、不修齋戒、不救濟貧困的人，便回去稟告天王說：『天王！世間孝順父母、尊敬師長、清凈修行齋戒、佈施貧困的人，非常少！非常少！』那時，四大天王聽了，憂愁不悅，回答說：『唉！這可怎麼辦啊！世人大多作惡，不孝順父母，不尊敬師長，不修齋戒，不佈施貧困，這樣會減少諸天眾，增加阿修羅眾。』如果使者看到世間有孝順父母、尊敬師長、勤修齋戒、佈施貧乏的人，就會回去稟告天王說：『世間有人孝順父母，尊敬師長，勤修齋戒，佈施貧困的人。』四大天王聽了，就會非常歡喜，高聲說：『太好了！我聽到了好訊息，世間竟然有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人，這樣會增加諸天眾，減少阿修羅眾。』 現代漢語譯本：為什麼要在十四齋戒呢？因為每逢十四，四大天王會派遣太子說：『你們去巡視世間，觀察萬民，看看有沒有孝順父母、尊敬沙門和婆羅門、尊重長者、持齋佈施、救濟貧困的人？』太子聽從天王的命令后，便巡視天下，發現有孝順父母、尊敬沙門和婆羅門、恭敬長者、持戒守齋、佈施貧困的人，仔細觀察后，也看到世間有不孝父母、不敬師長、不修齋戒、不救濟貧困的人，便回去稟告天王說：『天王！世間孝順父母、尊敬師長、清凈修行齋戒、佈施貧困的人，非常少！非常少！』那時，四大天王聽了，憂愁不悅，回答說：『唉！這可怎麼辦啊！世人大多作惡，不孝順父母，不尊敬師長，不修齋戒，不佈施貧困，這樣會減少諸天眾，增加阿修羅眾。』如果太子看到世間有孝順父母、尊敬師長、勤修齋戒、佈施貧乏的人，就會回去稟告天王說：『世間有人孝順父母，尊敬師長，勤修齋戒，佈施貧困的人。』四大天王聽了，就會非常歡喜，高聲說：『太好了！我聽到了好訊息，世間竟然有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人，這樣會增加諸天眾，減少阿修羅眾。』 現代漢語譯本：為什麼要在十五齋戒呢？因為每逢十五，四大天王會親自巡視世間，觀察萬民，看看有沒有孝順父母、尊敬沙門和婆羅門、尊重長者、持齋佈施、救濟貧困的人？』四大天王親自巡視天下，發現有孝順父母、尊敬沙門和婆羅門、恭敬長者、持戒守齋、佈施貧困的人，仔細觀察后，也看到世間有不孝父母、不敬師長、不修齋戒、不救濟貧困的人，便回去稟告天王說：『天王！世間孝順父母、尊敬師長、清凈修行齋戒、佈施貧困的人，非常少！非常少！』那時，四大天王聽了，憂愁不悅，回答說：『唉！這可怎麼辦啊！世人大多作惡，不孝順父母，不尊敬師長，不修齋戒，不佈施貧困，這樣會減少諸天眾，增加阿修羅眾。』如果四大天王看到世間有孝順父母、尊敬師長、勤修齋戒、佈施貧乏的人，就會非常歡喜，高聲說：『太好了！我看到了好訊息，世間竟然有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人，這樣會增加諸天眾，減少阿修羅眾。』

English version: What are the three fast days? They are the eighth day of the month, the fourteenth day of the month, and the fifteenth day of the month. Why is there a fast on the eighth day of the month? Because on the eighth day of each month, the Four Heavenly Kings send messengers, saying, 'Go and inspect the world, observe the people, and see if there are any who are filial to their parents, respectful to the Shramanas and Brahmins, honor the elders, observe fasts and give alms, and help the poor?' At that time, the messengers, having received the king's command, would travel throughout the world, and find those who were filial to their parents, respectful to the Shramanas and Brahmins, honored the elders, observed precepts and fasts, and gave alms to the poor. After careful observation, they would also see those in the world who were not filial to their parents, did not respect their teachers, did not observe fasts, and did not help the poor. They would then return and report to the king, saying, 'Your Majesty! There are very few in the world who are filial to their parents, respect their teachers, purely observe fasts, and give alms to the poor! Very few!' At that time, the Four Heavenly Kings, upon hearing this, would be worried and displeased, and would reply, 'Alas! What is to be done? Most people in the world are evil, not filial to their parents, not respectful to their teachers, not observing fasts, and not giving alms to the poor. This will decrease the number of the heavenly beings and increase the number of the Asuras.' If the messengers saw that there were people in the world who were filial to their parents, respectful to their teachers, diligently observed fasts, and gave alms to the poor, they would return and report to the king, saying, 'There are people in the world who are filial to their parents, respectful to their teachers, diligently observe fasts, and give alms to the poor.' Upon hearing this, the Four Heavenly Kings would be very happy and would proclaim, 'Excellent! I have heard good news. There are indeed people in the world who are filial to their parents, respectful to their teachers, diligently observe fasts, and give alms to the poor. This will increase the number of the heavenly beings and decrease the number of the Asuras.' English version: Why is there a fast on the fourteenth day of the month? Because on the fourteenth day of each month, the Four Heavenly Kings send their princes, saying, 'Go and inspect the world, observe the people, and see if there are any who are filial to their parents, respectful to the Shramanas and Brahmins, honor the elders, observe fasts and give alms, and help the poor?' The princes, having received the king's command, would travel throughout the world, and find those who were filial to their parents, respectful to the Shramanas and Brahmins, honored the elders, observed precepts and fasts, and gave alms to the poor. After careful observation, they would also see those in the world who were not filial to their parents, did not respect their teachers, did not observe fasts, and did not help the poor. They would then return and report to the king, saying, 'Your Majesty! There are very few in the world who are filial to their parents, respect their teachers, purely observe fasts, and give alms to the poor! Very few!' At that time, the Four Heavenly Kings, upon hearing this, would be worried and displeased, and would reply, 'Alas! What is to be done? Most people in the world are evil, not filial to their parents, not respectful to their teachers, not observing fasts, and not giving alms to the poor. This will decrease the number of the heavenly beings and increase the number of the Asuras.' If the princes saw that there were people in the world who were filial to their parents, respectful to their teachers, diligently observed fasts, and gave alms to the poor, they would return and report to the king, saying, 'There are people in the world who are filial to their parents, respectful to their teachers, diligently observe fasts, and give alms to the poor.' Upon hearing this, the Four Heavenly Kings would be very happy and would proclaim, 'Excellent! I have heard good news. There are indeed people in the world who are filial to their parents, respectful to their teachers, diligently observe fasts, and give alms to the poor. This will increase the number of the heavenly beings and decrease the number of the Asuras.' English version: Why is there a fast on the fifteenth day of the month? Because on the fifteenth day of each month, the Four Heavenly Kings personally inspect the world, observe the people, and see if there are any who are filial to their parents, respectful to the Shramanas and Brahmins, honor the elders, observe fasts and give alms, and help the poor?' The Four Heavenly Kings would personally travel throughout the world, and find those who were filial to their parents, respectful to the Shramanas and Brahmins, honored the elders, observed precepts and fasts, and gave alms to the poor. After careful observation, they would also see those in the world who were not filial to their parents, did not respect their teachers, did not observe fasts, and did not help the poor. They would then return and report to the king, saying, 'Your Majesty! There are very few in the world who are filial to their parents, respect their teachers, purely observe fasts, and give alms to the poor! Very few!' At that time, the Four Heavenly Kings, upon hearing this, would be worried and displeased, and would reply, 'Alas! What is to be done? Most people in the world are evil, not filial to their parents, not respectful to their teachers, not observing fasts, and not giving alms to the poor. This will decrease the number of the heavenly beings and increase the number of the Asuras.' If the Four Heavenly Kings saw that there were people in the world who were filial to their parents, respectful to their teachers, diligently observed fasts, and gave alms to the poor, they would be very happy and would proclaim, 'Excellent! I have seen good news. There are indeed people in the world who are filial to their parents, respectful to their teachers, diligently observe fasts, and give alms to the poor. This will increase the number of the heavenly beings and decrease the number of the Asuras.'

「何故於十四日齋？十四日齋時，四天王告太子言：『汝當案行天下，觀察萬民，知有孝順父母，敬事師長，勤修齋戒，佈施貧乏者不？』太子受王教已，即案行天下，觀察萬民，知有孝順父母，宗事師長，勤修齋戒，佈施貧乏者，具觀察已，見諸世間有不孝順父母，不敬師長，不修齋戒，不施貧乏者，還白王言：『天王！世間孝順父母，敬順師長，凈修齋戒，濟諸貧乏者，甚少！甚少！』四天王聞已，愁憂不悅言：『咄此為哉！世人多惡，不孝父母，不事師長，不修齋戒，不濟窮乏，減損諸天眾，增益阿須倫眾。』太子若見世間有孝順父母，敬事師長，勤修齋戒，佈施貧乏者，即還白王言：『天王！世間有人孝順父母，敬順師長，勤修齋戒，施諸貧乏者。』四天王聞已，即大歡喜，唱言：『善哉！我聞善言，世間能有孝事父母，宗敬師長，勤修齋戒，佈施貧乏，增益諸天眾，減損阿須倫眾。』是故十四日齋。

「何故於十五日齋？十五日齋時，四天王躬身自下，案行天下，觀察萬民，世間寧有孝順父母，敬事師長，勤修齋戒，佈施貧乏者不？見世間人多不孝父母，不事師長，不勤齋戒，不施貧乏

『為何要在十四日持齋？』十四日持齋時，四大天王會告訴太子：『你應該巡視天下，觀察萬民，看看是否有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人？』太子接受天王的教誨后，便巡視天下，觀察萬民，得知有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人。觀察完畢后，他發現世間有不孝順父母、不尊敬師長、不修齋戒、不佈施貧困的人，便回去稟告天王說：『天王！世間孝順父母、尊敬師長、清凈修持齋戒、救濟貧困的人，非常少！非常少！』四大天王聽后，憂愁不悅地說：『唉，這可怎麼辦！世人多行惡事，不孝順父母，不尊敬師長，不修持齋戒，不救濟窮困，這會減少諸天眾，增加阿修羅眾。』如果太子看到世間有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人，就會回去稟告天王說：『天王！世間有人孝順父母、尊敬師長、勤修齋戒、佈施貧困。』四大天王聽后，就會非常歡喜，高聲說道：『太好了！我聽到了好訊息，世間竟然有人能夠孝順父母、尊敬師長、勤修齋戒、佈施貧困，這會增加諸天眾，減少阿修羅眾。』這就是十四日持齋的原因。 『為何要在十五日持齋？』十五日持齋時，四大天王會親自地獄，巡視天下，觀察萬民，看看世間是否有孝順父母、尊敬師長、勤修齋戒、佈施貧困的人？他們發現世間大多數人都不孝順父母，不尊敬師長，不勤修齋戒，不佈施貧困。

'Why do we fast on the fourteenth day?' On the fourteenth day of fasting, the Four Heavenly Kings tell the prince: 'You should travel throughout the world, observe the people, and see if there are those who are filial to their parents, respect their teachers, diligently practice fasting, and give to the poor?' After receiving the king's instruction, the prince travels throughout the world, observing the people, and learns that there are those who are filial to their parents, respect their teachers, diligently practice fasting, and give to the poor. After observing, he finds that there are those in the world who are not filial to their parents, do not respect their teachers, do not practice fasting, and do not give to the poor. He then returns to report to the king, saying: 'Heavenly King! There are very few in the world who are filial to their parents, respect their teachers, purely practice fasting, and help the poor! Very few!' Upon hearing this, the Four Heavenly Kings are worried and displeased, saying: 'Alas, what is to be done! Most people in the world do evil, are not filial to their parents, do not respect their teachers, do not practice fasting, and do not help the poor. This will decrease the number of heavenly beings and increase the number of Asuras.' If the prince sees that there are those in the world who are filial to their parents, respect their teachers, diligently practice fasting, and give to the poor, he will return to report to the king, saying: 'Heavenly King! There are people in the world who are filial to their parents, respect their teachers, diligently practice fasting, and give to the poor.' Upon hearing this, the Four Heavenly Kings will be very happy and proclaim: 'Excellent! I have heard good news. There are indeed people in the world who are able to be filial to their parents, respect their teachers, diligently practice fasting, and give to the poor. This will increase the number of heavenly beings and decrease the number of Asuras.' This is why we fast on the fourteenth day. 'Why do we fast on the fifteenth day?' On the fifteenth day of fasting, the Four Heavenly Kings personally descend to the world, travel throughout the world, and observe the people, to see if there are those in the world who are filial to their parents, respect their teachers, diligently practice fasting, and give to the poor. They find that most people in the world are not filial to their parents, do not respect their teachers, do not diligently practice fasting, and do not give to the poor.

。時，四天王詣善法殿，白帝釋言：『大王！當知世間眾生多不孝父母，不敬師長，不修齋戒，不施貧乏。』帝釋及忉利諸天聞已，愁憂不悅言：『咄此為哉！世人多惡，不孝父母，不敬師長，不修齋戒，不施窮乏，減損諸天眾，增益阿須倫眾。』四天王若見世間有孝順父母，敬事師長，勤修齋戒，佈施貧乏者，還詣善法堂，白帝釋言：『世人有孝順父母，敬事師長，勤修齋戒，佈施貧乏者。』帝釋及忉利諸天聞是語已，皆大歡喜，唱言：『善哉！世間乃有孝順父母，敬事師長，勤修齋戒，佈施貧乏者，增益諸天眾，減損阿須倫眾。』是故十五日齋戒。是故有三齋。爾時，帝釋欲使諸天倍生歡喜，即說偈言：

「『常以月八日，　　十四十五日， 受化修齋戒，　　其人與我同。』」

佛告比丘：「帝釋說此偈，非為善受，非為善說，我所不可。所以者何？彼天帝釋淫、怒、癡未盡，未脫生、老、病、死、憂、悲、苦惱。我說其人未離苦本。若我比丘漏盡阿羅漢，所作已辦，舍于重擔，自獲己利，盡諸有結，平等解脫。如此比丘應說此偈：

佛告比丘：「彼比丘說此偈者，乃名善受，乃名善說，我所印可

現代漢語譯本：當時，四大天王來到善法殿，稟告帝釋說：『大王！您應當知道世間眾生大多不孝順父母，不尊敬師長，不遵守齋戒，不佈施給貧困的人。』帝釋和忉利天的諸天聽到這些話后，都愁眉不展，不高興地說：『唉！這可怎麼辦啊！世人大多作惡，不孝順父母，不尊敬師長，不遵守齋戒，不佈施給窮人，這樣會減少諸天的人數，增加阿修羅的人數。』四大天王如果看到世間有人孝順父母，尊敬師長，勤奮遵守齋戒，佈施給貧困的人，就會回到善法堂，稟告帝釋說：『世間有人孝順父母，尊敬師長，勤奮遵守齋戒，佈施給貧困的人。』帝釋和忉利天的諸天聽到這些話后，都非常高興，高聲說道：『太好了！世間竟然有人孝順父母，尊敬師長，勤奮遵守齋戒，佈施給貧困的人，這樣會增加諸天的人數，減少阿修羅的人數。』因此，要在每月十五日持齋戒。所以有三齋。當時，帝釋使諸天更加歡喜，就說了這首偈語： 『常常在每月的初八，十四和十五，接受教化修行齋戒，這樣的人就和我一樣。』 佛陀告訴比丘們：『帝釋說的這首偈語，不是善於接受，也不是善於宣說，我並不認可。為什麼呢？因為天帝釋的淫慾、嗔怒、愚癡還沒有斷盡，沒有脫離生、老、病、死、憂愁、悲傷、痛苦和煩惱。我說這樣的人還沒有脫離痛苦的根源。如果我的比丘已經斷盡煩惱，成為阿羅漢，該做的已經做完，放下重擔，自己獲得利益，斷盡一切束縛，平等解脫。這樣的比丘才應該說這首偈語：』 佛陀告訴比丘們：『如果比丘說這首偈語，才稱得上是善於接受，才稱得上是善於宣說，我才認可。』

English version: At that time, the Four Heavenly Kings went to the Good Dharma Hall and reported to Emperor Shakra, saying: 'Great King! You should know that most sentient beings in the world are not filial to their parents, do not respect their teachers, do not observe fasts, and do not give to the poor.' Upon hearing this, Emperor Shakra and the gods of Trayastrimsha were worried and displeased, saying: 'Alas! What is to be done! Most people in the world do evil, are not filial to their parents, do not respect their teachers, do not observe fasts, and do not give to the poor. This will reduce the number of gods and increase the number of Asuras.' If the Four Heavenly Kings see people in the world who are filial to their parents, respect their teachers, diligently observe fasts, and give to the poor, they will return to the Good Dharma Hall and report to Emperor Shakra, saying: 'There are people in the world who are filial to their parents, respect their teachers, diligently observe fasts, and give to the poor.' Upon hearing this, Emperor Shakra and the gods of Trayastrimsha were very happy and exclaimed: 'Excellent! There are indeed people in the world who are filial to their parents, respect their teachers, diligently observe fasts, and give to the poor. This will increase the number of gods and reduce the number of Asuras.' Therefore, one should observe fasts on the fifteenth day of each month. Hence, there are three fasts. At that time, Emperor Shakra made the gods even more joyful and spoke this verse: 'Always on the eighth, fourteenth, and fifteenth of the month, receiving teachings and practicing fasts, such a person is like me.' The Buddha told the monks: 'This verse spoken by Emperor Shakra is not well received, nor is it well spoken, and I do not approve of it. Why? Because the lust, anger, and ignorance of Emperor Shakra have not been exhausted, and he has not escaped birth, old age, sickness, death, sorrow, grief, suffering, and affliction. I say that such a person has not escaped the root of suffering. If my monks have exhausted their defilements, become Arhats, have done what needs to be done, have laid down their burdens, have attained their own benefit, have exhausted all fetters, and have attained equal liberation, then such monks should speak this verse:' The Buddha told the monks: 'If a monk speaks this verse, then it is called well received, and it is called well spoken, and I approve of it.'

。所以者何？彼比丘淫、怒、癡盡已，脫生、老、病、死、憂、悲、苦惱，我說其人離於苦本。」

佛告比丘：「一切人民所居舍宅，皆有鬼神，無有空者。一切街巷四衢道中，屠兒市肆及丘冢間，皆有鬼神，無有空者。凡諸鬼神皆隨所依，即以為名，依人名人，依村名村，依城名城，依國名國，依土名土，依山名山，依河名河。」

佛告比丘：「一切樹木極小如車軸者，皆有鬼神依止，無有空者。一切男子、女人初始生時，皆有鬼神隨逐擁護；若其死時，彼守護鬼攝其精氣，其人則死。」

佛告比丘：「設有外道梵志問言：『諸賢！若一切男女初始生時，皆有鬼神隨逐守護；其欲死時，彼守護鬼神攝其精氣，其人則死者。今人何故有為鬼神所觸嬈者？有不為鬼神所觸嬈者？』設有此問，汝等應答彼言：『世人為非法行，邪見顛倒，作十惡業，如是人輩，若百若千，乃至有一神護耳。譬如群牛、群羊，若百若千，一人守牧，彼亦如是，為非法行，邪見顛倒，作十惡業，如是人輩，若百若千，乃有一神護耳。若有人修行善法，見正信行，具十善業，如是一人有百千神護。譬如國王、國王大臣、有百千人衛護一人。彼亦如是，修行善法，具十善業，如是一人有百千神護

現代漢語譯本：這是什麼原因呢？因為那位比丘已經斷盡了淫慾、嗔怒和愚癡，解脫了生、老、病、死、憂愁、悲傷、痛苦和煩惱，我說這個人已經脫離了痛苦的根源。 佛陀告訴比丘們：『所有人民居住的房屋，都有鬼神，沒有空著的。所有街巷、十字路口、屠宰場、市場以及墳墓之間，都有鬼神，沒有空著的。所有的鬼神都根據他們所依附的地方來命名，依附於人就叫人，依附於村莊就叫村莊，依附於城市就叫城市，依附於國家就叫國家，依附於土地就叫土地，依附於山就叫山，依附於河流就叫河流。』 佛陀告訴比丘們：『所有樹木，即使小到像車軸一樣，都有鬼神依附，沒有空著的。所有男子、女人剛出生時，都有鬼神跟隨保護；如果他們死亡時，那些守護的鬼神會攝取他們的精氣，那個人就會死亡。』 佛陀告訴比丘們：『如果有外道梵志問：『諸位賢者！如果所有男女剛出生時，都有鬼神跟隨守護；當他們要死亡時，那些守護的鬼神會攝取他們的精氣，那個人就會死亡。那麼現在為什麼有人會被鬼神侵擾，有人不會被鬼神侵擾呢？』如果有人這樣問，你們應該回答他們說：『世人因為行為不合法，邪見顛倒，做十惡業，這樣的人，即使有百個千個，也只有一個神守護。就像一群牛、一群羊，即使有百個千個，也只有一個人放牧，他們也是這樣，因為行為不合法，邪見顛倒，做十惡業，這樣的人，即使有百個千個，也只有一個神守護。如果有人修行善法，見解正確，行為端正，具備十善業，這樣的人，就會有百千個神守護。就像國王、國王的大臣，有百千人衛護一個人。他們也是這樣，修行善法，具備十善業，這樣的人就會有百千個神守護。』

English version: What is the reason for this? It is because that bhikkhu has completely eradicated lust, anger, and ignorance, and is liberated from birth, old age, sickness, death, sorrow, grief, suffering, and distress. I say that this person has departed from the root of suffering. The Buddha told the bhikkhus: 'All the dwellings where people live are inhabited by spirits; there is no place that is empty. All the streets, crossroads, butcher shops, markets, and burial grounds are inhabited by spirits; there is no place that is empty. All spirits are named according to what they rely on; if they rely on a person, they are called a person; if they rely on a village, they are called a village; if they rely on a city, they are called a city; if they rely on a country, they are called a country; if they rely on land, they are called land; if they rely on a mountain, they are called a mountain; if they rely on a river, they are called a river.' The Buddha told the bhikkhus: 'All trees, even those as small as a cart axle, have spirits dwelling in them; there is no place that is empty. When all men and women are first born, they are followed and protected by spirits; when they die, those guardian spirits take their vital essence, and that person dies.' The Buddha told the bhikkhus: 'If there are non-Buddhist ascetics who ask: 'Venerable ones! If all men and women are followed and protected by spirits when they are first born; and when they are about to die, those guardian spirits take their vital essence, and that person dies. Then why are some people harassed by spirits, and some are not?' If there is such a question, you should answer them: 'People who act unlawfully, have wrong views, and commit the ten evil deeds, even if there are a hundred or a thousand of them, there is only one spirit protecting them. Just like a herd of cows or a herd of sheep, even if there are a hundred or a thousand of them, there is only one person herding them. It is the same for those who act unlawfully, have wrong views, and commit the ten evil deeds, even if there are a hundred or a thousand of them, there is only one spirit protecting them. If someone practices good deeds, has right views, and practices the ten good deeds, then there are hundreds and thousands of spirits protecting that person. Just like a king or a minister of a king, who has hundreds and thousands of people protecting him. It is the same for those who practice good deeds and practice the ten good deeds, there are hundreds and thousands of spirits protecting that person.'

。以是緣故，世人有為鬼神所觸嬈者，有不為鬼神所觸嬈者。』」

佛告比丘：「閻浮提人有三事勝拘耶尼人。何等為三？一者勇猛強記，能造業行。二者勇猛強記，勤修梵行。三者勇猛強記，佛出其土。以此三事勝拘耶尼。拘耶尼人有三事勝閻浮提。何等為三？一者多牛，二者多羊，三者多珠玉。以此三事勝閻浮提。閻浮提有三事勝弗于逮。何等為三？一者勇猛強記，能造業行。二者勇猛強記，能修梵行。三者勇猛強記，佛出其土。以此三事勝弗于逮。弗于逮有三事勝閻浮提，何等為三？一者其土極廣，二者其土極大，三者其土極妙。以此三事勝閻浮提。

「閻浮提有三事勝郁單曰。何等為三？一者勇猛強記，能造業行。二者勇猛強記，能修梵行。三者勇猛強記，佛出其土。以此三事勝郁單曰。郁單曰復有三事勝閻浮提。何等為三？一者無所繫屬，二者無有我，三者壽定千歲。以此三事勝閻浮提。閻浮提人亦以上三事勝餓鬼趣。餓鬼趣有三事勝閻浮提。何等為三？一者長壽，二者身大，三者他作自受。以此三事勝閻浮提。閻浮提人亦以上三事勝龍、金翅鳥。龍、金翅鳥復有三事勝閻浮提。何等為三？一者長壽，二者身大，三者宮殿。以此三事勝閻浮提。

「閻浮提以上三事勝阿須倫

現代漢語譯本：'因此緣故，世人有被鬼神侵擾的，也有不被鬼神侵擾的。' 佛陀告訴比丘們：'閻浮提的人有三件事勝過拘耶尼的人。是哪三件呢？第一，勇猛強記，能夠造作各種行為；第二，勇猛強記，勤奮修行梵行；第三，勇猛強記，佛陀會出現在他們的土地上。這三件事使得閻浮提勝過拘耶尼。拘耶尼的人有三件事勝過閻浮提。是哪三件呢？第一，牛多；第二，羊多；第三，珠寶玉石多。這三件事使得拘耶尼勝過閻浮提。閻浮提有三件事勝過弗于逮。是哪三件呢？第一，勇猛強記，能夠造作各種行為；第二，勇猛強記，能夠修行梵行；第三，勇猛強記，佛陀會出現在他們的土地上。這三件事使得閻浮提勝過弗于逮。弗于逮有三件事勝過閻浮提，是哪三件呢？第一，他們的土地極其廣闊；第二，他們的土地極其巨大；第三，他們的土地極其美好。這三件事使得弗于逮勝過閻浮提。' '閻浮提有三件事勝過郁單曰。是哪三件呢？第一，勇猛強記，能夠造作各種行為；第二，勇猛強記，能夠修行梵行；第三，勇猛強記，佛陀會出現在他們的土地上。這三件事使得閻浮提勝過郁單曰。郁單曰又有三件事勝過閻浮提。是哪三件呢？第一，沒有束縛；第二，沒有我執；第三，壽命固定為一千年。這三件事使得郁單曰勝過閻浮提。閻浮提的人也用以上三件事勝過餓鬼道。餓鬼道有三件事勝過閻浮提。是哪三件呢？第一，壽命長；第二，身體巨大；第三，他人所作自己承受。這三件事使得餓鬼道勝過閻浮提。閻浮提的人也用以上三件事勝過龍和金翅鳥。龍和金翅鳥又有三件事勝過閻浮提。是哪三件呢？第一，壽命長；第二，身體巨大；第三，宮殿。這三件事使得龍和金翅鳥勝過閻浮提。' '閻浮提用以上三件事勝過阿修羅。'

English version: 'Therefore, some people in the world are harassed by ghosts and spirits, while others are not.' The Buddha told the monks, 'The people of Jambudvipa have three things that surpass the people of Kuru. What are the three? First, they are courageous and have strong memories, capable of creating actions. Second, they are courageous and have strong memories, diligently practicing pure conduct. Third, they are courageous and have strong memories, and the Buddha appears in their land. These three things make Jambudvipa superior to Kuru. The people of Kuru have three things that surpass Jambudvipa. What are the three? First, they have many cattle. Second, they have many sheep. Third, they have many jewels and jade. These three things make Kuru superior to Jambudvipa. Jambudvipa has three things that surpass Aparagodaniya. What are the three? First, they are courageous and have strong memories, capable of creating actions. Second, they are courageous and have strong memories, capable of practicing pure conduct. Third, they are courageous and have strong memories, and the Buddha appears in their land. These three things make Jambudvipa superior to Aparagodaniya. Aparagodaniya has three things that surpass Jambudvipa. What are the three? First, their land is extremely vast. Second, their land is extremely large. Third, their land is extremely wonderful. These three things make Aparagodaniya superior to Jambudvipa.' 'Jambudvipa has three things that surpass Uttarakuru. What are the three? First, they are courageous and have strong memories, capable of creating actions. Second, they are courageous and have strong memories, capable of practicing pure conduct. Third, they are courageous and have strong memories, and the Buddha appears in their land. These three things make Jambudvipa superior to Uttarakuru. Uttarakuru also has three things that surpass Jambudvipa. What are the three? First, they have no attachments. Second, they have no self. Third, their lifespan is fixed at one thousand years. These three things make Uttarakuru superior to Jambudvipa. The people of Jambudvipa also surpass the realm of hungry ghosts in the above three ways. The realm of hungry ghosts has three things that surpass Jambudvipa. What are the three? First, they have long lifespans. Second, they have large bodies. Third, they experience the consequences of others' actions. These three things make the realm of hungry ghosts superior to Jambudvipa. The people of Jambudvipa also surpass dragons and garudas in the above three ways. Dragons and garudas have three things that surpass Jambudvipa. What are the three? First, they have long lifespans. Second, they have large bodies. Third, they have palaces. These three things make dragons and garudas superior to Jambudvipa.' 'Jambudvipa surpasses the Asuras in the above three ways.'

。阿須倫復有三事勝閻浮提。何等為三？一者宮殿高廣，二者宮殿莊嚴，三者宮殿清凈。以此三事勝閻浮提。閻浮提人以此三事勝四天王。四天王復有三事勝閻浮提。何等為三？一者長壽，二者端正，三者多樂。以此三事勝閻浮提。閻浮提人亦以上三事勝忉利天、焰摩天、兜率天、化自在天、他化自在天。此諸天覆有三事勝閻浮提。何等為三？一者長壽，二者端正，三者多樂。」

佛告比丘：「欲界眾生有十二種。何等為十二？一者地獄，二者畜生，三者餓鬼，四者人，五者阿須倫，六者四天王，七者忉利天，八者焰摩天，九者兜率天，十者化自在天，十一者他化自在天，十二者魔天。色界眾生有二十二種：一者梵身天，二者梵輔天，三者梵眾天，四者大梵天，五者光天，六者少光天，七者無量光天，八者光音天，九者凈天，十者少凈天，十一者無量凈天，十二者遍凈天，十三者嚴飾天，十四者小嚴飾天，十五者無量嚴飾天，十六者嚴飾果實天，十七者無想天，十八者無造天，十九者無熱天，二十者善見天，二十一者大善見天，二十二者阿迦尼吒天。無色界眾生有四種。何等為四？一者空智天，二者識智天，三者無所有智天，四者有想無想智天。」

佛告比丘：「有四大天神

現代漢語譯本：阿修羅有三件事勝過閻浮提。是哪三件呢？一是宮殿高大寬廣，二是宮殿莊嚴華麗，三是宮殿清凈。憑這三件事勝過閻浮提。閻浮提的人憑這三件事勝過四天王。四天王又有三件事勝過閻浮提。是哪三件呢？一是長壽，二是相貌端正，三是享樂多。憑這三件事勝過閻浮提。閻浮提的人也憑以上三件事勝過忉利天、焰摩天、兜率天、化自在天、他化自在天。這些天又各有三件事勝過閻浮提。是哪三件呢？一是長壽，二是相貌端正，三是享樂多。 佛告訴比丘：『欲界眾生有十二種。是哪十二種呢？一是地獄，二是畜生，三是餓鬼，四是人，五是阿修羅，六是四天王，七是忉利天，八是焰摩天，九是兜率天，十是化自在天，十一是他化自在天，十二是魔天。』色界眾生有二十二種：一是梵身天，二是梵輔天，三是梵眾天，四是大梵天，五是光天，六是少光天，七是無量光天，八是光音天，九是凈天，十是少凈天，十一是無量凈天，十二是遍凈天，十三是嚴飾天，十四是小嚴飾天，十五是無量嚴飾天，十六是嚴飾果實天，十七是無想天，十八是無造天，十九是無熱天，二十是善見天，二十一是大善見天，二十二是阿迦尼吒天。無色界眾生有四種。是哪四種呢？一是空智天，二是識智天，三是無所有智天，四是有想無想智天。 佛告訴比丘：『有四大天神』

English version: The Asuras have three things that surpass Jambudvipa. What are the three? First, their palaces are tall and vast; second, their palaces are magnificent and adorned; third, their palaces are pure. With these three things, they surpass Jambudvipa. The people of Jambudvipa surpass the Four Heavenly Kings in these three things. The Four Heavenly Kings have three things that surpass Jambudvipa. What are the three? First, longevity; second, good looks; third, much pleasure. With these three things, they surpass Jambudvipa. The people of Jambudvipa also surpass the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven in the above three things. These heavens each have three things that surpass Jambudvipa. What are the three? First, longevity; second, good looks; third, much pleasure. The Buddha told the monks: 'There are twelve kinds of beings in the desire realm. What are the twelve? First, hell; second, animals; third, hungry ghosts; fourth, humans; fifth, Asuras; sixth, the Four Heavenly Kings; seventh, the Trayastrimsa Heaven; eighth, the Yama Heaven; ninth, the Tusita Heaven; tenth, the Nirmāṇarati Heaven; eleventh, the Paranirmitavasavartin Heaven; twelfth, the Mara Heaven.' There are twenty-two kinds of beings in the form realm: first, the Brahma Body Heaven; second, the Brahma Retinue Heaven; third, the Brahma Assembly Heaven; fourth, the Great Brahma Heaven; fifth, the Light Heaven; sixth, the Minor Light Heaven; seventh, the Immeasurable Light Heaven; eighth, the Light Sound Heaven; ninth, the Pure Heaven; tenth, the Minor Pure Heaven; eleventh, the Immeasurable Pure Heaven; twelfth, the Universal Pure Heaven; thirteenth, the Adorned Heaven; fourteenth, the Minor Adorned Heaven; fifteenth, the Immeasurable Adorned Heaven; sixteenth, the Adorned Fruit Heaven; seventeenth, the Non-Perception Heaven; eighteenth, the Non-Creation Heaven; nineteenth, the Non-Heat Heaven; twentieth, the Good View Heaven; twenty-first, the Great Good View Heaven; twenty-second, the Akanistha Heaven. There are four kinds of beings in the formless realm. What are the four? First, the Space Wisdom Heaven; second, the Consciousness Wisdom Heaven; third, the Nothingness Wisdom Heaven; fourth, the Neither Perception Nor Non-Perception Wisdom Heaven. The Buddha told the monks: 'There are four great heavenly gods.'

。何等為四？一者地神，二者水神，三者風神，四者火神。昔者，地神生惡見言：『地中無水、火、風。』時，我知此地神所念，即往語言：『汝當生念言：「地中無水、火、風。」耶？』地神報言：『地中實無水、火、風也。』我時語言：『汝勿生此念，謂地中無水、火、風。所以者何？地中有水、火、風，但地大多故，地大得名。』」

佛告比丘：「我時為彼地神次第說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不凈，上漏為患，出要為上；敷演開示，清凈梵行。我時知其心凈，柔軟歡喜，無有陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。爾時，地神即于座上遠塵離垢，得法眼凈。譬如凈潔白衣，易為受色。彼亦如是，信心清凈，遂得法眼，無有狐疑，見法決定，不墮惡趣，不向余道，成就無畏，而白我言：『我今歸依佛，歸依法，歸依僧，盡形壽不殺、不盜、不淫、不欺、不飲酒，聽我于正法中為優婆夷。』」

佛告比丘：「昔者，水神生惡見言：『水中無地、火、風。』時，地神知彼水神心生此見，往語水神言：『汝實起此見，言：「水中無地、火、風。」耶？』答曰：『實爾。』地神語言：『汝勿起此見，謂水中無地、火、風

現代漢語譯本：什麼是四種？第一是地神，第二是水神，第三是風神，第四是火神。過去，地神產生邪見說：『地中沒有水、火、風。』當時，我知道這位地神所想，就去對他說：『你是不是在想：「地中沒有水、火、風」？』地神回答說：『地中確實沒有水、火、風。』我當時說：『你不要產生這種想法，說地中沒有水、火、風。為什麼呢？因為地中有水、火、風，只是地佔的比例大，所以才被稱為地。』 佛陀告訴比丘們：『我當時為那位地神依次說法，消除他的邪見，開示教導，使他歡喜，講佈施的道理、持戒的道理、昇天的道理，講慾望是不清凈的，上漏是禍患，出離才是最好的；詳細地開導，闡明清凈的修行。我當時知道他的心清凈了，柔軟歡喜，沒有陰蓋，容易開化，就像諸佛通常的做法一樣，講苦聖諦、苦集諦、苦滅諦、苦出要諦，詳細地開示。當時，地神就在座位上遠離塵垢，得到法眼清凈。就像乾淨的白布，容易被染色一樣。他也像這樣，信心清凈，於是得到法眼，沒有疑惑，見法堅定，不墮惡道，不走其他道路，成就無畏，然後對我說：『我現在皈依佛，皈依法，皈依僧，盡此一生不殺生、不偷盜、不邪淫、不妄語、不飲酒，請允許我在正法中成為優婆夷。』 佛陀告訴比丘們：『過去，水神產生邪見說：『水中沒有地、火、風。』當時，地神知道這位水神心中產生這種見解，就去告訴水神說：『你真的產生了這種見解，說：「水中沒有地、火、風」嗎？』水神回答說：『確實如此。』地神說：『你不要產生這種見解，說水中沒有地、火、風。』

English version: What are the four? The first is the earth deity, the second is the water deity, the third is the wind deity, and the fourth is the fire deity. In the past, the earth deity developed a wrong view, saying: 'There is no water, fire, or wind in the earth.' At that time, I knew what this earth deity was thinking, so I went to him and said: 'Are you thinking, 「There is no water, fire, or wind in the earth」?' The earth deity replied: 'Indeed, there is no water, fire, or wind in the earth.' I then said: 'You should not have this thought, saying that there is no water, fire, or wind in the earth. Why? Because there is water, fire, and wind in the earth, but the earth is the largest component, so it is called earth.' The Buddha told the monks: 'At that time, I explained the Dharma to that earth deity in sequence, removing his wrong view, instructing and guiding him, making him happy, speaking about the principles of giving, the principles of keeping precepts, the principles of being reborn in heaven, speaking about how desires are impure, how the outflows are a problem, and how liberation is the best; I elaborated and explained the pure practice. At that time, I knew that his mind was pure, gentle, and joyful, without any hindrances, and easy to guide, just like the usual practice of all Buddhas, I spoke about the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering, explaining them in detail. At that time, the earth deity immediately, while still seated, became free from defilements and obtained the pure Dharma eye. Just like a clean white cloth is easily dyed, he was also like that, his faith became pure, and he obtained the Dharma eye, without any doubt, his understanding of the Dharma was firm, he would not fall into evil realms, he would not go down other paths, he achieved fearlessness, and then said to me: 「I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, for the rest of my life I will not kill, steal, commit sexual misconduct, lie, or drink alcohol, please allow me to become a lay follower (Upasika) in the true Dharma.」' The Buddha told the monks: 'In the past, the water deity developed a wrong view, saying: 「There is no earth, fire, or wind in the water.」 At that time, the earth deity knew that this water deity had developed this view, so he went to the water deity and said: 「Have you really developed this view, saying, 『There is no earth, fire, or wind in the water』?」 The water deity replied: 「Indeed, I have.」 The earth deity said: 「You should not have this view, saying that there is no earth, fire, or wind in the water.」'

。所以者何？水中有地、火、風，但水大多故，水大得名。』時，地神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不凈，上漏為患，出要為上；敷演開示，清凈梵行。時，地神知彼水神其心柔軟，歡喜信解，凈無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。時，彼水神即遠塵離垢，得法眼凈。猶如凈潔白衣，易為受色。彼亦如是，信心清凈，得法眼凈，無有狐疑，決定得果，不墮惡趣，不向余道，成就無畏，白地神言：『我今歸依佛，歸依法，歸依僧，盡形壽不殺、不盜、不淫、不欺、不飲酒，聽我于正法中為優婆夷。』」

佛告比丘：「昔者，火神生惡見言：『火中無地、水、風。』時，地神、水神知彼火神心生此見，共語火神言：『汝實起此見耶？』答曰：『實爾。』二神語言：『汝勿起此見。所以者何？火中有地、水、風，但火大多故，火大得名耳。』時，二神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不凈，上漏為患，出要為上；敷演開示，清凈梵行。二神知彼火神其心柔軟，歡喜信解，凈無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。時，彼火神即遠塵離垢，得法眼凈

現代漢語譯本：『這是為什麼呢？』因為水中含有地、火、風，但水佔多數，所以稱為水大。』當時，地神就為他說法，消除他的錯誤見解，開示教導，使他歡喜信服，講述佈施的道理、持戒的道理、昇天的道理，指出慾望是不清凈的，煩惱是禍患，解脫才是最上的；詳細地闡述開示，清凈的梵行。當時，地神知道那位水神的心已經柔軟，歡喜信服，清凈沒有陰影遮蓋，容易開導教化，就像諸佛通常的做法一樣，講述苦聖諦、苦集諦、苦滅諦、苦出要諦，詳細地闡述開示。當時，那位水神就遠離塵垢，得到法眼清凈。就像乾淨的白布，容易被染色一樣。他也是這樣，信心清凈，得到法眼清凈，沒有疑惑，決定能證得果位，不會墮入惡道，不會走向其他歧途，成就無畏，對地神說：『我現在皈依佛，皈依法，皈依僧，盡此一生不殺生、不偷盜、不邪淫、不欺騙、不飲酒，請允許我在正法中成為優婆夷。』 佛陀告訴比丘們：『從前，火神產生錯誤的見解說：『火中沒有地、水、風。』當時，地神、水神知道那位火神心中產生這種見解，就一起對火神說：『你真的產生了這種見解嗎？』他回答說：『確實如此。』兩位神就對他說：『你不要產生這種見解。這是為什麼呢？因為火中含有地、水、風，但火佔多數，所以稱為火大。』當時，兩位神就為他說法，消除他的錯誤見解，開示教導，使他歡喜信服，講述佈施的道理、持戒的道理、昇天的道理，指出慾望是不清凈的，煩惱是禍患，解脫才是最上的；詳細地闡述開示，清凈的梵行。兩位神知道那位火神的心已經柔軟，歡喜信服，清凈沒有陰影遮蓋，容易開導教化，就像諸佛通常的做法一樣，講述苦聖諦、苦集諦、苦滅諦、苦出要諦，詳細地闡述開示。當時，那位火神就遠離塵垢，得到法眼清凈。

English version: 'Why is that?' Because in water there are earth, fire, and wind, but water is the majority, hence it is called the great element of water.' At that time, the earth deity then spoke the Dharma for him, removing his wrong views, showing him the teachings, making him happy and believing, speaking of the principles of giving, the principles of precepts, the principles of being born in heaven, pointing out that desires are impure, afflictions are a problem, and liberation is the highest; elaborating and explaining, the pure Brahma conduct. At that time, the earth deity knew that the water deity's heart was soft, happy and believing, pure without any shadows, easy to guide and teach, just like the usual practice of all Buddhas, speaking of the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path to the Cessation of Suffering, elaborating and explaining. At that time, that water deity immediately became free from dust and defilement, and obtained the pure Dharma eye. Just like a clean white cloth, it is easy to be dyed. He was also like this, with pure faith, obtaining the pure Dharma eye, without any doubt, determined to attain the fruit, not falling into evil paths, not going to other wrong paths, achieving fearlessness, and said to the earth deity: 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, for the rest of my life I will not kill, not steal, not commit sexual misconduct, not lie, not drink alcohol, please allow me to become a lay follower (Upasika) in the righteous Dharma.' The Buddha told the monks: 'In the past, the fire deity had a wrong view, saying: 'In fire there is no earth, water, or wind.' At that time, the earth deity and the water deity knew that the fire deity had this view in his heart, so they said together to the fire deity: 'Did you really have this view?' He replied: 'Indeed.' The two deities then said to him: 'You should not have this view. Why is that? Because in fire there are earth, water, and wind, but fire is the majority, hence it is called the great element of fire.' At that time, the two deities then spoke the Dharma for him, removing his wrong views, showing him the teachings, making him happy and believing, speaking of the principles of giving, the principles of precepts, the principles of being born in heaven, pointing out that desires are impure, afflictions are a problem, and liberation is the highest; elaborating and explaining, the pure Brahma conduct. The two deities knew that the fire deity's heart was soft, happy and believing, pure without any shadows, easy to guide and teach, just like the usual practice of all Buddhas, speaking of the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path to the Cessation of Suffering, elaborating and explaining. At that time, that fire deity immediately became free from dust and defilement, and obtained the pure Dharma eye.

。猶如凈潔白衣，易為受色。彼亦如是，信心清凈，遂得法眼，無有狐疑，決定得果，不墮惡趣，不向余道，成就無畏，白二神言：『我今歸依佛、法、聖眾，盡形壽不殺、不盜、不淫、不欺、不飲酒，聽我于正法中為優婆夷。』」

佛告比丘：「昔者，風神生惡見言：『風中無地、水、火。』地、水、火神知彼風神生此惡見，往語之言：『汝實起此見耶？』答曰：『實爾。』三神語言：『汝勿起此見。所以者何？風中有地、水、火，但風大多故，風大得名耳。』時，三神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不凈，上漏為患，出要為上；敷演開示，清凈梵行。三神知彼風神其心柔軟，歡喜信解，凈無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集、苦滅、苦出要諦，演布開示。時，彼風神即遠塵離垢，得法眼凈。譬如凈潔白衣，易為受色。彼亦如是，信心清凈，逮得法眼，無有狐疑，決定得果，不墮惡趣，不向余道，成就無畏，白三神言：『我今歸依佛、法、聖眾，盡形壽不殺、不盜、不淫、不欺、不飲酒，愿聽我于正法中為優婆夷，慈心一切，不嬈眾生。』」

佛告比丘：「云有四種。云何為四？一者白色，二者黑色，三者赤色。四者紅色

現代漢語譯本：就像乾淨的白衣服，容易被染色一樣。那個人也是這樣，當信心清凈時，就獲得了法眼，沒有疑惑，確定能得到果位，不會墮入惡道，不會走向其他歧途，成就無畏。他向兩位神說道：『我現在皈依佛、法、聖眾，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，請允許我在正法中成為優婆夷。』 佛陀告訴比丘們：『過去，風神產生了邪見，說：『風中沒有地、水、火。』地神、水神、火神知道風神產生了這種邪見，就去告訴他說：『你真的產生了這種見解嗎？』他回答說：『確實如此。』三位神說道：『你不要產生這種見解。為什麼呢？因為風中有地、水、火，只是風的成分比較多，所以才被稱為風。』當時，三位神就為他說法，消除他的邪見，開導他，使他歡喜，講述佈施的道理、持戒的道理、昇天的道理，說明慾望是不清凈的，上漏是禍患，出離才是最重要的；詳細地闡述，開示清凈的梵行。三位神知道風神的心已經柔軟，歡喜信解，清凈沒有陰蓋，容易開化，就像諸佛通常的做法一樣，講述苦聖諦、苦集、苦滅、苦出要諦，詳細地闡述開示。當時，風神就遠離了塵垢，獲得了法眼清凈。就像乾淨的白衣服，容易被染色一樣。那個人也是這樣，當信心清凈時，就獲得了法眼，沒有疑惑，確定能得到果位，不會墮入惡道，不會走向其他歧途，成就無畏。他向三位神說道：『我現在皈依佛、法、聖眾，終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，希望允許我在正法中成為優婆夷，慈愛一切眾生，不擾亂眾生。』 佛陀告訴比丘們：『云有四種。哪四種呢？第一種是白色，第二種是黑色，第三種是赤色，第四種是紅色。』

English version: Just like a clean white cloth is easily dyed, so it is with him. When his faith is pure, he attains the Dharma Eye, free from doubt, certain of achieving the fruit, not falling into evil realms, not straying onto other paths, and achieving fearlessness. He said to the two gods, 'I now take refuge in the Buddha, the Dharma, and the Sangha. For the rest of my life, I will not kill, steal, engage in sexual misconduct, lie, or drink alcohol. Please allow me to become a female lay follower (Upasika) in the true Dharma.' The Buddha told the monks, 'In the past, the Wind God developed a wrong view, saying, 'There is no earth, water, or fire in the wind.' The Earth God, Water God, and Fire God, knowing that the Wind God had developed this wrong view, went to him and said, 'Have you really developed this view?' He replied, 'Indeed, I have.' The three gods said, 'You should not develop this view. Why? Because there is earth, water, and fire in the wind, but the wind element is predominant, hence it is called wind.' At that time, the three gods preached the Dharma to him, dispelling his wrong view, guiding him, making him happy, explaining the principles of giving, the principles of morality, the principles of being born in heaven, explaining that desires are impure, that outflows are a problem, and that liberation is paramount; they elaborated and revealed the pure conduct of the holy life. The three gods knew that the Wind God's heart had become soft, that he was joyful and understanding, that he was pure and without hindrances, and that he was easy to guide, just as the Buddhas usually do, they spoke of the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering, elaborating and revealing them. At that time, the Wind God was immediately freed from defilement and attained the purity of the Dharma Eye. Just like a clean white cloth is easily dyed, so it is with him. When his faith is pure, he attains the Dharma Eye, free from doubt, certain of achieving the fruit, not falling into evil realms, not straying onto other paths, and achieving fearlessness. He said to the three gods, 'I now take refuge in the Buddha, the Dharma, and the Sangha. For the rest of my life, I will not kill, steal, engage in sexual misconduct, lie, or drink alcohol. I wish to be allowed to become a female lay follower (Upasika) in the true Dharma, with loving-kindness towards all beings, and not disturbing any living beings.' The Buddha told the monks, 'There are four kinds of clouds. What are the four? The first is white, the second is black, the third is red, and the fourth is crimson.'

。其白色者地大偏多，其黑色者水大偏多，其赤色者火大偏多，其紅色者風大偏多。其云去地或十里、二十里、三十里，至四十四千里，除劫初后時云上至光音天。電有四種。云何為四？東方電名身光，南方電名難毀，西方電名流炎，北方電名定明。以何緣故，虛空雲中有此電光？有時身光與難毀相觸，有時身光與流炎相觸，有時身光與定明相觸，有時難毀與流炎相觸，有時難毀與定明相觸，有時流炎與定明相觸。以是緣故，虛空雲中有電光起。復有何緣，虛空云有雷聲起？虛空中有時地大與水大相觸，有時地大與火大相觸，有時地大與風大相觸，有時水大與火大相觸，有時水大與風大相觸。以是緣故，虛空雲中有雷聲起。

「相師占雨有五因緣不可定知，使占者迷惑。云何為五？一者云有雷電，占謂當雨，以火大多故，燒云不雨，是為占師初迷惑緣。二者云有雷電，占謂當雨，有大風起，吹雲四散，入諸山間，以此緣故，相師迷惑。三者云有雷電，占謂當雨，時，大阿須倫接攬浮雲，置大海中，以此因緣，相師迷惑。四者云有雷電，占謂當雨，而云師、雨師放逸淫亂，竟不降雨，以此因緣，相師迷惑

現代漢語譯本：其中白色的云大多是地大偏盛，黑色的云大多是水大偏盛，赤色的云大多是火大偏盛，紅色的云大多是風大偏盛。云距離地面有時十里、二十里、三十里，乃至四十四千里，除了劫初之後，云會上升到光音天。電有四種。哪四種呢？東方的電名叫身光，南方的電名叫難毀，西方的電名叫流炎，北方的電名叫定明。因為什麼緣故，虛空中的云里會有這種電光呢？有時身光與難毀相接觸，有時身光與流炎相接觸，有時身光與定明相接觸，有時難毀與流炎相接觸，有時難毀與定明相接觸，有時流炎與定明相接觸。因為這些緣故，虛空中的云里就會產生電光。又因為什麼緣故，虛空中的云里會有雷聲產生呢？虛空中有時地大與水大相接觸，有時地大與火大相接觸，有時地大與風大相接觸，有時水大與火大相接觸，有時水大與風大相接觸。因為這些緣故，虛空中的云里就會產生雷聲。 現代漢語譯本：相師占卜下雨有五種因緣無法確定，使得占卜的人迷惑。哪五種呢？第一種是雲中有雷電，占卜的人認為應當下雨，但因為火大太盛，燒灼雲朵而不下雨，這是占卜師最初迷惑的原因。第二種是雲中有雷電，占卜的人認為應當下雨，但有大風颳起，把云吹散到各處山間，因為這個緣故，占卜師迷惑。第三種是雲中有雷電，占卜的人認為應當下雨，這時，大阿修羅接住並抓取浮雲，放置到大海中，因為這個因緣，占卜師迷惑。第四種是雲中有雷電，占卜的人認為應當下雨，但是雲師、雨師放縱懈怠，最終不降雨，因為這個因緣，占卜師迷惑。

English version: Among them, the white clouds are mostly dominated by the earth element, the black clouds are mostly dominated by the water element, the red clouds are mostly dominated by the fire element, and the crimson clouds are mostly dominated by the wind element. Clouds are sometimes ten, twenty, or thirty 'li' away from the ground, even up to forty-four thousand 'li', except after the beginning of a kalpa, when clouds rise to the Abhasvara heaven. There are four kinds of lightning. What are the four? The eastern lightning is called 'Shenguang' (body light), the southern lightning is called 'Nanhui' (indestructible), the western lightning is called 'Liuyan' (flowing flame), and the northern lightning is called 'Dingming' (fixed brightness). For what reason is there this lightning in the clouds of the void? Sometimes 'Shenguang' touches 'Nanhui', sometimes 'Shenguang' touches 'Liuyan', sometimes 'Shenguang' touches 'Dingming', sometimes 'Nanhui' touches 'Liuyan', sometimes 'Nanhui' touches 'Dingming', and sometimes 'Liuyan' touches 'Dingming'. Because of these reasons, lightning arises in the clouds of the void. And for what reason does thunder arise in the clouds of the void? Sometimes the earth element touches the water element, sometimes the earth element touches the fire element, sometimes the earth element touches the wind element, sometimes the water element touches the fire element, and sometimes the water element touches the wind element. Because of these reasons, thunder arises in the clouds of the void. English version: Diviners who predict rain have five causes that cannot be determined, causing the diviners to be confused. What are the five? First, when there is thunder and lightning in the clouds, the diviner thinks it should rain, but because the fire element is too strong, it burns the clouds and does not rain. This is the first reason for the diviner's confusion. Second, when there is thunder and lightning in the clouds, the diviner thinks it should rain, but a strong wind arises, blowing the clouds in all directions into the mountains. Because of this reason, the diviner is confused. Third, when there is thunder and lightning in the clouds, the diviner thinks it should rain, but at this time, the great Asuras catch and seize the floating clouds, placing them in the ocean. Because of this cause, the diviner is confused. Fourth, when there is thunder and lightning in the clouds, the diviner thinks it should rain, but the cloud masters and rain masters are negligent and ultimately do not send down rain. Because of this cause, the diviner is confused.

。五者云有雷電，占謂當雨，而世間眾庶非法放逸，行不凈行，慳貪嫉妒，所見顛倒，故使天不降雨，以此因緣，相師迷惑。是為五因緣，相師占雨不可定知。」

佛說長阿含經卷第二十一

第四分世記經三災品第九

佛告比丘：「有四事長久，無量無限，不可以日月歲數而稱計也。云何為四？一者世間災漸起，壞此世時，中間長久，無量無限，不可以日月歲數而稱計也。二者此世間壞已，中間空曠，無有世間，長久迥遠，不可以日月歲數而稱計也。三者天地初起，向欲成時，中間長久，不可以日月歲數而稱計也。四者天地成已，久住不壞，不可以日月歲數而稱計也。是為四事長久，無量無限，不可以日月歲數而計量也。」

佛告比丘：「世有三災。云何為三？一者火災，二者水災，三者風災。有三災上際。云何為三？一者光音天，二者遍凈天，三者果實天。若火災起時，至光音天，光音天為際。若水災起時，至遍凈天，遍凈天為際。若風災起時，至果實天，果實天為際

現代漢語譯本：五種情況顯示有雷電，占卜者認為應當下雨，但世間眾人卻非法放縱，行為不檢點，慳吝貪婪，嫉妒他人，所見所聞都是顛倒的，所以導致上天不下雨，因為這些因緣，相師的占卜就迷惑不準了。這就是五種因緣，使得相師占卜下雨無法確定。 現代漢語譯本：佛陀告訴比丘們：『有四件事是長久的，無量無邊的，不能用日月歲數來計算。哪四件呢？第一，世間災難逐漸興起，毀壞這個世界的時候，中間的時間是長久的，無量無邊的，不能用日月歲數來計算。第二，這個世界毀壞之後，中間空曠，沒有世界存在，時間是長久的，遙遠的，不能用日月歲數來計算。第三，天地剛開始形成，將要形成的時候，中間的時間是長久的，不能用日月歲數來計算。第四，天地形成之後，長久存在而不毀壞，時間是長久的，不能用日月歲數來計算。』這就是四件長久，無量無邊，不能用日月歲數來計算的事情。 現代漢語譯本：佛陀告訴比丘們：『世間有三種災難。哪三種呢？第一是火災，第二是水災，第三是風災。有三種災難的上限。哪三種呢？第一是光音天，第二是遍凈天，第三是果實天。如果發生火災，會蔓延到光音天，光音天是火災的上限。如果發生水災，會蔓延到遍凈天，遍凈天是水災的上限。如果發生風災，會蔓延到果實天，果實天是風災的上限。』

English version: 'When five signs indicate thunder and lightning, diviners predict rain. However, the people of the world behave unlawfully and indulge in impure conduct, are stingy, greedy, and jealous, and their perceptions are distorted. Therefore, the heavens do not send down rain. Because of these causes, the diviners' predictions become confused and inaccurate. These are the five causes that make it impossible for diviners to accurately predict rain.' English version: The Buddha said to the monks, 'There are four things that are long-lasting, immeasurable, and cannot be calculated by days, months, or years. What are the four? First, when the world's calamities gradually arise and destroy this world, the intervening time is long-lasting, immeasurable, and cannot be calculated by days, months, or years. Second, after this world is destroyed, the intervening emptiness, where no world exists, is long-lasting and remote, and cannot be calculated by days, months, or years. Third, when the heavens and earth first begin to form and are about to take shape, the intervening time is long-lasting and cannot be calculated by days, months, or years. Fourth, after the heavens and earth are formed, they exist for a long time without being destroyed, and this time is long-lasting and cannot be calculated by days, months, or years.' These are the four things that are long-lasting, immeasurable, and cannot be measured by days, months, or years. English version: The Buddha said to the monks, 'There are three calamities in the world. What are the three? First is the fire calamity, second is the water calamity, and third is the wind calamity. There are three upper limits to these calamities. What are the three? First is the Abhasvara heaven, second is the Subhakrtsna heaven, and third is the Vehapphala heaven. If a fire calamity arises, it will reach the Abhasvara heaven, and the Abhasvara heaven is the limit of the fire calamity. If a water calamity arises, it will reach the Subhakrtsna heaven, and the Subhakrtsna heaven is the limit of the water calamity. If a wind calamity arises, it will reach the Vehapphala heaven, and the Vehapphala heaven is the limit of the wind calamity.'

。云何為火災？火災始欲起時，此世間人皆行正法，正見不倒，修十善行，行此法時，有人得第二禪者，即踴身上升于虛空中，住聖人道、天道、梵道，高聲唱言：『諸賢！當知無覺、無觀第二禪樂，第二禪樂。』時，世間人聞此聲已，仰語彼言：『善哉！善哉！唯愿為我說無覺、無觀第二禪道。』時，空中人聞其語已，即為說無覺、無觀第二禪道。此世間人聞彼說已，即修無覺無觀第二禪道，身壞命終，生光音天。

「是時，地獄眾生罪畢命終，來生人間，復修無覺、無觀第二禪，身壞命終，生光音天；畜生、餓鬼、阿須倫、四天王、忉利天、炎天、兜率天、化自在天、他化自在天、梵天眾生命終，來生人間，修無覺、無觀第二禪，身壞命終，生光音天。由此因緣地獄道盡，畜生、餓鬼、阿須倫乃至梵天皆盡。當於爾時，先地獄盡，然後畜生盡；畜生盡已，餓鬼盡；餓鬼盡已，阿須倫盡；阿須倫盡已，四天王盡；四天王盡已，忉利天王盡；忉利天王盡已，炎摩天盡；炎摩天盡已，兜率天盡；兜率天盡已，化自在天盡；化自在天盡已，他化自在天盡；他化自在天盡已，梵天盡；梵天盡已，然後人盡，無有遺余。人盡無餘已，此世敗壞，乃成為災，其後天不降雨，百穀草木自然枯死

現代漢語譯本：什麼是火災呢？當火災開始要發生的時候，這個世間的人都奉行正法，正見不顛倒，修習十善行。當他們修行這些法的時候，有人證得了第二禪，就會騰身升到空中，安住于聖人道、天道、梵道，高聲唱道：『各位賢者！應當知道無覺無觀的第二禪的快樂，第二禪的快樂。』這時，世間的人聽到這個聲音后，仰頭對他說：『太好了！太好了！希望您為我們講說無覺無觀的第二禪的修行方法。』這時，空中之人聽到他們的話后，就為他們講說無覺無觀的第二禪的修行方法。這個世間的人聽了他們的講述后，就修習無覺無觀的第二禪，身壞命終后，就往生到光音天。 這時，地獄的眾生罪業完畢后死去，轉生到人間，又修習無覺無觀的第二禪，身壞命終后，往生到光音天；畜生、餓鬼、阿修羅、四天王、忉利天、炎天、兜率天、化自在天、他化自在天、梵天的眾生壽命終結后，轉生到人間，修習無覺無觀的第二禪，身壞命終后，往生到光音天。由於這樣的因緣，地獄道就空盡了，畜生、餓鬼、阿修羅乃至梵天也都空盡了。當那個時候，先是地獄空盡，然後是畜生空盡；畜生空盡后，是餓鬼空盡；餓鬼空盡后，是阿修羅空盡；阿修羅空盡后，是四天王空盡；四天王空盡后，是忉利天王空盡；忉利天王空盡后，是炎摩天空盡；炎摩天空盡后，是兜率天空盡；兜率天空盡后，是化自在天空盡；化自在天空盡后，是他化自在天空盡；他化自在天空盡后，是梵天空盡；梵天空盡后，然後是人空盡，沒有遺留的。人全部空盡后，這個世界就敗壞了，於是就成爲了災難，之後天上不再下雨，所有的穀物草木自然枯死。

English version: What is a fire catastrophe? When a fire catastrophe is about to begin, the people of this world all practice the righteous Dharma, their right views are not overturned, and they cultivate the ten wholesome actions. When they practice these Dharmas, someone who has attained the second dhyana will rise into the sky, abide in the path of the sages, the path of the heavens, and the path of Brahma, and loudly proclaim: 'Dear virtuous ones! You should know the joy of the second dhyana, which is without thought and without examination, the joy of the second dhyana.' At this time, the people of the world, upon hearing this voice, will look up and say to him: 'Excellent! Excellent! We wish that you would explain to us the path of the second dhyana, which is without thought and without examination.' At this time, the person in the sky, upon hearing their words, will explain to them the path of the second dhyana, which is without thought and without examination. The people of this world, upon hearing their explanation, will cultivate the second dhyana, which is without thought and without examination, and upon the destruction of their bodies and the end of their lives, they will be reborn in the Abhasvara heaven. At this time, the beings in hell, having completed their karmic retribution, will die and be reborn in the human realm, and again cultivate the second dhyana, which is without thought and without examination, and upon the destruction of their bodies and the end of their lives, they will be reborn in the Abhasvara heaven; the beings of the animal realm, the hungry ghost realm, the Asura realm, the Four Heavenly Kings, the Trayastrimsa heaven, the Yama heaven, the Tusita heaven, the Paranirmitavasavartin heaven, the Nirmāṇarati heaven, and the Brahma heaven, upon the end of their lives, will be reborn in the human realm, cultivate the second dhyana, which is without thought and without examination, and upon the destruction of their bodies and the end of their lives, they will be reborn in the Abhasvara heaven. Due to these causes and conditions, the hell realm will be exhausted, and the animal realm, the hungry ghost realm, the Asura realm, and even the Brahma heaven will all be exhausted. At that time, first the hell realm will be exhausted, then the animal realm will be exhausted; after the animal realm is exhausted, the hungry ghost realm will be exhausted; after the hungry ghost realm is exhausted, the Asura realm will be exhausted; after the Asura realm is exhausted, the Four Heavenly Kings will be exhausted; after the Four Heavenly Kings are exhausted, the Trayastrimsa heaven will be exhausted; after the Trayastrimsa heaven is exhausted, the Yama heaven will be exhausted; after the Yama heaven is exhausted, the Tusita heaven will be exhausted; after the Tusita heaven is exhausted, the Paranirmitavasavartin heaven will be exhausted; after the Paranirmitavasavartin heaven is exhausted, the Nirmāṇarati heaven will be exhausted; after the Nirmāṇarati heaven is exhausted, the Brahma heaven will be exhausted; after the Brahma heaven is exhausted, then the human realm will be exhausted, with nothing remaining. After all humans are exhausted, this world will be destroyed, and thus it will become a catastrophe. After that, the sky will no longer rain, and all grains and plants will naturally wither and die.

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，有為諸法，甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，吹大海水，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，去地四萬二千由旬，安日道中，緣此世間有二日出。二日出已，令此世間所有小河、汱澮、渠流皆悉干竭。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，去地四萬二千由旬，安日道中，緣此世間有三日出。三日出已，此諸大水，恒河、耶婆那河、婆羅河、阿夷羅婆提河、阿摩怯河、辛陀河、故舍河皆悉干竭，無有遺余。

「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，安日道中，緣此世間有四日出。四日出已，此諸世間所有泉源、淵池，善見大池、阿耨大池、四方陀延池、優缽羅池、拘物頭池、分陀利池、離池，縱廣五十由旬皆盡干竭

現代漢語譯本：佛陀告訴比丘們：『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』之後過了很久，有巨大的黑風突然颳起，吹動深達八萬四千由旬的海水，將海水吹開兩邊，取走太陽的宮殿，放置在須彌山的一半高度，距離地面四萬二千由旬，安放在太陽執行的軌道上，因此世間出現了兩個太陽。兩個太陽出現后，使得世間所有的小河、水溝、渠道都全部乾涸。 佛陀告訴比丘們：『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』之後過了很久，有巨大的黑風突然颳起，吹動深達八萬四千由旬的海水，將海水吹開兩邊，取走太陽的宮殿，放置在須彌山的一半高度，距離地面四萬二千由旬，安放在太陽執行的軌道上，因此世間出現了三個太陽。三個太陽出現后，這些大河，恒河、耶婆那河、婆羅河、阿夷羅婆提河、阿摩怯河、辛陀河、故舍河都全部乾涸，沒有留下任何剩餘。 『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』之後過了很久，有巨大的黑風突然颳起，吹動深達八萬四千由旬的海水，將海水吹開兩邊，取走太陽的宮殿，放置在須彌山的一半高度，安放在太陽執行的軌道上，因此世間出現了四個太陽。四個太陽出現后，世間所有的泉水、深潭，善見大池、阿耨大池、四方陀延池、優缽羅池、拘物頭池、分陀利池、離池，縱橫五十由旬的都全部乾涸。

English version: The Buddha told the monks, 『From this, you should know that all things are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. You should seek the path of liberation that transcends the world.』 After a long time, a great black wind suddenly arose, blowing the seawater, which was 84,000 yojanas deep, causing it to part on both sides. It took the sun's palace and placed it halfway up Mount Sumeru, 42,000 yojanas from the ground, setting it in the sun's path. Because of this, two suns appeared in the world. After the two suns appeared, all the small rivers, streams, and canals in this world completely dried up. The Buddha told the monks, 『From this, you should know that all things are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. You should seek the path of liberation that transcends the world.』 After a long time, a great black wind suddenly arose, blowing the seawater, which was 84,000 yojanas deep, causing it to part on both sides. It took the sun's palace and placed it halfway up Mount Sumeru, 42,000 yojanas from the ground, setting it in the sun's path. Because of this, three suns appeared in the world. After the three suns appeared, all the great rivers, the Ganges, the Yamuna, the Sarayu, the Aciravati, the Amakheya, the Sindhu, and the Kusa rivers, completely dried up, leaving nothing remaining. 『From this, you should know that all things are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. You should seek the path of liberation that transcends the world.』 After a long time, a great black wind suddenly arose, blowing the seawater, which was 84,000 yojanas deep, causing it to part on both sides. It took the sun's palace and placed it halfway up Mount Sumeru, setting it in the sun's path. Because of this, four suns appeared in the world. After the four suns appeared, all the springs and deep pools in this world, the Sudarshana Great Pond, the Anavatapta Great Pond, the Chaturdanta Pond, the Utpala Pond, the Kumuda Pond, the Pundarika Pond, and the Rati Pond, all of which were fifty yojanas in length and breadth, completely dried up.

「以是故知，一切無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，吹大海水，使令兩披，取日宮殿，置於須彌山半，安日道中，緣此世間有五日出。五日出已，大海水稍減百由旬，至七百由旬。以是可知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。是時，大海稍盡，余有七百由旬、六百由旬、五百由旬、四百由旬乃至百由旬在。以是可知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。時，大海水稍稍減盡，至七由旬、六由旬、五由旬，乃至一由旬在。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後海水稍盡，至七多羅樹、六多羅樹，乃至一多羅樹。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後海水轉淺，七人、六人、五人、四人、三人、二人、一人，至腰、至膝，至於𨄔、踝。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後海水猶如春雨後，亦如牛跡中水，遂至涸盡，不漬人指

現代漢語譯本：因此應當明白，一切事物都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。之後過了很久，有巨大的黑風暴興起，吹動海水，使其向兩邊分開，把太陽的宮殿取走，放置在須彌山的一半高度，安放在太陽執行的軌道中，因此世間出現了五個太陽。五個太陽出現后，海水逐漸減少了一百由旬，直到七百由旬。由此可知，一切行為都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。這時，海水逐漸減少，還剩下七百由旬、六百由旬、五百由旬、四百由旬，乃至一百由旬。由此可知，一切行為都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。這時，海水逐漸減少，直到七由旬、六由旬、五由旬，乃至一由旬。 佛陀告訴比丘們：『因此應當明白，一切行為都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。』之後海水逐漸減少，直到七棵多羅樹的高度、六棵多羅樹的高度，乃至一棵多羅樹的高度。 佛陀告訴比丘們：『因此應當明白，一切行為都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。』之後海水變得更淺，達到七個人的高度、六個人的高度、五個人的高度、四個人的高度、三個人的高度、兩個人的高度、一個人的高度，直到腰部、膝蓋，直到腳踝。 佛陀告訴比丘們：『因此應當明白，一切行為都是無常的，會變化、會朽壞，不可依賴，所有有為法都非常令人厭惡，應當尋求超脫世俗、解脫煩惱的方法。』之後海水就像春雨過後一樣，也像牛蹄印中的水一樣，最終乾涸，不能浸濕人的手指。

English version: Therefore, it should be understood that all things are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering. After a long time, a great black storm arose, blowing the ocean water, causing it to split in two, taking the sun's palace and placing it halfway up Mount Sumeru, in the path of the sun. Because of this, five suns appeared in the world. After the five suns appeared, the ocean water gradually decreased by one hundred yojanas, down to seven hundred yojanas. From this, it can be known that all actions are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering. At this time, the ocean gradually diminished, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, and even one hundred yojanas. From this, it can be known that all actions are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering. At this time, the ocean water gradually diminished, until it was seven yojanas, six yojanas, five yojanas, and even one yojana. The Buddha told the monks: 'Therefore, it should be understood that all actions are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering.' After that, the sea water gradually diminished, until it was the height of seven tala trees, six tala trees, and even one tala tree. The Buddha told the monks: 'Therefore, it should be understood that all actions are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering.' After that, the sea water became shallower, reaching the height of seven people, six people, five people, four people, three people, two people, one person, down to the waist, the knees, and down to the ankles. The Buddha told the monks: 'Therefore, it should be understood that all actions are impermanent, subject to change and decay, unreliable, and all conditioned phenomena are extremely repulsive. One should seek the path of liberation from the world and the release from suffering.' After that, the sea water was like after a spring rain, or like water in a cow's hoofprint, eventually drying up completely, not even wetting a person's finger.

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，吹海底沙，深八萬四千由旬，令著兩岸飄，取日宮殿，置於須彌山半，安日道中，緣此世間有六日出。六日出已，其四天下及八萬天下諸山、大山、須彌山王皆煙起燋燃，猶如陶家初然陶時，六日出時亦復如是。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後久久，有大黑風暴起，吹海底沙，八萬四千由旬，令著兩岸飄，取日宮殿，置於須彌山半，安日道中，緣此世間有七日出。七日出已，此四天下及八萬天下諸山、大山、須彌山王皆悉洞然，猶如陶家然灶焰起，七日出時亦復如是。」

佛告比丘：「以此當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。此四天下及八萬天下諸山、須彌山皆悉洞然；一時，四天王宮、忉利天宮、炎摩天宮、兜率天、化自在天、他化自在天、梵天宮亦皆洞然。」

佛告比丘：「是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為法甚可厭患，當求度世解脫之道

現代漢語譯本：佛陀告訴比丘們：『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴。所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』之後過了很久，有巨大的黑風突然颳起，吹起海底的沙子，深達八萬四千由旬，讓沙子飄到兩岸，然後把太陽的宮殿取走，放到須彌山的一半高度，安置在太陽執行的軌道上，因此世間出現了六個太陽。六個太陽出現后，這四天下以及八萬天下所有的山、大山、須彌山王都冒煙燃燒起來，就像陶工初次燒窯時一樣，六個太陽出現時也是如此。 現代漢語譯本：佛陀告訴比丘們：『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴。所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』之後過了很久，有巨大的黑風突然颳起，吹起海底的沙子，深達八萬四千由旬，讓沙子飄到兩岸，然後把太陽的宮殿取走，放到須彌山的一半高度，安置在太陽執行的軌道上，因此世間出現了七個太陽。七個太陽出現后，這四天下以及八萬天下所有的山、大山、須彌山王都完全燃燒起來，就像陶工燒窯時火焰升起一樣，七個太陽出現時也是如此。 現代漢語譯本：佛陀告訴比丘們：『由此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴。所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』這四天下以及八萬天下所有的山、須彌山都完全燃燒起來；同時，四大天王宮、忉利天宮、炎摩天宮、兜率天、化自在天、他化自在天、梵天宮也都完全燃燒起來。 現代漢語譯本：佛陀告訴比丘們：『因此應當知道，一切事物都是無常的，會變化、會朽壞，不可依賴。所有有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』

English version: The Buddha told the monks, 'Therefore, you should know that all things are impermanent, subject to change and decay, and cannot be relied upon. All conditioned phenomena are extremely repulsive, and one should seek the path of liberation from the world.' After a long time, a great black wind suddenly arose, blowing the sand from the bottom of the sea, to a depth of 84,000 yojanas, causing the sand to drift to both shores. Then, it took the sun's palace and placed it halfway up Mount Sumeru, setting it in the sun's path, and thus six suns appeared in the world. After the six suns appeared, the four continents and the 80,000 continents, all the mountains, great mountains, and Mount Sumeru, all began to smoke and burn, just like when a potter first fires a kiln. The appearance of the six suns was also like this. English version: The Buddha told the monks, 'Therefore, you should know that all things are impermanent, subject to change and decay, and cannot be relied upon. All conditioned phenomena are extremely repulsive, and one should seek the path of liberation from the world.' After a long time, a great black wind suddenly arose, blowing the sand from the bottom of the sea, to a depth of 84,000 yojanas, causing the sand to drift to both shores. Then, it took the sun's palace and placed it halfway up Mount Sumeru, setting it in the sun's path, and thus seven suns appeared in the world. After the seven suns appeared, the four continents and the 80,000 continents, all the mountains, great mountains, and Mount Sumeru, all completely burned, just like when a potter's kiln flames rise. The appearance of the seven suns was also like this. English version: The Buddha told the monks, 'Therefore, you should know that all things are impermanent, subject to change and decay, and cannot be relied upon. All conditioned phenomena are extremely repulsive, and one should seek the path of liberation from the world.' These four continents and the 80,000 continents, all the mountains, and Mount Sumeru, all completely burned; at the same time, the palaces of the Four Heavenly Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Paranirmitavasavartin Heaven, the Nirmāṇarati Heaven, and the Brahma Heaven also completely burned. English version: The Buddha told the monks, 'Therefore, you should know that all things are impermanent, subject to change and decay, and cannot be relied upon. All conditioned phenomena are extremely repulsive, and one should seek the path of liberation from the world.'

。此四天下，乃至梵天火洞然已，風吹火焰至光音天，其彼初生天子見此火焰，皆生怖畏言：『咄！此何物？』先生諸天語後生天言：『勿怖畏也，彼火曾來，齊此而止。』以念前火光，故名光念天。此四天下，乃至梵天火洞然已，須彌山王漸漸頹落，百由旬、二百由旬，至七百由旬。」

佛告比丘：「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。此四天下乃至梵天火洞然已，其後大地及須彌山盡無灰燼。是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其此大地火燒盡已，地下水盡，水下風盡。是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」

佛告比丘：「火災起時，天不復雨，百穀草木自然枯死。誰當信者？獨有見者，自當知耶？如是乃至地下水盡，水下風盡。誰當信者？獨有見者，自當知耶？是為火災。

「云何火劫還復？其後久久，有大黑雲在虛空中，至光音天，周遍降雨，渧如車輪，如是無數百千歲雨，其水漸長，高無數百千由旬，乃至光音天。」

「時，有四大風起，持此水住。何等為四？一名住風，二名持風，三名不動，四名堅固

現代漢語譯本：這四天下，乃至梵天被火燒得通紅時，風將火焰吹到光音天，那些初生的天子看到這火焰，都感到恐懼，說：『哎呀！這是什麼東西？』先出生的天神告訴后出生的天神說：『不要害怕，那火曾經來過，到這裡就停止了。』因為回憶起之前的火光，所以稱為光念天。這四天下，乃至梵天被火燒得通紅時，須彌山王漸漸頹落，一百由旬、二百由旬，直到七百由旬。 佛陀告訴比丘們：『因此應當知道，一切行為都是無常的，會變化、會朽壞，不可依賴，凡是有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。』這四天下乃至梵天被火燒得通紅后，之後大地和須彌山都化為灰燼。所以應當知道，一切行為都是無常的，會變化、會朽壞，不可依賴，凡是有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。這大地被火燒盡后，地下的水也乾涸，水下的風也消失。所以應當知道，一切行為都是無常的，會變化、會朽壞，不可依賴，凡是有為法都非常令人厭惡，應當尋求超脫世間的解脫之道。 佛陀告訴比丘們：『火災發生時，天不再下雨，所有的穀物草木自然枯死。誰會相信呢？只有親眼見到的人，自己才會知道吧？』像這樣直到地下的水乾涸，水下的風消失。『誰會相信呢？只有親眼見到的人，自己才會知道吧？』這就是火災。 『火劫如何恢復呢？』之後過了很久，有巨大的黑雲在虛空中，到達光音天，普遍降下大雨，雨滴像車輪一樣大，這樣無數百千年的降雨，水逐漸上漲，高到無數百千由旬，甚至到達光音天。 『這時，有四大風興起，支撐著這些水。哪四大風呢？一名住風，二名持風，三名不動，四名堅固。

English version: When these four continents, even up to the Brahma heaven, are ablaze with fire, the wind blows the flames to the Abhasvara heaven. The newly born gods there, seeing these flames, all become frightened and say, 'Alas! What is this?' The gods born earlier tell the later-born gods, 'Do not be afraid, that fire has come before, and it will stop here.' Because they remember the previous firelight, they are called the Abhasvara gods. When these four continents, even up to the Brahma heaven, are ablaze with fire, Mount Sumeru gradually collapses, one hundred yojanas, two hundred yojanas, up to seven hundred yojanas. The Buddha told the monks, 'Therefore, you should know that all actions are impermanent, subject to change and decay, unreliable, and all conditioned things are very detestable. You should seek the path of liberation from the world.' After these four continents, even up to the Brahma heaven, are ablaze with fire, the earth and Mount Sumeru are reduced to ashes. Therefore, you should know that all actions are impermanent, subject to change and decay, unreliable, and all conditioned things are very detestable. You should seek the path of liberation from the world. After this earth is burned up by fire, the water beneath the earth dries up, and the wind beneath the water disappears. Therefore, you should know that all actions are impermanent, subject to change and decay, unreliable, and all conditioned things are very detestable. You should seek the path of liberation from the world.' The Buddha told the monks, 'When a fire disaster occurs, the sky no longer rains, and all grains and plants naturally wither and die. Who would believe it? Only those who have seen it for themselves will know, right?' It is like this until the water beneath the earth dries up, and the wind beneath the water disappears. 'Who would believe it? Only those who have seen it for themselves will know, right?' This is the fire disaster. 'How does the fire kalpa restore itself?' After a long time, there are huge black clouds in the sky, reaching the Abhasvara heaven, and they universally pour down heavy rain, with raindrops as large as chariot wheels. This rain falls for countless hundreds of thousands of years, and the water gradually rises, reaching countless hundreds of thousands of yojanas, even up to the Abhasvara heaven. 'At that time, four great winds arise, holding up this water. What are the four? One is called the Sustaining Wind, the second is called the Holding Wind, the third is called the Immovable Wind, and the fourth is called the Firm Wind.'

。其後此水稍減百千由旬，無數百千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在於空中自然堅固，變成天宮，七寶校飾，由此因緣有梵迦夷天宮。其水轉減至無數百千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓盪濤波，起沫積聚，風吹波離水，在於空中自然堅固，變成天宮，七寶校飾，由此因緣有他化自在天宮。

「其水轉減至無數千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，七寶校飾，由此因緣有化自在天宮。其水轉減至無數百千由旬，有僧伽風，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，七寶校飾，由此因緣有兜率天宮。其水轉減至無數百千由旬，有僧伽風，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，由此因緣有炎摩天宮。其水轉減至無數百千由旬，水上有沫，深六十萬八千由旬，其邊無際，譬如此間，穴泉流水，水上有沫，彼亦如是。

「以何因緣有須彌山？有亂風起，吹此水沫造須彌山，高六十萬八千由旬，縱廣八萬四千由旬，四寶所成，金、銀、水精、琉璃

現代漢語譯本：之後，這水逐漸減少了百千由旬，乃至無數百千萬由旬。水面四方有大風興起，名為僧伽，吹動水流，激盪波濤，產生泡沫並積聚。風將泡沫吹離水面，在空中自然凝固，變成天宮，以七寶裝飾。由此因緣，便有了梵迦夷天宮。水繼續減少至無數百千萬由旬，水面四方又有大風興起，名為僧伽，吹動水流，激盪波濤，產生泡沫並積聚。風將泡沫吹離水面，在空中自然凝固，變成天宮，以七寶裝飾。由此因緣，便有了他化自在天宮。 水繼續減少至無數千萬由旬，水面四方有大風興起，名為僧伽，吹動水流，激盪波濤，產生泡沫並積聚。風將泡沫吹離水面，在虛空中自然凝固，變成天宮，以七寶裝飾。由此因緣，便有了化自在天宮。水繼續減少至無數百千由旬，有僧伽風吹動水流，激盪波濤，產生泡沫並積聚。風將泡沫吹離水面，在虛空中自然凝固，變成天宮，以七寶裝飾。由此因緣，便有了兜率天宮。水繼續減少至無數百千由旬，有僧伽風吹動水流，激盪波濤，產生泡沫並積聚。風將泡沫吹離水面，在虛空中自然凝固，變成天宮。由此因緣，便有了炎摩天宮。水繼續減少至無數百千由旬，水面上有泡沫，深六十萬八千由旬，其邊緣無邊無際，就像此處的泉水涌流，水面上有泡沫一樣，那裡也是如此。 『因為什麼因緣才有了須彌山呢？』有狂風興起，吹動這些水沫，造就了須彌山，高六十萬八千由旬，縱橫八萬四千由旬，由四寶構成，即金、銀、水精、琉璃。

English version: Afterward, the water gradually decreased by hundreds of thousands of yojanas, and even countless hundreds of millions of yojanas. A great wind arose on all sides of the water, named Sangha, which stirred the water, causing waves to surge, producing foam that accumulated. The wind blew the foam away from the water, and it naturally solidified in the air, transforming into a heavenly palace, adorned with seven treasures. From this cause, the Brahma-kayika heavenly palace came into being. The water continued to decrease to countless hundreds of millions of yojanas, and a great wind arose again on all sides of the water, named Sangha, which stirred the water, causing waves to surge, producing foam that accumulated. The wind blew the foam away from the water, and it naturally solidified in the air, transforming into a heavenly palace, adorned with seven treasures. From this cause, the Paranirmitavasavartin heavenly palace came into being. The water continued to decrease to countless tens of millions of yojanas, and a great wind arose on all sides of the water, named Sangha, which stirred the water, causing waves to surge, producing foam that accumulated. The wind blew the foam away from the water, and it naturally solidified in the void, transforming into a heavenly palace, adorned with seven treasures. From this cause, the Nirmanarati heavenly palace came into being. The water continued to decrease to countless hundreds of thousands of yojanas, and a Sangha wind stirred the water, causing waves to surge, producing foam that accumulated. The wind blew the foam away from the water, and it naturally solidified in the void, transforming into a heavenly palace, adorned with seven treasures. From this cause, the Tusita heavenly palace came into being. The water continued to decrease to countless hundreds of thousands of yojanas, and a Sangha wind stirred the water, causing waves to surge, producing foam that accumulated. The wind blew the foam away from the water, and it naturally solidified in the void, transforming into a heavenly palace. From this cause, the Yama heavenly palace came into being. The water continued to decrease to countless hundreds of thousands of yojanas, and there was foam on the water, sixty-eight hundred thousand yojanas deep, with no boundary, just like the spring water flowing here, with foam on the water, it was the same there. 'What is the cause for the existence of Mount Sumeru?' A chaotic wind arose, blowing this water foam, creating Mount Sumeru, which is sixty-eight hundred thousand yojanas high, and eighty-four thousand yojanas in width and breadth, made of four treasures: gold, silver, crystal, and lapis lazuli.

。以何因緣有四阿須倫宮殿？其後亂風吹大海水吹大水沫，于須彌山四面起大宮殿，縱廣各八萬由旬，自然變成七寶宮殿。復何因緣有四天王宮殿？其後亂風吹大海水沫，于須彌山半四萬二千由旬，自然變成七寶宮殿，以是故名為四天王宮殿。以何因緣有忉利天宮殿？其後亂風吹大水沫，于須彌山上自然變成七寶宮殿。

「復以何緣有伽陀羅山？其後亂風吹大水沫，去須彌山不遠，自然化成寶山，下根入地四萬二千由旬，縱廣四萬二千由旬，其邊無際，雜色間廁，七寶所成，以是緣故有伽陀羅山。復以何緣有伊沙山？其後亂風吹大水沫，去伽陀羅山不遠，自然變成伊沙山，高二萬一千由旬，縱廣二萬一千由旬，其邊無際，雜色參間，七寶所成，以是緣故有伊沙山。其後亂風吹大水沫，去伊沙山不遠，自然變成樹辰陀羅山，高萬二千由旬，縱廣萬二千由旬，其邊無際，雜色參間，七寶所成，以是因緣有樹辰陀羅山。其後亂風吹大水沫，去樹辰陀羅山不遠，自然變成阿般泥樓山，高六千由旬，縱廣六千由旬，其邊無際，雜色參間，七寶所成，以是緣故有阿般尼樓山

現代漢語譯本：是什麼因緣形成了四處阿修羅的宮殿？後來，狂風吹動海水，激起巨大的水沫，在須彌山四面形成了巨大的宮殿，每個宮殿的縱橫都有八萬由旬，自然而然地變成了七寶宮殿。又是什麼因緣形成了四天王的宮殿？後來，狂風吹動海水的水沫，在須彌山一半高度的四萬二千由旬處，自然而然地變成了七寶宮殿，因此被稱為四天王宮殿。是什麼因緣形成了忉利天的宮殿？後來，狂風吹動巨大的水沫，在須彌山上自然而然地變成了七寶宮殿。 又是什麼因緣形成了伽陀羅山？後來，狂風吹動巨大的水沫，在距離須彌山不遠的地方，自然化成了一座寶山，山根深入地下四萬二千由旬，縱橫四萬二千由旬，山邊無際，顏色雜亂交錯，由七寶構成，因此形成了伽陀羅山。又是什麼因緣形成了伊沙山？後來，狂風吹動巨大的水沫，在距離伽陀羅山不遠的地方，自然變成了伊沙山，高二萬一千由旬，縱橫二萬一千由旬，山邊無際，顏色雜亂交錯，由七寶構成，因此形成了伊沙山。後來，狂風吹動巨大的水沫，在距離伊沙山不遠的地方，自然變成了樹辰陀羅山，高一萬二千由旬，縱橫一萬二千由旬，山邊無際，顏色雜亂交錯，由七寶構成，因此形成了樹辰陀羅山。後來，狂風吹動巨大的水沫，在距離樹辰陀羅山不遠的地方，自然變成了阿般泥樓山，高六千由旬，縱橫六千由旬，山邊無際，顏色雜亂交錯，由七寶構成，因此形成了阿般尼樓山。

English version: What are the causes and conditions for the existence of the four Asura palaces? Subsequently, turbulent winds blew the sea water, creating large water foams, which formed great palaces on the four sides of Mount Sumeru. Each palace was 80,000 yojanas in length and width, naturally transforming into seven-jeweled palaces. What are the causes and conditions for the existence of the palaces of the Four Heavenly Kings? Subsequently, turbulent winds blew the sea water foam, and at 42,000 yojanas, half the height of Mount Sumeru, they naturally transformed into seven-jeweled palaces, hence they are called the palaces of the Four Heavenly Kings. What are the causes and conditions for the existence of the palaces of the Trayastrimsa Heaven? Subsequently, turbulent winds blew large water foams, which naturally transformed into seven-jeweled palaces on Mount Sumeru. What are the causes and conditions for the existence of Mount Gadhara? Subsequently, turbulent winds blew large water foams, and not far from Mount Sumeru, it naturally transformed into a jeweled mountain, with its roots extending 42,000 yojanas into the ground, and 42,000 yojanas in length and width. Its edges were boundless, with mixed and varied colors, made of seven jewels, thus Mount Gadhara came into being. What are the causes and conditions for the existence of Mount Isa? Subsequently, turbulent winds blew large water foams, and not far from Mount Gadhara, it naturally transformed into Mount Isa, 21,000 yojanas high and 21,000 yojanas in length and width. Its edges were boundless, with mixed and varied colors, made of seven jewels, thus Mount Isa came into being. Subsequently, turbulent winds blew large water foams, and not far from Mount Isa, it naturally transformed into Mount Sudarsana, 12,000 yojanas high and 12,000 yojanas in length and width. Its edges were boundless, with mixed and varied colors, made of seven jewels, thus Mount Sudarsana came into being. Subsequently, turbulent winds blew large water foams, and not far from Mount Sudarsana, it naturally transformed into Mount Apani, 6,000 yojanas high and 6,000 yojanas in length and width. Its edges were boundless, with mixed and varied colors, made of seven jewels, thus Mount Apani came into being.

「其後亂風吹大水沫，去阿般尼樓山不遠，自然變成彌鄰陀羅山，高三千由旬，縱廣三千由旬，其邊無際，雜色參間，七寶所成，以是因緣有尼鄰陀羅山。其後亂風吹大水沫，去尼鄰陀羅山不遠，自然變成比尼陀山，高千二百由旬，縱廣千二百由旬，其邊無際，雜色參間，七寶所成，以是緣故有比尼陀山。其後亂風吹大水沫，去比尼陀山不遠，自然變成金剛輪山，高三百由旬，縱廣三百由旬，其邊無際，雜色參間，七寶所成，以是因緣有金剛輪山。

「何故有月、有七日宮殿？其後亂風吹大水沫，自然變成一月宮殿、七日宮殿，雜色參間，七寶所成，為黑風所吹還到本處，以是因緣有日、月宮殿。

「其後亂風吹大水沫，自然變成四天下及八萬天下，以是因緣有四天下及八萬天下。其後亂風吹大水沫，在四天下及八萬天下，自然變成大金剛輪山，高十六萬八千由旬，縱廣十六萬八千由旬，其邊無限，金剛堅固，不可毀壞，以是因緣有大金剛輪山。其後久久，有自然云遍滿空中，周遍大雨，渧如車輪，其水瀰漫，沒四天下，與須彌山等，其後亂風吹地為大坑，澗水盡入中，因此為海，以是因緣有四大海水。海水咸苦有三因緣

『之後，狂風吹起巨大的水沫，在離阿般尼樓山不遠的地方，自然形成了彌鄰陀羅山，高三千由旬，縱橫三千由旬，邊緣無際，色彩斑斕，由七寶構成，因此有了尼鄰陀羅山。之後，狂風吹起巨大的水沫，在離尼鄰陀羅山不遠的地方，自然形成了比尼陀山，高一千二百由旬，縱橫一千二百由旬，邊緣無際，色彩斑斕，由七寶構成，因此有了比尼陀山。之後，狂風吹起巨大的水沫，在離比尼陀山不遠的地方，自然形成了金剛輪山，高三百由旬，縱橫三百由旬，邊緣無際，色彩斑斕，由七寶構成，因此有了金剛輪山。 『為什麼會有月亮和七個太陽的宮殿呢？』之後，狂風吹起巨大的水沫，自然形成了一個月亮的宮殿和七個太陽的宮殿，色彩斑斕，由七寶構成，被黑風吹回原來的地方，因此有了太陽和月亮的宮殿。 『之後，狂風吹起巨大的水沫，自然形成了四大部洲和八萬小洲，因此有了四大部洲和八萬小洲。之後，狂風吹起巨大的水沫，在四大部洲和八萬小洲之上，自然形成了大金剛輪山，高十六萬八千由旬，縱橫十六萬八千由旬，邊緣無限，堅固無比，不可摧毀，因此有了大金剛輪山。之後，過了很久，有自然形成的雲彩佈滿天空，普降大雨，雨滴像車輪一樣大，水勢瀰漫，淹沒了四大部洲，與須彌山齊平。之後，狂風將地面吹成大坑，澗水全部流入其中，因此形成了大海，因此有了四大海水。海水之所以咸苦，有三個原因』

'After that, a chaotic wind blew up large water foams, and not far from Mount Abanilo, it naturally transformed into Mount Milindhara, which was 3,000 yojanas high and 3,000 yojanas wide, with boundless edges, interspersed with various colors, and made of seven treasures. Thus, Mount Nilindhara came into being. After that, a chaotic wind blew up large water foams, and not far from Mount Nilindhara, it naturally transformed into Mount Binitara, which was 1,200 yojanas high and 1,200 yojanas wide, with boundless edges, interspersed with various colors, and made of seven treasures. Thus, Mount Binitara came into being. After that, a chaotic wind blew up large water foams, and not far from Mount Binitara, it naturally transformed into Mount Vajra Wheel, which was 300 yojanas high and 300 yojanas wide, with boundless edges, interspersed with various colors, and made of seven treasures. Thus, Mount Vajra Wheel came into being.' 'Why are there the moon and the seven sun palaces?' After that, a chaotic wind blew up large water foams, and naturally formed a moon palace and seven sun palaces, interspersed with various colors, and made of seven treasures. They were blown back to their original places by black winds. Thus, the sun and moon palaces came into being. 'After that, a chaotic wind blew up large water foams, and naturally formed the four continents and eighty thousand subcontinents. Thus, the four continents and eighty thousand subcontinents came into being. After that, a chaotic wind blew up large water foams, and on top of the four continents and eighty thousand subcontinents, it naturally formed the Great Vajra Wheel Mountain, which was 168,000 yojanas high and 168,000 yojanas wide, with boundless edges, diamond-hard, and indestructible. Thus, the Great Vajra Wheel Mountain came into being. After a long time, natural clouds filled the sky, and a heavy rain fell, with raindrops as large as chariot wheels. The water spread and submerged the four continents, reaching the height of Mount Sumeru. After that, the wind blew the ground into a large pit, and all the stream water flowed into it, thus forming the sea. Thus, the four great seas came into being. There are three reasons why the seawater is salty and bitter.'

。何等為三？一者有自然云遍滿虛空，至光音天，周遍降雨，洗濯天宮，滌盪天下，從梵迦夷天宮、他化自在天宮，下至炎摩天宮、四天下、八萬天下、諸山、大山、須彌山王皆洗濯滌盪，其中諸處有穢惡咸苦諸不凈汁，下流入海，合為一味，故海水咸。二者昔有大仙人禁咒海水，長使咸苦，人不得飲，是故咸苦。三者彼大海水雜眾生居，其身長大，或百由旬、二百由旬，至七百由旬，呼哈吐納，大小便中，故海水咸。是為火災。」

佛告比丘：「云何為水災？水災起時，此世間人皆奉正法，正見，不邪見，修十善業，修善行已。時，有人得無喜第三禪者，踴身上升于虛空中，住聖人道、天道、梵道，高聲唱言：『諸賢！當知無喜第三禪樂，無喜第三禪樂。』時，世間人聞此聲已，仰語彼言：『善哉！善哉！愿為我說是無喜第三禪道。』時，空中人聞此語已，即為演說無喜第三禪道，此世間人聞其說已，即修第三禪道，身壞命終，生遍凈天。

「爾時，地獄眾生罪畢命終，來生人間，復修第三禪道，身壞命終，生遍凈天；畜生、餓鬼、阿須輪、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、光音天眾生命終，來生人間，修第三禪道，身壞命終，生遍凈天

現代漢語譯本：什麼是三種災難？第一種是自然形成的云遍佈虛空，直至光音天，普降大雨，洗滌天宮，盪滌天下，從梵迦夷天宮、他化自在天宮，下至炎摩天宮、四大部洲、八萬小洲、諸山、大山、須彌山王都被洗滌盪滌，其中各處污穢、惡臭、苦澀的不凈之汁，都流入大海，匯合成一種味道，所以海水是鹹的。第二種是過去有大仙人詛咒海水，使其長久咸苦，人們不能飲用，所以海水是咸苦的。第三種是大海水中混雜著眾多生物居住，它們的身體巨大，有的長達百由旬、二百由旬，甚至七百由旬，它們呼吸吐納、排泄大小便，所以海水是鹹的。這就是火災。 佛陀告訴比丘們：『什麼是水災？水災發生時，這個世間的人都奉行正法，具有正見，沒有邪見，修習十善業，修行善行。這時，有人證得無喜第三禪，身體騰空上升到虛空中，安住于聖人道、天道、梵道，高聲宣說：『諸位賢者！應當知道無喜第三禪的快樂，無喜第三禪的快樂。』這時，世間的人聽到這個聲音后，仰頭對他說：『太好了！太好了！希望您為我們講說這無喜第三禪的修行之道。』這時，空中之人聽到這話后，就為他們演說無喜第三禪的修行之道，世間的人聽了他的說法后，就修習第三禪道，身壞命終，往生到遍凈天。 『那時，地獄的眾生罪業完畢后，命終來生到人間，又修習第三禪道，身壞命終，往生到遍凈天；畜生、餓鬼、阿修羅、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、光音天的眾生，命終后，來生到人間，修習第三禪道，身壞命終，往生到遍凈天。』

English version: What are the three calamities? The first is that natural clouds fill the void, reaching the Abhasvara heaven, raining down everywhere, washing the heavenly palaces, and cleansing the world. From the Brahma-kayika heaven, the Paranirmitavasavartin heaven, down to the Yama heaven, the four continents, the eighty thousand subcontinents, all the mountains, great mountains, and Mount Sumeru are washed and cleansed. The filth, stench, and bitter impurities in all these places flow into the sea, merging into one taste, hence the sea is salty. The second is that in the past, a great immortal cursed the sea, making it perpetually salty and bitter, so that people could not drink it, hence it is salty and bitter. The third is that the sea is inhabited by a multitude of living beings, whose bodies are enormous, some a hundred yojanas, two hundred yojanas, or even seven hundred yojanas long. Their breathing, exhaling, and excrement make the sea salty. This is the fire calamity. The Buddha told the monks, 'What is the water calamity? When the water calamity arises, the people of this world all follow the righteous Dharma, have right views, no wrong views, cultivate the ten good deeds, and practice good conduct. At this time, someone who has attained the third dhyana of no joy, rises up into the void, dwells in the path of the saints, the path of the gods, and the path of Brahma, and proclaims loudly, 'O virtuous ones! Know the joy of the third dhyana of no joy, the joy of the third dhyana of no joy.' Then, the people of the world, hearing this voice, look up and say to him, 'Excellent! Excellent! We wish you would explain to us the path of this third dhyana of no joy.' Then, the person in the void, hearing these words, explains to them the path of the third dhyana of no joy. The people of the world, hearing his explanation, then practice the path of the third dhyana, and when their bodies break and their lives end, they are reborn in the Abhasvara heaven. 'At that time, the beings in hell, having completed their karmic retribution, die and are reborn in the human world, and again practice the path of the third dhyana. When their bodies break and their lives end, they are reborn in the Abhasvara heaven. Beings from the animal realm, hungry ghosts, asuras, the Four Heavenly Kings, the Trayastrimsa heaven, the Yama heaven, the Tusita heaven, the Paranirmitavasavartin heaven, the Brahma heaven, and the Abhasvara heaven, when their lives end, are reborn in the human world, practice the path of the third dhyana, and when their bodies break and their lives end, they are reborn in the Abhasvara heaven.'

。由此因緣，地獄道盡，畜生、餓鬼、阿須倫、四天王，乃至光音天趣皆盡。當於爾時，先地獄盡，然後畜生盡；畜生盡已，餓鬼盡；餓鬼盡已，阿須倫盡；阿須倫盡已，四天王盡；四天王盡已，忉利天盡；忉利天盡已，炎摩天盡；炎摩天盡已，兜率天盡；兜率天盡已，化自在天盡；化自在天盡已，他化自在天盡；他化自在天盡已，梵天盡；梵天盡已，光音天盡；光音天盡已，然後人盡無餘。人盡無餘已，此世間敗壞，乃成為災。

「其後久久，有大黑雲暴起，上至遍凈天，周遍大雨，純雨熱水，其水沸涌，煎熬天上，諸天宮殿皆悉消盡，無有遺余。猶如酥油置於火中，煎熬消盡，無有遺余，光音天宮亦復如是。以此可知，一切行無常，為變易法，不可恃怙，有為諸法，甚可厭患，當求度世解脫之道。

「其後此雨復浸梵迦夷天宮，煎熬消盡，無有遺余。猶如酥油置於火中，無有遺余，梵迦夷宮亦復如是。其後此雨復浸他化自在天、化自在天、兜率天、炎摩天宮，煎熬消盡，無有遺余。猶如酥油置於火中，無有遺余，彼諸天宮亦復如是。其後此雨復浸四天下及八萬天下諸山、大山、須彌山王，煎熬消盡，無有遺余。猶如酥油置於火中，煎熬消盡，無有遺余，彼亦如是

現代漢語譯本：由於這個因緣，地獄道會消盡，畜生道、餓鬼道、阿修羅道、四天王天，乃至光音天都會消盡。在那個時候，先是地獄道消盡，然後是畜生道消盡；畜生道消盡后，是餓鬼道消盡；餓鬼道消盡后，是阿修羅道消盡；阿修羅道消盡后，是四天王天消盡；四天王天消盡后，是忉利天消盡；忉利天消盡后，是炎摩天消盡；炎摩天消盡后，是兜率天消盡；兜率天消盡后，是化自在天消盡；化自在天消盡后，是他化自在天消盡；他化自在天消盡后，是梵天消盡；梵天消盡后，是光音天消盡；光音天消盡后，然後人類會完全消盡。人類完全消盡后，這個世間就會敗壞，最終成為災難。 之後過了很久，會有巨大的黑雲突然升起，一直到達遍凈天，普降大雨，下的全是熱水，水沸騰翻滾，煎熬著天上的宮殿，所有的天宮都會消盡，沒有留下任何東西。就像酥油放在火中，煎熬消盡，沒有留下任何東西一樣，光音天宮也是如此。由此可知，一切事物都是無常的，是會變化的，不可依賴，有為的諸法，非常令人厭惡，應當尋求度脫世間的解脫之道。 之後這場雨又浸泡梵迦夷天宮，煎熬消盡，沒有留下任何東西。就像酥油放在火中，沒有留下任何東西一樣，梵迦夷宮也是如此。之後這場雨又浸泡他化自在天、化自在天、兜率天、炎摩天宮，煎熬消盡，沒有留下任何東西。就像酥油放在火中，沒有留下任何東西一樣，那些天宮也是如此。之後這場雨又浸泡四天下和八萬天下所有的山、大山、須彌山王，煎熬消盡，沒有留下任何東西。就像酥油放在火中，煎熬消盡，沒有留下任何東西一樣，它們也是如此。

English version: Due to this cause and condition, the hell realms will be exhausted, as will the realms of animals, hungry ghosts, asuras, the Four Heavenly Kings, and even the Pure Light Heaven. At that time, first the hell realms will be exhausted, then the animal realms; after the animal realms are exhausted, the hungry ghost realms will be exhausted; after the hungry ghost realms are exhausted, the asura realms will be exhausted; after the asura realms are exhausted, the Four Heavenly Kings' realms will be exhausted; after the Four Heavenly Kings' realms are exhausted, the Trayastrimsha Heaven will be exhausted; after the Trayastrimsha Heaven is exhausted, the Yama Heaven will be exhausted; after the Yama Heaven is exhausted, the Tushita Heaven will be exhausted; after the Tushita Heaven is exhausted, the Nirmāṇarati Heaven will be exhausted; after the Nirmāṇarati Heaven is exhausted, the Paranirmitavaśavartin Heaven will be exhausted; after the Paranirmitavaśavartin Heaven is exhausted, the Brahma Heaven will be exhausted; after the Brahma Heaven is exhausted, the Pure Light Heaven will be exhausted; after the Pure Light Heaven is exhausted, then humanity will be completely exhausted. After humanity is completely exhausted, this world will be destroyed, and will eventually become a disaster. After a long time, a great black cloud will suddenly rise, reaching up to the Abhasvara Heaven, and a great rain will fall everywhere, all of it hot water. The water will boil and surge, scorching the heavenly palaces, and all the heavenly palaces will be exhausted, leaving nothing behind. Just as butter placed in fire is scorched and exhausted, leaving nothing behind, so too will the Pure Light Heaven palaces be. From this, it can be known that all things are impermanent, subject to change, and cannot be relied upon. Conditioned phenomena are extremely detestable, and one should seek the path of liberation that transcends the world. After that, this rain will again soak the Brahma-kayika Heaven palaces, scorching them and exhausting them, leaving nothing behind. Just as butter placed in fire leaves nothing behind, so too will the Brahma-kayika palaces be. After that, this rain will again soak the Paranirmitavaśavartin Heaven, the Nirmāṇarati Heaven, the Tushita Heaven, and the Yama Heaven palaces, scorching them and exhausting them, leaving nothing behind. Just as butter placed in fire leaves nothing behind, so too will those heavenly palaces be. After that, this rain will again soak the four continents and the eighty thousand sub-continents, all the mountains, great mountains, and Mount Sumeru, scorching them and exhausting them, leaving nothing behind. Just as butter placed in fire is scorched and exhausted, leaving nothing behind, so too will they be.

。是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後此水煎熬大地，盡無餘已，地下水盡，水下風盡。是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」

佛告比丘：「遍凈天宮煎熬消盡。誰當信者？獨有見者，乃能知耳。梵迦夷宮煎熬消盡，乃至地下水盡，水下風盡。誰當信者？獨有見者，乃當知耳。是為水災。

「云何水災還復？其後久久，有大黑雲充滿虛空，至遍凈天，周遍降雨，渧如車輪，如是無數百千萬歲，其水漸長，至遍凈天。有四大風，持此水住。何等為四？一名住風，二名持風，三名不動，四名堅固。其後此水稍減無數百千由旬，四面有大風起，名曰僧伽，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在虛空中，自然變成光音天宮，七寶校飾，由此因緣有光音天宮。其水轉減無數百千由旬，彼僧伽風吹水令動，鼓盪濤波，起沫積聚，風吹離水，在虛空中，自然變成梵迦夷天宮，七寶校飾；如是乃至海水一味咸苦，亦如火災復時。是為水災

現代漢語譯本：所以應當知道，一切事物都是無常的，是會變化的，不可依賴。凡是因緣和合而生的事物都令人厭惡，應當尋求超脫世俗的解脫之道。之後，這水會煎熬大地，直至完全消失，地下的水也會耗盡，水下的風也會消失。所以應當知道，一切事物都是無常的，是會變化的，不可依賴。凡是因緣和合而生的事物都令人厭惡，應當尋求超脫世俗的解脫之道。 佛陀告訴比丘們：『遍凈天宮也會被煎熬消盡，誰會相信呢？只有親眼見到的人才能知道。梵迦夷宮也會被煎熬消盡，乃至地下的水耗盡，水下的風消失。誰會相信呢？只有親眼見到的人才能知道。這就是水災。』 『水災是如何恢復的呢？之後過了很久，會有巨大的黑雲充滿天空，到達遍凈天，普降大雨，雨滴像車輪一樣大，這樣持續無數百千萬年，水逐漸上漲，到達遍凈天。有四大風支撐著這些水。是哪四大風呢？第一種叫住風，第二種叫持風，第三種叫不動，第四種叫堅固。之後，這些水逐漸減少無數百千由旬，四面有大風颳起，名叫僧伽，吹動水，激起波濤，產生泡沫積聚，風把泡沫吹離水面，在空中自然變成光音天宮，用七寶裝飾，因為這個因緣才有了光音天宮。水又減少無數百千由旬，那僧伽風吹動水，激起波濤，產生泡沫積聚，風把泡沫吹離水面，在空中自然變成梵迦夷天宮，用七寶裝飾；像這樣直到海水變成單一的咸苦味，也像火災復原時一樣。這就是水災。』

English version: Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. After that, this water will scorch the earth until it is completely gone, the underground water will be exhausted, and the wind beneath the water will disappear. Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. The Buddha told the monks, 'Even the Abhasvara heaven will be scorched and destroyed. Who would believe it? Only those who have seen it will know. The Brahma-kayika heaven will also be scorched and destroyed, even until the underground water is exhausted and the wind beneath the water disappears. Who would believe it? Only those who have seen it will know. This is the water catastrophe.' 'How does the water catastrophe recover? After a long time, huge black clouds will fill the sky, reaching the Abhasvara heaven, and rain will fall everywhere, with raindrops as large as chariot wheels, continuing for countless millions of years. The water will gradually rise, reaching the Abhasvara heaven. There are four great winds that hold this water. What are the four? The first is called the 'holding wind,' the second is called the 'sustaining wind,' the third is called 'immovable,' and the fourth is called 'firm.' After that, the water gradually decreases by countless hundreds of thousands of yojanas. A great wind arises from all directions, called Sangha, which stirs the water, creating waves and accumulating foam. The wind blows the foam away from the water, and in the sky, it naturally transforms into the Abhasvara heaven, adorned with seven treasures. This is how the Abhasvara heaven comes into being. The water further decreases by countless hundreds of thousands of yojanas. The Sangha wind stirs the water, creating waves and accumulating foam. The wind blows the foam away from the water, and in the sky, it naturally transforms into the Brahma-kayika heaven, adorned with seven treasures. It continues like this until the seawater becomes a single salty and bitter taste, just like the recovery after a fire catastrophe. This is the water catastrophe.'

佛告比丘：「云何為風災？風災起時，此世間人皆奉正法，正見，不邪見，修十善業，修善行時，時，有人得清凈護念第四禪，于虛空中住聖人道、天道、梵道，高聲唱言：『諸賢！護念清凈第四禪樂，護念清凈第四禪樂。』時，此世人聞其聲已，仰語彼言：『善哉！善哉！愿為我說護念清凈第四禪道。』時，空中人聞此語已，即為說第四禪道，此世間人聞其說已，即修第四禪道，身壞命終，生果實天。

「爾時，地獄眾生罪畢命終，來生人間，復修第四禪，身壞命終，生果實天；畜生、餓鬼、阿須倫、四天王乃至遍凈天眾生命終，來生人間，修第四禪，身壞命終，生果實天。由此因緣，地獄道盡，畜生、餓鬼、阿須倫、四天王，乃至遍凈天趣皆盡。爾時，地獄先盡，然後畜生盡；畜生盡已，餓鬼盡；餓鬼盡已，阿須倫盡；阿須倫盡已，四天王盡；四天王盡已，如是展轉至遍凈天盡；遍凈天盡已，然後人盡無餘。人盡無餘已，此世間敗壞，乃成為災。其後久久，有大風起，名曰大僧伽，乃至果實天，其風四布，吹遍凈天宮、光音天宮，使宮宮相拍，碎若粉塵。猶如力士執二銅杵，杵杵相拍，碎盡無餘，二宮相拍亦復如是

佛陀告訴比丘們：『什麼是風災呢？當風災發生時，這個世間的人都奉行正法，持有正見，不持邪見，修習十善業，行善事。那時，有人證得清凈的護念第四禪，在虛空中安住于聖人道、天道、梵道，高聲唱道：『諸位賢者！守護清凈的第四禪的快樂，守護清凈的第四禪的快樂。』這時，世間的人聽到他的聲音后，仰頭對他說：『太好了！太好了！請為我們講說守護清凈第四禪的道理。』這時，空中之人聽到這話后，就為他們講說第四禪的道理，世間的人聽了之後，就修習第四禪，身壞命終后，就生到果實天。 『那時，地獄的眾生罪業完畢后，命終來生到人間，又修習第四禪，身壞命終后，就生到果實天；畜生、餓鬼、阿修羅、四天王乃至遍凈天的眾生，命終后，來生到人間，修習第四禪，身壞命終后，就生到果實天。因為這樣的因緣，地獄道就空盡了，畜生、餓鬼、阿修羅、四天王，乃至遍凈天道也都空盡了。那時，地獄先空盡，然後是畜生道空盡；畜生道空盡后，是餓鬼道空盡；餓鬼道空盡后，是阿修羅道空盡；阿修羅道空盡后，是四天王道空盡；四天王道空盡后，就這樣依次到遍凈天道空盡；遍凈天道空盡后，然後是人間的人都空盡無餘。人間的人都空盡無餘后，這個世間就敗壞了，於是就成了災難。其後過了很久，有大風興起，名叫大僧伽，一直吹到果實天，這風四處散佈，吹遍凈天宮、光音天宮，使宮殿互相撞擊，碎成粉末。就像力士拿著兩根銅杵，銅杵互相撞擊，碎盡無餘，兩個天宮互相撞擊也是這樣。』

The Buddha told the monks: 'What is the wind disaster? When the wind disaster arises, the people of this world all uphold the righteous Dharma, hold right views, not wrong views, cultivate the ten wholesome actions, and perform good deeds. At that time, someone attains the pure mindfulness of the fourth dhyana, dwells in the void in the path of the sages, the path of the gods, and the path of Brahma, and loudly proclaims: 'O virtuous ones! Protect the joy of the pure fourth dhyana, protect the joy of the pure fourth dhyana.' At this time, the people of this world, hearing his voice, look up and say to him: 'Excellent! Excellent! Please explain to us the path of protecting the pure fourth dhyana.' At this time, the person in the void, hearing these words, explains the path of the fourth dhyana to them. The people of this world, having heard it, then cultivate the path of the fourth dhyana, and when their bodies break and their lives end, they are born in the Fruitful Heavens. 'At that time, the beings in hell, having completed their karmic retribution, die and are reborn in the human realm, and again cultivate the fourth dhyana. When their bodies break and their lives end, they are born in the Fruitful Heavens. Beings in the animal realm, hungry ghosts, asuras, the Four Heavenly Kings, and even the beings in the Abhasvara Heavens, when their lives end, are reborn in the human realm, cultivate the fourth dhyana, and when their bodies break and their lives end, they are born in the Fruitful Heavens. Because of this cause, the hell realm is exhausted, and the animal realm, hungry ghost realm, asura realm, the Four Heavenly Kings, and even the Abhasvara Heavens are all exhausted. At that time, hell is exhausted first, then the animal realm is exhausted; after the animal realm is exhausted, the hungry ghost realm is exhausted; after the hungry ghost realm is exhausted, the asura realm is exhausted; after the asura realm is exhausted, the Four Heavenly Kings are exhausted; after the Four Heavenly Kings are exhausted, it continues in this way until the Abhasvara Heavens are exhausted; after the Abhasvara Heavens are exhausted, then the people in the human realm are all exhausted without remainder. After the people in the human realm are all exhausted without remainder, this world is destroyed, and thus becomes a disaster. After a long time, a great wind arises, called the Great Sangha, and it blows all the way to the Fruitful Heavens. This wind spreads in all directions, blowing through the Abhasvara Heaven palaces and the Subhakrtsna Heaven palaces, causing the palaces to collide with each other, shattering into dust. Just like a strong man holding two copper pestles, the pestles collide with each other, shattering completely without remainder, the collision of the two palaces is also like this.'

。以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。

「其後此風吹梵迦夷天宮、他化自在天宮，宮宮相拍，碎如粉塵，無有遺余。猶如力士執二銅杵，杵杵相拍，碎盡無餘，二宮相拍亦復如是。以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後此風吹化自在天宮、兜率天宮、炎摩天宮，宮宮相拍，碎若粉塵，無有遺余。猶如力士執二銅杵，杵杵相拍，碎盡無餘，彼宮如是碎盡無餘。以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。

「其後此風吹四天下及八萬天下諸山、大山、須彌山王置於虛空，高百千由旬，山山相拍，碎若粉塵。猶如力士手執輕糠散於空中，彼四天下、須彌諸山碎盡分散，亦復如是。以是可知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。其後風吹大地盡，地下水盡，水下風盡。是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」

佛告比丘：「遍凈天宮、光音天宮，宮宮相拍，碎若粉塵。誰當信者？獨有見者，乃能知耳。如是乃至地下水盡，水下風盡。誰能信者？獨有見者，乃能信耳

現代漢語譯本：由此可知，一切事物都是無常的，是會變化的，不可依賴。所有有為法都令人厭惡，應當尋求超脫世俗的解脫之道。 之後，這風吹動梵迦夷天宮和他化自在天宮，宮殿互相撞擊，碎成粉塵，沒有留下任何殘餘。就像力士拿著兩根銅杵，銅杵互相撞擊，碎成粉末，沒有留下任何殘餘一樣，兩座天宮的撞擊也是如此。由此可知，一切事物都是無常的，是會變化的，不可依賴。所有有為法都令人厭惡，應當尋求超脫世俗的解脫之道。之後，這風吹動化自在天宮、兜率天宮、炎摩天宮，宮殿互相撞擊，碎成粉塵，沒有留下任何殘餘。就像力士拿著兩根銅杵，銅杵互相撞擊，碎成粉末，沒有留下任何殘餘一樣，那些天宮的撞擊也是如此，碎成粉末，沒有留下任何殘餘。由此可知，一切事物都是無常的，是會變化的，不可依賴。所有有為法都令人厭惡，應當尋求超脫世俗的解脫之道。 之後，這風吹動四大部洲以及八萬個小洲上的所有山脈、大山、須彌山王，將它們置於虛空之中，高達百千由旬，山脈互相撞擊，碎成粉塵。就像力士用手將輕糠撒在空中一樣，四大部洲、須彌山等所有山脈碎裂分散，也是如此。由此可知，一切事物都是無常的，是會變化的，不可依賴。所有有為法都令人厭惡，應當尋求超脫世俗的解脫之道。之後，風吹動大地，大地消失，地下的水消失，水下的風也消失。所以應當知道，一切事物都是無常的，是會變化的，不可依賴。所有有為法都令人厭惡，應當尋求超脫世俗的解脫之道。 佛陀告訴比丘們：『遍凈天宮、光音天宮，宮殿互相撞擊，碎成粉塵，誰會相信呢？只有親眼所見的人，才能知道。』像這樣，乃至地下的水消失，水下的風也消失，誰會相信呢？只有親眼所見的人，才能相信。

English version: Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. Afterwards, this wind blows the Brahma-kayika heaven and the Paranirmitavasavartin heaven, causing the palaces to collide with each other, shattering into dust, leaving nothing behind. Just as a strong man holds two copper pestles, and the pestles collide with each other, shattering into powder, leaving nothing behind, so too is the collision of the two palaces. Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. Afterwards, this wind blows the Paranirmitavasavartin heaven, the Tusita heaven, and the Yama heaven, causing the palaces to collide with each other, shattering into dust, leaving nothing behind. Just as a strong man holds two copper pestles, and the pestles collide with each other, shattering into powder, leaving nothing behind, so too is the collision of those palaces, shattering into powder, leaving nothing behind. Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. Afterwards, this wind blows the four continents and the eighty thousand sub-continents, along with all the mountains, great mountains, and Mount Sumeru, placing them in the void, hundreds of thousands of yojanas high. The mountains collide with each other, shattering into dust. Just as a strong man scatters light chaff in the air, so too are the four continents, Mount Sumeru, and all the mountains shattered and dispersed. Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. Afterwards, the wind blows away the earth, the water beneath the earth disappears, and the wind beneath the water disappears. Therefore, it should be known that all things are impermanent, subject to change, and unreliable. All conditioned phenomena are detestable, and one should seek the path of liberation from the world. The Buddha told the monks: 'The Abhasvara heaven and the Subhakrtsna heaven, the palaces collide with each other, shattering into dust, who would believe it? Only those who have seen it can know. Likewise, even until the water beneath the earth disappears, and the wind beneath the water disappears, who would believe it? Only those who have seen it can believe.'

。是為風災。

「云何風災還復？其後久久，有大黑雲周遍虛空，至果實天，而降大雨，渧如車輪，霖雨無數百千萬歲，其水漸長，至果實天。時，有四風持此水住。何等為四？一名住風，二名持風，三名不動，四名堅固。其後此水漸漸稍減無數百千由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓盪濤波，起沫積聚，風吹離水，在於空中自然變成遍凈天宮，雜色參間，七寶所成，以此因緣有遍凈天宮。其水轉減無數百千由旬，彼僧伽風吹水令動，鼓盪濤波，起沫積聚，風吹離水，在於空中自然變成光音天宮，雜色參間，七寶所成；乃至海水一味咸苦，亦如火災復時。是為風災。是為三災，是為三複。」

佛說長阿含第四分世記經戰鬥品第十

佛告比丘：「昔者，諸天與阿須倫共鬥。時，釋提桓因命忉利諸天而告之曰：『汝等今往與彼共戰，若得勝者，捉毗摩質多羅阿須倫，以五繫系縛，將詣善法講堂，吾欲觀之。』時，忉利諸天受帝釋教已，各自莊嚴。時，毗摩質多羅阿須倫命諸阿須倫而告之曰：『汝等今往與彼共戰，若得勝者，捉釋提桓因，以五繫系縛，將詣七葉講堂，吾欲觀之。』時，諸阿須倫受毗摩質多阿須倫教已，各自莊嚴

現代漢語譯本：這是風災的景象。 『那麼風災是如何再次發生的呢？』在那之後很久很久，有巨大的黑雲遍佈虛空，到達果實天，然後降下大雨，雨滴像車輪一樣大，連綿不斷的雨下了無數百千萬年，水逐漸上漲，到達果實天。這時，有四種力量支撐著這些水。是哪四種呢？第一種叫住風，第二種叫持風，第三種叫不動，第四種叫堅固。之後，這些水漸漸減少了無數百千由旬，水的四面有大風颳起，名叫僧伽，吹動水，激起波濤，泡沫積聚，風把泡沫吹離水面，在空中自然形成了遍凈天宮，顏色雜錯，由七寶構成，因此有了遍凈天宮。水又減少了無數百千由旬，那僧伽風吹動水，激起波濤，泡沫積聚，風把泡沫吹離水面，在空中自然形成了光音天宮，顏色雜錯，由七寶構成；乃至海水變得像火災復發時一樣，味道咸苦。這就是風災。這就是三災，這就是三複。』 佛在《長阿含經》第四分《世記經》戰鬥品第十中說道。 佛告訴比丘們：『過去，諸天與阿修羅之間發生過戰鬥。當時，釋提桓因命令忉利天的諸天神，告訴他們說：『你們現在去和他們戰鬥，如果獲勝，就抓住阿修羅毗摩質多羅，用五種束縛捆綁起來，帶到善法講堂，我想看看他。』當時，忉利天的諸天神接受了帝釋的命令后，各自整裝待發。當時，阿修羅毗摩質多羅命令諸阿修羅，告訴他們說：『你們現在去和他們戰鬥，如果獲勝，就抓住釋提桓因，用五種束縛捆綁起來，帶到七葉講堂，我想看看他。』當時，諸阿修羅接受了毗摩質多羅的命令后，各自整裝待發。

English version: This is the scene of a wind disaster. 'How does the wind disaster recur?' After a very long time, huge black clouds covered the void, reaching the Fruitful Heaven, and then heavy rain fell, with raindrops as large as chariot wheels. The continuous rain lasted for countless millions of years, and the water gradually rose, reaching the Fruitful Heaven. At this time, there were four forces supporting the water. What are the four? The first is called the Sustaining Wind, the second is called the Holding Wind, the third is called the Unmoving, and the fourth is called the Firm. After that, the water gradually decreased by countless hundreds of thousands of yojanas. Great winds arose on all sides of the water, called Sangha, which stirred the water, causing waves, and foam accumulated. The wind blew the foam away from the water, and in the air, it naturally transformed into the Pure Heaven Palace, with mixed colors, made of seven treasures. Thus, the Pure Heaven Palace came into being. The water decreased again by countless hundreds of thousands of yojanas. The Sangha wind stirred the water, causing waves, and foam accumulated. The wind blew the foam away from the water, and in the air, it naturally transformed into the Light Sound Heaven Palace, with mixed colors, made of seven treasures; even the seawater became salty and bitter, just like when the fire disaster recurs. This is the wind disaster. These are the three disasters, and these are the three recurrences.' The Buddha spoke in the tenth chapter, 'Battle,' of the fourth part, 'World Cycle Sutra,' of the 'Longer Agamas.' The Buddha told the monks: 'In the past, there was a battle between the gods and the Asuras. At that time, Sakra, Lord of the Devas, commanded the gods of Trayastrimsa Heaven, telling them: 'You go now and fight them. If you win, capture the Asura Vimacitara, bind him with five bonds, and bring him to the Good Dharma Hall. I want to see him.' At that time, the gods of Trayastrimsa Heaven, having received Sakra's command, each prepared themselves. At that time, the Asura Vimacitara commanded the Asuras, telling them: 'You go now and fight them. If you win, capture Sakra, Lord of the Devas, bind him with five bonds, and bring him to the Seven-Leaf Hall. I want to see him.' At that time, the Asuras, having received Vimacitara's command, each prepared themselves.

「於是，諸天、阿須倫眾遂共戰鬥，諸天得勝，阿須倫退。時，忉利諸天捉阿須倫王，以五繫系縛，將詣善法堂所，示天帝釋。時，阿須倫王見天上快樂，生慕樂心，即自念言：『此處殊勝，即可居止，用復還歸阿須倫宮為？』發此念時，五系即得解，五樂在前。若阿須倫生念欲還詣本宮殿，五系還縛，五樂自去。時，阿須倫所被繫縛，轉更牢固。魔所繫縛復過於是，計吾我人為魔所縛，不計吾我人魔縛得解，愛我為縛，愛愛為縛，我當有為縛，我當無為縛，有色為縛，無色為縛，有色無色為縛，我有想為縛，無想為縛，有想無想為縛，我為大患、為癰、為刺。是故，賢聖弟子知我為大患、為癰、為刺，舍吾我想，修無我行，觀彼我為重擔、為放逸、為有。當有我是有為，當有無我是有為，有色是有為，無色是有為，有色無色是有為，有想是有為，無想是有為，有想無想是有為，有為為大患、為刺、為瘡。是故，賢聖弟子知有為為大患、為刺、為瘡故，舍有為，為無為行。」

佛告比丘：「昔者，諸天子與阿須倫共鬥。時，釋提桓因命忉利天而告之曰：『汝等今往與阿須倫共鬥，若得勝者，捉毗摩質多羅阿須倫，以五繫系縛，將詣善法講堂，吾欲觀之。』時，忉利諸天受帝釋教已，各即自莊嚴

現代漢語譯本：於是，天神和阿修羅眾開始戰鬥，天神獲勝，阿修羅敗退。當時，忉利天的天神捉住了阿修羅王，用五種束縛捆綁起來，帶到善法堂，給天帝釋看。當時，阿修羅王看到天上的快樂，產生了羨慕的心情，就自己想：『這裡如此殊勝，可以居住，為什麼還要回到阿修羅宮呢？』當他產生這個念頭時，五種束縛就解開了，五種快樂出現在眼前。如果阿修羅產生想要回到自己宮殿的念頭，五種束縛就會再次捆綁，五種快樂也會消失。當時，阿修羅所受的束縛，變得更加牢固。魔的束縛比這還要厲害，認為『我』、『人』是魔所束縛，不認為『我』、『人』可以解脫魔的束縛，愛『我』是束縛，愛『愛』是束縛，『我』當有為是束縛，『我』當無為是束縛，有色是束縛，無色是束縛，有色無色是束縛，『我』有想是束縛，無想是束縛，有想無想是束縛，『我』是大的禍患、是毒瘡、是刺。因此，賢聖弟子知道『我』是大的禍患、是毒瘡、是刺，捨棄『我』的念頭，修習無我的行為，觀察『我』是重擔、是放縱、是有。當有『我』是有為，當無『我』是有為，有色是有為，無色是有為，有色無色是有為，有想是有為，無想是有為，有想無想是有為，有為是大的禍患、是刺、是瘡。因此，賢聖弟子知道有為是大的禍患、是刺、是瘡，所以捨棄有為，修習無為的行為。 佛陀告訴比丘：『過去，天神和阿修羅曾經交戰。當時，釋提桓因命令忉利天的天神說：『你們現在去和阿修羅戰鬥，如果獲勝，就抓住毗摩質多羅阿修羅，用五種束縛捆綁起來，帶到善法講堂，我想看看他。』當時，忉利天的天神接受了帝釋的命令后，各自開始莊嚴自己。

English version: Then, the gods and the Asura hosts fought together, the gods were victorious, and the Asuras retreated. At that time, the gods of Trayastrimsha seized the Asura king, bound him with five fetters, and brought him to the Sudharma Hall to show him to Sakra, the lord of the gods. Then, the Asura king, seeing the happiness of the heavens, developed a longing heart and thought to himself: 'This place is so wonderful, I could dwell here, why should I return to the Asura palace?' When he had this thought, the five fetters were immediately released, and five pleasures appeared before him. If the Asura had the thought of returning to his own palace, the five fetters would bind him again, and the five pleasures would disappear. At that time, the Asura's bonds became even more firm. The bonds of Mara are even greater than this, considering 'I' and 'person' to be bound by Mara, not considering that 'I' and 'person' can be freed from Mara's bonds. Love of 'I' is a bond, love of 'love' is a bond, 'I' as having being is a bond, 'I' as having non-being is a bond, form is a bond, formlessness is a bond, form and formlessness is a bond, 'I' as having perception is a bond, non-perception is a bond, perception and non-perception is a bond, 'I' is a great affliction, a boil, a thorn. Therefore, the noble disciples know that 'I' is a great affliction, a boil, a thorn, and they abandon the thought of 'I', cultivate the practice of non-self, and observe that 'I' is a burden, a laxity, an existence. To have 'I' is conditioned, to have no 'I' is conditioned, form is conditioned, formlessness is conditioned, form and formlessness is conditioned, perception is conditioned, non-perception is conditioned, perception and non-perception is conditioned, the conditioned is a great affliction, a thorn, a sore. Therefore, the noble disciples know that the conditioned is a great affliction, a thorn, a sore, and so they abandon the conditioned and cultivate the unconditioned. The Buddha told the monks: 'In the past, the gods and the Asuras fought together. At that time, Sakra, the lord of the gods, commanded the gods of Trayastrimsha, saying: 'You should now go and fight with the Asuras, and if you are victorious, seize Vepacitti, the Asura, bind him with five fetters, and bring him to the Sudharma Hall, for I wish to see him.' Then, the gods of Trayastrimsha, having received the command of Sakra, each began to adorn themselves.'

。時，毗摩質多阿須倫覆命諸阿須倫而告之曰：『汝等今往與彼共戰，若得勝者，捉釋提桓因，以五繫系縛，將詣七葉講堂，吾欲觀之。』時，諸阿須倫受毗摩質多阿須倫教已，各自莊嚴。於是，諸天、阿須倫眾遂共戰鬥，諸天得勝，阿須倫退。忉利諸天捉阿須倫，以五繫系縛，將詣善法堂所，示天帝釋。彷徉游善法堂上，阿須倫王遙見帝釋，於五系中惡口罵詈。時，天帝侍者于天帝前，即說偈言：

「『天帝何恐怖，　　自現己劣弱， 須質面毀呰，　　默聽其惡言。』

「時，天帝釋即復以偈答侍者曰：

「『彼亦無大力，　　我亦不恐畏， 如何大智士，　　與彼無智諍。』

「爾時，侍者復作偈頌白帝釋言：

「『今不折愚者，　　恐後轉難忍， 宜加以杖捶，　　使愚自改過。』

「時，天帝釋復作偈頌答侍者曰：

「『我常言智者，　　不應與愚諍， 愚罵而智默，　　即為信勝彼。』

「『天王所以默，　　恐損智者行， 而彼愚騃人，　　謂王懷怖畏。 愚不自忖量，　　謂可與王敵， 沒死來觸突，　　欲王如牛退

現代漢語譯本：當時，毗摩質多阿修羅又命令眾阿修羅說：『你們現在去和他們交戰，如果得勝，就捉住釋提桓因，用五種束縛捆綁起來，帶到七葉講堂，我要觀看他。』當時，眾阿修羅接受了毗摩質多阿修羅的命令后，各自整裝待發。於是，天人和阿修羅兩方開始交戰，天人得勝，阿修羅敗退。忉利天的諸天捉住阿修羅，用五種束縛捆綁起來，帶到善法堂，給天帝釋看。阿修羅王在善法堂上徘徊，遠遠看見帝釋，在五種束縛中惡語謾罵。當時，天帝的侍者在天帝面前，就說了偈語： 『天帝為何如此恐懼，自己顯得如此軟弱，面對須質的辱罵，默默地聽著他的惡言。』 當時，天帝釋就用偈語回答侍者說： 『他也沒有什麼大力氣，我也不感到恐懼，為什麼有大智慧的人，要和那些沒有智慧的人爭論呢？』 當時，侍者又作偈頌告訴帝釋說： 『現在不折服這些愚蠢的人，恐怕以後會更加難以忍受，應該用棍棒鞭打他們，使愚蠢的人自己改正過錯。』 當時，天帝釋又作偈頌回答侍者說： 『我常說有智慧的人，不應該和愚蠢的人爭論，愚蠢的人謾罵而有智慧的人沉默，就等於相信自己勝過了他們。』 『天王之所以沉默，是恐怕損害了智者的行為，而那些愚蠢的人，卻認為天王是懷有恐懼。愚蠢的人不自己衡量，認為可以和天王為敵，冒著死亡的危險來衝撞，想要天王像牛一樣退讓。』

English version: At that time, Vimalacitra Asura again commanded the Asuras, saying, 'You go now and fight with them. If you win, capture Sakra, bind him with five bonds, and bring him to the Seven-Leaf Hall, where I wish to see him.' Then, the Asuras, having received Vimalacitra Asura's command, each prepared themselves. Thereupon, the gods and Asuras engaged in battle, the gods were victorious, and the Asuras retreated. The gods of Trayastrimsa captured the Asuras, bound them with five bonds, and brought them to the Good Dharma Hall to show to Sakra, the lord of the gods. The Asura king, pacing about the Good Dharma Hall, saw Sakra from afar and, while bound by the five bonds, cursed him with foul language. At that time, the attendant of the lord of the gods spoke a verse before Sakra: 'Why, O lord of the gods, are you so fearful, showing yourself so weak? Facing the insults of Sūci, you silently listen to his evil words.' Then, Sakra, the lord of the gods, replied to the attendant with a verse: 'He has no great power, and I am not afraid. Why should a wise person argue with those who are without wisdom?' Then, the attendant again spoke a verse to Sakra: 'If you do not subdue these foolish ones now, I fear they will become more difficult to endure later. It is fitting to strike them with rods and whips, so that the foolish ones will correct their own faults.' Then, Sakra, the lord of the gods, again replied to the attendant with a verse: 'I always say that the wise should not argue with the foolish. When the foolish curse and the wise remain silent, it is as if they believe they have overcome them.' 'The reason the king is silent is that he fears harming the conduct of the wise, but those foolish people think that the king is afraid. The foolish do not measure themselves, thinking they can be an enemy to the king, risking death to charge forward, wanting the king to retreat like a bull.'

「『彼愚無知見，　　謂我懷恐怖， 我觀第一義，　　忍默為最上。 惡中之惡者，　　于瞋復生瞋， 能于瞋不瞋，　　為戰中最上。 夫人有二緣，　　為己亦為他， 眾人諍有訟，　　不報者為勝。 見無諍訟者，　　乃謂為愚騃。 若人有大力，　　能忍無力者， 此力為第一，　　于忍中最上。 愚自謂有力，　　此力非為力， 如法忍力者，　　此力不可沮。』」

佛告比丘：「爾時，天帝釋豈異人乎？勿造斯觀。時，天帝釋即我身是也。我于爾時，修習忍辱，不行卒暴，常亦稱讚能忍辱者。若有智之人慾弘吾道者，當修忍默，勿懷忿諍。」

佛告比丘：「昔者，忉利諸天與阿須倫共鬥。時，釋提桓因語質多阿須倫言：『卿等何為嚴飾兵仗，懷怒害心，共戰諍為？今當共汝講論道義，知有勝負。』彼質多阿須倫語帝釋言：『正使舍諸兵仗，止於諍訟論義者，誰知勝負？』帝釋教言：『但共論議，今汝眾中、我天眾中，自有智慧知勝負者。』時，阿須倫語帝釋言：『汝先說偈。』帝釋報言：『汝是舊天，汝應先說

『那些愚蠢無知的人，認為我心懷恐懼，我觀察第一義諦，認為忍默是最好的。惡中最惡劣的人，對於憤怒又產生憤怒，能夠對憤怒不憤怒，是戰鬥中最優秀的。人有兩種情況，爲了自己也爲了他人，眾人爭吵有訴訟，不報復的人是勝利者。人有兩種情況，爲了自己也爲了他人，看到沒有爭吵訴訟的人，就認為他們是愚蠢的。如果有人有強大的力量，能夠忍受沒有力量的人，這種力量是第一的，在忍耐中最優秀。愚蠢的人自認為有力量，這種力量不是真正的力量，像如法忍耐的力量，這種力量是不可摧毀的。』 佛告訴比丘：『當時，天帝釋難道是別人嗎？不要這樣認為。當時，天帝釋就是我的前身。我當時修習忍辱，不魯莽暴躁，也常常稱讚能夠忍辱的人。如果有智慧的人想要弘揚我的道，應當修習忍默，不要懷有憤怒爭鬥。』 佛告訴比丘：『從前，忉利天的諸天與阿修羅共同戰鬥。當時，釋提桓因告訴質多阿修羅說：『你們為什麼要裝飾兵器，懷著憤怒的害心，共同爭鬥呢？現在應當和你們講論道義，知道誰勝誰負。』那個質多阿修羅對帝釋說：『即使捨棄所有兵器，停止爭鬥論道義，誰知道誰勝誰負呢？』帝釋教導說：『只共同討論，現在你們的隊伍中、我的天眾中，自然有智慧的人知道誰勝誰負。』當時，阿修羅對帝釋說：『你先說偈。』帝釋回答說：『你是舊天，你應該先說。』

At that time, the Heavenly Emperor Śakra again composed a verse to answer his attendant, saying: 'Those foolish and ignorant ones think that I harbor fear. I observe the ultimate truth, and consider forbearance and silence to be the best. The worst among the wicked is one who responds to anger with anger. To not respond to anger with anger is the best in battle. People have two reasons, for themselves and for others. When people quarrel and litigate, the one who does not retaliate is the victor. People have two reasons, for themselves and for others. When they see those who do not quarrel or litigate, they consider them foolish. If a person has great strength and can endure those who have no strength, this strength is the foremost, the best in forbearance. The foolish think they have strength, but this is not true strength. The strength of righteous forbearance is indestructible.' The Buddha told the monks, 'At that time, was the Heavenly Emperor Śakra someone else? Do not think so. At that time, the Heavenly Emperor Śakra was my former self. At that time, I practiced forbearance and patience, was not rash or impetuous, and always praised those who could practice forbearance. If wise people wish to propagate my teachings, they should practice forbearance and silence, and not harbor anger or contention.' The Buddha told the monks, 'In the past, the gods of Trayastriṃśa fought with the Asuras. At that time, Śakra, Lord of the Gods, said to the Asura Citra, 'Why do you adorn your weapons, harbor angry and harmful intentions, and fight together? Now we should discuss the principles of the Dharma with you, and see who wins and who loses.' That Asura Citra said to Śakra, 'Even if we abandon all weapons and stop fighting to discuss the Dharma, who will know who wins and who loses?' Śakra taught, 'Just discuss together. Now, among your ranks and my heavenly ranks, there are naturally wise people who will know who wins and who loses.' At that time, the Asura said to Śakra, 'You should speak a verse first.' Śakra replied, 'You are an old god, you should speak first.'

。』爾時，質多阿須倫即為帝釋而作頌曰：

「時，阿須倫說此偈已，阿須倫眾即大歡喜，高聲稱善；唯諸天眾默然無言。時，阿須倫王語帝釋言：『汝次說偈。』爾時，帝釋即為阿須倫而說偈言：

愚罵而智默，　　即為勝彼愚。』

「時，天帝釋說此偈已，忉利諸天皆大歡喜，舉聲稱善；時，阿須倫眾默然無言。爾時，天帝語阿須倫言：『汝次說偈。』時，阿須倫復說偈言：

沒死來觸突，　　欲王如牛退。』

「時，阿須倫王說此偈已，阿須倫眾踴躍歡喜，舉聲稱善；時，忉利天眾默然無言。時，阿須倫王語帝釋言：『汝次說偈。』時，天帝釋為阿須倫而說偈言：

「『彼愚無知見，　　謂我懷恐畏， 能于瞋不瞋，　　為戰中最勝。 眾人為諍訟，　　不報者為勝

『當時，質多阿修羅即為帝釋作頌說： 『現在不折服愚笨的人，恐怕以後會更難以忍受，應該用棍棒鞭打他們，使愚笨的人自己改正過錯。』 當時，阿修羅說完這偈語后，阿修羅眾都非常歡喜，高聲稱讚說好；只有諸天眾默默無言。當時，阿修羅王對帝釋說：『你接著說偈語。』當時，帝釋即為阿修羅說偈語： 『我常說智者，不應該和愚笨的人爭辯，愚笨的人謾罵而智者沉默，就是勝過那個愚笨的人。』 當時，天帝釋說完這偈語后，忉利諸天都非常歡喜，高聲稱讚說好；當時，阿修羅眾默默無言。當時，天帝對阿修羅說：『你接著說偈語。』當時，阿修羅又說偈語： 『天王之所以沉默，是恐怕損害智者的行為，而那些愚蠢的人，卻認為天王是懷有恐懼畏懼。愚笨的人不自己衡量，認為可以和天王為敵，冒著死亡來衝撞，想要天王像牛一樣退縮。』 當時，阿修羅王說完這偈語后，阿修羅眾都跳躍歡喜，高聲稱讚說好；當時，忉利天眾默默無言。當時，阿修羅王對帝釋說：『你接著說偈語。』當時，天帝釋為阿修羅說偈語： 『那些愚笨無知的人，認為我是懷有恐懼畏懼，我觀察第一義諦，忍耐沉默是最好的。惡中之惡，是對嗔恨再生嗔恨，能對嗔恨不嗔恨，是戰鬥中最殊勝的。人有二種因緣，爲了自己也爲了他人，眾人爲了爭訟，不報復的人是勝利者。』

『At that time, the Asura Citra immediately composed a verse for Sakra, saying: 『If the foolish are not subdued now, I fear they will become more difficult to bear later. It is proper to strike them with rods and whips, so that the foolish will correct their own faults.』 Then, after the Asura spoke this verse, the Asura assembly was greatly delighted and loudly praised it; only the gods remained silent. Then, the Asura king said to Sakra: 『It is your turn to speak a verse.』 At that time, Sakra spoke a verse for the Asura: 『I always say that the wise should not argue with the foolish. When the foolish scold and the wise remain silent, that is how the wise overcome the foolish.』 Then, after Sakra spoke this verse, the Trayastrimsa gods were all greatly delighted and loudly praised it; at that time, the Asura assembly remained silent. Then, Sakra said to the Asura: 『It is your turn to speak a verse.』 At that time, the Asura spoke another verse: 『The reason the King of Gods is silent is because he fears harming the actions of the wise, but those foolish people think that the King is harboring fear and dread. The foolish do not measure themselves, thinking they can be enemies with the King, rushing in to confront him at the risk of death, wanting the King to retreat like a bull.』 Then, after the Asura king spoke this verse, the Asura assembly leaped with joy and loudly praised it; at that time, the Trayastrimsa gods remained silent. Then, the Asura king said to Sakra: 『It is your turn to speak a verse.』 At that time, Sakra spoke a verse for the Asura: 『Those foolish and ignorant people think that I am harboring fear and dread. I observe the highest truth, and forbearance and silence are the best. The worst of the worst is to respond to anger with anger. To not respond to anger with anger is the greatest victory in battle. People have two reasons, for themselves and for others. When people are in conflict, the one who does not retaliate is the victor.』

見無諍訟者，　　不謂為愚騃。 如法忍力者，　　此力不可沮。』

「釋提桓因說此偈已，忉利天眾踴躍歡喜，舉聲稱善；阿須倫眾默然無言。時，天眾、阿須倫眾各小退卻，自相謂言：『阿須倫王所說偈頌，有所觸犯，起刀劍仇，生斗訟根，長諸怨結，樹三有本。天帝釋所說偈者，無所觸嬈，不起刀劍，不生斗訟，不長怨結，絕三有本。天帝所說為善，阿須倫所說不善。諸天為勝，阿須倫負。』」

佛告比丘：「爾時，釋提桓因豈異人乎？勿造斯觀。所以者何？即我身是。我于爾時，以柔濡言，勝阿須倫眾。」

佛告比丘：「昔者，諸天覆與阿須倫共鬥。時，阿須倫勝，諸天不如。時，釋提桓因乘千輻寶車怖懼而走，中路見晱婆羅樹上有一巢，巢有兩子，即以偈頌告御者言，頌曰：

「『此樹有二鳥，　　汝當回車避， 正使賊害我，　　勿傷二鳥命。』

「爾時，御者聞帝釋偈已，尋便住車迴避鳥

'夫人有兩種緣由，一是為自己，二是為他人。見到不爭訟的人，不要認為他是愚笨。如果有人有強大的力量，能夠忍受沒有力量的人，這種力量是第一的，在忍耐中是最上的。愚蠢的人自認為有力量，這種力量不是真正的力量，如法忍耐的力量，這種力量是不可阻擋的。'

'釋提桓因說完這偈頌后，忉利天的天眾歡欣鼓舞，大聲稱讚；阿修羅眾則沉默不語。當時，天眾和阿修羅眾各自稍稍退後，互相說道：『阿修羅王所說的偈頌，有所觸犯，會引起刀劍仇恨，產生爭鬥的根源，增長各種怨恨，種下三有的根本。天帝釋所說的偈頌，沒有觸犯，不會引起刀劍，不會產生爭鬥，不會增長怨恨，斷絕三有的根本。天帝所說的是好的，阿修羅所說的是不好的。諸天是勝利的，阿修羅是失敗的。』

佛告訴比丘：『當時，釋提桓因難道是別人嗎？不要這樣認為。為什麼呢？就是我自身。我當時用柔和的言語，戰勝了阿修羅眾。』

佛告訴比丘：『過去，諸天又與阿修羅共同戰鬥。當時，阿修羅勝利，諸天不如。當時，釋提桓因乘坐千輻寶車，恐懼地逃跑，中途看到晱婆羅樹上有一個鳥巢，巢里有兩隻幼鳥，就用偈頌告訴御者說，偈頌說：

『這樹上有兩隻鳥，你應該回車避開，即使強盜要傷害我，也不要傷害這兩隻鳥的性命。』

『當時，御者聽到帝釋的偈頌后，立即停下車，避開了鳥巢。'

'人有兩方面的緣由，既為自己也為他人。看到不與人爭鬥的人，不要認為他是愚蠢的。如果有人有強大的力量，能夠忍受沒有力量的人，這種力量是第一的，在忍耐中是最上等的。愚蠢的人自認為有力量，這種力量不是真正的力量，像如法忍耐的力量，這種力量是不可阻擋的。'

'釋提桓因說完這偈頌后，忉利天的天眾歡欣鼓舞，大聲稱讚；阿修羅眾則沉默不語。當時，天眾和阿修羅眾各自稍稍退後，互相說道：『阿修羅王所說的偈頌，有所冒犯，會引起刀劍仇恨，產生爭鬥的根源，增長各種怨恨，種下三有的根本。天帝釋所說的偈頌，沒有冒犯，不會引起刀劍，不會產生爭鬥，不會增長怨恨，斷絕三有的根本。天帝所說的是好的，阿修羅所說的是不好的。諸天是勝利的，阿修羅是失敗的。』

'A person has two reasons, one for oneself and one for others. Seeing someone who does not contend, do not consider them foolish. If someone has great strength and can endure those without strength, this strength is the foremost, the highest among all forms of endurance. A fool thinks they have strength, but this is not true strength. The strength of righteous endurance is insurmountable.'

'After Sakra, Lord of the Devas, spoke this verse, the Devas of Trayastrimsa heaven rejoiced and praised him loudly; the Asuras remained silent. Then, the Devas and Asuras each retreated slightly and said to each other: 『The verses spoken by the Asura King are offensive, they incite sword-based hatred, create the root of conflict, increase resentment, and plant the seeds of the three realms of existence. The verses spoken by Sakra, Lord of the Devas, are not offensive, they do not incite swords, do not create conflict, do not increase resentment, and sever the roots of the three realms of existence. What Sakra said is good, what the Asura said is not good. The Devas are victorious, the Asuras are defeated.』

The Buddha told the monks: 『At that time, was Sakra, Lord of the Devas, someone else? Do not think so. Why? It was my own self. At that time, I used gentle words to overcome the Asuras.』

The Buddha told the monks: 『In the past, the Devas fought with the Asuras again. At that time, the Asuras were victorious, and the Devas were not as strong. At that time, Sakra, Lord of the Devas, rode in a thousand-spoked jeweled chariot and fled in fear. On the way, he saw a nest in a Srimbara tree, with two young birds in it. He then told his charioteer in a verse, saying:

『There are two birds in this tree, you should turn the chariot away to avoid them. Even if robbers want to harm me, do not harm the lives of these two birds.』

『At that time, the charioteer, upon hearing Sakra』s verse, immediately stopped the chariot and avoided the nest.』

'A person has two reasons, both for oneself and for others. When you see someone who does not argue, do not think they are foolish. If someone has great power and can endure those who have no power, this power is the greatest, the highest among all forms of endurance. A fool thinks they have power, but this is not true power. Like the power of righteous endurance, this power cannot be overcome.'

。爾時，車頭向阿須倫，阿須倫眾遙見寶車迴向，其軍即相謂言：『今天帝釋乘千輻寶車迴向我眾，必欲還鬥，不可當也。』阿須倫眾即便退散，諸天得勝，阿須倫退。」

佛告比丘：「爾時，帝釋者豈異人乎？勿造斯觀。所以者何？即我身是也。我于爾時，于諸眾生起慈愍心。諸比丘！汝等於我法中出家修道，宜起慈心，哀愍黎庶。」

佛告比丘：「昔者，諸天與阿須倫共鬥。」爾時，諸天得勝，阿須倫退。時，天帝釋戰勝還宮，更造一堂，名曰最勝，東西長百由旬，南北廣六十由旬。其堂百間，間間有七交露臺，一一臺上有七玉女，一一玉女有七使人。釋提桓因亦不憂供給諸玉女衣被、飲食、莊嚴之具，隨本所造，自受其福，以戰勝阿須倫，因歡喜心而造此堂，故名最勝堂。又千世界中所有堂觀無及此堂，故名最勝。

佛告比丘：「昔者，阿須倫自生念言：『我有大威德，神力不少，而忉利天、日月諸天常在虛空，於我頂上游行自在，今我寧可取彼日月以為耳珰，自在遊行耶？』時，阿須倫王瞋恚熾盛，即念捶打阿須倫，捶打阿須倫即復念言：『今阿須倫王念我，我等當速莊嚴。』即敕左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，詣阿須倫王前，於一面立

現代漢語譯本：當時，戰車調轉方向朝向阿修羅，阿修羅眾遠遠看見寶車迴轉，他們的軍隊就互相說道：『今天帝釋乘坐千輻寶車迴轉來向我們，必定是想要再戰，我們抵擋不住啊。』阿修羅眾隨即退散，諸天獲得勝利，阿修羅退卻。 佛陀告訴比丘們：『當時的帝釋難道是別人嗎？不要這樣認為。為什麼呢？就是我自身啊。我當時，對一切眾生生起了慈悲憐憫之心。各位比丘！你們在我佛法中出家修行，應當生起慈悲之心，憐憫百姓。』 佛陀告訴比丘們：『過去，諸天與阿修羅交戰。』當時，諸天獲得勝利，阿修羅退卻。當時，天帝釋戰勝后回到宮殿，又建造了一座宮殿，名為最勝，東西長一百由旬，南北寬六十由旬。這座宮殿有一百個房間，每個房間都有七個交錯的露臺，每個露臺上都有七個玉女，每個玉女有七個侍女。釋提桓因也不用擔心供給這些玉女的衣物、飲食、裝飾品，憑藉他過去所造的善業，自然享受福報。因為戰勝了阿修羅，心中歡喜而建造了這座宮殿，所以名為最勝堂。而且，在千個世界中，所有的宮殿樓閣都沒有能比得上這座宮殿的，所以名為最勝。 佛陀告訴比丘們：『過去，阿修羅自己心中想道：『我擁有強大的威德，神力也不少，而忉利天、日月諸天常常在虛空中，在我的頭頂上『自在』，現在我寧可取下日月作為耳環，『自在』嗎？』當時，阿修羅王怒火中燒，就想捶打阿修羅，被捶打的阿修羅立刻想到：『現在阿修羅王想到了我們，我們應當趕快準備。』就命令左右準備好兵器，駕上寶車，帶領無數阿修羅眾前後跟隨，來到阿修羅王面前，在一旁站立。

English version: At that time, the chariot turned towards the Asuras. The Asura host, seeing the precious chariot turning back from afar, said to each other, 'Today, Sakra, riding his thousand-spoked precious chariot, is turning back towards us. He must want to fight again, and we cannot withstand him.' The Asura host then scattered and retreated. The Devas were victorious, and the Asuras retreated. The Buddha told the monks, 'Was Sakra at that time someone else? Do not think so. Why? It was my own self. At that time, I had a heart of compassion and pity for all beings. Monks! You have left home to cultivate the Way in my Dharma. You should cultivate a heart of compassion and pity for the common people.' The Buddha told the monks, 'In the past, the Devas and Asuras fought together.' At that time, the Devas were victorious, and the Asuras retreated. Then, Sakra, the king of the Devas, returned to his palace after the victory and built another hall called 'Most Excellent,' which was one hundred yojanas long from east to west and sixty yojanas wide from north to south. The hall had one hundred rooms, each with seven intersecting terraces. On each terrace were seven jade maidens, and each jade maiden had seven attendants. Sakra did not worry about providing the jade maidens with clothing, food, and ornaments. According to his past deeds, he naturally enjoyed the blessings. Because he had defeated the Asuras, he built this hall out of joy, so it was called the 'Most Excellent Hall.' Moreover, among all the halls and pavilions in a thousand worlds, none could compare to this hall, so it was called 'Most Excellent.' The Buddha told the monks, 'In the past, the Asuras thought to themselves, 'I have great power and not little divine strength, but the Trayastrimsa Devas, the sun and moon Devas, are always in the sky, 'free' above my head. Now, should I take the sun and moon as earrings and be 'free'?' At that time, the Asura king was filled with anger and thought of striking the Asuras. The Asuras who were to be struck immediately thought, 'Now the Asura king is thinking of us, we should prepare quickly.' They then ordered their attendants to prepare weapons and chariots, and with countless Asuras following, they went before the Asura king and stood to one side.

。時，王復念舍摩梨阿須倫，舍摩梨阿須倫復自念言：『今王念我，我等宜速莊嚴。』即敕左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，詣阿須倫王前，在一面立。

「時，王復念毗摩質多阿須倫，毗摩質多阿須倫復自念言：『今王念我，我等宜速莊嚴。』即敕左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，往詣王前，在一面立。時，王復念大臣阿須倫，大臣阿須倫即自念言：『今王念我，我等宜速莊嚴。』即敕左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，往詣王前，於一面立。時，王復念諸小阿須倫，諸小阿須倫復自念言：『今王念我，我等宜速莊嚴。』即自莊嚴，備具兵仗，與無數眾相隨，往詣王前，於一面立。時，羅呵阿須倫王即自莊嚴，身著寶鎧，駕乘寶車，與無數百千阿須倫眾兵仗嚴事，前後圍繞出其境界，欲往與諸天共鬥。」

「爾時，難陀龍王、跋難陀龍王以身纏繞須彌山七匝，震動山谷，薄布微云，渧渧稍雨，以尾打大海水，海水波涌，至須彌山頂。時，忉利天即生念言：『今薄雲微布，渧渧稍雨，海水波涌，乃來至此。將是阿須倫欲來戰鬥，故有此異瑞耳

當時，阿修羅王又想到了舍摩梨阿修羅，舍摩梨阿修羅也自言自語道：『現在國王想到了我，我們應該趕快準備。』於是命令手下準備好兵器，駕上寶車，帶領無數阿修羅部眾前後簇擁，來到阿修羅王面前，在一旁站立。 當時，阿修羅王又想到了毗摩質多阿修羅，毗摩質多阿修羅也自言自語道：『現在國王想到了我，我們應該趕快準備。』於是命令手下準備好兵器，駕上寶車，帶領無數阿修羅部眾前後簇擁，來到國王面前，在一旁站立。當時，國王又想到了大臣阿修羅，大臣阿修羅也自言自語道：『現在國王想到了我，我們應該趕快準備。』於是命令手下準備好兵器，駕上寶車，帶領無數阿修羅部眾前後簇擁，來到國王面前，在一旁站立。當時，國王又想到了小阿修羅們，小阿修羅們也自言自語道：『現在國王想到了我，我們應該趕快準備。』於是各自準備，備好兵器，帶領無數部眾跟隨，來到國王面前，在一旁站立。當時，羅呵阿修羅王也親自準備，身穿寶鎧，駕上寶車，帶領無數百千阿修羅部眾，兵器嚴整，前後圍繞著走出他的領地，想要去和諸天戰鬥。 這時，難陀龍王、跋難陀龍王用身體纏繞須彌山七圈，震動山谷，薄薄的雲層散佈開來，滴滴答答地下著小雨，用尾巴拍打海水，海水波濤洶涌，直到須彌山頂。這時，忉利天就想：『現在薄雲散佈，滴滴答答地下著小雨，海水波濤洶涌，竟然來到這裡。莫非是阿修羅想要來戰鬥，所以才出現這種奇異的徵兆吧？』

At that time, King Asura thought of Shamali Asura again, and Shamali Asura also said to himself: 'Now the king is thinking of me, we should prepare quickly.' So he ordered his subordinates to prepare weapons, mount precious chariots, and lead countless Asura troops to gather around him, arriving before King Asura and standing on one side. At that time, King Asura thought of Vimalacitra Asura again, and Vimalacitra Asura also said to himself: 'Now the king is thinking of me, we should prepare quickly.' So he ordered his subordinates to prepare weapons, mount precious chariots, and lead countless Asura troops to gather around him, arriving before the king and standing on one side. At that time, the king thought of the minister Asura, and the minister Asura also said to himself: 'Now the king is thinking of me, we should prepare quickly.' So he ordered his subordinates to prepare weapons, mount precious chariots, and lead countless Asura troops to gather around him, arriving before the king and standing on one side. At that time, the king thought of the lesser Asuras, and the lesser Asuras also said to themselves: 'Now the king is thinking of me, we should prepare quickly.' So they prepared themselves, equipped with weapons, and led countless followers to come before the king and stand on one side. At that time, King Rahu Asura also prepared himself, wearing precious armor, mounting a precious chariot, and leading countless hundreds of thousands of Asura troops, with weapons in full array, surrounded by his entourage, leaving his territory, intending to fight with the gods. At this time, the Dragon Kings Nanda and Upananda wrapped their bodies around Mount Sumeru seven times, shaking the valleys, thin clouds spread out, and it drizzled, and they struck the sea with their tails, causing the sea to surge, reaching the top of Mount Sumeru. At this time, the Trayastrimsa Heaven thought: 'Now thin clouds are spreading, it is drizzling, and the sea is surging, actually reaching here. Could it be that the Asuras want to come to fight, so these strange omens are appearing?'

「爾時，海中諸龍兵眾無數巨億，皆持戈鉾、弓矢、刀劍，重被寶鎧，器仗嚴整，逆與阿須倫共戰，若龍眾勝時，即逐阿須倫入其宮殿。若龍眾退，龍不還宮，即𩣺趣伽樓羅鬼神所，而告之曰：『阿須倫眾欲與諸天共戰，我往逆鬥，彼今得勝；汝等當備諸兵仗，眾共併力，與彼共戰。』時，諸鬼神聞龍語已，即自莊嚴，備諸兵仗，重被寶鎧，與諸龍眾共阿須倫鬥，得勝時，即逐阿須倫入其宮殿。若不如時，不還本宮，即退走𩣺持華鬼神界，而告之言：『阿須倫眾欲與諸天共鬥，我等逆戰，彼今得勝；汝等當備諸兵仗，眾共併力，與彼共戰。』

「諸持華鬼神聞龍語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫鬥，若得勝時，即逐阿須倫入其宮殿。若不如時，不還本宮，即退走𩣺常樂鬼神界，而告之言：『阿須倫眾欲與諸天共鬥，我等逆戰，彼今得勝；汝等當備諸兵仗，與我併力，共彼戰鬥。』時，諸常樂鬼神聞是語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫鬥，若得勝時，即逐阿須倫入其宮殿。若不如時，不還本宮，即退走𩣺四天王，而告之曰：『阿須倫眾欲與諸天共鬥，我等逆戰，彼今得勝；汝等當備諸兵仗，眾共併力，與彼共戰

『那時，海中無數巨億的龍兵，都拿著戈、矛、弓箭、刀劍，身披重重寶甲，武器裝備整齊，迎戰阿修羅。如果龍族獲勝，就追逐阿修羅進入他們的宮殿。如果龍族戰敗，不返回自己的宮殿，就跑到伽樓羅鬼神那裡，告訴他們：『阿修羅要和諸天開戰，我們前去迎戰，現在他們得勝了；你們應當準備好各種武器，大家一起合力，和他們戰鬥。』當時，那些鬼神聽到龍的話后，就自己整裝，準備好各種武器，身披重重寶甲，和龍族一起與阿修羅戰鬥，如果獲勝，就追逐阿修羅進入他們的宮殿。如果戰敗，不返回自己的宮殿，就退走到持華鬼神界，告訴他們：『阿修羅要和諸天開戰，我們前去迎戰，現在他們得勝了；你們應當準備好各種武器，大家一起合力，和他們戰鬥。』 那些持華鬼神聽到龍的話后，就自己整裝，準備好各種武器，身披重重寶甲，大家一起合力，與阿修羅戰鬥，如果獲勝，就追逐阿修羅進入他們的宮殿。如果戰敗，不返回自己的宮殿，就退走到常樂鬼神界，告訴他們：『阿修羅要和諸天開戰，我們前去迎戰，現在他們得勝了；你們應當準備好各種武器，和我們一起合力，與他們戰鬥。』當時，那些常樂鬼神聽到這話后，就自己整裝，準備好各種武器，身披重重寶甲，大家一起合力，與阿修羅戰鬥，如果獲勝，就追逐阿修羅進入他們的宮殿。如果戰敗，不返回自己的宮殿，就退走到四天王那裡，告訴他們：『阿修羅要和諸天開戰，我們前去迎戰，現在他們得勝了；你們應當準備好各種武器，大家一起合力，和他們戰鬥。』

『At that time, countless billions of dragon soldiers in the sea, all holding spears, lances, bows, arrows, and swords, heavily armored with precious armor, and with their weapons and equipment in perfect order, would confront the Asuras in battle. If the dragon forces were victorious, they would chase the Asuras into their palaces. If the dragon forces were defeated, they would not return to their own palaces, but would instead flee to the Garudas and spirits, and tell them: 『The Asuras intend to fight with the gods, we went to meet them in battle, and now they have won; you should prepare all kinds of weapons, and join forces with us to fight them.』 At that time, those spirits, upon hearing the words of the dragons, would equip themselves, prepare all kinds of weapons, put on heavy armor, and together with the dragon forces, fight the Asuras. If they were victorious, they would chase the Asuras into their palaces. If they were defeated, they would not return to their own palaces, but would retreat to the realm of the Flower-Holding Spirits, and tell them: 『The Asuras intend to fight with the gods, we went to meet them in battle, and now they have won; you should prepare all kinds of weapons, and join forces with us to fight them.』 Those Flower-Holding Spirits, upon hearing the words of the dragons, would equip themselves, prepare all kinds of weapons, put on heavy armor, and join forces to fight the Asuras. If they were victorious, they would chase the Asuras into their palaces. If they were defeated, they would not return to their own palaces, but would retreat to the realm of the Ever-Joyful Spirits, and tell them: 『The Asuras intend to fight with the gods, we went to meet them in battle, and now they have won; you should prepare all kinds of weapons, and join forces with us to fight them.』 At that time, those Ever-Joyful Spirits, upon hearing these words, would equip themselves, prepare all kinds of weapons, put on heavy armor, and join forces to fight the Asuras. If they were victorious, they would chase the Asuras into their palaces. If they were defeated, they would not return to their own palaces, but would retreat to the Four Heavenly Kings, and tell them: 『The Asuras intend to fight with the gods, we went to meet them in battle, and now they have won; you should prepare all kinds of weapons, and join forces with us to fight them.』

「時，四天王聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫共鬥，若得勝時，即逐阿須倫入其宮殿。若不如者，四天王即詣善法講堂，白天帝釋及忉利諸天言：『阿須倫欲與諸天共鬥，今忉利諸天當自莊嚴，備諸兵仗，眾共併力，往共彼戰。』時，天帝釋命一侍天而告之曰：『汝持我聲往告焰摩天、兜率天、化自在天、他化自在天子言：「阿須倫與無數眾欲來戰鬥，今者諸天當自莊嚴，備諸兵仗，助我鬥戰。」』時，彼侍天受帝教已，即詣焰摩天，乃至他化自在天，持天帝釋聲而告之曰：『彼阿須倫無數眾來戰鬥，今者諸天當自莊嚴，備諸兵仗，助我戰鬥。』

「時，焰摩天子聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，駕乘寶車，與無數巨億百千天眾前後圍繞，在須彌山東面住。時，兜率天子聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，駕乘寶車，與無數巨億百千天眾圍繞，在須彌山南面住。時，化自在天子聞此語已，亦嚴兵眾，在須彌山西面住。時，他化自在天子聞此語已，亦嚴兵眾，在須彌山北住。

「時，天帝釋即念三十三天忉利天，三十三天忉利天即自念言：『今帝釋念我，我等宜速莊嚴

『當時，四大天王聽到這話后，立即各自整頓儀容，備好各種兵器，穿上寶甲，大家一起合力，與阿修羅戰鬥。如果得勝，就追逐阿修羅進入他們的宮殿。如果戰敗，四大天王就到善法講堂，向帝釋天和忉利諸天稟告：『阿修羅想要與諸天戰鬥，現在忉利諸天應當各自整頓儀容，備好各種兵器，大家一起合力，前去與他們作戰。』當時，帝釋天命令一位侍天，告訴他說：『你拿著我的命令去告訴焰摩天、兜率天、化自在天、他化自在天的天子們：「阿修羅率領無數部眾想要來戰鬥，現在諸天應當各自整頓儀容，備好各種兵器，幫助我作戰。」』當時，那位侍天接受帝釋天的命令后，就前往焰摩天，乃至他化自在天，拿著帝釋天的命令告訴他們說：『那些阿修羅率領無數部眾前來戰鬥，現在諸天應當各自整頓儀容，備好各種兵器，幫助我作戰。』 『當時，焰摩天子聽到這話后，立即各自整頓儀容，備好各種兵器，穿上寶甲，駕著寶車，與無數巨億百千天眾前後圍繞，在須彌山的東面駐紮。當時，兜率天子聽到這話后，立即各自整頓儀容，備好各種兵器，穿上寶甲，駕著寶車，與無數巨億百千天眾圍繞，在須彌山的南面駐紮。當時，化自在天子聽到這話后，也整頓兵眾，在須彌山的西面駐紮。當時，他化自在天子聽到這話后，也整頓兵眾，在須彌山的北面駐紮。 『當時，帝釋天就想念三十三天忉利天，三十三天忉利天就自己想到：『現在帝釋天想念我們，我們應該趕快整頓儀容』

'At that time, the Four Heavenly Kings, having heard these words, immediately adorned themselves, prepared all their weapons, donned their precious armor, and together with their combined strength, fought against the Asuras. If they were victorious, they would chase the Asuras into their palaces. If they were defeated, the Four Heavenly Kings would go to the Good Dharma Hall and report to Emperor Shakra and the Trayastrimsha gods: 『The Asuras wish to fight with the gods, now the Trayastrimsha gods should each adorn themselves, prepare all their weapons, and together with their combined strength, go to fight them.』 At that time, Emperor Shakra commanded a celestial attendant, telling him: 『Take my message and tell the Yama Heaven, Tushita Heaven, Nirmāṇarati Heaven, and Paranirmitavasavartin Heaven』s sons: 「The Asuras, with countless hosts, wish to come to battle, now the gods should each adorn themselves, prepare all their weapons, and help me in battle.」』 At that time, that celestial attendant, having received Emperor Shakra』s command, went to the Yama Heaven, and even to the Paranirmitavasavartin Heaven, carrying Emperor Shakra』s message, and told them: 『Those Asuras, with countless hosts, are coming to battle, now the gods should each adorn themselves, prepare all their weapons, and help me in battle.』 'At that time, the Yama Heaven』s son, having heard these words, immediately adorned himself, prepared all his weapons, donned his precious armor, rode in his precious chariot, and with countless billions of hundreds of thousands of celestial beings surrounding him, stationed himself on the east side of Mount Sumeru. At that time, the Tushita Heaven』s son, having heard these words, immediately adorned himself, prepared all his weapons, donned his precious armor, rode in his precious chariot, and with countless billions of hundreds of thousands of celestial beings surrounding him, stationed himself on the south side of Mount Sumeru. At that time, the Nirmāṇarati Heaven』s son, having heard these words, also prepared his troops, and stationed himself on the west side of Mount Sumeru. At that time, the Paranirmitavasavartin Heaven』s son, having heard these words, also prepared his troops, and stationed himself on the north side of Mount Sumeru.' 'At that time, Emperor Shakra thought of the thirty-three Trayastrimsha gods, and the thirty-three Trayastrimsha gods thought to themselves: 『Now Emperor Shakra is thinking of us, we should quickly adorn ourselves』

。』即敕左右備諸兵仗，駕乘寶車，與無數巨億諸天眾前後圍繞，詣天帝釋前，於一面立。時，天帝釋復念余忉利諸天，余忉利諸天即自念言：『今帝釋念我，我等宜速莊嚴。』即敕左右備諸兵仗，駕乘寶車，與無數巨億諸天眾前後圍繞，詣帝釋前，於一面立。時，帝釋復念妙匠鬼神，妙匠鬼神即自念言：『今帝釋念我，我宜速莊嚴。』即敕左右備諸兵仗，駕乘寶車，無數千眾前後圍繞，詣帝釋前立。時，帝釋復念善住龍王，善住龍王即自念言：『今天帝釋念我，我今宜往。』即詣帝釋前立。

「時，帝釋即自莊嚴，備諸兵仗，身被寶鎧，乘善住龍王頂上，與無數諸天鬼神前後圍繞，自出天宮與阿須倫往鬥。所謂嚴兵仗、刀劍、鉾槊、弓矢、𣃆釿、鉞斧、旋輪、罥索，兵仗鎧器，以七寶成，復以鋒刃加阿須倫身，其身不傷，但刃觸而已。阿須倫眾執持七寶刀劍、鉾槊、弓矢、𣃆釿、鉞斧、旋輪、罥索，以鋒刃加諸天身，但觸而已，不能傷損。如是欲行諸天共阿須倫鬥，欲因欲是

現代漢語譯本：於是，帝釋命令侍從準備各種兵器，駕上寶車，與無數巨億的天眾前後簇擁，前往天帝釋面前，在一旁站立。當時，天帝釋又想念其餘的忉利天眾，其餘的忉利天眾立刻想到：『現在帝釋想念我們，我們應該趕快準備。』於是命令侍從準備各種兵器，駕上寶車，與無數巨億的天眾前後簇擁，前往帝釋面前，在一旁站立。當時，帝釋又想念妙匠鬼神，妙匠鬼神立刻想到：『現在帝釋想念我們，我們應該趕快準備。』於是命令侍從準備各種兵器，駕上寶車，無數千眾前後簇擁，前往帝釋面前站立。當時，帝釋又想念善住龍王，善住龍王立刻想到：『現在天帝釋想念我，我現在應該前往。』於是前往帝釋面前站立。 當時，帝釋自己也整裝待發，準備各種兵器，身穿寶鎧，騎在善住龍王的頭頂上，與無數的天眾鬼神前後簇擁，親自出天宮與阿修羅作戰。他們所用的兵器包括刀劍、長矛、弓箭、斧頭、鉞斧、輪盤、繩索等，這些兵器鎧甲都用七寶製成，用鋒利的刀刃加在阿修羅身上，阿修羅的身體不會受傷，只是被刀刃觸碰到而已。阿修羅眾也拿著七寶製成的刀劍、長矛、弓箭、斧頭、鉞斧、輪盤、繩索等，用鋒利的刀刃加在天眾身上，也只是觸碰到而已，不能造成傷害。就這樣，天眾和阿修羅準備開戰，他們想要通過慾望來決定勝負。

English version: Then, the Emperor commanded his attendants to prepare all kinds of weapons, mount the precious chariots, and, surrounded by countless billions of heavenly beings, went before the Emperor Śakra and stood to one side. At that time, Emperor Śakra also thought of the other Trāyastriṃśa heavens, and the other Trāyastriṃśa heavens immediately thought: 『Now that Emperor Śakra is thinking of us, we should quickly prepare.』 So they commanded their attendants to prepare all kinds of weapons, mount the precious chariots, and, surrounded by countless billions of heavenly beings, went before the Emperor Śakra and stood to one side. At that time, Emperor Śakra also thought of the skillful artisan spirits, and the skillful artisan spirits immediately thought: 『Now that Emperor Śakra is thinking of us, we should quickly prepare.』 So they commanded their attendants to prepare all kinds of weapons, mount the precious chariots, and, surrounded by countless thousands, went before the Emperor Śakra and stood. At that time, Emperor Śakra also thought of the Good-Dwelling Dragon King, and the Good-Dwelling Dragon King immediately thought: 『Now that the Emperor Śakra is thinking of me, I should go now.』 So he went before the Emperor Śakra and stood. At that time, Emperor Śakra himself also prepared, equipped with all kinds of weapons, wearing precious armor, riding on the head of the Good-Dwelling Dragon King, and, surrounded by countless heavenly beings and spirits, personally left the heavenly palace to fight with the Asuras. The weapons they used included swords, spears, bows and arrows, axes, battle-axes, spinning wheels, and ropes. These weapons and armor were made of seven treasures. When the sharp blades were applied to the bodies of the Asuras, their bodies were not injured, but only touched by the blades. The Asura hosts also held swords, spears, bows and arrows, axes, battle-axes, spinning wheels, and ropes made of seven treasures. When the sharp blades were applied to the bodies of the heavenly beings, they were only touched and not injured. In this way, the heavenly beings and the Asuras were preparing to fight, and they wanted to determine the outcome through desire.

佛說長阿含經卷第二十二

第四分世記經三中劫品第十一

佛告比丘：「有三中劫。何等為三？一名刀兵劫，二名谷貴劫，三名疾疫劫。云何為刀兵劫？此世間人本壽四萬歲，其後稍減壽二萬歲，其後復減壽萬歲，轉壽千歲，轉壽五百歲，轉壽三百歲、二百歲，如今人壽于百歲少出多減；其後人壽稍減，當壽十歲，是時女人生五月行嫁。時，世間所有美味，酥油、蜜、石蜜、黑石蜜，諸有美味皆悉自然消滅，五穀不生，唯有稊稗。是時，有上服錦綾、繒絹、劫貝、芻摩皆無復有，唯有粗織草衣。爾時，此地純生荊棘、蚊虻、蜂蝎、蚖蛇、毒蟲，金銀、琉璃、七寶珠玉自然沒地，唯有石沙穢惡充滿。是時，眾生但增十惡，不復聞有十善之名，乃無善名，況有行善者？爾時，人有不孝父母，不敬師長，能為惡者，則得供養，人所敬待，如今人孝順父母，敬事師長，能為善者，則得供養，人所敬待。彼人為惡，便得供養，亦復如是。時人命終墮畜生中，猶如今人得生天上。時，人相見懷毒害心，但欲相殺。猶如獵師見彼群鹿，但欲殺之，無一善念

佛告比丘：『有三中劫。何等為三？一名刀兵劫，二名谷貴劫，三名疾疫劫。云何為刀兵劫？此世間人本壽四萬歲，其後稍減壽二萬歲，其後復減壽萬歲，轉壽千歲，轉壽五百歲，轉壽三百歲、二百歲，如今人壽于百歲少出多減；其後人壽稍減，當壽十歲，是時女人生五月行嫁。時，世間所有美味，酥油、蜜、石蜜、黑石蜜，諸有美味皆悉自然消滅，五穀不生，唯有稊稗。是時，有上服錦綾、繒絹、劫貝、芻摩皆無復有，唯有粗織草衣。爾時，此地純生荊棘、蚊虻、蜂蝎、蚖蛇、毒蟲，金銀、琉璃、七寶珠玉自然沒地，唯有石沙穢惡充滿。是時，眾生但增十惡，不復聞有十善之名，乃無善名，況有行善者？爾時，人有不孝父母，不敬師長，能為惡者，則得供養，人所敬待，如今人孝順父母，敬事師長，能為善者，則得供養，人所敬待。彼人為惡，便得供養，亦復如是。時人命終墮畜生中，猶如今人得生天上。時，人相見懷毒害心，但欲相殺。猶如獵師見彼群鹿，但欲殺之，無一善念』

The Sutra of the Long Discourses, Volume 21

The Sutra of the Long Discourses, Volume 22

Translated by Buddhayasas and Zhu Fonian in the Hongshi Era of the Later Qin Dynasty

Chapter 11, The Three Intermediate Kalpas, from the Third Section of the World Cycle Sutra

The Buddha told the monks, 『There are three intermediate kalpas. What are the three? The first is called the kalpa of weapons, the second is called the kalpa of famine, and the third is called the kalpa of pestilence. What is the kalpa of weapons? In this world, people originally lived for 40,000 years. Later, their lifespan gradually decreased to 20,000 years, then further decreased to 10,000 years, then to 1,000 years, then to 500 years, then to 300 years, then to 200 years. Now, people's lifespans are around 100 years, with some living slightly longer and many living shorter. Later, people's lifespans will gradually decrease until they reach ten years. At that time, women will marry at five months of age. At that time, all the delicious foods in the world, such as ghee, honey, rock sugar, and black rock sugar, all delicious things will naturally disappear. The five grains will not grow, and only weeds will remain. At that time, there will be no more fine clothing like brocade, silk, linen, or hemp. Only coarse woven grass clothing will remain. At that time, this land will be filled with thorns, mosquitoes, bees, scorpions, snakes, and poisonous insects. Gold, silver, lapis lazuli, and the seven precious jewels will naturally sink into the earth, and only stones, sand, and filth will remain. At that time, beings will only increase in the ten evils, and the name of the ten virtues will no longer be heard. There will be no good name, let alone those who practice good. At that time, those who are unfilial to their parents and disrespectful to their teachers, those who can do evil, will be honored and respected, just as now those who are filial to their parents and respectful to their teachers, those who can do good, are honored and respected. Those who do evil will be honored, and it will be the same. At that time, people will die and be reborn among animals, just as people now are reborn in the heavens. At that time, people will harbor poisonous and harmful thoughts when they see each other, only wanting to kill each other, like a hunter seeing a herd of deer, only wanting to kill them, without a single good thought.』

。其人如是，但欲相殺，無一善念。爾時，此地溝澗、溪谷、山陵、堆阜，無一平地，時，人行來恐怖惶懼，衣毛為豎。

「時，七日中有刀劍劫起，時，人手執草木、瓦石，皆變成刀劍，刀劍鋒利，所擬皆斷，展轉相害。其中有黠慧者見刀兵相害，恐怖逃避，入山林、坑澗無人之處，七日藏避，心口自言：『我不害人，人勿害我。』其人於七日中，食草木根，以自存活，過七日已，還出山林。時，有一人得共相見，歡喜而言：『今見生人，今見生人。』猶如父母與一子別，久乃相見，歡喜踴躍，不能自勝。彼亦如是，歡喜踴躍，不能自勝。是時，人民於七日中，哭泣相向，復於七日中，共相娛樂，歡喜慶賀。時人身壞命終，皆墮地獄中。所以者何？斯由其人常懷瞋怒，害心相向，無慈仁故，是為刀兵劫。」

佛告比丘：「云何為飢餓劫？爾時，人民多行非法，邪見顛倒，為十惡業，以行惡故，天不降雨，百草枯死，五穀不成，但有莖稈。云何為飢餓？爾時，人民收掃田里、街巷、道陌、糞土遺谷，以自存活，是為飢餓。複次，飢餓時，其人于街巷、市裡、屠殺之處及丘冢間，拾諸骸骨，煮汁飲之，以此自存，是為白骨飢餓。複次，飢餓劫時，所種五穀盡變成草木，時，人取華煮汁而飲

現代漢語譯本：那人就是這樣，只想互相殘殺，沒有一絲善念。當時，這地方的溝渠、溪谷、山陵、土堆，沒有一處是平坦的，當時，人們行走時都感到恐懼害怕，汗毛都豎了起來。 當時，七天之中會發生刀劍劫難，當時，人們手中拿著的草木、瓦片、石頭，都會變成刀劍，刀劍鋒利，所指之處都能斬斷，互相殘殺。其中有聰明的人看到刀兵互相殘殺，感到恐懼而逃避，進入山林、坑澗等無人之處，躲藏七天，心中默唸：『我不害人，人也不要害我。』那些人在七天中，吃草木的根，以此來維持生命，過了七天後，才走出山林。當時，有一個人與其他人相遇，高興地說：『現在見到活人了，現在見到活人了。』就像父母與一個孩子分別很久后再次相見，高興得跳躍，無法控制自己。他們也是這樣，高興得跳躍，無法控制自己。當時，人們在七天中，互相哭泣，又在七天中，一起娛樂，歡喜慶賀。當時的人們身壞命終，都墮入地獄之中。這是為什麼呢？這是因為那些人常常懷有嗔怒，互相殘害，沒有慈悲仁愛之心，這就是刀兵劫。 佛陀告訴比丘們：『什麼是飢餓劫呢？』當時，人們大多行非法之事，邪見顛倒，做十惡業，因為行惡的緣故，天不下雨，百草枯死，五穀不長，只有莖稈。什麼是飢餓呢？當時，人們在田野里、街巷裡、道路上、糞土中撿拾遺落的穀物，以此來維持生命，這就是飢餓。再次，飢餓時，人們在街巷、集市、屠宰場和墳墓之間，撿拾各種骸骨，煮汁飲用，以此來維持生命，這就是白骨飢餓。再次，飢餓劫時，所種植的五穀都變成草木，當時，人們採摘花朵煮汁飲用。

English version: Such was the person, only desiring to kill each other, without a single good thought. At that time, the ditches, streams, mountains, and mounds of this place were not flat, and people were terrified and fearful when they walked, their hair standing on end. At that time, a sword and weapon calamity would arise within seven days. At that time, the grass, wood, tiles, and stones that people held in their hands would all turn into swords. The swords were sharp, and everything they pointed at would be cut, and they would harm each other. Among them, some clever people, seeing the swords and weapons harming each other, were terrified and fled, entering the mountains, ravines, and other uninhabited places, hiding for seven days, saying in their hearts: 'I will not harm others, and others should not harm me.' Those people, during the seven days, ate the roots of grass and trees to survive. After seven days, they came out of the mountains. At that time, one person met another and said happily: 'Now I see a living person, now I see a living person.' It was like parents who had been separated from their child for a long time, and when they met again, they were so happy that they jumped for joy, unable to control themselves. They were also like that, jumping for joy, unable to control themselves. At that time, people cried to each other for seven days, and then for seven days, they entertained each other, rejoicing and celebrating. At that time, people's bodies were destroyed and they died, all falling into hell. Why is this? This is because those people often harbored anger, harmed each other, and had no compassion or benevolence. This is the sword and weapon calamity. The Buddha told the monks: 'What is the famine calamity?' At that time, people mostly engaged in illegal activities, had wrong views and were confused, and committed the ten evil deeds. Because of their evil deeds, the sky did not rain, all the grass withered, and the five grains did not grow, only the stems remained. What is famine? At that time, people picked up the lost grains in the fields, streets, roads, and dung to survive. This is famine. Furthermore, during the famine, people picked up various bones in the streets, markets, slaughterhouses, and tombs, and boiled them into soup to drink in order to survive. This is the bone famine. Furthermore, during the famine calamity, the five grains that were planted all turned into grass and trees. At that time, people picked flowers and boiled them into soup to drink.

。複次，飢餓時，草木華落，覆在土下，時，人掘地取華煮食，以是自存，是為草木飢餓。爾時，眾生身壞命終，墮餓鬼中。所以者何？斯由其人于飢餓劫中，常懷慳貪，無施惠心，不肯分割，不念厄人故也，是為飢餓劫。」

佛告比丘：「云何為疾疫劫？爾時，世人修行正法，正見，不顛倒見，具十善行。他方世界有鬼神來，此間鬼神放逸淫亂，不能護人，他方鬼神侵嬈此世間人，撾打捶杖，接其精氣，使人心亂，驅逼將去。猶如國王敕諸將帥有所守護，余方有賊寇來侵嬈，此放逸之人劫于村國。此亦如是，他方世界有鬼神來，取此間人，撾打捶杖，接其精氣，驅逼將去。」

佛告比丘：「正使此間鬼神不放逸淫亂，他方世界有大力鬼神來，此間鬼神畏怖避去，彼大鬼神侵嬈此人，撾打捶杖，接其精氣，殺之而去。譬如國王、若王大臣，遣諸將帥守衛人民，將帥清慎，無有放逸；他方有強猛將帥，人兵眾多來破村城，掠奪人物。彼亦如是，正使此間鬼神不敢放逸，他方世界有大力鬼神來，此間鬼神恐怖避去，彼大鬼神侵嬈此人，撾打捶杖，接其精氣，殺之而去。時，疾疫劫中人民身壞命終，皆生天上。所以者何？斯由時人慈心相向，展轉相問：『汝病差不？身安隱不？』以此因緣得生天上

現代漢語譯本：再者，饑荒時，草木的花朵凋落，覆蓋在泥土之下。那時，人們挖掘土地，取出花朵煮食，以此來維持生存，這就是草木的饑荒。那時，眾生身壞命終，墮入餓鬼道中。這是什麼原因呢？這是因為那些人在饑荒時期，常常懷有吝嗇貪婪之心，沒有施捨恩惠的心，不肯分出食物，不顧念困厄的人，所以就有了饑荒劫。 佛陀告訴比丘們：『什麼是疾疫劫呢？』那時，世人修行正法，具有正見，沒有顛倒的見解，具備十善行。其他世界的鬼神來到這裡，而此地的鬼神放縱懈怠，不能保護人們，其他世界的鬼神侵擾這個世界的人，毆打捶擊，吸取他們的精氣，使人心神混亂，驅趕逼迫他們離開。就像國王命令將帥守護領土，而其他地方有盜賊來侵犯，這些懈怠的將帥就劫掠村莊和國家。這裡的情況也是如此，其他世界的鬼神來到這裡，抓走這裡的人，毆打捶擊，吸取他們的精氣，驅趕逼迫他們離開。 佛陀告訴比丘們：『即使此地的鬼神不放縱懈怠，其他世界也有強大的鬼神來到這裡，此地的鬼神因為恐懼而躲避離開，那些強大的鬼神就侵擾這裡的人，毆打捶擊，吸取他們的精氣，殺死他們然後離去。』就像國王或者大臣派遣將帥守護人民，將帥清廉謹慎，沒有懈怠；其他地方有強大勇猛的將帥，率領眾多士兵來攻破村莊和城市，掠奪財物。這裡的情況也是如此，即使此地的鬼神不敢懈怠，其他世界也有強大的鬼神來到這裡，此地的鬼神因為恐懼而躲避離開，那些強大的鬼神就侵擾這裡的人，毆打捶擊，吸取他們的精氣，殺死他們然後離去。那時，在疾疫劫中，人們身壞命終，都往生到天上。這是什麼原因呢？這是因為那時的人們彼此懷有慈悲之心，互相問候：『你的病好些了嗎？身體安穩嗎？』因為這個因緣，他們得以往生天上。

English version: Furthermore, during times of famine, the flowers and leaves of plants wither and fall, covering the ground. At that time, people dig into the earth to gather the fallen flowers and cook them for food, thus sustaining themselves. This is known as the famine of plants and trees. At that time, beings perish and are reborn in the realm of hungry ghosts. Why is this so? It is because during the famine, people often harbor stinginess and greed, lacking the heart to give and share, unwilling to divide their food, and not caring for those in distress. This is the famine kalpa. The Buddha said to the monks, 'What is the plague kalpa? At that time, people practice the true Dharma, possess right view, have no inverted views, and uphold the ten virtuous actions. Spirits from other worlds come here, while the spirits of this place are negligent and cannot protect the people. The spirits from other worlds harass the people of this world, striking and beating them, extracting their vital essence, causing their minds to become confused, and driving them away. It is like a king ordering his generals to guard the territory, but then bandits from other places come to invade. These negligent generals then plunder the villages and the country. It is the same here; spirits from other worlds come and seize the people of this place, striking and beating them, extracting their vital essence, and driving them away.' The Buddha said to the monks, 'Even if the spirits of this place are not negligent, powerful spirits from other worlds come here. The spirits of this place, out of fear, flee and hide. Those powerful spirits then harass the people of this place, striking and beating them, extracting their vital essence, killing them, and then leaving.' It is like a king or a minister sending generals to guard the people. The generals are honest and careful, without negligence. However, powerful and fierce generals from other places come with many soldiers to break through the villages and cities, plundering their possessions. It is the same here; even if the spirits of this place dare not be negligent, powerful spirits from other worlds come here. The spirits of this place, out of fear, flee and hide. Those powerful spirits then harass the people of this place, striking and beating them, extracting their vital essence, killing them, and then leaving. At that time, during the plague kalpa, people perish and are reborn in the heavens. Why is this so? It is because at that time, people have compassionate hearts towards each other, asking each other, 'Is your illness better? Is your body at peace?' Because of this cause, they are reborn in the heavens.

。是故名為疾疫劫。是為三中劫也。」

佛說長阿含第四分世記經世本緣品第十二

佛告比丘：「火災過已，此世天地還欲成時，有餘眾生福盡、行盡、命盡，于光音天命終，生空梵處，于彼生染著心，愛樂彼處，愿餘眾生共生彼處。發此念已，有餘眾生福、行、命盡，于光音天身壞命終，生空梵處。時，先生梵天即自念言：『我是梵王大梵天王，無造我者，我自然有，無所承受，于千世界最得自在，善諸義趣，富有豐饒，能造化萬物，我即是一切眾生父母。』其後來諸梵復自念言：『彼先梵天即是梵王大梵天王，彼自然有，無造彼者，于千世界最尊第一，無所承受，善諸義趣，富有豐饒，能造萬物，是眾生父母，我從彼有。』彼梵天王顏貌容狀常如童子，是故梵王名曰童子。

「或有是時，此世還成世間，眾生多有生光音天者，自然化生，歡喜為食，身光自照，神足飛空，安樂無礙，壽命長久。其後此世變成大水，周遍彌滿。當於爾時，天下大闇，無有日月、星辰、晝夜，亦無歲月、四時之數。其後此世還欲變時，有餘眾生福盡、行盡、命盡，從光音天命終，來生此間，皆悉化生，歡喜為食，身光自照，神足飛空，安樂無礙，久住此間

現代漢語譯本：因此被稱為疾疫劫，這是第三個中劫。 現代漢語譯本：佛陀在《長阿含經》第四分《世記經·世本緣品》第十二中說道： 現代漢語譯本：佛陀告訴比丘們：『火災過後，這個世界天地將要重新形成時，有些眾生福報耗盡、修行結束、壽命終結，從光音天去世，轉生到空梵處。他們在那裡產生了執著心，喜愛那個地方，希望其他眾生也和他們一起生在那裡。當他們產生這個念頭后，其他一些眾生也因為福報、修行、壽命耗盡，從光音天身壞命終，轉生到空梵處。』 現代漢語譯本：『這時，先出生的梵天就自己想：『我是梵王，是大梵天王，沒有創造我的人，我是自然而有的，無所承受，在千世界中最自由自在，通曉各種道理，富有豐饒，能創造萬物，我就是一切眾生的父母。』後來出生的梵天也自己想：『那位先出生的梵天就是梵王，是大梵天王，他是自然而有的，沒有創造他的人，在千世界中最尊貴第一，無所承受，通曉各種道理，富有豐饒，能創造萬物，是眾生的父母，我們是從他而來的。』那位梵天王的容貌常常像童子一樣，所以梵王被稱為童子。 現代漢語譯本：『或者有的時候，這個世界重新形成，很多眾生都轉生到光音天，他們自然化生，以歡喜為食，身體發出光芒照亮自己，有神通可以飛行，安樂無礙，壽命長久。之後，這個世界變成大水，遍佈瀰漫。那時，天下大暗，沒有日月、星辰、晝夜，也沒有歲月、四季之分。之後，這個世界將要再次變化時，有些眾生福報耗盡、修行結束、壽命終結，從光音天去世，來到這個世界，他們都是化生，以歡喜為食，身體發出光芒照亮自己，有神通可以飛行，安樂無礙，長久地住在這裡。』

English version: Therefore, it is called the pestilence kalpa. This is the third intermediate kalpa. English version: The Buddha said in the twelfth chapter of the 'World Origins' section of the fourth part of the 'Longer Agamas Sutra': English version: The Buddha told the monks, 'After the fire disaster, when this world and the heavens are about to reform, some beings, having exhausted their merits, practices, and lifespans, pass away from the Abhasvara heaven and are reborn in the empty Brahma realm. They develop attachment there, loving that place, and wishing that other beings would be born there with them. After they have this thought, other beings, also having exhausted their merits, practices, and lifespans, pass away from the Abhasvara heaven and are reborn in the empty Brahma realm.' English version: 'At this time, the first-born Brahma thinks to himself: 『I am Brahma, the Great Brahma, there is no one who created me, I am self-existent, without any dependence, the most free in the thousand worlds, understanding all principles, rich and abundant, able to create all things, I am the parent of all beings.』 The later-born Brahmas also think to themselves: 『That first-born Brahma is Brahma, the Great Brahma, he is self-existent, there is no one who created him, the most honored and first in the thousand worlds, without any dependence, understanding all principles, rich and abundant, able to create all things, he is the parent of all beings, and we come from him.』 That Brahma King's appearance is always like a child, therefore Brahma is called a child. English version: 'Or there are times when this world reforms, and many beings are reborn in the Abhasvara heaven. They are born spontaneously, they eat joy, their bodies emit light to illuminate themselves, they have supernatural powers to fly, they are peaceful and without hindrance, and their lifespans are long. After that, this world turns into a great flood, spreading everywhere. At that time, the world is in great darkness, there are no sun, moon, stars, day or night, nor are there years or seasons. After that, when this world is about to change again, some beings, having exhausted their merits, practices, and lifespans, pass away from the Abhasvara heaven and come to this world. They are all born spontaneously, they eat joy, their bodies emit light to illuminate themselves, they have supernatural powers to fly, they are peaceful and without hindrance, and they live here for a long time.'

。爾時，無有男女、尊卑、上下，亦無異名，眾共生世，故名眾生。

「是時，此地有自然地味出，凝停于地，猶如醍醐，地味出時，亦復如是，猶如生酥，味甜如蜜。其後眾生以手試嘗知為何味，初嘗覺好，遂生味著。如是展轉嘗之不已，遂生貪著，便以手掬，漸成摶食，摶食不已，餘眾生見，復效食之，食之不已。時，此眾生身體粗澀，光明轉滅，無復神足，不能飛行。爾時，未有日月，眾生光滅，是時，天地大闇，如前無異。其後久久，有大暴風吹大海水，深八萬四千由旬，使令兩披飄，取日宮殿，著須彌山半，安日道中，東出西沒，周旋天下。

「第二日宮從東出西沒，時，眾生有言：『是即昨日也。』或言：『非昨也。』第三日宮繞須彌山，東出西沒，彼時眾生言：『定是一日。』日者，義言是前明因，是故名為日。日有二義：一曰住常度，二曰宮殿。

「宮殿四方遠見故圓，寒溫和適，天金所成，頗梨間廁，二分天金，純真無雜，外內清徹，光明遠照，一分頗梨，純真無雜，外內清徹，光明遠照。日宮縱廣五十一由旬，宮墻及地薄如梓柏

現代漢語譯本：那時，沒有男女、尊卑、上下的分別，也沒有不同的名稱。大家共同生活在世上，所以稱為眾生。 現代漢語譯本：『那時，這片土地有天然的地味涌出，凝結在地上，就像醍醐一樣。地味涌出時，又像剛凝結的酥油，味道甜美如蜜。之後，眾生用手嘗試品嚐，知道是什麼味道。初次品嚐覺得很好，於是產生了對味道的執著。這樣輾轉不停地品嚐，就產生了貪戀，便用手捧取，逐漸變成團食。團食不停，其餘的眾生看見了，也跟著效仿食用，食用不停。這時，這些眾生的身體變得粗糙澀滯，光明逐漸消失，不再有神通，不能飛行。那時，還沒有日月，眾生的光明消失了，這時，天地一片黑暗，和之前沒有兩樣。之後過了很久，有大暴風吹動大海水，深達八萬四千由旬，使海水兩邊分開飄散，取來日宮殿，放在須彌山的一半，安置在日道中，從東邊升起，西邊落下，週而復始地執行在天下。 現代漢語譯本：『第二個日宮從東邊升起，西邊落下，這時，眾生有的說：『這就是昨天。』有的說：『不是昨天。』第三個日宮繞著須彌山，從東邊升起，西邊落下，那時眾生說：『確定是一天。』日的意思是說，是先前光明的因，所以稱為日。日有兩個含義：一是說它執行的常度，二是說它是宮殿。 現代漢語譯本：『宮殿從遠處看是圓的，因為它是四方的。寒冷和溫暖適宜，由天上的黃金構成，中間夾雜著琉璃。其中兩份是天上的黃金，純真無雜，內外清澈，光明遠照；一份是琉璃，純真無雜，內外清澈，光明遠照。日宮的縱橫寬廣是五十一由旬，宮墻和地面薄得像梓樹和柏樹的樹皮。』

English version: At that time, there were no distinctions of male or female, noble or humble, high or low, nor were there different names. All lived together in the world, hence they were called sentient beings. English version: 'At that time, the earth had a natural flavor that emerged, congealing on the ground like clarified butter. When the earth flavor emerged, it was also like fresh ghee, tasting as sweet as honey. Afterward, sentient beings tried tasting it with their hands, discovering its flavor. Initially, they found it good, and thus developed an attachment to the taste. Tasting it repeatedly, they became greedy, and began to scoop it up with their hands, gradually forming it into lumps to eat. As they continued to eat, other sentient beings saw them and followed suit, eating without stopping. At this time, the bodies of these sentient beings became coarse and rough, their light faded, they lost their supernatural powers, and could no longer fly. At that time, there were no sun or moon, and the light of the sentient beings disappeared. The world was plunged into darkness, just as it had been before. After a long time, a great storm blew the ocean water, which was 84,000 yojanas deep, causing it to part and scatter. It took the sun palace, placed it on the side of Mount Sumeru, and set it on the path of the sun, rising in the east and setting in the west, revolving around the world. English version: 'The second sun palace rose in the east and set in the west. At this time, some sentient beings said, 『This is yesterday.』 Others said, 『It is not yesterday.』 The third sun palace circled Mount Sumeru, rising in the east and setting in the west. At that time, the sentient beings said, 『It is definitely one day.』 The meaning of 『sun』 is that it is the cause of the previous light, hence it is called the sun. The sun has two meanings: one is that it maintains a constant course, and the other is that it is a palace. English version: 'The palace appears round from a distance because it is square. It is comfortably warm and cold, made of heavenly gold, interspersed with crystal. Two parts of it are heavenly gold, pure and unmixed, clear inside and out, shining light far and wide; one part is crystal, pure and unmixed, clear inside and out, shining light far and wide. The sun palace is fifty-one yojanas in length and width, and its walls and ground are as thin as the bark of a catalpa or cypress tree.'

「宮墻七重，七重欄楯、七重羅網、七重寶鈴、七重行樹，周匝校飾以七寶成，金墻銀門，銀墻金門，琉璃墻水精門，水精墻琉璃門，赤珠墻馬瑙門，馬瑙墻赤珠門，車𤦲墻眾寶門，眾寶墻車𤦲門。又其欄楯，金欄銀桄，銀欄金桄，琉璃欄水精桄，水精欄琉璃桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，眾寶欄車𤦲桄，車𤦲欄眾寶桄。金網銀鈴，銀網金鈴，水精網琉璃鈴，琉璃網水精鈴，赤珠網馬瑙鈴，馬瑙網赤珠鈴，車𤦲網眾寶鈴，眾寶網車𤦲鈴。其金樹者銀葉華實，銀樹者金葉華實，琉璃樹者水精華實，水精樹者琉璃華實，赤珠樹者馬瑙華實，馬瑙樹者赤珠華實，車𤦲樹者眾寶華實，眾寶樹者車𤦲華實。宮墻四門，門有七階，周匝欄楯，樓閣臺觀、園林浴池，次第相比，生眾寶華，行行相當，種種果樹，華葉雜色，樹香芬馥，周流四遠，雜類眾鳥相和而鳴。

「其日宮殿為五風所持：一曰持風，二曰養風，三曰受風，四曰轉風，五曰調風。日天子所止正殿，純金所造，高十六由旬，殿有四門，周匝欄楯。日天子座縱廣半由旬，七寶所成，清凈柔軟，猶如天衣。日天子自身放光照于金殿，金殿光照于日宮，日宮光出照四天下。日天子壽天五百歲，子孫相承，無有間異。其宮不壞，終於一劫

『宮墻有七重，每重都有欄桿、羅網、寶鈴和行道樹，都用七寶裝飾，金墻配銀門，銀墻配金門，琉璃墻配水晶門，水晶墻配琉璃門，赤珠墻配瑪瑙門，瑪瑙墻配赤珠門，硨磲墻配眾寶門，眾寶墻配硨磲門。欄桿也是如此，金欄配銀桄，銀欄配金桄，琉璃欄配水晶桄，水晶欄配琉璃桄，赤珠欄配瑪瑙桄，瑪瑙欄配赤珠桄，眾寶欄配硨磲桄，硨磲欄配眾寶桄。羅網和寶鈴也是如此，金網配銀鈴，銀網配金鈴，水晶網配琉璃鈴，琉璃網配水晶鈴，赤珠網配瑪瑙鈴，瑪瑙網配赤珠鈴，硨磲網配眾寶鈴，眾寶網配硨磲鈴。樹木也是如此，金樹的葉子和果實是銀的，銀樹的葉子和果實是金的，琉璃樹的葉子和果實是水晶的，水晶樹的葉子和果實是琉璃的，赤珠樹的葉子和果實是瑪瑙的，瑪瑙樹的葉子和果實是赤珠的，硨磲樹的葉子和果實是眾寶的，眾寶樹的葉子和果實是硨磲的。宮墻有四門，每門有七級臺階，周圍有欄桿，樓閣臺榭、園林浴池，依次排列，生長著各種寶花，行行相對，各種果樹，花葉顏色各異，樹香芬芳，飄散四方，各種鳥兒相互鳴叫。 『太陽宮殿由五種風支撐：一是持風，二是養風，三是受風，四是轉風，五是調風。太陽天子居住的正殿，純金打造，高十六由旬，殿有四門，周圍有欄桿。太陽天子的寶座縱橫半由旬，由七寶構成，清凈柔軟，如同天衣。太陽天子自身發光照耀金殿，金殿的光芒照耀太陽宮，太陽宮的光芒照耀四天下。太陽天子的壽命是五百歲，子孫相承，沒有間斷。他的宮殿不會損壞，直到一個劫數結束。

'The palace walls have seven layers, each with railings, nets, precious bells, and rows of trees, all adorned with seven treasures. Gold walls are paired with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, tridacna walls with various treasure gates, and various treasure walls with tridacna gates. The railings are similarly arranged: gold railings with silver bars, silver railings with gold bars, lapis lazuli railings with crystal bars, crystal railings with lapis lazuli bars, red pearl railings with agate bars, agate railings with red pearl bars, various treasure railings with tridacna bars, and tridacna railings with various treasure bars. The nets and bells are also arranged in this way: gold nets with silver bells, silver nets with gold bells, crystal nets with lapis lazuli bells, lapis lazuli nets with crystal bells, red pearl nets with agate bells, agate nets with red pearl bells, tridacna nets with various treasure bells, and various treasure nets with tridacna bells. The trees are also arranged similarly: gold trees have silver leaves and fruits, silver trees have gold leaves and fruits, lapis lazuli trees have crystal leaves and fruits, crystal trees have lapis lazuli leaves and fruits, red pearl trees have agate leaves and fruits, agate trees have red pearl leaves and fruits, tridacna trees have various treasure leaves and fruits, and various treasure trees have tridacna leaves and fruits. The palace walls have four gates, each with seven steps, surrounded by railings, pavilions, terraces, gardens, and bathing pools, arranged in order, growing various precious flowers, row upon row, various fruit trees, with flowers and leaves of different colors, the fragrance of the trees spreading far and wide, and various birds singing in harmony.' 'The sun palace is supported by five winds: the holding wind, the nourishing wind, the receiving wind, the turning wind, and the adjusting wind. The main hall where the sun deity resides is made of pure gold, sixteen yojanas high, with four gates and surrounding railings. The sun deity's throne is half a yojana in length and width, made of seven treasures, pure and soft, like celestial garments. The sun deity emits light that illuminates the golden hall, the golden hall's light illuminates the sun palace, and the sun palace's light illuminates the four continents. The sun deity's lifespan is five hundred years, with descendants succeeding him without interruption. His palace will not be destroyed until the end of a kalpa.'

。日宮行時，其日天子無有行意，言我行住，常以五欲自相娛樂。日宮行時，無數百千諸大天神在前導從，歡樂無倦，好樂捷疾，因是日天子名為捷疾。

「日天子身出千光，五百光下照，五百光傍照，斯由宿業功德，故有此千光，是故日天子名為千光。宿業功德云何？或有一人供養沙門、婆羅門，濟諸窮乏，施以飲食、衣服、湯藥、象馬、車乘、房舍、燈燭，分佈時與，隨其所須，不逆人意，供養持戒諸賢聖人。由彼種種無數法喜光明因緣，善心歡喜。如剎利王水澆頭種初登王位，善心歡喜，亦復如是。以此因緣，身壞命終，為日天子，得日宮殿，有千光明，故言善業得千光明。

「復以何等故，名為宿業光明？或有人不殺生，不盜，不邪淫，不兩舌、惡口、妄言、綺語，不貪取，不瞋恚、邪見，以此因緣，善心歡喜。猶如四衢道頭有大浴池，清凈無穢，有人遠行，疲極熱渴，來入此池，澡浴清涼，歡喜愛樂。彼十善者，善心歡喜，亦復如是。其人身壞命終，為日天子，居日宮殿，有千光明，以是因緣故，名善業光明。

「復以何緣名千光明？或有人不殺、不盜、不淫、不欺、不飲酒，以此因緣，善心歡喜，身壞命終，為日天子，居日宮殿，有千光明，以是因緣故，名善業千光明

現代漢語譯本：當太陽宮殿執行時，太陽天子沒有出行的意願，他會說『我只是待在這裡』，常常用五種慾望來自我娛樂。當太陽宮殿執行時，無數百千的大天神在前面引導跟隨，他們快樂而不知疲倦，喜歡快速行動，因此太陽天子被稱為『捷疾』。 太陽天子身上發出千道光芒，五百道光芒向下照射，五百道光芒向旁邊照射，這是由於他前世的功德，所以才有這千道光芒，因此太陽天子被稱為『千光』。前世的功德是什麼呢？或許有人供養沙門、婆羅門，救濟貧困的人，施捨食物、衣服、湯藥、象馬、車乘、房屋、燈燭，在適當的時候給予，滿足他們的需求，不違揹他們的意願，供養持戒的賢聖之人。由於這些種種無數的法喜光明因緣，善心歡喜。就像剎帝利王在加冕時被水澆頭一樣，善心歡喜，也是如此。因為這個因緣，他身壞命終后，成為太陽天子，得到太陽宮殿，擁有千道光明，所以說善業能得到千道光明。 又因為什麼原因，被稱為前世的功德光明呢？或許有人不殺生，不偷盜，不邪淫，不兩舌、惡口、妄言、綺語，不貪婪，不嗔恚、邪見，因為這個因緣，善心歡喜。就像在四通八達的道路口有一個大浴池，清澈乾淨沒有污穢，有人遠行，疲憊、炎熱、口渴，來到這個池子里，洗澡後感到清涼，歡喜快樂。那些行十善的人，善心歡喜，也是如此。這個人身壞命終后，成為太陽天子，居住在太陽宮殿，擁有千道光明，因為這個因緣，被稱為善業光明。 又因為什麼緣故被稱為千光明呢？或許有人不殺生、不偷盜、不邪淫、不欺騙、不飲酒，因為這個因緣，善心歡喜，身壞命終后，成為太陽天子，居住在太陽宮殿，擁有千道光明，因為這個因緣，被稱為善業千光明。

English version: When the sun palace travels, the sun deity has no intention of traveling; he says, 'I will just stay here,' and often entertains himself with the five desires. When the sun palace travels, countless hundreds and thousands of great deities lead and follow in front, they are joyful and tireless, fond of swift movement, hence the sun deity is called 'Swift'. The sun deity emits a thousand rays of light, five hundred rays shine downwards, and five hundred rays shine sideways. This is due to the merits of his past lives, hence he has these thousand rays of light, therefore the sun deity is called 'Thousand Lights'. What are the merits of past lives? Perhaps someone makes offerings to ascetics and Brahmins, helps the poor and needy, gives food, clothing, medicine, elephants, horses, carriages, houses, and lamps, giving them at the appropriate time, fulfilling their needs, not going against their wishes, and making offerings to virtuous and holy people who uphold the precepts. Because of these various countless causes of Dharma joy and light, their good hearts are joyful. Just like a Kshatriya king being sprinkled with water on his head when he first ascends the throne, his good heart is joyful, it is the same. Because of this cause, after his body breaks and his life ends, he becomes a sun deity, obtains a sun palace, and has a thousand rays of light, therefore it is said that good deeds obtain a thousand rays of light. Furthermore, for what reason is it called the light of past merits? Perhaps someone does not kill, does not steal, does not engage in sexual misconduct, does not engage in double-tongued speech, harsh speech, false speech, or embellished speech, does not covet, does not harbor anger or wrong views. Because of this cause, their good heart is joyful. Just like at the head of a four-way intersection there is a large bathing pool, clear and clean without impurities, someone traveling far, tired, hot, and thirsty, comes into this pool, bathes and feels cool, joyful and happy. Those who practice the ten good deeds, their good hearts are joyful, it is the same. After this person's body breaks and his life ends, he becomes a sun deity, resides in the sun palace, and has a thousand rays of light, because of this cause, it is called the light of good deeds. Furthermore, for what reason is it called a thousand lights? Perhaps someone does not kill, does not steal, does not engage in sexual misconduct, does not deceive, and does not drink alcohol. Because of this cause, their good heart is joyful. After their body breaks and their life ends, they become a sun deity, reside in the sun palace, and have a thousand rays of light, because of this cause, it is called the thousand lights of good deeds.

「六十念頃名一羅耶，三十羅耶名摩睺多，百摩睺多名優波摩。日宮殿六月南行，日行三十里，極南不過閻浮提，日北行亦復如是。」

「以何緣故日光炎熱？有十因緣。何等為十？一者須彌山外有佉陀羅山，高四萬二千由旬，頂廣四萬二千由旬，其邊無量，七寶所成，日光照山，觸而生熱，是為一緣日光炎熱。二者佉陀羅山表有伊沙陀山，高二萬一千由旬，縱廣二萬一千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為二緣日光炎熱。三者伊沙陀山表有樹提陀羅山，上高萬二千由旬，縱廣萬二千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為三緣日光炎熱。四者去樹提陀羅山表有山名善見，高六千由旬，縱廣六千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為四緣日光炎熱。五者善見山表有馬祀山，高三千由旬，縱廣三千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為五緣日光炎熱。六者去馬祀山表有尼彌陀羅山，高千二百由旬，縱廣千二百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為六緣日光炎熱。七者去尼彌陀羅山表有調伏山，高六百由旬，縱廣六百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為七緣日光炎熱

『六十個念頭的時間稱為一羅耶，三十個羅耶稱為一摩睺多，一百個摩睺多稱為一優波摩。太陽宮殿在六個月內向南執行，每天行進三十里，最南端不會超過閻浮提，太陽向北執行也是如此。』 『因為什麼緣故日光炎熱？有十個原因。哪十個呢？第一，須彌山外有佉陀羅山，高四萬二千由旬，頂端寬四萬二千由旬，其邊緣無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第一個原因。第二，佉陀羅山外有伊沙陀山，高二萬一千由旬，縱橫寬二萬一千由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第二個原因。第三，伊沙陀山外有樹提陀羅山，高一萬二千由旬，縱橫寬一萬二千由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第三個原因。第四，從樹提陀羅山外有座山名叫善見，高六千由旬，縱橫寬六千由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第四個原因。第五，善見山外有馬祀山，高三千由旬，縱橫寬三千由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第五個原因。第六，從馬祀山外有尼彌陀羅山，高一千二百由旬，縱橫寬一千二百由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第六個原因。第七，從尼彌陀羅山外有調伏山，高六百由旬，縱橫寬六百由旬，周圍無量，由七寶構成，日光照射到山，接觸后產生熱量，這是日光炎熱的第七個原因。

'Sixty moments are called a laya, thirty layas are called a mahurta, and one hundred mahurtas are called an upama. The sun's palace travels south for six months, moving thirty li each day, and its southernmost point does not exceed Jambudvipa. The sun's northward journey is similar.' 'What is the reason for the sun's heat? There are ten reasons. What are the ten? First, outside Mount Sumeru is Mount Khadira, which is 42,000 yojanas high, 42,000 yojanas wide at the top, and its edges are immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the first reason for the sun's heat. Second, beyond Mount Khadira is Mount Isadhara, which is 21,000 yojanas high, 21,000 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the second reason for the sun's heat. Third, beyond Mount Isadhara is Mount Sudarsana, which is 12,000 yojanas high, 12,000 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the third reason for the sun's heat. Fourth, beyond Mount Sudarsana is a mountain called Good View, which is 6,000 yojanas high, 6,000 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the fourth reason for the sun's heat. Fifth, beyond Mount Good View is Mount Asvamukha, which is 3,000 yojanas high, 3,000 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the fifth reason for the sun's heat. Sixth, beyond Mount Asvamukha is Mount Nimindhara, which is 1,200 yojanas high, 1,200 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the sixth reason for the sun's heat. Seventh, beyond Mount Nimindhara is Mount Vinaya, which is 600 yojanas high, 600 yojanas wide, and its circumference is immeasurable. It is made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact. This is the seventh reason for the sun's heat.'

。八者調伏山表有金剛輪山，高三百由旬，縱廣三百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為八緣日光炎熱。複次，上萬由旬有天宮殿，名為星宿，琉璃所成，日光照彼，觸而生熱，是為九緣日光炎熱。複次，日宮殿光照于大地，觸而生熱，是為十緣日光炎熱。」爾時，世尊以偈頌曰：

「以此十因緣，　　日名為千光， 光明炎熾熱，　　佛日之所說。」

佛告比丘：「何故冬日宮殿寒而不可近，有光而冷？有十三緣，雖光而冷。云何為十三？一者須彌山、佉陀羅山中間有水，廣八萬四千由旬，周匝無量，其水生雜華：優缽羅華、拘勿頭、缽頭摩、分陀利、須干提華，日光所照，觸而生冷，是為一緣日光為冷。二者佉陀羅山、伊沙陀羅山中間有水，廣四萬二千由旬，縱廣四萬二千由旬，周匝無量，有水生諸雜華，日光所照，觸而生冷，是為二緣日光為冷。三者伊沙陀羅山去樹提陀羅山中間有水，廣二萬一千由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為三緣日光為冷。四者善見山、樹提山中間有水，廣萬二千由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為四緣日光為冷。五者善見山、馬祀山中間有水，廣六千由旬，生諸雜華，日光所照，觸而生冷，是為五緣日光為冷

現代漢語譯本：第八，調伏山的外圍有金剛輪山，高三百由旬，縱橫三百由旬，周長無量，由七寶構成。陽光照射到山上，接觸后產生熱量，這是第八個陽光炎熱的原因。此外，向上萬由旬的地方有天宮，名為星宿，由琉璃構成。陽光照射到那裡，接觸后產生熱量，這是第九個陽光炎熱的原因。此外，太陽宮殿的光芒照射到大地上，接觸后產生熱量，這是第十個陽光炎熱的原因。當時，世尊用偈頌說： 『因為這十個原因，太陽被稱為千光，光明熾熱，這是佛陀所說的。』 佛陀告訴比丘們：『為什麼冬天的太陽宮殿寒冷而不可接近，有光卻冷呢？有十三個原因，雖然有光卻冷。哪十三個呢？第一，須彌山和佉陀羅山之間有水，寬八萬四千由旬，周長無量，水中生長著各種花：優缽羅花、拘勿頭花、缽頭摩花、分陀利花、須干提花。陽光照射到這些花上，接觸后產生寒冷，這是第一個陽光變冷的原因。第二，佉陀羅山和伊沙陀羅山之間有水，寬四萬二千由旬，縱橫四萬二千由旬，周長無量，水中生長著各種花。陽光照射到這些花上，接觸后產生寒冷，這是第二個陽光變冷的原因。第三，伊沙陀羅山和樹提陀羅山之間有水，寬二萬一千由旬，周長無量，生長著各種花。陽光照射到這些花上，接觸后產生寒冷，這是第三個陽光變冷的原因。第四，善見山和樹提山之間有水，寬一萬二千由旬，周長無量，生長著各種花。陽光照射到這些花上，接觸后產生寒冷，這是第四個陽光變冷的原因。第五，善見山和馬祀山之間有水，寬六千由旬，生長著各種花。陽光照射到這些花上，接觸后產生寒冷，這是第五個陽光變冷的原因。

English version: Eighth, the outer area of Mount Taming has the Vajra Wheel Mountain, which is three hundred yojanas high, three hundred yojanas wide, and immeasurable in circumference, made of seven treasures. When sunlight shines on the mountain, it generates heat upon contact, this is the eighth reason for the sun's heat. Furthermore, ten thousand yojanas above, there is a heavenly palace called Constellation, made of lapis lazuli. When sunlight shines there, it generates heat upon contact, this is the ninth reason for the sun's heat. Moreover, the light from the sun's palace shines on the earth, generating heat upon contact, this is the tenth reason for the sun's heat. At that time, the World Honored One spoke in verse: 'Because of these ten reasons, the sun is called a thousand lights, its light is blazing and hot, as spoken by the Buddha.' The Buddha told the monks, 'Why is the sun's palace in winter cold and unapproachable, having light but being cold? There are thirteen reasons why it is cold despite having light. What are the thirteen? First, between Mount Sumeru and Mount Khadira, there is water, eighty-four thousand yojanas wide, immeasurable in circumference, in which various flowers grow: utpala flowers, kumuda flowers, padma flowers, pundarika flowers, and sugandha flowers. When sunlight shines on these flowers, it generates cold upon contact, this is the first reason for the sun's coldness. Second, between Mount Khadira and Mount Isadhara, there is water, forty-two thousand yojanas wide and forty-two thousand yojanas long, immeasurable in circumference, in which various flowers grow. When sunlight shines on these flowers, it generates cold upon contact, this is the second reason for the sun's coldness. Third, between Mount Isadhara and Mount Sudarsana, there is water, twenty-one thousand yojanas wide, immeasurable in circumference, in which various flowers grow. When sunlight shines on these flowers, it generates cold upon contact, this is the third reason for the sun's coldness. Fourth, between Mount Sudarsana and Mount Sudarsana, there is water, twelve thousand yojanas wide, immeasurable in circumference, in which various flowers grow. When sunlight shines on these flowers, it generates cold upon contact, this is the fourth reason for the sun's coldness. Fifth, between Mount Sudarsana and Mount Asvakarna, there is water, six thousand yojanas wide, in which various flowers grow. When sunlight shines on these flowers, it generates cold upon contact, this is the fifth reason for the sun's coldness.'

。六者馬祀山、尼彌陀羅山中間有水，廣千二百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為六緣日光為冷。尼彌陀羅山、調伏山中間有水，廣六百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為七緣日光為冷。調伏山、金剛輪山中間有水，廣三百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為八緣日光為冷。複次，此閻浮利地大海江河，日光所照，觸而生冷，是為九緣日光為冷。閻浮提地河少，拘耶尼地水多，日光所照，觸而生冷，是為十緣日光為冷。拘耶尼河少，弗于逮水多，日光所照，觸而生冷，是為十一緣日光為冷。弗于逮河少，郁單曰河多，日光所照，觸而生冷，是為十二緣日光為冷。複次，日宮殿光照大海水，日光所照，觸而生冷，是為十三緣日光為冷。」佛時頌曰：

「以此十三緣，　　日名為千光， 其光明清冷，　　佛日之所說。」

佛告比丘：「月宮殿有時損質盈虧，光明損減，是故月宮名之為損。月有二義：一曰住常度，二曰宮殿。四方遠見故圓，寒溫和適，天銀、琉璃所成，二分天銀，純真無雜，內外清徹，光明遠照，一分琉璃，純真無雜，外內清徹，光明遠照

現代漢語譯本：六者，馬祀山和尼彌陀羅山之間有水，寬一千二百由旬，周圍無邊無際，生長著各種各樣的花。陽光照射到水面，接觸後會產生涼意，這是第六種陽光變冷的緣由。尼彌陀羅山和調伏山之間有水，寬六百由旬，周圍無邊無際，生長著各種各樣的花。陽光照射到水面，接觸後會產生涼意，這是第七種陽光變冷的緣由。調伏山和金剛輪山之間有水，寬三百由旬，周圍無邊無際，生長著各種各樣的花。陽光照射到水面，接觸後會產生涼意，這是第八種陽光變冷的緣由。此外，這閻浮提的大海、江河，陽光照射到水面，接觸後會產生涼意，這是第九種陽光變冷的緣由。閻浮提的河流少，拘耶尼的水多，陽光照射到水面，接觸後會產生涼意，這是第十種陽光變冷的緣由。拘耶尼的河流少，弗于逮的水多，陽光照射到水面，接觸後會產生涼意，這是第十一種陽光變冷的緣由。弗于逮的河流少，郁單曰的河流多，陽光照射到水面，接觸後會產生涼意，這是第十二種陽光變冷的緣由。此外，日宮殿的光照射到大海水，陽光照射到水面，接觸後會產生涼意，這是第十三種陽光變冷的緣由。」佛陀當時說了偈頌： 『以此十三種緣由，太陽被稱為千光，它的光明清涼，這是佛陀所說的。』 佛陀告訴比丘們：『月宮殿有時會虧損和盈滿，光明會減弱，所以月宮被稱為虧損。月亮有兩種含義：一是執行的常軌，二是宮殿。從遠處看是圓的，寒冷和溫暖適中，由天銀和琉璃構成，其中兩份是純凈無雜的天銀，內外清澈，光明遠照；一份是純凈無雜的琉璃，內外清澈，光明遠照。』

English version: Sixth, between Mount Masizhi and Mount Nimituluo, there is water, 1,200 yojanas wide, boundless in circumference, where various flowers grow. When sunlight shines on the water, it becomes cool upon contact; this is the sixth reason why sunlight becomes cool. Between Mount Nimituluo and Mount Tiaofu, there is water, 600 yojanas wide, boundless in circumference, where various flowers grow. When sunlight shines on the water, it becomes cool upon contact; this is the seventh reason why sunlight becomes cool. Between Mount Tiaofu and Mount Jinganglun, there is water, 300 yojanas wide, boundless in circumference, where various flowers grow. When sunlight shines on the water, it becomes cool upon contact; this is the eighth reason why sunlight becomes cool. Furthermore, in this Jambudvipa, the great seas, rivers, and streams, when sunlight shines on the water, it becomes cool upon contact; this is the ninth reason why sunlight becomes cool. The rivers in Jambudvipa are few, while the water in Kuru is abundant. When sunlight shines on the water, it becomes cool upon contact; this is the tenth reason why sunlight becomes cool. The rivers in Kuru are few, while the water in Aparagodaniya is abundant. When sunlight shines on the water, it becomes cool upon contact; this is the eleventh reason why sunlight becomes cool. The rivers in Aparagodaniya are few, while the rivers in Uttarakuru are abundant. When sunlight shines on the water, it becomes cool upon contact; this is the twelfth reason why sunlight becomes cool. Furthermore, when the light from the sun's palace shines on the water of the great sea, it becomes cool upon contact; this is the thirteenth reason why sunlight becomes cool.』 At that time, the Buddha spoke a verse: 'Because of these thirteen reasons, the sun is called the thousand-rayed one. Its light is clear and cool, as spoken by the Buddha.' The Buddha told the monks, 'The moon's palace sometimes wanes and waxes, and its light diminishes; therefore, the moon's palace is called waning. The moon has two meanings: one is its constant orbit, and the other is its palace. It appears round from afar, with a moderate temperature, and is made of celestial silver and lapis lazuli. Two parts are pure, unmixed celestial silver, clear inside and out, with far-reaching light; one part is pure, unmixed lapis lazuli, clear inside and out, with far-reaching light.'

。月宮殿縱廣四十九由旬，宮墻及地薄如梓柏，宮墻七重，七重欄楯、七重羅網、七重寶鈴、七重行樹，周匝校飾以七寶成，乃至無數眾鳥相和而鳴。

「其月宮殿為五風所持：一曰持風，二曰養風，三曰受風，四曰轉風，五曰調風。月天子所止正殿，琉璃所造，高十六由旬，殿有四門，周匝欄楯。月天子座縱廣半由旬，七寶所成，清凈柔軟，猶如天衣。月天子身放光明，照琉璃殿，琉璃殿光照于月宮，月宮光出照四天下。月天子壽天五百歲，子孫相承，無有異系。其宮不壞，終於一劫。月宮行時，其月天子無有行意，言我行住，常以五欲自相娛樂。月宮行時，無數百千諸大天神常在前導，好樂無倦，好樂捷疾，因是月天名為捷疾。

「月天子身出千光明，五百光下照，五百光傍照，斯由宿業功德故有此光明，是故月天子名曰千光。宿業功德云何？世間有人供養沙門、婆羅門，施諸窮乏飲食、衣服、湯藥、象馬、車乘、房舍、燈燭，分佈時與，隨意所須，不逆人意，供養持戒諸賢聖人。猶是種種無數法喜，善心光明。如剎利王水澆頭種初登王位，善心歡喜，亦復如是。以是因緣，身壞命終，為月天子，月宮殿有千光明，故言善業得千光明

現代漢語譯本：月宮殿的縱深和寬度都是四十九由旬，宮墻薄得像梓樹和柏樹的樹皮一樣，直接貼在地面上。宮墻共有七重，每重都有欄桿、羅網、寶鈴和行道樹，周圍都用七寶裝飾，甚至有無數的鳥兒在其中和諧地鳴叫。 月宮殿由五種風支撐：第一種叫持風，第二種叫養風，第三種叫受風，第四種叫轉風，第五種叫調風。月天子居住的正殿是用琉璃建造的，高十六由旬，殿有四門，周圍有欄桿。月天子的座位縱深和寬度都是半由旬，用七寶製成，清凈柔軟，像天上的衣服一樣。月天子身上發出光明，照亮琉璃殿，琉璃殿的光又照亮月宮，月宮的光再照耀四天下。月天子的壽命是五百歲，子孫世代相傳，沒有其他血統。他的宮殿不會損壞，直到一個劫數結束。月宮執行時，月天子並沒有移動的意願，他認為自己只是在享受五欲的快樂。月宮執行時，無數的大天神常常在前面引導，他們喜歡這種快速的移動，因此月亮也被稱為捷疾。 月天子身上發出千道光明，五百道光向下照射，五百道光向旁邊照射。這是因為他前世的功德才會有這樣的光明，所以月天子被稱為千光。那麼，前世的功德是什麼呢？世間有人供養沙門、婆羅門，佈施給貧窮的人飲食、衣服、湯藥、象馬、車乘、房屋、燈燭，按照他們的需要給予，不違揹他們的意願，供養持戒的賢聖之人。他們心中充滿了無數的法喜，善心光明。就像剎利王在登基時被水澆頭一樣，心中充滿了喜悅。因為這些因緣，他們死後就成爲了月天子，月宮殿有千道光明，所以說善業可以得到千道光明。

English version: The Moon Palace has a length and width of forty-nine yojanas. Its palace walls are as thin as the bark of a catalpa or cypress tree, directly touching the ground. There are seven layers of palace walls, each with railings, nets, jeweled bells, and rows of trees. The surroundings are adorned with seven treasures, and countless birds sing harmoniously within. The Moon Palace is supported by five winds: the first is called Sustaining Wind, the second is Nourishing Wind, the third is Receiving Wind, the fourth is Transforming Wind, and the fifth is Regulating Wind. The main hall where the Moon Deity resides is made of lapis lazuli, sixteen yojanas high, with four doors and railings all around. The Moon Deity's seat is half a yojana in length and width, made of seven treasures, pure and soft, like celestial garments. The Moon Deity emits light that illuminates the lapis lazuli hall, which in turn illuminates the Moon Palace, and the Moon Palace's light shines upon the four continents. The Moon Deity's lifespan is five hundred years, with descendants succeeding him, and no other lineage. His palace will not be destroyed until the end of a kalpa. When the Moon Palace moves, the Moon Deity has no intention of moving; he believes he is simply enjoying the pleasures of the five desires. When the Moon Palace moves, countless great deities often lead the way, enjoying this rapid movement, which is why the moon is also called Swift. The Moon Deity emits a thousand rays of light, five hundred rays shining downwards and five hundred rays shining sideways. This is due to the merits of his past lives, which is why the Moon Deity is called Thousand Lights. What are these merits of past lives? In the world, there are people who offer to shramanas and brahmins, giving to the poor food, clothing, medicine, elephants, horses, carriages, houses, and lamps, providing according to their needs, not going against their wishes, and offering to virtuous and holy people who uphold the precepts. Their hearts are filled with countless Dharma joy and the light of good intentions. Just like a Kshatriya king being sprinkled with water upon ascending the throne, their hearts are filled with joy. Because of these causes, after death, they become the Moon Deity, and the Moon Palace has a thousand rays of light. Therefore, it is said that good deeds can obtain a thousand rays of light.

「復以何業得千光明？世間有人不殺，不盜，不邪淫，不兩舌、惡口、妄言、綺語，不貪取、瞋恚、邪見，以此因緣，善心歡喜。猶如四衢道頭有大浴池清凈無穢，有人遠行，疲極熱渴，來入此池，澡浴清涼，歡喜快樂。彼行十善者，善心歡喜，亦復如是。其人身壞命終，為月天子，居月宮殿，有千光明，以是因緣故，名善業千光。

「復以何因緣得千光明？世間有人不殺、不盜、不淫、不欺、不飲酒，以此因緣，善心歡喜。身壞命終，為月天子，居月宮殿，有千光明，以是因緣故，名善業千光。六十念頃名一羅耶，三十羅耶名摩睺多，百摩睺多名優婆摩。若日宮殿六月南行，日行三十里，極南不過閻浮提，是時，月宮殿半歲南行，不過閻浮提；月北行亦復如是。

「以何緣故月宮殿小小損減？有三因緣故月宮殿小小損減：一者月出于維，是為一緣故月損減。複次，月宮殿內有諸大臣身著青服，隨次而上，住處則青，是故月減，是為二緣月日日減。複次，日宮有六十光，光照于月宮，映使不現，是故所映之處月則損減。是為三緣月光損減。

「復以何緣月光漸滿？復有三因緣使月光漸滿。何等為三？一者月向正方，是故月光滿

『又因何種善業能獲得千道光明？世間有人不殺生，不偷盜，不邪淫，不兩舌、惡語、妄語、綺語，不貪婪、嗔恨、邪見，以此因緣，善心歡喜。就像在四通八達的道路口有一個清凈無垢的大浴池，有人遠行，疲憊不堪，又熱又渴，來到這個池子，洗浴后清涼舒適，歡喜快樂。那些奉行十善的人，善心歡喜，也是如此。此人身壞命終后，會成為月天子，居住在月宮，擁有千道光明，因此緣故，被稱為善業千光。 『又因何種因緣能獲得千道光明？世間有人不殺生、不偷盜、不邪淫、不欺騙、不飲酒，以此因緣，善心歡喜。身壞命終后，會成為月天子，居住在月宮，擁有千道光明，因此緣故，被稱為善業千光。六十個念頭的時間稱為一羅耶，三十個羅耶稱為摩睺多，一百個摩睺多稱為優婆摩。如果太陽宮殿在六個月內向南執行，每天執行三十里，最南端不會超過閻浮提，這時，月亮宮殿在半年內向南執行，也不會超過閻浮提；月亮向北執行也是如此。 『因為什麼緣故月宮殿會逐漸減損？有三種因緣導致月宮殿逐漸減損：一是月亮出現在維宿，這是導致月亮減損的一個原因。其次，月宮殿內有許多大臣身穿青色衣服，依次向上，他們居住的地方就呈現青色，因此月亮減損，這是導致月亮每天減損的第二個原因。再次，太陽宮殿有六十道光芒，光芒照射到月宮，使其無法顯現，因此被照射到的地方月亮就會減損。這是導致月光減損的第三個原因。 『又因為什麼緣故月光會逐漸圓滿？又有三種因緣使月光逐漸圓滿。是哪三種呢？一是月亮執行到正對太陽的位置，因此月光圓滿。

'Furthermore, by what deeds does one obtain a thousand lights? In this world, there are those who do not kill, do not steal, do not engage in sexual misconduct, do not engage in divisive speech, harsh speech, false speech, or frivolous speech, do not covet, do not harbor anger, and do not hold wrong views. Because of these causes, their good hearts rejoice. It is like a large bathing pool at a crossroads, clean and without impurities. Someone traveling far, weary, hot, and thirsty, comes to this pool, bathes, and feels cool, joyful, and happy. Those who practice the ten good deeds, their good hearts rejoice in the same way. When this person's body breaks and life ends, they become a moon deity, residing in the moon palace, possessing a thousand lights. For this reason, they are called 'Thousand Lights of Good Deeds.' 'Furthermore, by what causes does one obtain a thousand lights? In this world, there are those who do not kill, do not steal, do not engage in sexual misconduct, do not deceive, and do not drink alcohol. Because of these causes, their good hearts rejoice. When their body breaks and life ends, they become a moon deity, residing in the moon palace, possessing a thousand lights. For this reason, they are called 'Thousand Lights of Good Deeds.' Sixty moments of thought are called one 'laya,' thirty 'layas' are called one 'mahuta,' and one hundred 'mahutas' are called one 'upama.' If the sun palace travels south for six months, traveling thirty 'li' each day, its southernmost point will not exceed Jambudvipa. At this time, the moon palace travels south for half a year, also not exceeding Jambudvipa; the moon's northward journey is the same. 'For what reason does the moon palace gradually diminish? There are three causes for the moon palace gradually diminishing: first, the moon appears in the 'Vi' constellation, which is one reason for the moon's diminishing. Second, within the moon palace, there are many ministers wearing blue robes, ascending in order. The places where they reside become blue, and therefore the moon diminishes. This is the second reason for the moon's daily diminishing. Third, the sun palace has sixty rays of light, which shine upon the moon palace, making it invisible. Therefore, the places that are illuminated by the sun cause the moon to diminish. These are the three reasons for the diminishing of the moon's light.' 'Furthermore, for what reason does the moon's light gradually increase? There are three causes that make the moon's light gradually increase. What are these three? First, the moon moves to the opposite side of the sun, and therefore the moon's light becomes full.'

。二者月宮諸臣盡著青衣，彼月天子以十五日處中而坐，共相娛樂，光明遍照，遏諸天光，故光普滿。猶如眾燈燭中燃大炬火，遏諸燈明。彼月天子亦復如是，以十五日在天眾中，遏絕眾明，其光獨照，亦復如是，是為二因緣。三者日天子雖有六十光照于月宮，十五日時月天子能以光明逆照，使不掩翳，是為三因緣月宮團滿無有損減。復以何緣月有黑影？以閻浮樹影在於月中，故月有影。」

佛告比丘：「心當如月，清涼無熱，至檀越家，專念不亂。復以何緣有諸江河？因日月有熱，因熱有炙，因炙有汗，因汗成江河，故世間有江河。有何因緣世間有五種子？有大亂風，從不敗世界吹種子來生此國，一者根子，二者莖子，三者節子，四者虛中子，五者子子，是為五子。以此因緣，世間有五種子出。

「此閻浮提日中時，弗于逮日沒，拘耶尼日出，郁單曰夜半；拘耶尼日中閻浮提日沒，郁單曰日出，弗于逮夜半；郁單曰日中，拘耶尼日沒，弗于逮日出，閻浮提夜半；若弗于逮日中，郁單曰日沒，閻浮提日出，拘耶尼夜半。閻浮提東方，弗于逮為西方；閻浮提為西方，拘耶尼為東方；拘耶尼為西方，郁單曰為東方；郁單曰為西方，弗于逮為東方

現代漢語譯本：其次，月宮中的所有臣子都穿著青色的衣服，那月天子在十五日時居中而坐，大家一起互相娛樂，光明遍照，遮蔽了其他諸天的光芒，所以光輝普照。就像在眾多燈燭中點燃巨大的火炬，遮蔽了其他燈的光明一樣。那月天子也是如此，在十五日時處於天眾之中，遮蔽了所有的光芒，唯獨他的光芒照耀，也是如此，這是第二個因緣。第三個因緣是，日天子雖然有六十道光芒照耀月宮，但在十五日時，月天子能夠用光明反照，使太陽的光芒不能遮蔽月亮，這是第三個因緣，所以月宮圓滿而沒有虧損。又因為什麼原因月亮有黑影呢？因為閻浮樹的影子在月亮中，所以月亮有影子。 佛陀告訴比丘們：『心應當像月亮一樣，清涼而沒有熱惱，到施主家時，要專心念佛而不散亂。』又因為什麼原因有各種江河呢？因為太陽和月亮有熱，因為熱有炙烤，因為炙烤有汗水，因為汗水形成江河，所以世間有江河。又因為什麼原因世間有五種種子呢？因為有大風，從不敗壞的世界吹來種子，生到這個國家，第一種是根的種子，第二種是莖的種子，第三種是節的種子，第四種是空心的種子，第五種是子中的種子，這就是五種種子。因為這個因緣，世間出現了五種種子。 『在這個閻浮提是中午的時候，在弗于逮是日落，在拘耶尼是日出，在郁單是半夜；在拘耶尼是中午的時候，在閻浮提是日落，在郁單是日出，在弗于逮是半夜；在郁單是中午的時候，在拘耶尼是日落，在弗于逮是日出，在閻浮提是半夜；如果在弗于逮是中午的時候，在郁單是日落，在閻浮提是日出，在拘耶尼是半夜。閻浮提的東方，弗于逮是西方；閻浮提的西方，拘耶尼是東方；拘耶尼的西方，郁單是東方；郁單的西方，弗于逮是東方。』

English version: Secondly, all the ministers in the moon palace wear blue clothes. The moon king sits in the center on the fifteenth day, and they all entertain each other. The light shines everywhere, covering the light of all the heavens, so the light is full. It is like lighting a huge torch among many lamps, covering the light of the other lamps. The moon king is also like this, on the fifteenth day, he is among the heavenly beings, covering all the light, and only his light shines, and this is the second cause. The third cause is that although the sun king has sixty rays of light shining on the moon palace, on the fifteenth day, the moon king can use light to reflect back, so that the sun's light cannot cover the moon. This is the third cause, so the moon palace is full and without loss. And for what reason does the moon have a dark shadow? Because the shadow of the Jambudvipa tree is in the moon, so the moon has a shadow. The Buddha told the monks: 'The mind should be like the moon, cool and without heat. When you go to the benefactor's house, you should concentrate on the Buddha without distraction.' And for what reason are there various rivers? Because the sun and moon have heat, because of heat there is scorching, because of scorching there is sweat, and because of sweat rivers are formed, so there are rivers in the world. And for what reason are there five kinds of seeds in the world? Because there is a great wind, blowing seeds from the indestructible world to this country. The first is the seed of the root, the second is the seed of the stem, the third is the seed of the node, the fourth is the hollow seed, and the fifth is the seed within a seed. These are the five seeds. Because of this cause, five kinds of seeds appear in the world. 'When it is noon in this Jambudvipa, it is sunset in Purvavideha, sunrise in Aparagodaniya, and midnight in Uttarakuru; when it is noon in Aparagodaniya, it is sunset in Jambudvipa, sunrise in Uttarakuru, and midnight in Purvavideha; when it is noon in Uttarakuru, it is sunset in Aparagodaniya, sunrise in Purvavideha, and midnight in Jambudvipa; if it is noon in Purvavideha, it is sunset in Uttarakuru, sunrise in Jambudvipa, and midnight in Aparagodaniya. The east of Jambudvipa is the west of Purvavideha; the west of Jambudvipa is the east of Aparagodaniya; the west of Aparagodaniya is the east of Uttarakuru; the west of Uttarakuru is the east of Purvavideha.'

「所以閻浮提名閻浮者，下有金山，高三十由旬，因閻浮樹生，故得名為閻浮金。閻浮樹其果如蕈，其味如蜜。樹有五大孤，四面四孤，上有一孤，其東孤孤果乾闥和所食；其南孤者七國人所食：一曰拘樓國、二曰拘羅婆、三名毗提、四名善毗提、五名漫陀、六名婆羅、七名婆梨；其西孤果海蟲所食；其北孤果者禽獸所食；其上孤果者星宿天所食。七大國北有七大黑山：一曰裸土，二曰白鶴，三曰守宮，四者仙山，五者高山，六者禪山，七者土山。此七黑山上有七婆羅門仙人，此七仙人住處，一名善帝，二名善光，三名守宮，四名仙人，五者護宮，六者伽那那，七者增益。」

佛告比丘：「劫初眾生食地味已，久住於世，其食多者顏色粗悴，其食少者顏色光潤，然後乃知眾生顏色形貌優劣，互相是非，言：『我勝汝，汝不如我。』以其心存彼我，懷諍競故，地味消竭。又地皮生，狀如薄餅，色味香潔。爾時，眾生聚集一處，懊惱悲泣，椎胸而言：『咄哉為禍！今者地味初不復現。』猶如今人得盛美味，稱言美善，后復失之以為憂惱，彼亦如是憂惱悔恨。后食地皮，漸得其味，其食多者顏色粗悴，其食少者顏色潤澤，然後乃知眾生顏色形貌優劣，互相是非，言：『我勝汝，汝不如我

『所以閻浮提被稱為閻浮提，是因為下面有金山，高三十由旬，因閻浮樹而生，所以得名閻浮金。閻浮樹的果實像蘑菇，味道像蜂蜜。樹有五個大的孤立部分，四面各有一個，上面有一個，東邊的孤立部分果實是乾闥婆吃的；南邊的孤立部分果實是七個國家的人吃的：一個叫拘樓國，第二個叫拘羅婆，第三個叫毗提，第四個叫善毗提，第五個叫漫陀，第六個叫婆羅，第七個叫婆梨；西邊的孤立部分果實是海蟲吃的；北邊的孤立部分果實是禽獸吃的；上面的孤立部分果實是星宿天吃的。七大國北面有七座大黑山：第一座叫裸土，第二座叫白鶴，第三座叫守宮，第四座叫仙山，第五座叫高山，第六座叫禪山，第七座叫土山。這七座黑山上有七位婆羅門仙人，這七位仙人居住的地方，一個叫善帝，第二個叫善光，第三個叫守宮，第四個叫仙人，第五個叫護宮，第六個叫伽那那，第七個叫增益。』 佛告訴比丘們：『劫初眾生吃了地味之後，長久地住在世上，吃得多的顏色就粗糙憔悴，吃得少的顏色就光潤，然後才知道眾生顏色形貌的優劣，互相爭論是非，說：『我勝過你，你不如我。』因為他們心中存有彼此的分別，懷有爭鬥的心，所以地味就消失了。後來又生出地皮，形狀像薄餅，顏色味道香潔。那時，眾生聚集在一起，懊惱悲泣，捶胸說道：『唉呀，真是禍事！現在地味再也不出現了。』就像現在的人得到美味佳餚，稱讚說美好，後來又失去它而感到憂愁煩惱，他們也像這樣憂愁悔恨。後來吃了地皮，漸漸覺得有味道，吃得多的顏色就粗糙憔悴，吃得少的顏色就潤澤，然後才知道眾生顏色形貌的優劣，互相爭論是非，說：『我勝過你，你不如我。』

'Therefore, Jambudvipa is named Jambudvipa because below it is a golden mountain, thirty yojanas high, which arose from the Jambudvipa tree, hence it is named Jambudvipa gold. The fruit of the Jambudvipa tree is like a mushroom, and its taste is like honey. The tree has five large isolated parts, one on each of the four sides, and one on top. The fruit of the eastern isolated part is eaten by the Gandharvas; the fruit of the southern isolated part is eaten by the people of seven countries: one is called Kuru, the second is called Kurava, the third is called Videha, the fourth is called Subideha, the fifth is called Mandara, the sixth is called Bharata, and the seventh is called Bharali; the fruit of the western isolated part is eaten by sea insects; the fruit of the northern isolated part is eaten by birds and beasts; the fruit of the upper isolated part is eaten by the stars and heavens. To the north of the seven great countries are seven great black mountains: the first is called Naked Land, the second is called White Crane, the third is called Gecko, the fourth is called Immortal Mountain, the fifth is called High Mountain, the sixth is called Meditation Mountain, and the seventh is called Earth Mountain. On these seven black mountains live seven Brahmin sages. The places where these seven sages live are called: one is called Shanti, the second is called Shubha, the third is called Gecko, the fourth is called Immortal, the fifth is called Protector, the sixth is called Jnana, and the seventh is called Increase.' The Buddha told the monks: 'At the beginning of the kalpa, after sentient beings ate the earth's essence, they lived in the world for a long time. Those who ate more had rough and withered complexions, while those who ate less had radiant complexions. Then they realized the superiority and inferiority of sentient beings' complexions and appearances, and they argued with each other, saying: 'I am superior to you, you are inferior to me.' Because they harbored the concept of self and other, and held onto contention, the earth's essence disappeared. Then, earth skin appeared, shaped like thin cakes, with a fragrant and pure color and taste. At that time, sentient beings gathered together, distressed and weeping, beating their chests and saying: 'Alas, what a disaster! Now the earth's essence no longer appears.' Just like people today who obtain delicious food, praise it as good, and then lose it and feel sorrow and distress, they also felt sorrow and regret in the same way. Later, they ate the earth skin and gradually found it to have a taste. Those who ate more had rough and withered complexions, while those who ate less had radiant complexions. Then they realized the superiority and inferiority of sentient beings' complexions and appearances, and they argued with each other, saying: 'I am superior to you, you are inferior to me.'

。』以其心存彼我，懷諍競故，地皮消竭。

「其後復有地膚出，轉更粗厚，色如天華，軟若天衣，其味如蜜。時，諸眾生復取共食，久住於世，食之多者顏色轉損，食甚少者顏色光澤，然後乃知眾生顏色形貌優劣，互相是非，言：『我勝汝，汝不如我。』以其心存彼我，懷諍競故，地膚消竭。其後復有自然粳米，無有糠糩，不加調和，備眾美味。爾時，眾生聚集而言：『咄哉為禍！今者地膚忽不復現。』猶如今人遭禍逢難，稱言：『苦哉！』爾時，眾生亦復如是懊惱悲嘆。

「其後眾生便共取粳米食之，其身粗丑，有男女形，互相瞻視，遂生欲想，共在屏處為不凈行。餘眾生見言：『咄此為非！云何眾生共生有如此事？』彼行不凈男子者，見他呵責，即自悔過言：『我所為非。』即身投地。其彼女人見其男子以身投地，悔過不起，女人即便送食。餘眾生見，問女人言：『汝持此食，欲以與誰？』答曰：『彼悔過眾生墮不善行者，我送食與之。』因此言故，世間便有不善夫主之名；以送飯與夫，因名之為妻。

「其後眾生遂為淫逸，不善法增，為自障蔽，遂造屋舍，以此因緣故，始有舍名。其後眾生淫逸轉增，遂成夫妻

現代漢語譯本：'因為他們心中存有彼此的分別，懷有爭鬥競爭之心，地皮就逐漸消竭了。 之後又長出一種名為地膚的植物，變得更加粗厚，顏色像天上的花朵，柔軟如天衣，味道像蜂蜜。當時，眾生又一起採摘食用，在世間居住很久。吃得多的眾生顏色逐漸衰退，吃得很少的眾生顏色光澤。然後他們才知道眾生顏色形貌有優劣之分，互相指責，說：『我勝過你，你不如我。』因為他們心中存有彼此的分別，懷有爭鬥競爭之心，地膚就逐漸消竭了。之後又出現天然的粳米，沒有糠皮，不用調和，就具備各種美味。那時，眾生聚集在一起說：『唉呀，真是禍事！現在地膚忽然不再出現了。』就像現在的人遭遇災禍困難，會說：『苦啊！』那時，眾生也像這樣懊惱悲嘆。 之後眾生便一起取粳米食用，身體變得粗糙醜陋，有了男女的形體，互相觀看，於是產生慾望，在隱蔽的地方做不凈的行為。其他眾生看見后說：『唉呀，這是不對的！為什麼眾生之間會發生這樣的事？』那些做了不凈行為的男子，看到別人呵責，就自己悔過說：『我做錯了。』然後就身體投地。那些女子看到男子身體投地，悔過不起，就給男子送食物。其他眾生看見，問女子說：『你拿著這些食物，想要給誰？』回答說：『給那個悔過，做了不善行為的眾生，我送食物給他。』因為這句話，世間就有了不善的丈夫之名；因為送飯給丈夫，就有了妻子的名稱。 之後眾生就變得淫逸，不善的法增多，爲了遮蔽自己，就建造房屋，因為這個因緣，才開始有了房屋的名稱。之後眾生淫逸更加增多，就結成了夫妻。

English version: 'Because they harbored the distinction between self and others in their hearts, and held onto contention and competition, the earth's surface gradually depleted. Afterwards, a plant called 'earth skin' emerged, becoming thicker and coarser, its color like celestial flowers, soft as celestial garments, and its taste like honey. At that time, all beings gathered and ate it, dwelling in the world for a long time. Those who ate more gradually lost their color, while those who ate very little had a radiant complexion. Then they realized that beings had differences in color and appearance, and they criticized each other, saying: 'I am superior to you, you are not as good as me.' Because they harbored the distinction between self and others in their hearts, and held onto contention and competition, the earth skin gradually depleted. Afterwards, natural japonica rice appeared, without husks, and without needing to be seasoned, it possessed all kinds of delicious flavors. At that time, beings gathered together and said: 'Alas, what a calamity! Now the earth skin has suddenly disappeared.' Just like people today who encounter disasters and difficulties, they would say: 'How bitter!' At that time, beings also felt regret and lamented in this way. Afterwards, beings then took the japonica rice together to eat, their bodies became coarse and ugly, and they had male and female forms. They looked at each other, and then desires arose, and they engaged in impure acts in secluded places. Other beings saw this and said: 'Alas, this is wrong! Why are such things happening among beings?' Those men who had engaged in impure acts, seeing others scolding them, repented and said: 'I did wrong.' Then they threw themselves to the ground. Those women, seeing the men throw themselves to the ground, repenting and not getting up, then brought food to the men. Other beings saw this and asked the women: 'Who do you want to give this food to?' They replied: 'I am giving food to the being who repented and did wrong.' Because of this statement, the name of 'unwholesome husband' came into being in the world; because of giving food to the husband, the name of 'wife' came into being. Afterwards, beings became licentious, unwholesome practices increased, and in order to conceal themselves, they built houses. Because of this cause and condition, the name of 'house' began to exist. Afterwards, the licentiousness of beings increased even more, and they formed into couples.

。有餘眾生壽、行、福盡，從光音天命終，來生此間，在母胎中，因此世間有處胎名。爾時，先造瞻婆城，次造伽尸婆羅捺城，其次造王舍城。日出時造，即日出時成。以此因緣，世間便有城郭、郡邑王所治名。

「爾時，眾生初食自然粳米時，朝收暮熟，暮收朝熟，收后復生，無有莖稈。時，有眾生默自念言：『日日收穫，疲勞我為？今當並取以供數日。』即時並獲，積數日糧。餘人於後語此人言：『今可相與共取粳米。』此人答曰：『我已先積，不須更取。汝欲取者，自隨意去。』後人復自念言：『前者能取二日餘糧，我豈不能取三日糧耶？』此人即積三日餘糧。復有餘人語言：『共取糧去來。』此人答曰：『我已取三日餘糧。汝欲取者，自隨汝意。』此人念言：『彼人能取三日糧，我豈不能取五日糧耶？』取五日糧已。時，眾生競積餘糧故，是時粳米便生糠糩，收已不生，有枯稈現。

「爾時，眾生集在一處，懊惱悲泣，拍胸而言：『咄此為哉！』自悼責言：『我等本皆化生，以念為食，身光自照，神足飛空，安樂無礙。其後地味始生，色味具足，時，我等食此地味，久住於世。其食多者顏色轉粗，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：「我色勝，汝色不如

現代漢語譯本：當其他眾生的壽命、行為和福報耗盡時，他們會從光音天界死去，然後來到這個世界投胎，在母親的子宮裡孕育，因此世間有了『處胎』的說法。那時，先建造了瞻婆城，接著建造了伽尸婆羅捺城，然後建造了王舍城。這些城市在日出時開始建造，也在日出時完成。因為這個緣故，世間便有了城郭、郡邑和國王統治的說法。 現代漢語譯本：那時，當衆生開始食用天然粳米時，早上收割，晚上成熟；晚上收割，早上成熟。收割后又會重新生長，沒有莖稈。當時，有個眾生默默地想：『每天都收割，我太疲勞了。不如一次性多收一些，夠吃幾天。』於是他一次性收割了很多，積攢了幾天的糧食。後來，其他人對他說：『我們一起去收割粳米吧。』這個人回答說：『我已經提前積攢了，不需要再去收割了。你們想收割的話，自己去吧。』後來的人又想：『他能收割兩天的糧食，難道我不能收割三天的嗎？』於是這個人積攢了三天的糧食。又有人說：『一起去收割糧食吧。』這個人回答說：『我已經收割了三天的糧食。你們想收割的話，自己去吧。』這個人想：『他能收割三天的糧食，難道我不能收割五天的嗎？』於是他收割了五天的糧食。當時，眾生競相積攢糧食，所以粳米便生出了糠秕，收割后不再生長，出現了枯萎的秸稈。 現代漢語譯本：那時，眾生聚集在一起，懊惱悲傷地哭泣，拍著胸脯說：『唉，這可怎麼辦啊！』他們自責地說：『我們原本都是化生，以意念為食，身體能發光，能用神足飛行，安樂自在。後來，地上開始出現地味，色味俱全，我們吃了這些地味，就在世間久住了。那些吃得多的，顏色變得粗糙；那些吃得少的，顏色依然光澤。於是眾生心中產生了彼此的分別，生起了驕慢心，說：「我的顏色比你好，你的顏色不如我。」』

English version: When the lifespan, actions, and merits of other beings were exhausted, they would die from the realm of the Light Sound Heaven and come to be born in this world, gestating in their mother's womb. Thus, the world came to have the term 'being in the womb.' At that time, the city of Champa was built first, followed by the city of Kashi Varanasi, and then the city of Rajagriha. These cities were started at sunrise and completed at sunrise. Because of this, the world came to have the names of cities, towns, and the rule of kings. English version: At that time, when beings first began to eat natural rice, it would ripen in the evening if harvested in the morning, and ripen in the morning if harvested in the evening. After being harvested, it would grow again, without stalks. At that time, one being silently thought: 'Harvesting every day is tiring for me. I should harvest more at once, enough for several days.' So he harvested a lot at once, storing up several days' worth of food. Later, others said to him: 'Let's go harvest rice together.' This person replied: 'I have already stored up some, I don't need to harvest anymore. If you want to harvest, go ahead.' Later, another person thought: 'He can harvest two days' worth of food, can't I harvest three days' worth?' So this person stored up three days' worth of food. Again, someone said: 'Let's go harvest food together.' This person replied: 'I have already harvested three days' worth of food. If you want to harvest, go ahead.' This person thought: 'He can harvest three days' worth of food, can't I harvest five days' worth?' So he harvested five days' worth of food. At that time, because beings competed to store up food, the rice then produced husks, and after being harvested, it would not grow again, and withered stalks appeared. English version: At that time, beings gathered together, distressed and weeping, beating their chests and saying: 'Alas, what is to be done!' They reproached themselves, saying: 'We were originally born by transformation, nourished by thought, our bodies emitted light, we could fly with supernatural powers, and we were at peace and without hindrance. Later, the earth began to produce flavors, with both color and taste, and we ate these flavors, and thus we lived in the world for a long time. Those who ate more became coarse in color, while those who ate less remained radiant. Then, beings developed a sense of self and other, and arrogance arose in their hearts, saying: 「My color is superior, your color is inferior.」'

。」諍色憍慢故，地味消滅。更生地皮，色香味具。我等時復共取食之，久住於世。其食多者色轉粗悴，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：「我色勝，汝色不如。」諍色憍慢故，地皮消滅。更生地膚，轉更粗厚，色香味具。我等時復共取食之，久住於世。其食多者色轉粗悴，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：「我色勝，汝色不如。」諍色憍慢故，地膚滅。更生自然粳米，色香味具。我等時復共取食之，朝獲暮熟，暮獲朝熟，收以隨生，無有載收。由我爾時競共積聚故，便生糠糩，收已不生，現有根稈。我等今者寧可共封田宅，以分疆畔。』

「時，即共分田以異疆畔，計有彼我。其後遂自藏己米，盜他田穀。餘眾生見已，語言：『汝所為非，汝所為非。云何自藏己物，盜他財物？』即呵責言：『汝后勿復為盜。』如是不已，猶復為盜，餘人復呵言：『汝所為非，何故不休？』即便以手杖打，將詣眾中，告眾人言：『此人自藏粳米，盜他田穀。』盜者復言：『彼人打我。』眾人聞已，懊惱涕泣，拊胸而言：『世間轉惡，乃是惡法生耶？』遂生憂結熱惱苦報，此是生、老、病、死之原，墜墮惡趣。有田宅疆畔別異，故生諍訟，以致怨仇，無能決者

『因為爭奪和傲慢，地味消失了。又生出地皮，具備色香味。我們那時又一起取食，長久地住在世上。吃得多的人臉色變得粗糙憔悴，吃得少的人臉色仍然光澤，於是眾生心中懷有彼此之分，生起傲慢心說：『我的臉色好，你的臉色不如我。』因為爭奪和傲慢，地皮消失了。又生出地膚，更加粗厚，具備色香味。我們那時又一起取食，長久地住在世上。吃得多的人臉色變得粗糙憔悴，吃得少的人臉色仍然光澤，於是眾生心中懷有彼此之分，生起傲慢心說：『我的臉色好，你的臉色不如我。』因為爭奪和傲慢，地膚消失了。又生出天然的粳米，具備色香味。我們那時又一起取食，早上收穫晚上成熟，晚上收穫早上成熟，收穫后就生長出來，沒有儲存的必要。由於我們那時競相積聚，就生出了糠秕，收穫后不再生長，現在只剩下根莖。我們現在不如一起劃分田地住宅，來區分邊界。』 『當時，就一起劃分田地來區分邊界，計較彼此。之後就私藏自己的米，偷盜他人的穀物。其餘眾生看到后，說道：『你所做的不對，你所做的不對。為什麼私藏自己的東西，偷盜他人的財物？』就呵斥說：『你以後不要再偷盜了。』這樣制止不了，仍然偷盜，其他人又呵斥說：『你所做的不對，為什麼不停止？』就用手杖打他，把他帶到眾人面前，告訴眾人說：『這個人私藏粳米，偷盜他人的穀物。』偷盜的人又說：『那個人打我。』眾人聽了之後，懊惱地哭泣，捶胸說道：『世間變得越來越壞，竟然產生了這樣的惡法嗎？』於是產生憂愁、鬱結、熱惱的苦報，這是生、老、病、死的根源，墮入惡道。因為有田地住宅的邊界差異，所以產生爭訟，以至於結下仇怨，沒有人能夠解決。

'Because of contention and arrogance, the flavor of the earth disappeared. Then, a layer of earth arose, possessing color, flavor, and taste. At that time, we again ate together and lived in the world for a long time. Those who ate more had their complexions become rough and withered, while those who ate less still had radiant complexions. Thus, beings developed a sense of 'self' and 'other,' and with arrogance, they said, 'My complexion is superior, yours is not as good as mine.' Because of contention and arrogance, the layer of earth disappeared. Then, a layer of earth skin arose, becoming thicker and coarser, possessing color, flavor, and taste. At that time, we again ate together and lived in the world for a long time. Those who ate more had their complexions become rough and withered, while those who ate less still had radiant complexions. Thus, beings developed a sense of 'self' and 'other,' and with arrogance, they said, 'My complexion is superior, yours is not as good as mine.' Because of contention and arrogance, the earth skin disappeared. Then, natural unhusked rice arose, possessing color, flavor, and taste. At that time, we again ate together, harvesting in the morning and ripening in the evening, harvesting in the evening and ripening in the morning, growing as it was harvested, with no need for storage. Because we then competed to accumulate, chaff and husks arose, and after harvesting, it no longer grew, leaving only roots and stalks. Now, we should divide the fields and dwellings together to establish boundaries.' 'At that time, they divided the fields to establish boundaries, calculating 'self' and 'other.' Afterward, they secretly stored their own rice and stole grain from others' fields. When other beings saw this, they said, 'What you have done is wrong, what you have done is wrong. Why do you secretly store your own things and steal others' property?' They then scolded them, saying, 'You must not steal again.' Despite this, they continued to steal, and others scolded them again, saying, 'What you have done is wrong, why don't you stop?' They then struck them with sticks and brought them before the assembly, telling everyone, 'This person secretly stored unhusked rice and stole grain from others' fields.' The thief then said, 'That person struck me.' Upon hearing this, the assembly became distressed and wept, beating their chests and saying, 'The world is becoming increasingly evil, has such evil arisen?' Thus, they experienced sorrow, distress, and the suffering of heat and torment, which are the origins of birth, old age, sickness, and death, leading to falling into evil realms. Because of the differences in boundaries of fields and dwellings, disputes arose, leading to enmity, and no one could resolve them.'

。『我等今者寧可立一平等主，善護人民，賞善罰惡，我等眾人各共減割以供給之。』

「時，彼眾中有一人形質長大，容貌端正，甚有威德，眾人語言：『我等今欲立汝為主，善護人民，賞善罰惡，當共減割以相供給。』其人聞之，即受為主，應賞者賞，應罰者罰，於是始有民主之名。初民主有子，名曰珍寶。珍寶有子，名曰好味，好味有子，名曰靜齋，靜齋有子，名曰頂生，頂生有子，名曰善行，善行有子，名曰宅行，宅行有子，名曰妙味，妙味有子，名曰味帝，味帝有子，名曰水仙，水仙有子，名曰百智，百智有子，名曰嗜慾，嗜慾有子，名曰善欲，善欲有子，名曰斷結，斷結有子，名曰大斷結，大斷結有子，名曰寶藏，寶藏有子，名曰大寶藏，大寶藏有子，名曰善見，善見有子，名曰大善見，大善見有子，名曰無憂，無憂有子，名曰洲渚，洲渚有子，名曰殖生，殖生有子，名曰山嶽，山嶽有子，名曰神天，神天有子，名曰遣力，遣力有子，名曰牢車，牢車有子，名曰十車，十車有子，名曰百車，百車有子，名曰牢弓，牢弓有子，名曰百弓，百弓有子，名曰養牧，養牧有子，名曰善思。

「從善思已來有十族，轉輪聖王相續不絕

『我們現在寧願擁立一位公正的君主，他能善待人民，獎賞善行，懲罰惡行，我們大家共同分攤費用來供養他。』 當時，人群中有一個人身材高大，容貌端正，很有威嚴，眾人對他說：『我們現在想擁立你為君主，善待人民，獎賞善行，懲罰惡行，我們願意共同分攤費用來供養你。』那人聽了，就接受了君主之位，該賞的就賞，該罰的就罰，於是就有了最初的民主之名。最初的民主有個兒子，名叫珍寶。珍寶有個兒子，名叫好味。好味有個兒子，名叫靜齋。靜齋有個兒子，名叫頂生。頂生有個兒子，名叫善行。善行有個兒子，名叫宅行。宅行有個兒子，名叫妙味。妙味有個兒子，名叫味帝。味帝有個兒子，名叫水仙。水仙有個兒子，名叫百智。百智有個兒子，名叫嗜慾。嗜慾有個兒子，名叫善欲。善欲有個兒子，名叫斷結。斷結有個兒子，名叫大斷結。大斷結有個兒子，名叫寶藏。寶藏有個兒子，名叫大寶藏。大寶藏有個兒子，名叫善見。善見有個兒子，名叫大善見。大善見有個兒子，名叫無憂。無憂有個兒子，名叫洲渚。洲渚有個兒子，名叫殖生。殖生有個兒子，名叫山嶽。山嶽有個兒子，名叫神天。神天有個兒子，名叫遣力。遣力有個兒子，名叫牢車。牢車有個兒子，名叫十車。十車有個兒子，名叫百車。百車有個兒子，名叫牢弓。牢弓有個兒子，名叫百弓。百弓有個兒子，名叫養牧。養牧有個兒子，名叫善思。 從善思開始，有十個族群，轉輪聖王相繼不斷。

'We would rather establish a just ruler now, one who will treat the people well, reward good deeds, and punish evil ones, and we will all share the expenses to support him.' At that time, there was a person among the crowd who was tall, with a dignified appearance, and very majestic. The crowd said to him, 'We now want to establish you as our ruler, to treat the people well, reward good deeds, and punish evil ones, and we are willing to share the expenses to support you.' Upon hearing this, that person accepted the position of ruler, rewarding those who deserved it and punishing those who deserved it. Thus, the name of the first democracy came into being. The first democracy had a son named Precious Treasure. Precious Treasure had a son named Good Taste. Good Taste had a son named Quiet Fast. Quiet Fast had a son named Top Born. Top Born had a son named Good Conduct. Good Conduct had a son named Dwelling Conduct. Dwelling Conduct had a son named Wonderful Taste. Wonderful Taste had a son named Taste Emperor. Taste Emperor had a son named Water Fairy. Water Fairy had a son named Hundred Wisdoms. Hundred Wisdoms had a son named Craving. Craving had a son named Good Desire. Good Desire had a son named Severing Ties. Severing Ties had a son named Great Severing Ties. Great Severing Ties had a son named Treasure Store. Treasure Store had a son named Great Treasure Store. Great Treasure Store had a son named Good Sight. Good Sight had a son named Great Good Sight. Great Good Sight had a son named No Worry. No Worry had a son named Continent Island. Continent Island had a son named Proliferation. Proliferation had a son named Mountain Peak. Mountain Peak had a son named Divine Heaven. Divine Heaven had a son named Sending Power. Sending Power had a son named Strong Chariot. Strong Chariot had a son named Ten Chariots. Ten Chariots had a son named Hundred Chariots. Hundred Chariots had a son named Strong Bow. Strong Bow had a son named Hundred Bows. Hundred Bows had a son named Raising Herds. Raising Herds had a son named Good Thought. From Good Thought onwards, there were ten clans, with the Wheel-Turning Sage Kings succeeding each other without interruption.

。一名伽㝹粗，二名多羅婆，三名阿葉摩，四名持施，五名伽楞伽，六名瞻婆，七名拘羅婆，八者般阇羅，九者彌私羅，十者聲摩。伽㝹粗王有五轉輪聖王，多羅婆王有五轉輪聖王，阿葉摩王有七轉輪聖王，持施王有七轉輪聖王，伽楞伽王有九轉輪聖王，瞻婆王有十四轉輪聖王，拘羅婆王有三十一轉輪聖王，般阇羅王有三十二轉輪聖王，彌私羅王有八萬四千轉輪聖王，聲摩王有百一轉輪聖王，最後有王，名大善生從。

「聲摩王有子，名烏羅婆，烏羅婆有子，名渠羅婆，渠羅婆有子，名尼求羅，尼求羅有子，名師子頰，師子頰有子，名曰白凈王，白凈王有子，名菩薩，菩薩有子，名羅睺羅。由此本緣有剎利名。

「爾時，有一眾生作是念言：『世間所有家屬萬物皆為刺棘癰瘡，今宜舍離，入山行道，靜處思惟。』時，即遠離家刺，入山靜處，樹下思惟，日日出山，入村乞食。村人見已，加敬供養，眾共稱善：『此人乃能捨離家累，入山求道，以其能離惡不善法。』因是稱曰為婆羅門。婆羅門眾中有不能行禪者，便出山林，游於人間，自言：『我不能坐禪。』因是名曰無禪婆羅門，經過下村，為不善法，施行毒法，因是相生，遂便名毒。由此因緣，世間有婆羅門種

一名叫伽㝹粗，二名叫多羅婆，三名叫阿葉摩，四名叫持施，五名叫伽楞伽，六名叫瞻婆，七名叫拘羅婆，八名叫般阇羅，九名叫彌私羅，十名叫聲摩。伽㝹粗王有五位轉輪聖王，多羅婆王有五位轉輪聖王，阿葉摩王有七位轉輪聖王，持施王有七位轉輪聖王，伽楞伽王有九位轉輪聖王，瞻婆王有十四位轉輪聖王，拘羅婆王有三十一位轉輪聖王，般阇羅王有三十二位轉輪聖王，彌私羅王有八萬四千位轉輪聖王，聲摩王有一百零一位轉輪聖王，最後有一位王，名叫大善生。 聲摩王有個兒子，名叫烏羅婆，烏羅婆有個兒子，名叫渠羅婆，渠羅婆有個兒子，名叫尼求羅，尼求羅有個兒子，名叫師子頰，師子頰有個兒子，名叫白凈王，白凈王有個兒子，名叫菩薩，菩薩有個兒子，名叫羅睺羅。由此本源有了剎利這個名稱。 當時，有一個眾生這樣想：『世間所有的家屬和萬物都像刺棘和癰瘡一樣，現在應該捨棄它們，進入山林修行，在安靜的地方思考。』當時，他就離開了家庭的束縛，進入山林安靜的地方，在樹下思考，每天都出山，進入村莊乞食。村裡人看到他后，對他尊敬供養，大家一起稱讚說：『這個人能夠捨棄家庭的拖累，進入山林尋求真理，因為他能夠遠離邪惡和不善的行為。』因此稱他為婆羅門。婆羅門中有些不能進行禪修的人，就走出山林，在人間遊蕩，自己說：『我不能坐禪。』因此被稱為無禪婆羅門，他們經過村莊，做不好的事情，施行毒害的法術，因此相傳，就有了毒這個名稱。由於這個原因，世間有了婆羅門這個種姓。

The first was named Gānúcū, the second was named Duōluópó, the third was named Āyèmó, the fourth was named Chíshī, the fifth was named Gālèngqié, the sixth was named Zhānbó, the seventh was named Jūluópó, the eighth was named Bānzhālúo, the ninth was named Mísīluó, and the tenth was named Shēngmó. King Gānúcū had five Chakravartin kings, King Duōluópó had five Chakravartin kings, King Āyèmó had seven Chakravartin kings, King Chíshī had seven Chakravartin kings, King Gālèngqié had nine Chakravartin kings, King Zhānbó had fourteen Chakravartin kings, King Jūluópó had thirty-one Chakravartin kings, King Bānzhālúo had thirty-two Chakravartin kings, King Mísīluó had eighty-four thousand Chakravartin kings, and King Shēngmó had one hundred and one Chakravartin kings. Finally, there was a king named Great Good Birth. King Shēngmó had a son named Wūluópó, Wūluópó had a son named Qúluópó, Qúluópó had a son named Níqiúluó, Níqiúluó had a son named Shīzǐjiá, Shīzǐjiá had a son named King Bái Jìng, King Bái Jìng had a son named Bodhisattva, and Bodhisattva had a son named Luóhóuluó. From this origin came the name Kshatriya. At that time, there was a being who thought: 'All the family and possessions in the world are like thorns and sores. Now, it is appropriate to abandon them, enter the mountains to practice the Way, and contemplate in a quiet place.' At that time, he left the entanglements of his family, entered a quiet place in the mountains, contemplated under a tree, and went out of the mountains every day to beg for food in the villages. When the villagers saw him, they respected and offered him alms, and they all praised him, saying: 'This person is able to abandon the burdens of his family and enter the mountains to seek the truth, because he is able to stay away from evil and unwholesome actions.' Therefore, he was called a Brahmin. Among the Brahmins, some who could not practice meditation left the mountains and forests and wandered among people, saying: 'I cannot meditate.' Therefore, they were called non-meditative Brahmins. They passed through villages, did bad things, and practiced poisonous magic. Thus, the name 'poison' came to be. Because of this, the Brahmin caste came to be in the world.

「彼眾生中習種種業以自營生，因是故世間有居士種。

「彼眾生中習諸技藝以自生活，因是世間有首陀羅種。

「世間先有此釋種出已，然後有沙門種。剎利種中有人自思惟：『世間恩愛污穢不凈，何足貪著也？』於是舍家，剃除鬚髮，法服求道：『我是沙門！我是沙門！』婆羅門種、居士種、首陀羅種眾中有人自思惟：『世間恩愛污穢不凈，何足貪著？』於是舍家，剃除鬚髮，法服求道：『我是沙門！我是沙門！』

「若剎利眾中，有身行不善、口行不善、意行不善，行不善已，身壞命終，一向受苦。或婆羅門、居士、首陀羅，身行不善、口行不善、意行不善，彼行不善已，身壞命終，一向受苦。剎利種身行善、口行善、意念善，身壞命終，一向受樂。婆羅門、居士、首陀羅，身行善、口行善、意等念善，身壞命終，一向受樂。剎利種身中有二種行，口、意有二種行，彼身、意行二種已，身壞命終，受苦樂報。婆羅門、居士、首陀羅，身二種行，口、意二種行，彼身、意行二種行已，身壞命終，受苦樂報。

「剎利眾中剃除鬚髮，服三法衣，出家求道，彼修七覺意，彼以信堅固出家為道，修無上梵行，于現法中自身作證：我生死已盡，梵行已立，所作已辦，更不受後有

『那些眾生各自習練各種行業以謀生，因此世間有了居士這種人。 『那些眾生各自習練各種技藝以維持生活，因此世間有了首陀羅這種人。 『世間先有釋迦種姓出現之後，然後才有沙門這種人。剎帝利種姓中有人自己思量：『世間的恩愛污穢不凈，有什麼值得貪戀的呢？』於是捨棄家庭，剃除鬚髮，穿上法衣尋求真理：『我是沙門！我是沙門！』婆羅門種姓、居士種姓、首陀羅種姓的人中也有人自己思量：『世間的恩愛污穢不凈，有什麼值得貪戀的呢？』於是捨棄家庭，剃除鬚髮，穿上法衣尋求真理：『我是沙門！我是沙門！』 『如果剎帝利種姓中，有人身行不善、口行不善、意行不善，做了不善的行為后，身壞命終，必定遭受痛苦。或者婆羅門、居士、首陀羅，身行不善、口行不善、意行不善，他們做了不善的行為后，身壞命終，必定遭受痛苦。剎帝利種姓身行善、口行善、意念善，身壞命終，必定享受快樂。婆羅門、居士、首陀羅，身行善、口行善、意念善，身壞命終，必定享受快樂。剎帝利種姓身中有兩種行為，口、意也有兩種行為，他們身、意做了兩種行為后，身壞命終，會受到苦樂的報應。婆羅門、居士、首陀羅，身有二種行為，口、意有二種行為，他們身、意做了兩種行為后，身壞命終，會受到苦樂的報應。 『剎帝利種姓中有人剃除鬚髮，穿上三法衣，出家尋求真理，他們修習七覺支，他們以堅定的信心出家修道，修習無上的梵行，在現世中自身證悟：我的生死已經終結，梵行已經建立，該做的已經做完，不再受後世的輪迴。』

'Among those beings, some practice various trades to make a living, and thus the householder class exists in the world.' 'Among those beings, some practice various skills to sustain their lives, and thus the Shudra class exists in the world.' 'In the world, after the Shakya lineage first appeared, then the monastic class came into being. Among the Kshatriya lineage, some people thought to themselves: 『The affections of the world are defiled and impure, what is there to be attached to?』 Therefore, they left their homes, shaved their heads and beards, donned monastic robes, and sought the path: 『I am a monk! I am a monk!』 Among the Brahmin, householder, and Shudra classes, some people also thought to themselves: 『The affections of the world are defiled and impure, what is there to be attached to?』 Therefore, they left their homes, shaved their heads and beards, donned monastic robes, and sought the path: 『I am a monk! I am a monk!』 'If among the Kshatriya class, someone engages in unwholesome actions of body, speech, and mind, having done unwholesome actions, upon the dissolution of the body, they will certainly suffer. Or if Brahmins, householders, or Shudras engage in unwholesome actions of body, speech, and mind, having done unwholesome actions, upon the dissolution of the body, they will certainly suffer. If the Kshatriya class engages in wholesome actions of body, speech, and mind, upon the dissolution of the body, they will certainly experience happiness. If Brahmins, householders, or Shudras engage in wholesome actions of body, speech, and mind, upon the dissolution of the body, they will certainly experience happiness. If the Kshatriya class has two kinds of actions in body, and two kinds of actions in speech and mind, having done these two kinds of actions in body and mind, upon the dissolution of the body, they will experience both suffering and happiness as a result. If Brahmins, householders, or Shudras have two kinds of actions in body, and two kinds of actions in speech and mind, having done these two kinds of actions in body and mind, upon the dissolution of the body, they will experience both suffering and happiness as a result.' 'Among the Kshatriya class, some shave their heads and beards, don the three monastic robes, and leave home to seek the path. They cultivate the seven factors of enlightenment, they leave home with firm faith to practice the path, cultivate the supreme holy life, and in this very life, realize for themselves: 『My cycle of birth and death is finished, the holy life has been established, what needed to be done has been done, and there will be no further existence.』'

。婆羅門、居士、首陀羅剃除鬚髮，服三法衣，出家求道，彼修七覺意，彼以信堅固出家為道，修無上梵行，于現法中作證：我生死已盡，梵行已立，更不受後有。此四種中，出明行成，得阿羅漢為最第一。是時，梵天說是偈言：

「『剎利生為最，　　能集諸種姓， 明行成具足，　　天人中為最。』」

佛告諸比丘：「彼梵天說此偈為善說，非不善說，善受，非不善受，我所印可。所以者何？我今如來、至真、等正覺亦說此偈：

長阿含具足，歸命一切智，一切眾安樂，眾生處無為，我亦在其例

現代漢語譯本：婆羅門、居士、首陀羅剃除鬚髮，穿上三法衣，出家尋求真理，他們修習七覺支，以堅定的信心出家修行，追求無上的清凈行為，在今生證悟：『我的生死已經終結，清凈的修行已經完成，不再有來世。』這四種人中，以明行圓滿，證得阿羅漢果位最為殊勝。當時，梵天說了這首偈語： 『剎帝利種姓最為尊貴，能統攝各種姓，明行圓滿具足，在天人之中最為殊勝。』 佛陀告訴眾比丘：『梵天所說的這首偈語說得很好，不是說得不好，是值得接受的，不是不值得接受的，我認可他的說法。為什麼呢？因為我，如來、至真、等正覺也說這首偈語：』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 《長阿含經》圓滿，歸命於一切智者，一切眾生皆得安樂，眾生皆能到達無為的境界，我也在其中。

English version: Brahmins, householders, and Shudras shave their heads and beards, don the three robes, and leave home to seek the truth. They cultivate the seven factors of enlightenment, with firm faith they leave home to practice, pursuing the supreme pure conduct, and in this very life they realize: 『My cycle of birth and death is finished, the pure conduct has been established, and there will be no more future existence.』 Among these four types of people, the one who is complete in wisdom and conduct, and attains the state of Arhat, is the most excellent. At that time, Brahma spoke this verse: 『The Kshatriya caste is the most noble, able to encompass all castes, complete in wisdom and conduct, and is the most excellent among gods and humans.』 The Buddha told the monks, 『This verse spoken by Brahma is well-spoken, not ill-spoken, it is worthy of acceptance, not unworthy of acceptance, and I approve of it. Why is that? Because I, the Tathagata, the Truly Enlightened One, the Perfectly Awakened One, also speak this verse:』 At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Dirgha Agama is complete, I take refuge in the all-knowing one, may all beings find happiness, may all beings reach the state of non-action, and I am among them.

The Buddha Speaks the Long Agama Sutra, Volume 22