T01n0020_佛開解梵志阿颰經

大正藏第 01 冊 No. 0020 佛開解梵志阿颰經

No. 20 [No. 1(20)]

佛開解梵志阿颰經

吳月支國居士支謙譯

聞如是：

一時，佛與五百沙門俱，游於越祇，到鼓車城外樹下坐。比聚有豪賢梵志，名費迦沙，明曉經書星宿運度，所問皆答。有五百弟子，弟子中第一者，名阿颰。阿颰問師言：「今有佛來，人稱其德，名蓋天地，不識斯何人也？」

費迦沙言：「吾聞是釋種國王太子，厥興無師，自著經化。」

阿颰言：「若無師者，名譽何美？又國王子，多憍淫好樂，安肯涂行降志乞食，誨人不倦？將是真人乎！愿師可行觀其道德。」

費迦沙言：「不然，我世豪賢，聰睿多才，彼為新出，義當來謁，吾不宜往。」

阿颰言：「我聞天帝釋，與第七梵，皆下事之，所教弟子，悉得五通，輕舉能飛，達視洞聽，知人意志，及生所從來，死所趣向。此蓋天師，何肯來謁！」

費迦沙言：「經說帝王生子，有三十二相者，立即當爲飛行皇帝，王四天下，自然七寶，一金輪寶、二白象寶、三紺馬寶、四玉女寶、五神珠寶、六理家寶、七賢將寶，當有千子，皆才明勇武，一人當千，兵杖不用，其世泰平。若棄天下，當爲自然佛，以無為為化，度人得道。彼豈是耶？汝且往觀。有此相者，其審是佛，吾當事之。」

阿颰言：「愿與同志共行。」師言：「大善。」即與五百弟子俱，到皆下車揖讓佛。佛使就座，五百人盡坐，獨阿颰左右彷徨，微觀佛相。佛知其意，亦起並行，阿颰住，佛亦住。阿颰坐，佛亦坐。

阿颰乃問佛言：「本事何等道？除鬚髮、披袈裟、持缽何應？」

佛言：「吾求道已來，歷世久遠，不可稱紀。常奉諸佛，行菩薩道，所事師友，無復央數。除鬚髮者，為終身戒，捐棄貪愛，無復飾好。使人不欲己，己亦不欲人。袈裟法服，古聖旌表，解釋垢結，無復世念。缽為應器，宜道人用，節身約省，非義不受也。斯皆無為清凈之像。今我作佛，為天下師，自恣汝意，欲問勿難。」

阿颰言：「我等所事師，費迦沙，世世聰明，名升遐遠，又是梵種，特勝餘人。天下雖貴為王，亦有不仁，而我種者，獨不好殺。」

佛言：「吾本用惡殺故，求佛無上正真之道。汝梵志種，但口貴仁，雖手不殺，心皆有殺。今我為佛，身、口、意凈，一切不殺。用天下人皆好殺故，教以仁義。」

阿颰問言：「今佛棄捐妻子，自絕種嗣，殆不若我師，世世繼嗣也。」

佛言：「天下人狀，本末各異，眾人前世，曾為我子，吾亦曾為一切人子，會輒有離，種姓無常，或時冤仇相從為親、或時親屬復為冤仇，因緣離合，一切如幻。父母妻子本非我親，吾亦非彼有，世人但以是我、非我而為罪惡，為后受苦。昔我古世時，曾為剎利王，名為鼓摩床，有四子，一名郁鉗、二名虔尼、三名度、四名淳。王尚未崩，四子爭位，王聞愁憂，念四子爭，當殺人民，即委國東去，行行自念：『人生無幾，無憂乃長，今我為王，欲得子姓，既已有子，還欲相伐，有嗣如是，何益於人？吾不忍見，恐殺無辜，但當舍家作沙門耳。』即北入山，就道人迦比校止草廬。又有道人摩離，王問其本：『何緣學道？』摩離自說：『娶妻無子，顏慚諸家，故作沙門

現代漢語譯本： 佛陀開解梵志阿颰的經典 這是吳國月支的居士支謙翻譯的。 我聽聞是這樣的： 一時，佛陀與五百位沙門一起，在越祇遊歷，到達鼓車城外的樹下坐定。當時聚集了一些豪門賢達的梵志，其中一位名叫費迦沙，他精通經書、星宿執行的規律，無論問什麼都能回答。他有五百個弟子，弟子中最傑出的是阿颰。阿颰問他的老師說：『現在有佛陀來了，人們稱讚他的德行，名聲蓋過天地，我不知道這是什麼人？』 費迦沙說：『我聽說他是釋迦族的國王太子，他的興起沒有老師，自己領悟了經義並教化他人。』 阿颰說：『如果沒有老師，名聲怎麼會如此美好？而且，國王的王子大多驕奢淫逸，貪圖享樂，怎麼會願意徒步行走，降低身份乞食，不知疲倦地教誨他人呢？難道他是真人嗎？希望老師可以去觀察他的道德。』 費迦沙說：『不是這樣的，我是世間的豪門賢達，聰明睿智，才華橫溢，他只是新出現的，理應來拜見我，我不應該去拜訪他。』 阿颰說：『我聽說天帝釋和第七梵天都下凡侍奉他，他所教導的弟子都獲得了五神通，能夠輕身飛行，遠視洞聽，知道別人的意志，以及知道別人從哪裡來，死後去哪裡。這肯定是天上的老師，怎麼會來拜見你呢！』 費迦沙說：『經書上說，帝王生下有三十二種相貌的孩子，立即就會成為飛行皇帝，統治四方天下，自然擁有七種寶物，分別是金輪寶、白象寶、紺馬寶、玉女寶、神珠寶、理家寶和賢將寶，並且會有上千個兒子，個個才華橫溢、勇敢善戰，一人能抵擋千人，不需要兵器，天下太平。如果他放棄天下，就會成為自然佛，用無為的方式教化，度人得道。他難道是這樣的人嗎？你先去看看。如果他有這些相貌，那他一定是佛，我就會侍奉他。』 阿颰說：『我願意和志同道合的人一起去。』老師說：『很好。』於是，他和五百個弟子一起去了，到了之後都下車向佛陀行禮。佛陀讓他們就座，五百人都坐下了，只有阿颰左右徘徊，仔細觀察佛陀的相貌。佛陀知道他的心思，也站起來走動，阿颰停下，佛陀也停下。阿颰坐下，佛陀也坐下。 阿颰於是問佛陀說：『你修的是什麼道？剃除鬚髮、披上袈裟、拿著缽是爲了什麼？』 佛陀說：『我求道以來，經歷的世間久遠，無法計算。我常常侍奉諸佛，修行菩薩道，所侍奉的老師和朋友，數不勝數。剃除鬚髮，是爲了終身持戒，捨棄貪愛，不再裝飾自己。使自己不貪戀別人，也不讓別人貪戀自己。袈裟是法服，是古代聖賢的標誌，用來解脫污垢和煩惱，不再有世俗的念頭。缽是應器，適合修行人使用，用來節制自己，不接受不義之物。這些都是無為清凈的象徵。現在我成佛了，是天下的老師，你可以隨意提問，不要有顧慮。』 阿颰說：『我們所侍奉的老師費迦沙，世世代代都聰明，名聲遠揚，而且是梵種，特別勝過其他人。天下即使貴為國王，也有不仁慈的，而我們這一族，唯獨不好殺生。』 佛陀說：『我本來就是因為厭惡殺生，才求得無上正真的佛道。你們梵志一族，只是口頭上說仁慈，雖然手上不殺生，心裡卻都有殺念。現在我成佛了，身、口、意都清凈，一切都不殺生。因為天下人都喜歡殺生，所以才教導他們仁義。』 阿颰問說：『現在佛陀拋棄妻子，斷絕後代，恐怕不如我的老師，世世代代都有後代。』 佛陀說：『天下人的情況，本來就各不相同，眾人在前世，曾經是我的孩子，我也曾經是所有人的孩子，相聚之後總會分離，種姓是無常的，有時仇人會變成親人，有時親人又會變成仇人，因緣離合，一切都像幻影一樣。父母妻子本來就不是我的親人，我也不是他們的所有，世人只是因為執著于「是我的」和「不是我的」而造作罪惡，為將來受苦。以前我還在古代的時候，曾經是剎利王，名叫鼓摩床，有四個兒子，分別叫郁鉗、虔尼、度、淳。國王還沒去世，四個兒子就爭奪王位，國王聽到后憂愁，想到四個兒子爭奪，會殺害人民，就放棄國家向東走去，邊走邊想：『人生短暫，沒有憂愁才能長久，現在我當國王，想要得到子嗣，既然已經有了兒子，反而要互相殘殺，有這樣的後代，對人有什麼好處？我不忍心看到，恐怕會殺害無辜，不如捨棄家庭去做沙門。』於是就向北進入山中，在道人迦比校的草廬住下。又有一個道人摩離，國王問他學道的緣由：『你為什麼學道？』摩離自己說：『娶妻沒有兒子，在大家面前感到羞愧，所以做了沙門。』

English version: The Buddha's Explanation to the Brahmin Ajita Sutra Translated by Zhi Qian, a lay Buddhist from the Yuezhi Kingdom of Wu. Thus have I heard: At one time, the Buddha was traveling in Yuezhi with five hundred monks, and they arrived at a tree outside the city of Drum Cart and sat down. There were some prominent and virtuous Brahmins gathered there, one of whom was named Feijiashe. He was well-versed in scriptures and the movements of the stars, and could answer any question. He had five hundred disciples, the most outstanding of whom was named Ajita. Ajita asked his teacher, 'Now there is a Buddha who has come, and people praise his virtues, saying his fame covers the heavens and the earth. I do not know who this person is?' Feijiashe said, 'I have heard that he is the crown prince of the Shakya clan, and that he arose without a teacher, having realized the scriptures and teachings himself.' Ajita said, 'If he had no teacher, how could his reputation be so great? Moreover, princes of kingdoms are mostly arrogant, indulgent, and pleasure-seeking. How could he be willing to walk on foot, lower himself to beg for food, and tirelessly teach others? Could he be a true sage? I wish that teacher would go and observe his virtues.' Feijiashe said, 'That is not so. I am a prominent and virtuous person of the world, intelligent and talented. He is newly emerged and should come to pay respects to me. I should not go to visit him.' Ajita said, 'I have heard that the Emperor Shakra and the seventh Brahma all descend to serve him. The disciples he teaches all attain the five supernatural powers, being able to fly lightly, see far, hear clearly, know the minds of others, and know where people come from and where they go after death. This must be a heavenly teacher. How could he come to pay respects to you!' Feijiashe said, 'The scriptures say that when a king has a son with thirty-two marks, he will immediately become a flying emperor, ruling the four corners of the world, and will naturally possess seven treasures: a golden wheel treasure, a white elephant treasure, a dark horse treasure, a jade maiden treasure, a divine pearl treasure, a household treasure, and a wise general treasure. He will have a thousand sons, all talented, brave, and skilled in battle, each one able to withstand a thousand men. They will not need weapons, and the world will be at peace. If he abandons the world, he will become a natural Buddha, using non-action to teach and guide people to enlightenment. Could he be such a person? You should go and observe him. If he has these marks, then he is certainly a Buddha, and I will serve him.' Ajita said, 'I wish to go with like-minded companions.' The teacher said, 'Very well.' So he went with five hundred disciples. When they arrived, they all got out of their carriages and bowed to the Buddha. The Buddha had them sit down, and all five hundred sat down, except for Ajita, who paced back and forth, carefully observing the Buddha's appearance. The Buddha knew his thoughts, and also stood up and walked around. When Ajita stopped, the Buddha also stopped. When Ajita sat down, the Buddha also sat down. Ajita then asked the Buddha, 'What path do you cultivate? Why do you shave your head, wear a robe, and carry a bowl?' The Buddha said, 'Since I began seeking the path, I have passed through countless ages. I have always served the Buddhas and practiced the Bodhisattva path. The teachers and friends I have served are countless. Shaving the head is to observe the precepts for life, to abandon greed and love, and to no longer adorn oneself. It is to make oneself not desire others, and not to let others desire oneself. The robe is the Dharma garment, a symbol of the ancient sages, used to release defilements and attachments, and to have no more worldly thoughts. The bowl is a suitable vessel for practitioners, used to restrain oneself and not accept what is not righteous. These are all symbols of non-action and purity. Now that I have become a Buddha, I am the teacher of the world. You may ask whatever you wish, without hesitation.' Ajita said, 'Our teacher, Feijiashe, has been intelligent for generations, his reputation is far-reaching, and he is of the Brahmin caste, especially superior to others. Even if one is a king, there are those who are not benevolent, but our caste is unique in not killing.' The Buddha said, 'It was because I abhorred killing that I sought the supreme and true path of Buddhahood. Your Brahmin caste only speaks of benevolence, and although you do not kill with your hands, you all have killing thoughts in your hearts. Now that I have become a Buddha, my body, speech, and mind are pure, and I do not kill anything. Because people in the world all like to kill, I teach them benevolence and righteousness.' Ajita asked, 'Now the Buddha has abandoned his wife and children, cutting off his lineage. I am afraid that he is not as good as my teacher, who has descendants for generations.' The Buddha said, 'The circumstances of people in the world are different. In past lives, people have been my children, and I have been the child of all people. When we meet, we will eventually separate. Lineage is impermanent. Sometimes enemies become relatives, and sometimes relatives become enemies. The coming together and separation of causes and conditions are all like illusions. Parents and wives are not originally my relatives, and I am not their possession. People in the world create evil because of their attachment to 'mine' and 'not mine', and they will suffer in the future. In ancient times, I was a Kshatriya king named Drumamachara. I had four sons named Utkrama, Kriya, Duta, and Shuddha. Before the king had passed away, the four sons were fighting for the throne. The king was worried when he heard this, thinking that if the four sons fought, they would kill the people. So he abandoned the kingdom and went east. As he walked, he thought, 'Life is short, and only without worry can one live long. Now that I am a king, I want to have descendants. But now that I have sons, they want to kill each other. What good is it to have such descendants? I cannot bear to see it, and I am afraid that innocent people will be killed. I should abandon my family and become a Shramana.' So he went north into the mountains and stayed in the hut of the Taoist Kapila. There was also a Taoist named Marici. The king asked him the reason for his practice: 'Why do you practice the Tao?' Marici said, 'I married a wife but had no children, and I felt ashamed in front of everyone, so I became a Shramana.'

。』王言：『異哉！吾為國王，有子四人，身尚未死，而子國亂，不忍見之，故為道耳。』摩離意解，乃遂精進。如是，阿颰，正使子賢，父老病亡，子不能卻。生時為惡，死入地獄，子不能代。用是故，我常以慈心救濟人物，道成得佛，度脫天下。」

阿颰言：「佛為難及。今天下有四種人，君子、梵志、田家、工伎，獨我梵種，為真且貴。其餘三輩，皆事我種。」

佛言：「假使汝種為真貴者，儻婦無子，婢而生男，當舉之不？」

曰：「當舉之。」

「今汝祖母，現取婢子為后，可為真貴耶？」

阿颰默然，五百弟子，皆起住言：「瞿曇沙門，何毀我種！阿颰才智，亦能相難。」

佛言：「皆默然。若其才智，當自辯之。」佛問其祖，至三無對。

金剛力士，舉大杵言：「佛重問汝，何故不對？」

阿颰懼曰：「實如佛言。」五百人言：「佛聖智明，阿颰母者，信釋家婢。我等從今，請不復敬。」

佛言：「不然。世或母賤，而子賢貴，阿颰賢人，不可毀也。若使梵種娶剎利女，生子長大，當學父家？學母家耶？」

皆曰：「當學父家。」

佛言：「如是，母賤何損？若子長大，明經行高，逾于父者，汝加敬之。若梵志女，為剎利婦，生子長大，知外家賢，而不肯學。自效父家，射獵殺生，汝當敬不？」

皆曰：「不敬。」

佛言：「如是，用為問母？若使阿颰有子復賢，才秀絕世，汝當奈何？」

皆曰：「當著上坐。」

「設父母俱是梵種，生子不肖，無所中直，汝當奈何？」

皆曰：「當著下坐。」

佛言：「如是，貴是有常耶？若梵志子，殺盜犯法，吏當捕不？」

曰：「當捕之。」

「汝何不拒，言：『我種貴，不應收捕？』」

曰：「現有罪，何得言種！」

佛言：「今我為佛，師民仁孝，告之正言，去欲、怒、癡。有常之態，諸為惡者，我輒教令，不殺、盜、淫、妄語、飲酒、祠祀事邪。人宿為惡，身當受罪，烹殺祠天，為過滋甚，無所補也。且夫天意清仁，豈食人食乎？有德致祐，非殺為福。是以天下賢智世主，聞佛經戒，皆自割絕，愿不為惡。其持戒死，精神上天；若能至心清凈，即得沙門四道：一曰溝港、二曰頻來、三曰不還、四曰應真。又天下君王，雖行政欲平，亦責民租稅，貪意不除。今我為佛，都使天下無復情慾，得無為道。我求道以來，其劫無數，每生有愿，愿棄愛慾，修沙門行，無適無莫，于天下人賢明君子，聞佛經戒，靡不奉行，其不承者后皆有悔。能制意志，無復貪慾，便斷生死憂哭之道，不追相戀焉，得離苦痛。天下無常，人如水泡，一成一壞，莫能自存。」

佛問阿颰：「汝師以何教戒？」

對曰：「師戒不得殺人、殺牛，不得盜金銀，不淫師家及弟子婦，不得飲酒。年四十八，乃得娶妻。我師教人，盡此八戒。未知佛戒，復何義也？」

佛言：「樂聞者聽。若族姓子來自陳說，貪樂佛戒，我隨其能而授與戒。欲居家修道者，名曰清信士，當持五戒：一不好殺禽獸蠕動之類，無所克傷，以己況彼不加刀杖，心念為仁，口不及殺。二不偷盜，貪殆人財，欺斗秤尺，如圭銖分，不得侵人，心存於義，口不教取。三不好欲淫犯人婦女，不觀華色，不聽好音樂，心修禮禁，言不失法

『王說：『奇怪啊！我身為國王，有四個兒子，我還沒死，他們的國家就亂了，我不忍心看到，所以才來修道。』摩離理解了，於是就更加精進。像這樣，即使是阿颰，即使是正使子賢，父親老了生病去世，兒子也不能阻止。活著的時候作惡，死了下地獄，兒子也不能代替。因此，我常常用慈悲心救濟人們，修道成佛，度脫天下。』 阿颰說：『佛是難以達到的。現在天下有四種人，君子、梵志、田家、工匠，只有我們梵種，才是真實而且高貴的。其餘三類人，都侍奉我們梵種。』 佛說：『假如你們梵種是真實高貴的，如果妻子沒有兒子，婢女生了兒子，應該把他養大嗎？』 回答說：『應該養大。』 『現在你們的祖母，現在娶了婢女為后，可以算是真實高貴嗎？』 阿颰沉默不語，五百個弟子，都站起來說：『瞿曇沙門，為什麼詆譭我們梵種！阿颰的才智，也能反駁你。』 佛說：『都安靜。如果他有才智，應該自己辯解。』佛問他的祖先，問到第三代，都沒有回答。 金剛力士，舉起大杵說：『佛再次問你，為什麼不回答？』 阿颰害怕地說：『確實像佛說的那樣。』五百人說：『佛的聖智明察，阿颰的母親，確實是釋家的婢女。我們從今以後，請不再尊敬他。』 佛說：『不是這樣的。世上或許母親卑賤，而兒子賢能高貴，阿颰是賢人，不可詆譭。如果梵種娶了剎利女，生了兒子長大，應該學父親家？還是學母親家呢？』 都說：『應該學父親家。』 佛說：『這樣，母親卑賤有什麼損害呢？如果兒子長大，通曉經典，品行高尚，超過父親，你們應該更加尊敬他。如果梵志女，嫁給剎利為妻，生了兒子長大，知道外家賢能，卻不肯學習。自己效仿父親家，射獵殺生，你們應該尊敬他嗎？』 都說：『不尊敬。』 佛說：『這樣，問母親有什麼用呢？如果阿颰有兒子又賢能，才華出衆，你們應該怎麼辦？』 都說：『應該讓他坐上座。』 『如果父母都是梵種，生了兒子不肖，沒有一點可取之處，你們應該怎麼辦？』 都說：『應該讓他坐下座。』 佛說：『這樣，高貴是永恒不變的嗎？如果梵志的兒子，殺人盜竊犯法，官吏應該逮捕他嗎？』 回答說：『應該逮捕他。』 『你們為什麼不阻止，說：『我們梵種高貴，不應該逮捕？』』 回答說：『現在有罪，怎麼能說種族！』 佛說：『現在我為佛，教導人民仁愛孝順，告訴他們正確的道理，去除貪慾、憤怒、愚癡。對於那些作惡的人，我總是教導他們，不殺生、不偷盜、不邪淫、不妄語、不飲酒、不祭祀邪神。人前世作惡，今生應當受罪，烹殺祭天，罪過更加嚴重，沒有任何補益。而且天意清凈仁慈，難道會吃人的食物嗎？有德行才能得到保佑，不是殺生才能得到福報。因此，天下賢明有智慧的君主，聽到佛的經戒，都自己割捨惡習，希望不再作惡。那些持戒而死的人，精神會升入天堂；如果能至心清凈，就能得到沙門四道：一曰溝港、二曰頻來、三曰不還、四曰應真。而且天下的君王，即使施行政治想要公平，也要向人民徵收租稅，貪婪的意念不能消除。現在我為佛，要使天下都沒有情慾，得到無為之道。我求道以來，經歷了無數劫，每生都有願望，希望捨棄愛慾，修行沙門之行，無所適從，無所偏愛，對於天下賢明君子，聽到佛的經戒，沒有不奉行的，那些不接受的人，以後都會後悔。能夠控制意志，不再有貪慾，就能斷絕生死憂愁哭泣的道路，不再互相留戀，就能脫離痛苦。天下無常，人像水泡一樣，一成一壞，不能自己存在。』 佛問阿颰：『你的老師用什麼教戒？』 回答說：『老師的戒律是不得殺人、殺牛，不得偷盜金銀，不淫亂老師家和弟子的妻子，不得飲酒。到了四十八歲，才能娶妻。我的老師教人，就這八條戒律。不知道佛的戒律，又有什麼意義呢？』 佛說：『樂意聽的人就聽。如果族姓子弟前來陳述，喜歡佛的戒律，我就根據他們的能力授予戒律。想要在家修道的人，叫做清信士，應當持守五戒：一是不殺害禽獸蠕動之類，不傷害它們，以自己比照它們，不加刀杖，心中想著仁愛，口中不說殺害的話。二是不偷盜，貪圖別人的錢財，欺騙斗秤尺，即使是像圭銖那樣小的東西，也不得侵犯別人，心中想著道義，口中不說拿取的話。三是不貪圖淫慾，侵犯別人的婦女，不看美色，不聽好音樂，心中修習禮儀禁忌，言語不違背法度。

'The king said, 'How strange! I am a king, and I have four sons. I am not yet dead, and their countries are already in chaos. I cannot bear to see it, so I have come to practice the Way.' Molli understood, and then became even more diligent. Like this, even if it is Adba, even if it is Zhengshi Zixian, when the father is old, sick, and dies, the son cannot prevent it. When alive, one does evil, and when dead, one goes to hell, and the son cannot take his place. Therefore, I often use compassion to save people, cultivate the Way to become a Buddha, and liberate the world.' Adba said, 'The Buddha is difficult to reach. Now there are four kinds of people in the world: gentlemen, Brahmins, farmers, and artisans. Only we Brahmins are true and noble. The other three classes all serve our Brahmin class.' The Buddha said, 'If your Brahmin class is truly noble, if the wife has no son, and a maid gives birth to a son, should he be raised?' He replied, 'He should be raised.' 'Now your grandmother, who now takes a maid as her queen, can she be considered truly noble?' Adba was silent, and five hundred disciples all stood up and said, 'Gautama Shramana, why do you slander our Brahmin class! Adba's wisdom can also refute you.' The Buddha said, 'Be quiet. If he has wisdom, he should defend himself.' The Buddha asked about his ancestors, and by the third generation, there was no answer. The Vajra Warrior, raising his great pestle, said, 'The Buddha asks you again, why do you not answer?' Adba said fearfully, 'It is indeed as the Buddha says.' The five hundred people said, 'The Buddha's holy wisdom is clear, Adba's mother is indeed a Shaka maid. From now on, we ask not to respect him anymore.' The Buddha said, 'It is not like that. In the world, perhaps the mother is lowly, but the son is virtuous and noble. Adba is a virtuous person, and should not be slandered. If a Brahmin marries a Kshatriya woman, and their son grows up, should he learn from his father's family? Or should he learn from his mother's family?' They all said, 'He should learn from his father's family.' The Buddha said, 'In this way, what harm is there in the mother being lowly? If the son grows up, understands the scriptures, and has a noble character, surpassing his father, you should respect him even more. If a Brahmin woman marries a Kshatriya man, and their son grows up, knows that his mother's family is virtuous, but refuses to learn from them. Instead, he imitates his father's family, hunting and killing, should you respect him?' They all said, 'We should not respect him.' The Buddha said, 'In this way, what is the use of asking about the mother? If Adba has a son who is also virtuous, with outstanding talent, what should you do?' They all said, 'He should be seated in the highest seat.' 'If both parents are Brahmins, and their son is unworthy, with no redeeming qualities, what should you do?' They all said, 'He should be seated in the lowest seat.' The Buddha said, 'In this way, is nobility permanent? If a Brahmin's son kills, steals, and commits crimes, should the officials arrest him?' He replied, 'He should be arrested.' 'Why do you not stop them, saying, 'Our Brahmin class is noble, and should not be arrested?'' He replied, 'Now that he has committed a crime, how can we talk about class!' The Buddha said, 'Now I am the Buddha, teaching people benevolence and filial piety, telling them the correct principles, and removing greed, anger, and ignorance. For those who do evil, I always teach them not to kill, not to steal, not to commit adultery, not to lie, not to drink alcohol, and not to worship evil gods. People who did evil in their past lives should suffer the consequences in this life. Sacrificing animals to the heavens is an even greater sin, and does not help at all. Moreover, the will of heaven is pure and benevolent, how could it eat human food? Virtue brings blessings, not killing brings happiness. Therefore, the wise and virtuous rulers of the world, upon hearing the Buddha's scriptures and precepts, all cut off their evil habits, hoping not to do evil anymore. Those who die while upholding the precepts, their spirits will ascend to heaven; if they can be sincerely pure, they can attain the four stages of Shramana: one is Srotapanna, two is Sakadagami, three is Anagami, and four is Arhat. Moreover, the kings of the world, even if they implement policies to be fair, still collect taxes from the people, and their greedy intentions cannot be eliminated. Now I am the Buddha, and I want to make the world free from desires, and attain the Way of non-action. Since I began seeking the Way, I have gone through countless kalpas, and in each life I have had a wish, hoping to abandon desires, practice the Shramana path, without attachment or bias. For the wise and virtuous people of the world, upon hearing the Buddha's scriptures and precepts, there is none who does not follow them. Those who do not accept them will all regret it later. If one can control their will, and no longer have greed, then they can cut off the path of birth, death, sorrow, and weeping, no longer clinging to each other, and can escape suffering. The world is impermanent, people are like water bubbles, forming and breaking, unable to exist on their own.' The Buddha asked Adba, 'What are the precepts of your teacher?' He replied, 'My teacher's precepts are not to kill people or cows, not to steal gold or silver, not to commit adultery with the teacher's family or the disciples' wives, and not to drink alcohol. At the age of forty-eight, one can marry a wife. My teacher teaches people these eight precepts. I do not know what the meaning of the Buddha's precepts is?' The Buddha said, 'Those who are willing to listen, listen. If a son of a clan comes to state that he likes the Buddha's precepts, I will grant him the precepts according to his ability. Those who want to cultivate the Way at home are called Upasakas, and should uphold the five precepts: one is not to kill birds, beasts, or crawling creatures, not to harm them, comparing them to oneself, not using knives or sticks, thinking of benevolence in one's heart, and not speaking of killing. Two is not to steal, not to covet other people's wealth, not to cheat with measures, even if it is as small as a grain, one must not infringe upon others, thinking of righteousness in one's heart, and not speaking of taking. Three is not to be greedy for lust, not to violate other people's wives, not to look at beautiful colors, not to listen to good music, cultivating etiquette and prohibitions in one's heart, and not violating the law in one's speech.

。四不妄語，譖入人罪；時而後言，言必誠信；心不漏慢，口無譭譽。五不飲酒。縱情酗𨠕，心不好嗜，口無味嘗，酒有三十六失，勿以勸人。是名為我清信士之戒也。」

佛言：「我不呼人，人自來請，敬受戒，轉敷教，去惡就善。天下賢智，欲作沙門，我每先問，何緣覺悟？夫為人子，當以孝敬，安養為務。而欲為道，當報父母。父母聽許，然後為說沙門之戒，有二百五十，終身清凈，得無不能中道而廢，失供養恩。若人故請，信意不轉，堪奉法律，爾乃與戒。沙門之戒，慈仁為本，不得殘殺蠕動之類，哀念人物，逾于赤子；亦不怨訟，求直於人；常念所生及師友恩，精進求道，欲度父母。沙門不得貪欺妄取人財，見諸寶貨，當如糞土；人與不受，受者不留，轉周窮乏，常為人說不貪之德。沙門不得有婦繼嗣，防遠女人，禁閉情態；行見好色，目不逆送，老者比母，次如姊妹，若心不止，當觀惡露以卻淫行；行起生死，皆由癡愛。沙門不得妄言、綺語、譖入人罪，見聞如實，非義勿傳；和解諍者，兩說其善；徐言惟正，無宣人私。沙門不得吟詠歌曲、弄舞調戲及論倡優，當勤精思溫故知新。沙門所說，言必法師，其所不聞，不得意造，晨夜誦經，不得謬誤，精行道要，以除眾穢，為人說法，思合義意。沙門不得安臥好床，衣不文彩，食不著味，不用金銀硃漆之器，但應瓦鐵之缽。沙門不得飲酒嗜肉思嘗氣味，不得服藥酒及詣酒家。沙門不得以諸華香涂身、燒熏衣服，思念持戒。沙門不得買使奴婢、借賃僮客，或人進與，一不得受。沙門不得畜養六畜、車輿騎乘快心恣意。沙門不得儲貯米穀，朝朝乞食，不過七家；一家不得，乃到二家，匝七家不得，應但飲水。沙門入聚，當如鳥食，飽而棄去，不顧其餘；若不得食，心亦不恨。沙門舍家，止不懷安，不慕好舍，其唯山澤樹下而已。沙門不得裨販求利，思念此彼何貴何賤？沙門不得田廬園圃，墾殖苗稼思樂種作。沙門不得論說樂地水、香華，一心惟道，不應念余。沙門不得議道國邑、墟聚好惡，有所高下。沙門不得評論同道基業、田宅、谷糧、衣食彼有此無。沙門不得臥談、食語，不得豫知國家政事、治軍、行師攻奪可否。沙門不得說其衣服、飲食、精美及粗泉水好惡。沙門不得說諸畜生形態好惡；此愚人談，非道法語。沙門不得自稱解經，說彼不通自伐作賢，不當貢高。沙門講法，不得言我經利、汝經礙，我戒行凈、汝戒行穢；不得言我師明、汝師不明；佛經一統其歸無二，壯志自抗，不容譭譽；不得言我世大姓、汝種孤窶；不得自說曾與某講已不如我。沙門不得轉自相平某好床機、被枕臥具某有弊䟽不得照鏡摩須念著細滑；不得觀長者斗諸賤人及畜生斗；不得效以手拳相加；不得摴蒱博奕觀效諸戲懈臥謀食，不得唸到某方某郡從彼還此計其道里；不得作男女醫及牛馬醫；不得教人當吐下莫吐下；不得習弄兵仗彈丸擲戲；不得學相男女貧富貴賤有相無相，及相六畜儀形之狀；不得考占水旱災變歲之豐儉。沙門不得仰觀歷數，推步日月，盈虛薄蝕，星殞變見，山崩地動，歲中風雨，一不得知

現代漢語譯本：四不妄語，即不以虛假之言陷害他人；說話要看時機，一旦開口必須誠實守信；內心不懈怠，口中不誹謗或讚譽他人。五不飲酒。不要放縱自己酗酒，內心不要貪戀酒的滋味，口中不要品嚐酒的味道，因為酒有三十六種過失，不要勸別人喝酒。這被稱為我清信士的戒律。 佛說：『我不會主動叫人來，而是人們自己來請求，恭敬地接受戒律，然後傳播教義，去除惡行，走向善良。天下有賢能智慧的人，想要出家為僧，我每次都會先問他們，是什麼原因讓他們覺悟？作為人子，應當以孝敬父母，安養父母為己任。如果想要修道，應當報答父母的恩情。父母允許后，才能為他們講解沙門的戒律，共有二百五十條，要終身保持清凈，不要半途而廢，辜負了供養的恩情。如果有人真心請求，信念堅定不移，能夠遵守法律，才能給他授戒。沙門的戒律，以慈悲仁愛為根本，不得殘殺蠕動的生物，要愛護眾生，勝過愛護自己的孩子；也不要怨恨訴訟，向別人尋求公正；要常常思念父母和師友的恩情，精進修道，想要度化父母。沙門不得貪婪欺詐，妄取他人財物，見到珍寶貨物，應當視如糞土；別人給予的，不要接受，接受了也不要留下，要轉贈給貧困的人，常常為別人宣說不貪婪的美德。沙門不得娶妻生子，要遠離女人，禁止情慾；行走時見到美色，眼睛不要追逐，年長的要視為母親，次一等的視為姐妹，如果內心不能止息，應當觀想不凈之物來消除淫慾；生死輪迴，都是由癡愛引起的。沙門不得妄語、花言巧語、陷害他人，所見所聞要如實說，不符合道義的不要傳播；要調解爭端的人，分別說他們的優點；說話要緩慢而公正，不要宣揚別人的隱私。沙門不得吟唱歌曲、跳舞嬉戲以及談論倡優，應當勤奮思考，溫習舊知識，學習新知識。沙門所說的話，必須符合佛法，沒有聽聞過的，不得隨意編造，早晚誦經，不得有錯誤，要精進行道，以消除各種污穢，為別人說法，要思考是否符合義理。沙門不得安睡在舒適的床上，衣服不要有華麗的色彩，食物不要追求味道，不要使用金銀硃漆的器皿，只能使用瓦或鐵的缽。沙門不得飲酒，貪戀肉食，想品嚐味道，不得服用藥酒，也不得去酒家。沙門不得用各種花香塗抹身體，焚香薰衣服，要思念持戒。沙門不得買賣奴婢，租借僕人，即使別人贈送，也不得接受。沙門不得畜養六畜，乘坐車馬，放縱自己的慾望。沙門不得儲藏米穀，每天早晨乞食，不要超過七家；如果一家沒有得到，就到第二家，如果七家都沒有得到，就應該只喝水。沙門進入村落，應當像鳥兒覓食一樣，吃飽就離開，不要留戀剩餘的食物；如果沒有得到食物，內心也不要怨恨。沙門捨棄家庭，不要貪圖安逸，不要羨慕好的住所，只能住在山澤樹下。沙門不得經商求利，思考這個那個哪個貴哪個賤？沙門不得擁有田地房屋園圃，開墾種植莊稼，貪圖耕作的樂趣。沙門不得談論美好的土地、水、香花，要一心向道，不應該想其他的事情。沙門不得議論國家、城市、集市的好壞，有所褒貶。沙門不得評論同道之間的基業、田宅、谷糧、衣食，說別人有而自己沒有。沙門不得躺著說話、吃飯時說話，不得預先知道國家政事、軍隊的治理、行軍攻伐的可否。沙門不得談論自己的衣服、飲食的好壞以及泉水的好壞。沙門不得談論各種畜生的形態好壞；這些是愚人才會談論的，不是佛法。沙門不得自稱精通佛經，說別人不通，自我誇耀，不應當驕傲自大。沙門講法，不得說我的經文有利，你的經文有礙，我的戒行清凈，你的戒行污穢；不得說我的老師英明，你的老師不明；佛經的宗旨是一致的，沒有兩種說法，要立志自強，不容許誹謗或讚譽；不得說我出身名門望族，你出身貧寒；不得自誇曾經和某人講經，現在不如我。沙門不得互相比較，說某人的床鋪好，被子枕頭臥具不好，不得照鏡子，撫摸鬍鬚，貪戀細滑；不得觀看長者鬥毆以及畜生相鬥；不得效仿用拳頭相加；不得賭博，觀看各種戲曲，懈怠懶惰，謀求食物，不得想念到某個地方某個郡，從那裡回到這裡，計算路程；不得做男女醫生以及牛馬醫生；不得教人應該吐還是不應該吐；不得學習使用兵器、彈丸、投擲遊戲；不得學習看相，看男女貧富貴賤，有相無相，以及看六畜的形態；不得考察占卜水旱災變，年歲的豐歉。沙門不得仰觀曆法，推算日月執行，盈虧薄蝕，星辰隕落變化，山崩地裂，一年中的風雨，一概不得知曉。

English version: Four not false speech, that is, not to frame others with false words; speak according to the time, once you speak, you must be honest and trustworthy; do not be lazy in your heart, and do not slander or praise others in your mouth. Five do not drink alcohol. Do not indulge in alcoholism, do not covet the taste of alcohol in your heart, and do not taste the taste of alcohol in your mouth, because alcohol has thirty-six faults, and do not persuade others to drink. This is called the precepts of my pure believer. The Buddha said: 'I will not take the initiative to call people, but people come to ask for it themselves, respectfully accept the precepts, and then spread the teachings, remove evil deeds, and move towards goodness. If there are virtuous and wise people in the world who want to become monks, I will always ask them first, what is the reason that makes them enlightened? As a son, one should be filial to one's parents and take care of them. If you want to practice the Tao, you should repay the kindness of your parents. After your parents allow it, you can explain the precepts of the Shramana to them, there are two hundred and fifty in total, and you must keep them pure for the rest of your life, and do not give up halfway, and fail the kindness of the offering. If someone sincerely asks, and their faith is firm, and they can abide by the law, then they can be given the precepts. The precepts of the Shramana are based on compassion and benevolence, and they must not kill moving creatures, and they must love all living beings more than they love their own children; they must not resent lawsuits and seek justice from others; they must always think of the kindness of their parents and teachers and friends, and diligently practice the Tao, wanting to save their parents. Shramanas must not be greedy and deceitful, and take other people's property falsely. When they see treasures and goods, they should regard them as dung; they should not accept what others give, and if they accept it, they should not keep it, but give it to the poor, and often preach the virtue of not being greedy to others. Shramanas must not marry wives and have children, they must stay away from women and prohibit lust; when walking, when they see beauty, their eyes should not chase after it, the elderly should be regarded as mothers, and the next ones should be regarded as sisters. If the heart cannot stop, one should contemplate impure things to eliminate lust; the cycle of birth and death is caused by infatuation and love. Shramanas must not lie, use flowery words, or frame others. What they see and hear must be told truthfully, and what does not conform to the Tao must not be spread; they must mediate between those who are arguing, and speak of their advantages separately; they must speak slowly and justly, and not publicize other people's privacy. Shramanas must not sing songs, dance and play, or talk about actors, they should think diligently, review old knowledge, and learn new knowledge. What the Shramanas say must conform to the Dharma, and what they have not heard must not be fabricated at will. They must recite scriptures in the morning and evening, and there must be no mistakes. They must practice the Tao diligently to eliminate all kinds of filth. When they preach to others, they must think about whether it conforms to the meaning of the Dharma. Shramanas must not sleep comfortably on comfortable beds, their clothes should not have gorgeous colors, their food should not pursue taste, and they should not use gold, silver, or vermilion lacquer utensils, but only use earthenware or iron bowls. Shramanas must not drink alcohol, be greedy for meat, want to taste flavors, must not take medicinal wine, and must not go to taverns. Shramanas must not apply various floral fragrances to their bodies, burn incense to fumigate their clothes, and must think about keeping the precepts. Shramanas must not buy or sell slaves, rent servants, and even if others give them, they must not accept them. Shramanas must not raise six kinds of livestock, ride in carriages and horses, and indulge their desires. Shramanas must not store rice and grain, and beg for food every morning, not exceeding seven families; if they do not get it from one family, they go to the second family, and if they do not get it from seven families, they should only drink water. When Shramanas enter a village, they should eat like birds foraging for food, and leave when they are full, without lingering over the remaining food; if they do not get food, they should not resent it in their hearts. Shramanas abandon their families, do not covet comfort, do not envy good dwellings, and can only live under trees in mountains and swamps. Shramanas must not engage in business for profit, thinking about which is expensive and which is cheap? Shramanas must not own fields, houses, gardens, cultivate crops, and covet the pleasure of farming. Shramanas must not talk about beautiful land, water, and fragrant flowers, they must focus on the Tao, and should not think about other things. Shramanas must not discuss the good or bad of countries, cities, and markets, and make any comments. Shramanas must not comment on the foundations, houses, grains, clothing, and food of their fellow practitioners, saying that others have them and they do not. Shramanas must not talk while lying down, talk while eating, and must not know in advance the political affairs of the country, the governance of the army, and the feasibility of military attacks. Shramanas must not talk about the good or bad of their own clothes, food, and the quality of spring water. Shramanas must not talk about the good or bad of the forms of various animals; these are things that only fools talk about, not the Dharma. Shramanas must not claim to be proficient in Buddhist scriptures, say that others are not proficient, boast about themselves, and should not be arrogant. When Shramanas preach the Dharma, they must not say that my scriptures are beneficial, your scriptures are obstructive, my precepts are pure, and your precepts are impure; they must not say that my teacher is wise and your teacher is not wise; the purpose of the Buddhist scriptures is consistent, there are no two ways of saying it, one must be determined to be self-reliant, and not allow slander or praise; one must not say that I come from a noble family and you come from a poor family; one must not boast that I have lectured on the scriptures with someone before and now I am better than them. Shramanas must not compare each other, saying that someone's bed is good, and someone's quilt, pillow, and bedding are not good, they must not look in the mirror, stroke their beards, and covet smoothness; they must not watch elders fighting and animals fighting; they must not imitate using their fists to fight; they must not gamble, watch various plays, be lazy and seek food, they must not think about going to a certain place or a certain county, returning from there to here, and calculating the distance; they must not be male or female doctors or doctors for cattle and horses; they must not teach people whether they should vomit or not; they must not learn to use weapons, bullets, and throwing games; they must not learn to read faces, look at the rich and poor, noble and lowly, with or without features, and look at the forms of six kinds of livestock; they must not investigate and divine water and drought disasters, and the abundance or scarcity of the year. Shramanas must not look up at the calendar, calculate the movement of the sun and moon, the waxing and waning of the moon, the eclipses, the falling of stars, the changes, the collapse of mountains, the earthquakes, and the wind and rain during the year, they must not know any of these things.

。沙門過日中不得食，衣食粗疏，心不以怨，缽常[佩-一]左脅下，其所行處，不憂飢寒，身常與缽俱，如鳥有翅；口不妄食，六情常端，恥志不升不恨身苦；愿在經戒目不眄色，耳鼻口身所更好惡，其心不動；節食將身不饑不飽，臥趣息體，假寐不久，抗志清邈，恒在泥洹。譬如孝子早喪父母，哀號思慕，無須臾忘。斯我沙門，守志行道，坐即禪思、興則諷詠、寤寐精進、匪遑戒行。是為佛弟子。」

佛告阿颰：「如此戒者，有二百五十，今粗說耳。沙門攝意，不使放逸，閑居靜處，去淫怒癡，以趣智慧。常用慈心，愍傷天下，捐棄眠臥貪慾之態，一心信法，不復疑惑，乃得羅漢。羅漢者為已應真，譬如人居常貧負債，治生獲利歸畢歡喜。復有罪人久繫獄中，有好長者方便得出。亦如奴婢免為良民，及病連年，醫療得愈。又如商人從澀難道得重貨歸。此五譬喻，人皆歡喜，而我沙門，亦猶若此。自念生死久系五陰，更苦無量，今得解脫。何謂五陰？一色、二痛、三想、四行、五識。此五覆人，令不見道。沙門自思，覺知無常，身非其身、愚癡意解，心無所著，色陰已除，是第一喜；沙門思念，自見身中五藏不凈，貪慾意解、善惡無二，痛陰已除，是第二喜；沙門精思，見恩愛苦、不為漏習、無更樂意，想陰已除，是第三喜；沙門思惟，身口意凈、無復喜怒、寂然意定、不起不為，行陰已除，是第四喜；沙門自念、得佛清化、斷諸緣起、癡愛盡滅，識陰已除，是第五歡喜也。」

佛告阿颰：「我沙門捐棄諸欲，奉行經戒，以斷生死，則於今世，無復憂哭相戀之意。吾不貪人，人亦不貪我。而吾以道慈念一切，欲使度脫。夫人為道，一世苦耳。不為道者，其苦彌長。如人沐浴，但可外凈，心垢不除；得應真者，眾惡都除。凡人志心，道人心一如石在地，日炙不消，雨漬不釋，風吹不動，出其凡俗得成至道，心意已冷無復熱淫。譬如蓮華出於污泥，根葉常冷，塵水不著。沙門自念：『父母養子，恩極一世，佛開天下，使人得道。』自見本末五道生死，知人壽命，意志已正。所為自恣，欲上天即上，入海即入。譬如以香盥浴死人，不能使香，教惡人善，不能必善。人心惡者，身口俱惡。外學家言，但恣則耳，無有真道；道人聞此，終不應答。知凡人意，想見皆倒，愚不解道，以正為邪，不別真偽。聖人愍之故加慈愛，沙門持意，如人衣新衣，坐起慎護，不欲點污。故持戒者，常與心爭，使百惡來，終不聽受。父母生子，幼化以道，長犯罪死，不可怨親。譬如踞床有木無繩，不能得坐。子無明師亦不得道，如此儒士。吾前世時，多事賢聖，所受非凡，皆無為師也。得羅漢者，能自陳說，于某處得溝港、于某處得頻來及不還，至應真，為都解脫，不復生死。具知闊狹，如觀好畫分別五彩。見天下人，皆有三毒憍慢、放逸、貪味之態。自知已解，不復貪天上生，亦不樂人中。但念眾生，欲令解脫。凡人未聞，宜諦受學，如持彩絲貫琉璃珠，五色悉現。道眼見人魂神生所從來、死趣何道，知某人死神墮地獄、某墮畜生、某墮鬼神、某入人形、某死上天。道成自知，斷此五處，已得所愿，視身如土，聽取我身，破碎亦可。以明真偽，如入清水，沙礫、珠寶所有悉見。豫知天下，一人為百，百人為一。所以然者？一人生子，轉至玄孫，興盛為百

現代漢語譯本：沙門在中午過後不進食，衣著和食物都很粗糙，心中沒有怨恨。他們總是把缽佩戴在左側腰間，無論走到哪裡，都不用擔心飢餓和寒冷。身體總是和缽在一起，就像鳥有翅膀一樣。他們不隨意吃東西，六根（眼、耳、鼻、舌、身、意）總是保持端正。他們以不能提升自己的志向為恥，不怨恨身體的苦難。他們的願望在於遵守佛經的戒律，眼睛不看美色，對於耳、鼻、口、身所感受到的好惡，內心都不為所動。他們節制飲食，使身體不饑不飽，睡覺只是爲了休息身體，不會久睡。他們志向高遠，清凈淡泊，心中總是想著涅槃。這就像孝子早年喪失父母，哀號思念，沒有片刻忘記。這就是我的沙門，他們堅守志向，修行佛道。坐下就禪定思考，起來就誦讀佛經，醒著和睡著時都精進修行，不敢懈怠戒律。這就是佛的弟子。 佛告訴阿颰：『這樣的戒律，有二百五十條，現在只是粗略地說一下。沙門要收攝心意，不讓它放縱，要住在清凈的地方，遠離淫慾、憤怒和愚癡，以此來追求智慧。他們常常懷著慈悲心，憐憫天下眾生，拋棄貪睡和貪慾的狀態，一心相信佛法，不再疑惑，這樣才能證得阿羅漢果位。阿羅漢就是已經證得真理的人，就像一個人常常貧窮負債，通過努力經營獲得利益，還清債務後感到歡喜。又像一個罪人被長期關在監獄裡，有好心長者想辦法把他救出來。也像奴婢被解放成為良民，以及患病多年，經過治療痊癒。還像商人從艱難險阻的道路上得到貴重貨物歸來。這五種比喻，人們都會感到歡喜，而我的沙門，也像這樣。他們自己想到生死輪迴長期被五陰束縛，遭受無量痛苦，現在終於得到解脫。什麼是五陰呢？一是色，二是受，三是想，四是行，五是識。這五種東西覆蓋著人，使人看不見真理。沙門自己思考，覺悟到一切都是無常的，身體不是真正的我，愚癡的觀念被解開，心中不再執著。色陰已經去除，這是第一種歡喜。沙門思考，看到自己身體內部五臟不凈，貪慾的觀念被解開，善惡不再有分別，受陰已經去除，這是第二種歡喜。沙門精進思考，看到恩愛是痛苦的根源，不再被慾望習氣所束縛，不再有享樂的念頭，想陰已經去除，這是第三種歡喜。沙門思考，身口意都清凈，不再有喜怒，內心寂靜安定，不起心動念，行陰已經去除，這是第四種歡喜。沙門自己想到，得到佛的清凈教化，斷除一切因緣生起的煩惱，愚癡和愛慾都滅盡，識陰已經去除，這是第五種歡喜。』 佛告訴阿颰：『我的沙門拋棄各種慾望，奉行佛經的戒律，以此來斷除生死輪迴，那麼在今生，就不會再有憂愁哭泣和相互依戀的念頭。我不貪圖別人，別人也不貪圖我。而我用佛道慈悲的心念對待一切眾生，希望他們都能得到解脫。人爲了修行佛道，只是一世的辛苦罷了。不修行佛道的人，他們的痛苦會更加漫長。就像人洗澡，只能洗凈外面的污垢，內心的污垢卻無法去除。證得阿羅漢果位的人，所有的惡都消除了。凡人立定志向，道人的心就像石頭在地上，太陽曬不化，雨水浸不散，風吹不動，從凡俗中脫穎而出，最終成就至高無上的佛道，心意已經冷卻，不再有熱烈的淫慾。就像蓮花從污泥中生長出來，根和葉子總是清涼的，不沾染塵土和水。沙門自己想到：『父母養育子女，恩情只是一世，佛開示天下，使人能夠得道。』自己看到從根本到末梢的五道輪迴生死，知道人的壽命，意志已經端正。所作所為都隨心自在，想上天就能上天，想入海就能入海。就像用香水給死人洗澡，不能使他變香，教導惡人向善，不能保證他一定向善。人心邪惡的人，身口都會邪惡。外道學說，只是放縱慾望罷了，沒有真正的真理。修行佛道的人聽到這些，最終不會迴應。他們知道凡人的想法，所見所想都是顛倒的，愚昧不理解真理，把正確的當成邪惡的，不能分辨真假。聖人憐憫他們，所以更加慈愛。沙門保持心意，就像人穿新衣服，坐立行走都小心保護，不希望沾染污垢。所以持戒的人，常常和自己的心作鬥爭，即使有各種惡念來襲，最終也不會接受。父母生下孩子，從小用佛道教化，長大后犯罪而死，不能怨恨父母。就像床只有木頭而沒有繩子，不能坐上去。孩子沒有明師也無法得道，就像那些儒生一樣。我前世的時候，多次侍奉賢聖，所接受的教誨非同尋常，都是無為的老師。證得阿羅漢果位的人，能夠自己陳述，在某處證得須陀洹果，在某處證得斯陀含果，以及阿那含果，直到阿羅漢果，最終得到解脫，不再有生死輪迴。他們完全瞭解其中的廣闊和狹窄，就像觀看精美的圖畫，分辨五種顏色一樣。他們看到天下的人，都有三種毒（貪、嗔、癡）和驕慢、放逸、貪圖享樂的狀態。自己知道已經解脫，不再貪圖天上享樂，也不留戀人間。只是想著眾生，希望他們都能得到解脫。凡人沒有聽聞佛法，應該認真接受學習，就像用彩色的絲線穿過琉璃珠，五種顏色都顯現出來。道眼能看到人的靈魂從哪裡來，死後去往哪裡，知道某人死後墮入地獄，某人墮入畜生道，某人墮入鬼道，某人轉生為人，某人死後升入天道。修行成就的人自己知道，斷除這五種去處，已經得到所愿，把身體看作泥土，聽任它破碎也可以。以此來證明真假，就像進入清水中，沙礫、珠寶都能看得清清楚楚。預先知道天下，一個人可以變成一百個人，一百個人可以變成一個人。為什麼會這樣呢？因為一個人生下孩子，轉到玄孫，興盛起來就變成一百個人。』

English version: Monks do not eat after midday, their clothing and food are simple and coarse, and their hearts are without resentment. They always carry their alms bowls on their left side, and wherever they go, they do not worry about hunger or cold. Their bodies are always with their bowls, like birds with wings. They do not eat indiscriminately, and their six senses (eyes, ears, nose, tongue, body, and mind) are always kept upright. They are ashamed of not being able to elevate their aspirations and do not resent the suffering of their bodies. Their wish is to abide by the precepts of the Buddhist scriptures, their eyes do not look at beautiful sights, and their hearts are unmoved by the likes and dislikes perceived by their ears, nose, mouth, and body. They regulate their diet, keeping their bodies neither hungry nor full, and they sleep only to rest their bodies, not for long periods. They have lofty aspirations, are pure and detached, and always think of Nirvana. This is like a filial child who has lost their parents early, mourning and longing, never forgetting them for a moment. This is what my monks are like, they uphold their aspirations and practice the Buddhist path. When they sit, they meditate, when they rise, they recite scriptures, and whether awake or asleep, they practice diligently, not daring to neglect the precepts. These are the disciples of the Buddha. The Buddha told Ajita, 'Such precepts number two hundred and fifty, and I am only giving a rough outline now. Monks must restrain their minds, not letting them wander, and they must live in quiet places, away from lust, anger, and ignorance, in order to pursue wisdom. They should always have a compassionate heart, pitying all beings in the world, abandoning the state of being greedy for sleep and desire, and believing in the Dharma wholeheartedly, without any doubts. Only then can they attain the state of Arhat. An Arhat is one who has already attained the truth, like a person who is often poor and in debt, who through hard work gains profit and is happy to pay off their debts. It is also like a prisoner who has been imprisoned for a long time, who is released through the help of a kind elder. It is also like a slave who is freed and becomes a free citizen, or someone who has been sick for many years and is cured through medical treatment. It is also like a merchant who returns with valuable goods after traveling a difficult and dangerous road. These five metaphors all bring joy to people, and my monks are like this as well. They think of how they have been bound by the five aggregates in the cycle of birth and death for a long time, suffering immeasurable pain, and now they have finally attained liberation. What are the five aggregates? They are form, feeling, perception, mental formations, and consciousness. These five things cover people, preventing them from seeing the truth. Monks think for themselves, realizing that everything is impermanent, that the body is not the true self, and that the concept of ignorance is broken, and their hearts are no longer attached. The aggregate of form has been removed, and this is the first joy. Monks think, seeing that the five organs inside their bodies are impure, the concept of desire is broken, and there is no longer any distinction between good and evil. The aggregate of feeling has been removed, and this is the second joy. Monks think diligently, seeing that love and affection are the root of suffering, and they are no longer bound by the habits of desire, and they no longer have any thoughts of pleasure. The aggregate of perception has been removed, and this is the third joy. Monks think, their body, mouth, and mind are pure, they no longer have joy or anger, their hearts are calm and stable, and they do not give rise to thoughts or actions. The aggregate of mental formations has been removed, and this is the fourth joy. Monks think for themselves, having received the pure teachings of the Buddha, they have cut off all the causes of arising, and ignorance and desire have been extinguished. The aggregate of consciousness has been removed, and this is the fifth joy.' The Buddha told Ajita, 'My monks abandon all desires and uphold the precepts of the scriptures, and by doing so, they cut off the cycle of birth and death. Then, in this life, they will no longer have thoughts of sorrow, weeping, or attachment. I do not covet others, and others do not covet me. And I treat all beings with the compassion of the Buddhist path, hoping that they can all attain liberation. For people to practice the Buddhist path, it is only a hardship for one lifetime. Those who do not practice the Buddhist path will suffer even longer. It is like a person taking a bath, they can only wash away the dirt on the outside, but the dirt in their hearts cannot be removed. Those who attain the state of Arhat have all evil removed. When ordinary people set their minds, the minds of those who practice the path are like a stone on the ground, which cannot be melted by the sun, dissolved by the rain, or moved by the wind. They emerge from the ordinary and ultimately achieve the supreme Buddhist path, their minds are already cooled, and they no longer have intense lust. It is like a lotus flower growing out of the mud, its roots and leaves are always cool, and they are not stained by dust or water. Monks think to themselves, 'The kindness of parents in raising their children is only for one lifetime, but the Buddha reveals the path to the world, enabling people to attain the path.' They see the cycle of birth and death in the five realms from beginning to end, they know the lifespan of people, and their will is already upright. What they do is all free and at ease, they can go to heaven if they want, and they can enter the sea if they want. It is like using perfume to bathe a dead person, it cannot make them fragrant, and teaching evil people to be good cannot guarantee that they will become good. The hearts of evil people are evil in both body and mouth. The teachings of external schools only indulge desires, and there is no true truth. Those who practice the Buddhist path will ultimately not respond to these teachings. They know the thoughts of ordinary people, that what they see and think is all inverted, that they are ignorant and do not understand the truth, that they mistake the correct for the evil, and that they cannot distinguish between truth and falsehood. The sages pity them, so they are even more compassionate. Monks maintain their minds, like a person wearing new clothes, they are careful to protect them when sitting, standing, and walking, not wanting to get them dirty. Therefore, those who uphold the precepts are constantly fighting with their own minds, and even if all kinds of evil thoughts come, they will ultimately not accept them. Parents give birth to children, and they teach them the Buddhist path from a young age, but if they commit crimes and die when they grow up, they cannot blame their parents. It is like a bed that only has wood but no ropes, it cannot be sat on. Children without a wise teacher cannot attain the path, just like those Confucian scholars. In my previous lives, I served many sages, and the teachings I received were extraordinary, and they were all teachers of non-action. Those who attain the state of Arhat can state for themselves that they attained the state of Srotapanna in a certain place, the state of Sakadagami in a certain place, and the state of Anagami, until the state of Arhat, and they ultimately attain liberation, and there is no longer any cycle of birth and death. They fully understand the vastness and narrowness of it, like looking at a beautiful painting and distinguishing the five colors. They see that all people in the world have the three poisons (greed, anger, and ignorance) and the states of arrogance, indulgence, and greed for pleasure. They know that they have already attained liberation, and they no longer crave the pleasures of heaven, nor do they linger in the human realm. They only think of all beings, hoping that they can all attain liberation. Ordinary people who have not heard the Dharma should earnestly accept and learn it, like threading a colored silk thread through a crystal bead, all five colors will appear. The eye of the path can see where people's souls come from and where they go after death, knowing that a certain person will fall into hell after death, a certain person will fall into the animal realm, a certain person will fall into the realm of ghosts, a certain person will be reborn as a human, and a certain person will ascend to heaven after death. Those who have achieved the path know for themselves that they have cut off these five destinations, and they have already attained what they wished for. They see their bodies as dirt, and they can allow them to be broken. This is how to prove truth and falsehood, like entering clear water, where sand, gravel, and jewels can all be seen clearly. They know in advance that one person can become a hundred people, and a hundred people can become one person. Why is this so? Because one person gives birth to children, and by the time they reach their great-grandchildren, they will have multiplied into a hundred people.'

。或時百人死亡空瀃，更余有一沙門得道，具見好惡，知何人死當生善道，亦知何人當墮惡道。自見身中四氣分數，知人壽命苦樂長短。本從不明，心識為行，行受名色，但因緣寄託，生母腹中，更相憂念，父母言我子，子言我父母，精神展轉皆不自識。宿命善者，復生為人，則富貴長壽；其不善者，則苦短命，各由本業。天地人物，一仰四氣：一地、二水、三火、四風。人之身中，強者為地、和淖為水、溫熱為火、氣息為風，生借用此，死則歸本，計其本末，各自為他，凡人不覺。天地之間，生者如夢，命祿至短，擾擾而死。譬如風吹海水波浪相逐，生死亦然，往來無休。沙門得道，悉知天地成敗終始，一劫中事，身所更來。亦知久遠無數劫事，乃知天下得道神仙，無及佛者。自知意志，本有萬端，今事成一，常悲眾人，為貪、欲、迷淫、怒、癡醉交亂胸中，或作恩愛，不知此要。得道達視。如人鑒鏡，飛行無礙，石璧皆過。能上須彌，手捫日月；能令身中別出水火；能沒地下從一方出；能行空中坐臥自在；能使魔王梵釋諸天，無不傾側。譬如陶家燒作瓦器盛水不漏。凡人如坯，得道如瓦，可燥可濕，潛漬不碎。如鍛金師在作何器，得神足者，亦復如是，在所變化。陶冶之家，鬱火盛器。我沙門，亦郁意成道。如干牛皮卷之有聲、舒亦有聲，濕以脂膏，卷舒皆軟；道意如是，一切柔軟，無復剛強。譬于高樓見聞下人歌舞、鐘鼓、諸六畜聲；道耳如是，亦聞天上音樂、亦聞餓鬼、地獄飢渴痛聲。具見人心，有欲態者、無慾態者、有諸喜怒憎愛、愚智強弱、易化難化、好道不好道，皆分別知之，如人喜沐浴摩身不遍復更熟摩。道眼觀知可度者，即持佛經，開解授與。意志善者，復得為人；行小高者，死得上天；若持戒凈，便得沙門四道。其得道者，皆知一世、十世、百世、無數世事。亦知天地終始劫成敗時，知無數劫身所從生，彼彼時生，父母姓字彼彼時異，壽數多少；知彼時從人道上作天，從天道下作人，或從人入地獄，從地獄作畜生、作餓鬼，從餓鬼作人，或從人復作鬼神，從鬼神入地獄上作天，悉分別知自思惟。如人遠客憶念故鄉，具識所有，觀見五道，自知已解。道力自在，欲壽百歲、千歲、萬歲至無數劫，皆能。欲不食，十日、百日、一歲、百歲，可至無數，欲食即食。如登高樓聽視下人東、西、南、北坐立語聲。一切聞見。道人自知，意志已凈，善惡皆棄，如人好過誤犯法，吏以死狗掛頸徇令，其人羞慚，欲疾免離。得羅漢者，羞身如是。羅漢有二輩：一輩為滅、一輩為護。所謂滅者，自憂得道，即取泥洹；護者憂人，度脫天下。譬如水清，其中沙石、魚鱉自現，道意已凈，悉見天下心識所有。沙門如是。汝師教誡，寧能爾不？」

阿颰對曰：「此實難及。」

佛言：「我見世間，亦有道士，不知佛法，隱居藪澤，食于果蓏，言：『不用師，當得自然。』此得道乎？」

對曰：「不得。」

佛言：「道從心得，當有師法。是為癡妄通道一也。復有道士，採取百草枝葉華實，服食方藥，自用可仙。汝師弟子，亦信此乎？」

對曰：「不信。」

「是為癡妄通道二也。或有道士，委棄父母，著鹿皮衣、臥止草蓐、被髮不食，拜天求道，徒自困苦，無所成獲。汝效此乎？」

對曰：「不效。」

「是為癡妄通道三也

有時，上百人因空虛而死亡，但有一位得道的沙門，他能清楚地看到善惡，知道誰死後會轉生到善道，也知道誰會墮入惡道。他能看到自己身體內四種元素的比例，知道人的壽命長短和苦樂。原本從不明白事理，心識推動行為，行為產生名色，只是因緣寄託，在母親腹中出生，彼此互相思念，父母說『我的孩子』，孩子說『我的父母』，精神輾轉，都不認識自己。前世行善的人，再次轉生為人，就會富貴長壽；前世作惡的人，就會貧苦短命，這都是由各自的業力決定的。天地萬物，都依賴於四種元素：地、水、火、風。人的身體中，堅硬的部分是地，濕潤的部分是水，溫暖的部分是火，氣息是風，生命借用這些元素，死後就回歸本源，計算其根本和末端，各自為他，凡人卻不覺察。天地之間，生命如夢，壽命短暫，匆匆忙忙就死去。就像風吹海水，波浪相逐，生死也是如此，往來沒有休止。得道的沙門，完全知道天地的成敗和終始，一個劫中的事情，自己所經歷的。也知道久遠無數劫的事情，才知道天下得道的神仙，沒有能比得上佛的。他知道自己的意志，原本有萬種變化，現在成就為一，常常悲憫眾人，被貪婪、慾望、迷亂、憤怒、愚癡所困擾，交織在心中，或者產生恩愛，卻不知道這些都是虛妄。得道的人，看得透徹，就像人照鏡子一樣，飛行沒有障礙，可以穿過石壁。能登上須彌山，用手觸控日月；能讓身體中分別出現水火；能潛入地下從另一方出來；能在空中行走坐臥自在；能使魔王、梵天、帝釋等諸天，無不傾倒。就像陶工燒製瓦器，盛水不會泄漏。凡人就像泥坯，得道的人就像瓦器，可以乾燥也可以濕潤，浸泡也不會破碎。就像鍛金的工匠，想製作什麼器物，得到神足通的人，也是如此，可以隨意變化。陶冶之家，用旺盛的火焰燒製器物。我沙門，也用堅定的意志成就道業。就像干牛皮捲起來時有聲音，展開時也有聲音，用油脂浸濕后，捲起來展開都很柔軟；道意也是如此，一切柔軟，不再剛強。就像在高樓上，能聽到樓下人們唱歌跳舞、敲鐘擊鼓、各種牲畜的聲音；道耳也是如此，能聽到天上的音樂，也能聽到餓鬼、地獄飢渴痛苦的聲音。能清楚地看到人心，有慾望的、沒有慾望的，有各種喜怒憎愛、愚蠢和智慧、強大和弱小、容易教化和難以教化的、喜歡道和不喜歡道的，都能分別知道，就像人喜歡沐浴，擦拭身體不徹底，就再仔細擦拭。道眼看到可以度化的人，就拿著佛經，開導講解傳授給他。意志善良的人，再次轉生為人；修行稍微高一點的人，死後可以升到天上；如果持戒清凈，就能得到沙門的四種果位。那些得道的人，都知道一世、十世、百世、無數世的事情。也知道天地的終始、劫的成敗，知道無數劫以來自己從哪裡出生，在那個時候出生，父母的姓氏，那個時候的壽命長短；知道那個時候從人道升到天道，從天道降到人道，或者從人道進入地獄，從地獄變成畜生、變成餓鬼，從餓鬼變成人，或者從人又變成鬼神，從鬼神進入地獄升到天上，都能分別知道，自己思考。就像遠方的客人回憶故鄉，清楚地知道所有的事情，觀察到五道，自己知道已經解脫。道力自在，想要活一百歲、一千歲、一萬歲，甚至無數劫，都可以。想要不吃飯，十天、一百天、一年、一百年，甚至無數年，都可以，想要吃飯就吃飯。就像登上高樓，能聽到看到樓下人們東、西、南、北坐著站著說話的聲音。一切都能聽到看到。得道的人自己知道，意志已經清凈，善惡都已拋棄，就像人犯了錯誤，被官吏用死狗掛在脖子上示眾，那人感到羞愧，想要趕快逃離。得到羅漢果位的人，羞恥自己的身體也是如此。羅漢有兩類：一類是滅，一類是護。所謂滅，就是隻顧自己得道，就進入涅槃；護，就是關心他人，度脫天下。就像水清澈，其中的沙石、魚鱉自然顯現，道意清凈，就能看到天下所有人的心識。沙門就是這樣。你的老師的教誨，能做到這樣嗎？」 阿颰回答說：『這確實難以達到。』 佛說：『我看到世間，也有道士，不瞭解佛法，隱居在沼澤地，吃野果，說：『不用老師，就能自然得道。』這樣能得道嗎？』 回答說：『不能。』 佛說：『道是從心中產生的，應當有老師的教法。這是癡迷妄通道的第一種。還有道士，採集各種草木的枝葉花實，服用方藥，自認為可以成仙。你的老師和弟子，也相信這些嗎？』 回答說：『不相信。』 『這是癡迷妄通道的第二種。還有道士，拋棄父母，穿著鹿皮衣服，睡在草墊上，披散頭髮不吃飯，向天祈求道，只是自己困苦，沒有得到任何成就。你效仿這些嗎？』 回答說：『不效仿。』 『這是癡迷妄通道的第三種。』

Sometimes, hundreds of people die in vain, but there is a Shramana who has attained enlightenment. He can clearly see good and evil, knowing who will be reborn in a good realm after death and who will fall into a bad realm. He can see the proportions of the four elements in his own body, knowing the length of people's lives and their suffering and happiness. Originally, they did not understand things, the mind drove actions, actions produced name and form, merely relying on conditions, being born in the mother's womb, thinking of each other, parents saying 'my child,' and children saying 'my parents,' the spirit turning around, not recognizing themselves. Those who did good deeds in their past lives, when reborn as humans, will be rich and long-lived; those who did evil deeds in their past lives will be poor and short-lived, all determined by their own karma. All things in heaven and earth rely on the four elements: earth, water, fire, and wind. In the human body, the hard parts are earth, the moist parts are water, the warm parts are fire, and the breath is wind. Life borrows these elements, and after death, it returns to its source. Calculating its beginning and end, each is for the other, but ordinary people do not realize this. Between heaven and earth, life is like a dream, life is short, and they die in a hurry. Just like the wind blowing the sea, waves follow each other, so is birth and death, coming and going without end. The enlightened Shramana fully knows the success and failure of heaven and earth and their beginning and end, the events of a kalpa, and what he has experienced. He also knows the events of countless kalpas, and only then does he know that the enlightened immortals in the world cannot compare to the Buddha. He knows that his own will originally had ten thousand changes, but now it has become one, and he often feels compassion for the masses, who are troubled by greed, desire, confusion, anger, and ignorance, which are intertwined in their hearts, or they develop love, but they do not know that these are all illusions. Those who have attained enlightenment see clearly, like a person looking in a mirror, flying without obstacles, able to pass through stone walls. They can ascend Mount Sumeru, touch the sun and moon with their hands; they can make water and fire appear separately in their bodies; they can dive underground and come out from another side; they can walk, sit, and lie freely in the air; they can make the demon kings, Brahma, Indra, and all the heavens bow down. Just like a potter firing pottery, which does not leak when filled with water. Ordinary people are like clay, and those who have attained enlightenment are like pottery, which can be dry or wet, and will not break when soaked. Just like a goldsmith, who can make any object he wants, those who have attained supernatural powers are the same, able to change at will. The potter's family uses a strong fire to fire objects. I, the Shramana, also use a firm will to achieve the path. Just like dry cowhide, which makes a sound when rolled up and when unfolded, and becomes soft when soaked in grease, the intention of the path is also like this, all soft, no longer rigid. Just like being in a high building, one can hear the sounds of people singing and dancing, striking bells and drums, and various livestock below; the ears of the path are also like this, able to hear the music of the heavens, and also the sounds of hunger and thirst in the hungry ghosts and hells. They can clearly see the hearts of people, those with desires and those without desires, those with various joys, angers, loves, and hates, the foolish and the wise, the strong and the weak, those who are easy to teach and those who are difficult to teach, those who like the path and those who do not like the path, all can be distinguished, just like a person who likes to bathe, if they do not wipe their body thoroughly, they will wipe it again carefully. The eyes of the path see those who can be saved, and they take the Buddhist scriptures, explain them, and teach them. Those with good intentions will be reborn as humans again; those who cultivate a little higher will ascend to heaven after death; if they keep the precepts purely, they will attain the four stages of Shramana. Those who have attained enlightenment know the events of one life, ten lives, a hundred lives, and countless lives. They also know the beginning and end of heaven and earth, the success and failure of kalpas, and know where they were born in countless kalpas, when they were born, the surnames of their parents, and the length of their lives at that time; they know that at that time they ascended from the human realm to the heavenly realm, descended from the heavenly realm to the human realm, or entered hell from the human realm, became animals from hell, became hungry ghosts, became humans from hungry ghosts, or became ghosts and spirits from humans, entered hell from ghosts and spirits, and ascended to heaven, all can be distinguished, and they think about it themselves. Just like a traveler far away from home, remembering their hometown, clearly knowing everything, observing the five paths, and knowing that they have been liberated. The power of the path is free, wanting to live a hundred years, a thousand years, ten thousand years, or even countless kalpas, they can. Wanting not to eat for ten days, a hundred days, a year, a hundred years, or even countless years, they can, and they can eat when they want to eat. Just like ascending a high building, one can hear and see the sounds of people sitting, standing, and talking in the east, west, south, and north below. Everything can be heard and seen. Those who have attained the path know that their will has been purified, and they have abandoned both good and evil, just like a person who has committed a crime, and the officials hang a dead dog around their neck to show them to the public, that person feels ashamed and wants to escape quickly. Those who have attained the Arhatship are ashamed of their bodies in the same way. There are two types of Arhats: one is for extinction, and the other is for protection. The so-called extinction is that they only care about their own enlightenment and enter Nirvana; protection is that they care about others and liberate the world. Just like clear water, where the sand, stones, fish, and turtles naturally appear, when the intention of the path is pure, one can see the minds of all people in the world. This is how the Shramana is. Can your teacher's teachings achieve this?' Ajita replied, 'This is indeed difficult to achieve.' The Buddha said, 'I see in the world, there are also Taoists who do not understand the Buddha's teachings, who live in seclusion in swamps, eat wild fruits, and say, 'Without a teacher, one can naturally attain the path.' Can they attain the path in this way?' He replied, 'No, they cannot.' The Buddha said, 'The path arises from the mind, and there should be a teacher's teachings. This is the first kind of foolish and deluded belief in the path. There are also Taoists who collect the branches, leaves, flowers, and fruits of various plants, take medicinal formulas, and think that they can become immortals. Do your teacher and disciples also believe in these things?' He replied, 'No, they do not believe.' 'This is the second kind of foolish and deluded belief in the path. There are also Taoists who abandon their parents, wear deerskin clothes, sleep on grass mats, let their hair down, do not eat, and pray to heaven for the path, only causing themselves suffering, without achieving anything. Do you imitate these things?' He replied, 'No, I do not imitate them.' 'This is the third kind of foolish and deluded belief in the path.'

。亦有道士，深居閑處，題門有道，祭事水、火、日、月、五星，烹殺祠天，博頰求福。汝為此乎？」

對曰：「不為。」

「是謂為癡妄通道四也。」

佛告阿颰：「天地開闢已來，有大梵志道士二十三人，名為耆屠、留耗、盡陀、迦夷、阿柔、迦晨、[言零]夷、頞超、炎毛、巴蜜、監化、阿倫、裘曇、耆顙、[言零]淚、迦葉、暴伏、阿般、㨙𨂠、優察、波利、僥頸、陂佉，天下城郭，皆是此二十三人共所造也。今費迦沙，何如此輩人？」

對曰：「不及。」

佛言：「汝師何長，能為帝王作師，令帝王得道耶？」

對曰：「不能。」

「汝等能為太子大臣長吏作師，使得道耶？」

「汝師能教士農工商長中少年男子姤女，及令汝等皆得道乎？」

「汝師先祖，頗得道乎？」

對曰：「不聞師教。」

「汝等趣何等道？」

曰：「師言持八戒者死上梵天。」

「寧見汝輩，持是八戒，升梵天耶？」

曰：「聞師言耳。」

佛告阿颰：「我沙門得應真者，知劫中生死，分別眾人彼時為某、從某作某，知天下人及天上事；飛行在所至到，能在能亡，能動天地，移須彌山出入無間，變化恣意；父母死亡，知墮何道，追求開導，能令解脫，子得道者，父母皆度。又我沙門，持一正意，行二百五十戒，就無為道。」

佛告阿颰：「我棄國捐王，行作沙門，憂斷生死，今得自然，為如來、至真、等正覺、明行成為、善道、世間解、無上士、道法御、天人師，號佛、眾祐，都為天上天下作師，其持我經戒，無不得道者。我常慈心，教化天下，去惡就善。善可常行，惡不可久，苦可長處，樂不可保，樂者當時快意，久后受苦，罪至而悔，無所及矣。」

於是阿颰，熟視佛身，心念：「佛相有三十二，我殊不見一相，何也？」

佛知其意，即為出舌，先舐左耳，卻舐右耳，復舐髮際，以舌覆面，徐引舌下。阿颰嘆曰：「如佛者難值，萬世時有舌相乃爾，安得不知？」

佛言：「汝等來久，歸謝汝師。」五百人皆前接佛足而去。

費迦沙乘車而出，見諸弟子來，即住待之，諸弟子至，下車作禮。師言：「瞿曇沙門，名聞天下，有其相乎？住何以久，盡說何事？」

阿颰言：「朝來所語，無有一失，還舍飯已，徐當說之。」

師言：「佛不能讓留汝飯乎？」

對曰：「佛坐樹下，了無所有，知可飯時，故遣我還，即俱歸。」

飯已，阿颰向師，具說佛語。師言：「汝道佛語，得無增減，欲使我事之耶？」

阿颰言：「聽佛所語，勝我梵志，但恐我種不能事耳。」

師即怒踏地曰：「我累世為師，何用不如？」

阿颰言：「師試自往，觀其智慧。」

師言：「然當自請佛與共談語。」暮即施牀蓆，作五百人供具。雞鳴，師自行至，通姓名，佛請相見，作禮畢一面坐，叉手言：「今設微食，愿佛與眾沙門俱屈威神。」佛以嘿然可之，費迦沙歡喜，辭歸辦食。日未中，又遣阿颰行迎。佛與五百沙門俱就舍，坐已定，施飯食，行澡水畢。費迦沙問佛言：「昨阿颰還，道說佛語，不審諦愿重聞之。」佛言：「皆是無所增減。」便復為說昨時所語

還有一些道士，他們隱居在僻靜的地方，在門上題寫道號，祭祀水、火、太陽、月亮和五星，宰殺牲畜祭天，希望以此來求得福報。你也是這樣做的嗎？' 回答說：'我不是這樣做的。' '這就是所謂的癡迷妄信的第四種表現。' 佛陀告訴阿颰：'自從天地開闢以來，有二十三位大梵志道士，他們的名字分別是耆屠、留耗、盡陀、迦夷、阿柔、迦晨、[言零]夷、頞超、炎毛、巴蜜、監化、阿倫、裘曇、耆顙、[言零]淚、迦葉、暴伏、阿般、㨙𨂠、優察、波利、僥頸、陂佉，天下的城池，都是這二十三人共同建造的。現在費迦沙，和這些人相比如何？' 回答說：'比不上他們。' 佛陀說：'你的老師有什麼長處，能夠做帝王的老師，讓帝王得道嗎？' 回答說：'不能。' '你們能夠做太子、大臣、長官的老師，讓他們得道嗎？' '你的老師能夠教導士、農、工、商、年長的、年輕的男子、女子，以及讓你們都得道嗎？' '你的老師的先祖，有人得道嗎？' 回答說：'沒有聽說老師教導過。' '你們追求的是什麼道？' 回答說：'老師說持守八戒的人死後可以升到梵天。' '你們親眼見過有人持守這八戒，升到梵天嗎？' 回答說：'只是聽老師說的。' 佛陀告訴阿颰：'我的沙門中，有證得應真果位的，他們知道劫數中的生死，能夠分辨眾人過去世是什麼身份、從哪裡來、做了什麼，知道天下人和天上發生的事情；他們能夠飛行，想去哪裡就去哪裡，能夠顯現也能隱沒，能夠震動天地，移動須彌山，出入無間，變化自在；父母去世后，知道他們墮入哪一道，能夠去引導他們，讓他們解脫，如果子女得道，父母也能得到度化。而且我的沙門，持守一心正念，奉行二百五十條戒律，追求無為之道。' 佛陀告訴阿颰：'我拋棄了國家和王位，出家做了沙門，爲了斷絕生死輪迴的憂慮，現在已經證得自然之道，成為如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號稱佛、眾祐，是天上天下所有眾生的老師，凡是持守我的經典和戒律的人，沒有不得道的。我常常懷著慈悲之心，教化天下，使人棄惡從善。善行可以長久奉行，惡行不可長久，苦難可以長久忍受，快樂不可長久保持，快樂只是當時快意，久後會受苦，罪惡來臨時再後悔，就來不及了。' 這時，阿颰仔細地看著佛陀的身體，心裡想：'佛陀有三十二相，我怎麼一個相都沒看到呢？' 佛陀知道他的心思，就伸出舌頭，先舔左耳，再舔右耳，又舔到髮際，用舌頭覆蓋住整個面部，然後慢慢地把舌頭收回去。阿颰感嘆道：'像佛陀這樣的人真是難得一見，萬世才出現一次，舌相竟然是這樣的，怎麼能不知道呢？' 佛陀說：'你們來這裡很久了，回去感謝你們的老師吧。'五百人都走到佛陀面前，親吻佛足后離開了。 費迦沙乘車出來，看到他的弟子們來了，就停下來等待他們。弟子們到了，下車向他行禮。老師問：'瞿曇沙門，名聲傳遍天下，他有什麼相貌嗎？在那裡待了多久？都說了些什麼？' 阿颰說：'早上說的話，沒有一句是錯的，等回到住處吃完飯，再慢慢說給你聽。' 老師說：'佛陀難道不能留你們吃飯嗎？' 回答說：'佛陀坐在樹下，什麼都沒有，知道可以吃飯的時候，就讓我們回來了，我們一起回去吧。' 吃完飯後，阿颰向老師詳細地講述了佛陀說的話。老師說：'你說的佛陀的話，有沒有增減？你想讓我去侍奉他嗎？' 阿颰說：'聽佛陀說的話，比我們梵志的道理要高明，只是恐怕我的種族不能侍奉他。' 老師聽了，憤怒地跺著腳說：'我累世為師，怎麼會不如他？' 阿颰說：'老師可以親自去看看，觀察他的智慧。' 老師說：'我應該親自去請佛陀來和我談話。'當天晚上就準備了床鋪和蓆子，以及五百人的供養物品。雞叫的時候，老師親自前往，通報姓名，佛陀請他相見，行禮完畢后，在一旁坐下，合掌說道：'今天準備了簡單的飯食，希望佛陀和眾沙門能夠屈尊光臨。'佛陀默然同意了，費迦沙很高興，告辭回去準備飯食。日中之前，又派阿颰去迎接。佛陀和五百沙門一起到了他家，坐定后，施捨飯食，洗漱完畢。費迦沙問佛陀：'昨天阿颰回來，說了一些佛陀的話，不知道是否可以再次詳細地聽一遍。'佛陀說：'都是沒有增減的。'於是又重複了昨天所說的話。

There are also Taoist priests who live in seclusion, inscribe Taoist names on their doors, and offer sacrifices to water, fire, the sun, the moon, and the five planets, slaughtering animals to worship heaven, hoping to gain blessings. Do you do this?' He replied, 'I do not.' 'This is called the fourth form of foolish and deluded belief in the Tao.' The Buddha told Ajita, 'Since the beginning of the world, there have been twenty-three great Brahmin Taoist priests, named Jitu, Liuhao, Jintuo, Jiayi, Arou, Jiachen, [言零]yi, E'chao, Yanmao, Bami, Jianhua, Alun, Qiutan, Qisang, [言零]lei, Jiaye, Baofu, Aban, 㨙𨂠, Youcha, Boli, Jiaojing, and Piqie. All the cities in the world were built by these twenty-three people together. Now, how does Feijiashe compare to these people?' He replied, 'He is not as good as them.' The Buddha said, 'What are your teacher's strengths? Can he be a teacher to emperors and help them attain enlightenment?' He replied, 'He cannot.' 'Can you be teachers to princes, ministers, and officials, and help them attain enlightenment?' He replied, 'We cannot.' 'Can your teacher teach scholars, farmers, artisans, merchants, older and younger men and women, and help all of you attain enlightenment?' 'Did any of your teacher's ancestors attain enlightenment?' He replied, 'We have not heard of the teacher teaching that.' 'What path are you pursuing?' He replied, 'The teacher says that those who uphold the eight precepts will ascend to the Brahma heaven after death.' 'Have you seen anyone who has upheld these eight precepts and ascended to the Brahma heaven?' He replied, 'We have only heard the teacher say so.' The Buddha told Ajita, 'Among my Shramanas, those who have attained the Arhatship know the cycle of life and death in the kalpas, can distinguish the past lives of people, know who they were, where they came from, and what they did, and know the affairs of the world and the heavens. They can fly and go wherever they want, they can manifest and disappear, they can shake the heavens and the earth, move Mount Sumeru, enter and exit without obstruction, and transform at will. When their parents die, they know which path they have fallen into, and they can guide them and help them attain liberation. If the children attain enlightenment, the parents will also be liberated. Moreover, my Shramanas, upholding one-pointed mindfulness, practice the two hundred and fifty precepts, and pursue the path of non-action.' The Buddha told Ajita, 'I abandoned my country and my throne, and became a Shramana, in order to end the worries of the cycle of life and death. Now I have attained the natural path, and become the Tathagata, the Truthful One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called the Buddha, the Blessed One, the teacher of all beings in heaven and earth. Those who uphold my scriptures and precepts will all attain enlightenment. I always have a compassionate heart, teaching the world to abandon evil and embrace good. Good deeds can be practiced forever, evil deeds cannot last long, suffering can be endured for a long time, happiness cannot be guaranteed. Happiness is only temporary pleasure, and will lead to suffering in the long run. When sin comes and one regrets it, it will be too late.' At this time, Ajita carefully looked at the Buddha's body, and thought in his heart, 'The Buddha has thirty-two marks, but I have not seen a single one. Why is that?' The Buddha knew his thoughts, and immediately extended his tongue, first licking his left ear, then his right ear, then his hairline, covering his entire face with his tongue, and then slowly retracting his tongue. Ajita exclaimed, 'A person like the Buddha is truly rare, appearing only once in ten thousand ages. His tongue is like this, how can one not know?' The Buddha said, 'You have been here for a long time, go back and thank your teacher.' The five hundred people all went before the Buddha, kissed his feet, and left. Feijiashe came out in his carriage, and seeing his disciples coming, he stopped to wait for them. When the disciples arrived, they got out of the carriage and bowed to him. The teacher asked, 'The Shramana Gautama, whose name is known throughout the world, does he have any special marks? How long did you stay there? What did he say?' Ajita said, 'What he said this morning was all correct, and after we return home and have eaten, I will tell you slowly.' The teacher said, 'Could the Buddha not have kept you for a meal?' He replied, 'The Buddha was sitting under a tree, and had nothing. Knowing that it was time to eat, he sent us back, and we will go back together.' After eating, Ajita told his teacher in detail what the Buddha had said. The teacher said, 'Did you add or subtract anything from what the Buddha said? Do you want me to serve him?' Ajita said, 'Listening to what the Buddha said, it is superior to the principles of our Brahmins, but I am afraid that my lineage cannot serve him.' Upon hearing this, the teacher angrily stomped his foot and said, 'I have been a teacher for many lifetimes, how can I be inferior to him?' Ajita said, 'Teacher, you should go and see for yourself, and observe his wisdom.' The teacher said, 'I should personally invite the Buddha to come and talk with me.' That evening, he prepared beds and mats, and provisions for five hundred people. At dawn, the teacher went personally, announced his name, and the Buddha invited him to meet. After bowing, he sat to one side, and with his hands clasped, he said, 'Today, I have prepared a simple meal, and I hope that the Buddha and the Shramanas will condescend to come.' The Buddha silently agreed. Feijiashe was very happy, and took his leave to prepare the meal. Before noon, he sent Ajita to welcome them again. The Buddha and the five hundred Shramanas went to his house together. After they were seated, he offered them food and water for washing. Feijiashe asked the Buddha, 'Yesterday, Ajita returned and spoke of some of the Buddha's words. I wonder if I could hear them again in detail.' The Buddha said, 'They were all without addition or subtraction.' Then he repeated what he had said yesterday.

。聞佛語喜，即自稽首言：「我昨無故，瞋阿颰所語。」佛言：「汝雖怒者是賢弟子，譬如善馬知人心意。」佛咒愿阿颰言：「使汝壽身無病。」

於是師贊佛言：

「火能照于冥，　　江海百谷王， 聖人廣教授，　　如國有明君。 摩尼寶第一，　　月為星中明， 如日照天下，　　三界唯佛尊。」

佛知其心軟正無邪，為說偈言：

「人當仁義，　　佈施作福， 覺識非當，　　守行經戒。 世間危險，　　樂少苦多， 當自憂身，　　不宜懈怠。 務斷貪慾，　　致畏之習， 生老病死，　　憂哭之痛。 恩愛別離，　　一切皆苦， 是故聖人，　　求無為道。」

費迦沙意解，起禮佛足，垂淚言曰：「念我先祖，皆無有知佛者。愿佛愍傷。我有昆弟妻子諸家，今欲將來，使受佛法。」佛言：「可。」即皆來禮佛足，受三自歸，與阿颰等，俱持五戒。

后費迦沙以其命終。弟子問佛：「是師死者，趣何道乎？」佛言：「已得第三不還，生十九天阿那含中，當於彼般泥洹。」

阿颰等五百人，欲作沙門，佛言：「各自歸家，善持五戒，意志已固，乃可舍家。」

佛說經已，皆大歡喜，作禮而去

聽到佛陀的話，他欣喜地立刻稽首說道：『我昨天無緣無故地對阿颰說了嗔怒的話。』佛陀說：『你雖然發怒，但也是個賢善的弟子，就像好馬能理解人的心意一樣。』佛陀為阿颰祝願說：『愿你長壽無病。』 於是，老師讚頌佛陀說： 『火能照亮黑暗，江海是百川之王，聖人廣施教誨，如同國家有賢明的君主。摩尼寶是第一寶物，月亮是星星中最明亮的，如同太陽照耀天下，三界之中唯有佛陀最尊貴。』 佛陀知道他心意柔軟正直沒有邪念，就為他說偈語： 『人應當行仁義，佈施積福，覺悟認識到不應當的行為，遵守奉行經書戒律。世間充滿危險，快樂少而痛苦多，應當自己關心自身，不應該懈怠。務必斷除貪慾，導致恐懼的習性，生老病死，憂愁哭泣的痛苦。恩愛離別，一切都是痛苦，因此聖人，追求無為之道。』 費迦沙理解了佛陀的教誨，起身禮拜佛足，流著眼淚說：『想到我的先祖，都沒有知道佛陀的。愿佛陀憐憫我。我有兄弟妻子等家人，現在想把他們帶來，讓他們接受佛法。』佛陀說：『可以。』他們都來禮拜佛足，受三皈依，與阿颰等人一起持守五戒。 後來費迦沙去世了。弟子問佛陀：『這位老師死後，會去哪裡呢？』佛陀說：『他已經證得第三果不還，會生到十九天的阿那含天中，在那裡般涅槃。』 阿颰等五百人，想要出家做沙門，佛陀說：『你們各自回家，好好持守五戒，意志堅定后，才可以捨棄家庭。』 佛陀說完經后，大家都非常歡喜，行禮后離去。

Hearing the Buddha's words, he was delighted and immediately bowed his head, saying, 'Yesterday, for no reason, I spoke angrily to Āḍḍha.' The Buddha said, 'Although you were angry, you are a virtuous disciple, just like a good horse understands a person's intentions.' The Buddha blessed Āḍḍha, saying, 'May you have a long and healthy life.' Then, the teacher praised the Buddha, saying: 'Fire illuminates the darkness, the rivers and seas are the kings of all streams, the sage widely imparts teachings, like a country with a wise ruler. The Mani jewel is the most precious, the moon is the brightest among the stars, like the sun illuminates the world, in the three realms, only the Buddha is the most honored.' Knowing that his heart was gentle, upright, and without evil thoughts, the Buddha spoke a verse for him: 'People should practice benevolence and righteousness, give alms and accumulate blessings, be aware of what is not proper, and uphold the scriptures and precepts. The world is full of dangers, with little joy and much suffering, one should care for oneself and not be lazy. One must cut off greed, which leads to fear, the pain of birth, old age, sickness, and death, and the sorrow of weeping. The separation from loved ones, all is suffering, therefore, the sages seek the path of non-action.' Phagguna understood the Buddha's teachings, rose, bowed at the Buddha's feet, and said with tears, 'Thinking of my ancestors, none of them knew the Buddha. May the Buddha have compassion on me. I have brothers, wives, and other family members, and now I want to bring them so they can receive the Buddha's teachings.' The Buddha said, 'You may.' They all came to bow at the Buddha's feet, took the Three Refuges, and together with Āḍḍha and others, observed the Five Precepts. Later, Phagguna passed away. The disciples asked the Buddha, 'Where will this teacher go after death?' The Buddha said, 'He has already attained the third stage of non-return, and will be born in the nineteenth heaven of Anāgāmin, where he will attain Parinirvana.' Āḍḍha and five hundred others wanted to become monks, but the Buddha said, 'Each of you should return home, diligently observe the Five Precepts, and only when your will is firm, may you leave your families.' After the Buddha finished speaking the sutra, everyone was very happy, bowed, and departed.

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現代漢語譯本：佛陀開示梵志阿颰的經典

English version: The Sutra of the Buddha's Explanation to the Brahmin A-ba